Auto-control vs. Hegemonia

Bhagavad-Gita

Capítulo Dos

La Ciencia del Atma

Por Michael Dolan/ B.V. Mahāyogi

Traducido por Teresa Loret de Mola, Tapanandini DD

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Un Momento de Debilidad

Al enfrentar un gran momento de crisis, Arjuna sucumbe ante la pena y cobardía. No puede encarar la batalla. En su momento de debilidad, Arjuna se aferra a las convenciones de la moralidad. Usa los argumentos de las escrituras como escudo para mantenerse al margen de su deber. Ahora, ha preguntado acerca de los síntomas de un hombre sabio. Pero está interesado en la sabiduría desde un punto de vista materialista. Mucha gente interpreta la idea de sabiduría como “inteligencia callejera”, o la forma práctica de obtener ganancias en el mundo material. Desde este punto de vista, el más cínico de los tramposos es un verdaderamente “sabio”, puesto que sabe cómo explotar a otros. Pero esta clase de sabiduría está completamente basada en el apego a los dioses y la pasión de este mundo.

Desapego.

Kṛṣṇa, por el otro lado, ha enfatizado en el desapego de la condición material. La debilidad de Arjuna está basada en el apego. Enfrenta una crisis moral, pero no puede actuar. Su lucha representa la nuestra en formas importantes: Es la lucha entre la carne y el espíritu. Frecuentemente se ha dicho “el espíritu desea pero la carne es débil”. Sabemos cuál es nuestro propio interés espiritual, pero fallamos al actuar, debilitados por nuestros apegos materiales.

Kṛṣṇa le recuerda a Arjuna acerca de su naturaleza espiritual. Arjuna disfraza sus apegos apelando a los Vedas, al dharma. Quiere clamar su inacción y cobardía como propósito religioso. Kṛṣṇa le señala que todo eso es temporal. El alma es eterna. Un hombre sabio entiende esto y cumple su deber de acuerdo a ello, sin apego por los resultados. Arjuna quiere controlar el resultado, pero Kṛṣṇa le dice que éste se halla en las manos de Dios. Efectivamente le dice, “Contrólate a ti mismo: no trates de controlar el medio ambiente”.

Contrólate a ti mismo, no al Medio Ambiente

Esta es la suma y substancia del consejo en el segundo capítulo del Bhagavad-Gītā. “No trates de controlar el medio ambiente; está más allá de tu poder. Contrólate a ti mismo; eso es posible para ti. Es la única posibilidad que tienes para liberarte. Inténtalo y automáticamente el medio ambiente será tu amigo”.

Este no es un ejercicio del seco estoicismo de Marco Aurelio y los romanos. La renuncia es otra clase de trampa tal como Kṛṣṇa lo explicará más tarde. No tenemos que odiar el mundo ni las cosas del mundo. Tampoco es el llamado “fatalismo” de los hindúes, en donde la inacción sigue a la idea de que todo es una ilusión. Arjuna tiene que actuar- y hacerlo poderosamente, pero sin apego.

La visión correcta y el entendimiento acertado son las bases de este desapego. Visión correcta y sabiduría significa el entendimiento de la posición propia como atma eterna subordinada al atma Suprema. Esta es la verdad primordial que Kṛṣṇa inculca a través del segundo capítulo. Pero una vez que uno ha alcanzado la visión apropiada. La sabiduría de buddhi-yoga, ha de seguir la acción desapegada junto con el control de los sentidos.

Descontrolada, la mente y los sentidos lo llevan a uno a desviarse. Los animales se comportan de acuerdo al capricho de la mente y los sentidos. Pero los seres humanos guiados por la sabiduría han de luchar por una verdad superior- la del atma. Aquellos quienes tienen esa visión actuarán en consecuencia.

Kṛṣṇa advierte a Arjuna de no guiarse por el apego material hacia la mente y los sentidos, sino a través de la sabiduría superior.

“Estos yogis sabios retraen los sentidos de sus pasiones tal como la tortuga retrae los miembros hacia el interior de su caparazón. Recuerda, Arjuna- los sentidos son fuertes y sus pasiones pueden encantar el corazón y la mente de los eruditos. Los sabios controlan estos impulsos sensuales y fijan sus mentes en el espíritu, meditando en la divinidad, el mismísimo Dios. Mientras evita el placer sensual, un alma realizada, descubre un placer superior en la dedicación y el amor divino”. [1]

Kṛṣṇa recuerda a Arjuna su divinidad, concluye, “Así que quien aprende a controlar sus sentidos de este modo, dedicándose a sí mismo a Mí, es verdaderamente sabio en la ciencia del atma.”

“Contempla la divinidad. De lo contrario, al contemplar los placeres sensuales uno se apega a tales ideas. De los apegos materiales, surgen los deseos. Los deseos insatisfechos provocan ira en el corazón. La ira genera ilusión y olvido de quién eres. Perdemos nuestro propósito y nos precipitamos hacia la locura. Haz de usar la sabiduría que te he enseñado para practicar el desapego con propósito. Si puedes entender este principio como te los he explicado, te liberarás tanto de la explotación como de la renunciación de este mundo. Esta sabiduría te dará fuerza e iluminación, y no hay duda de que alcanzarás, no sólo la paz espiritual, sino la misericordia de Dios”. [2]

[1] यदा संहरते चायं कूर्मोङ्गानीव सर्वशः इन्द्रियाणीन्द्रियार्थेभ्यस् तस्य प्रज्ञा प्रतिष्ठिता २.५८

विषया विनिवर्तन्ते निराहारस्य देहिनः रसवर्जं रसोप्य् अस्य परं दृष्ट्वा निवर्तते २.५९

यततो ह्य् अपि कौन्तेय पुरुषस्य विपश्चितः इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः २.६०

तानि सर्वाणि संयम्य युक्त आसीत मत्परः

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता २.६१

yadā saṃharate cāyaṃ kūrmoṅgānīva sarvaśaḥ

indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā 2.58

viṣayā vinivartante nirāhārasya dehinaḥ

rasavarjaṃ rasopy asya paraṃ dṛṣṭvā nivartate 2.59

yatato hy api kaunteya puruṣasya vipaścitaḥ

indriyāṇi pramāthīni haranti prasabhaṃ manaḥ 2.60

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ

vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā 2.61

[2] तानि सर्वाणि संयम्य युक्त आसीत मत्परः

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता २.६१

ध्यायतो विषयान् पुंसः सङ्गस् तेषूपजायते

सङ्गात् सञ्जायते कामः कामात् क्रोधोभिजायते २.६२

क्रोधाद् भवति संमोहः संमोहात्

स्मृतिविभ्रमः

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति

२.६३

रागद्वेषविमुक्तैस् तु विषयान् इन्द्रियैश् चरन्

आत्मवश्यैर् विधेयात्मा प्रसादम् अधिगच्छति २.६४

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ

vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā 2.61

dhyāyato viṣayān puṃsaḥ saṅgas teṣūpajāyate

saṅgāt sañjāyate kāmaḥ kāmāt krodhobhijāyate 2.62

krodhād bhavati saṃmohaḥ saṃmohāt smṛtivibhramaḥ

smṛtibhraṃśād buddhināśo buddhināśāt praṇaśyati

2.63

rāgadveṣavimuktais tu viṣayān indriyaiś caran

ātmavaśyair vidheyātmā prasādam adhigacchati 2.64

¿Quién es Sabio?

Bhagavad-Gita

Capítulo Dos

La Ciencia del Atma

Por Michael Dolan/ B.V. Mahāyogi

Traducido por Teresa Loret de Mola, Tapanandini DD

¿Quién es Sabio?Bhagavad-Gītā Capítulo IISegunda parte: 

El camino de los sabios

Kṛṣṇa considera el análisis de bueno y malo de Arjuna superficial. Arjuna se basa en el punto de vista relativo de la visión moralista de los mandatos védicos. Kṛṣṇa le dice:

“Tienes que ir más allá del buen y mal karma. Este es el arte del yoga. Los sabios son trascendentales al karma bueno y malo. Ellos alcanzan la iluminación renunciando a los frutos de todo karma. Así se liberan del sufrimiento en esta vida y van más allá del nacimiento y la muerte. Cuando te ilumines con esta sabiduría, serás indiferente incluso a la promesa del cielo y las advertencias del infierno dadas en las escrituras. Como si al pasar por un bosque denso, pudieras ver la luz.

Las escrituras son llamadas Śruti, o aquello que se escucha. Los grandes santos se hacen indiferentes a los ritos religiosos y a las ceremonias de los Vedas, simplemente a través de la dedicación a Dios. Quien comprende completamente su relación con el Supremo se vuelve indiferente ante los rituales que comprenden el buen y mal karma. No se preocupa ni por las descripciones del infierno dadas en las escrituras para bien de los ignorantes, para que actúen bien.

Aquellos quienes desarrollan su conciencia  superior trascienden los límites de los Vedas y los Upaniṣads. Cuando tu mente ya no esté influida por la poesía de los Vedas, cuando hayas entrado plenamente en buddhi-yoga tal como expliqué, centrado en la meditación apropiada como la de tu papel y la posición del Supremo, habrás alcanzado la Conciencia Divina”. [1]

Al escuchar estas enseñanzas de Kṛṣṇa, Arjuna sintió curiosidad por entender qué clase de persona ha alcanzado este nivel de yoga.

Preguntó,

“¿Cómo es un hombre así? ¿Cómo habla y qué es lo que dice? ¿Cómo se sienta y camina? ¿Qué hace quién está en samādhi?”

Y Kṛṣṇa dijo:

“Rechaza los deseos fugaces de la mente y es desinteresado al placer sensual. Es auto-satisfecho. Su mente halla placer en el alma y el Supremo. Esa persona está situada en la trascendencia. Mientras todos sufren las tres miserias, él no se perturba. No es sobrepasado por la alegría ni por la tristeza. Situado en conciencia divina está libre de ira, temor y apego. Un sabio así de mente firme ni se regocija ni se lamenta ante la buena y mala fortuna. Está fijo en el conocimiento de buddhi-yoga tal como te lo he descrito.” [2]

[1] बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते तस्माद् योगाय युज्यस्व योगः कर्मसु कौशलम् २.५०

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः जन्मबन्धविनिर्मुक्ताः पदं गच्छ्हन्त्य् अनामयम् २.५१

यदा ते मोहकलिलं बुद्धिर् व्यतितरिष्यति तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च २.५२

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला समाधाव् अचला बुद्धिस् तदा योगम् अवाप्स्यसि २.५३

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte tasmād

yogāya yujyasva yogaḥ karmasu kauśalam 2.50

karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ

janmabandhavinirmuktāḥ padaṃ gacchhanty anāmayam 2.51

yadā te mohakalilaṃ buddhir vyatitariṣyati

tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca 2.52

śrutivipratipannā te yadā sthāsyati niścalā

samādhāv acalā buddhis tadā yogam avāpsyasi 2.53

[2] अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव

स्थितधीः किं प्रभाषेत किम् आसीत व्रजेत किम् २.५४

श्रीभगवान् उवाच प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्

आत्मन्य् एवात्मना तुष्टः स्थितप्रज्ञस् तदोच्यते २.५५

दुःखेष्व् अनुद्विग्नमनाः सुखेषु विगतस्पृहः

वीतरागभयक्रोधः स्थितधीर् मुनिर् उच्यते २.५६

यः सर्वत्रानभिस्नेहस् तत्तत्प्राप्य शुभाशुभम्

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता २.५७

arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya keśava

sthitadhīḥ kiṃ prabhāṣeta kim āsīta vrajeta kim 2.54

śrībhagavān uvāca prajahāti yadā kāmān sarvān pārtha manogatān

ātmany evātmanā tuṣṭaḥ sthitaprajñas tadocyate 2.55

duḥkheṣv anudvignamanāḥ sukheṣu vigataspṛhaḥ

vītarāgabhayakrodhaḥ sthitadhīr munir ucyate 2.56

yaḥ sarvatrānabhisnehas tattatprāpya śubhāśubham

nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā 2.57

The Meaning of Karma

Bhagavad-Gita Third Chapter

Chapter Summary:

What is Karma?

by Michael Dolan/B.V. Mahayogi

Arjuna said: I don’t understand. You say, “Wisdom is better than karma.” Then why am I to fight? You speak of philosophy and the soul. But I am a practical man. Help me, Kṛṣṇa. You are known as the killer of demons. Slay my doubts. What am I to do?"

Kṛṣṇa returns to his point. He has given a brief outline of his views on ethics and metaphysics. Ethics should be grounded in metaphysics. An understanding of the eternal soul is key to proper wisdom. Action should follow wisdom. Both should be based on dedication to divinity. Some may focus on ontology, others on sacrifice, but the goal of meditation and sacrifice are the same. If work has no ethical basis, then humans are no better than animals. The ethical basis of work is sacrifice. Sacrifice leads to an understanding of divinity. One who understands his eternal self and his relationship with the divine will perform sacrifice, so understanding is important. One may do sacrifice without any understanding and gradually come to the same realization.

Arjuna appeals the scriptures and says that he doesn’t want bad karma and so can’t fight. After Kṛṣṇa explains the relative value of karma, he still appears to misunderstand. Kṛṣṇa seems to find that knowledge and wisdom are important. So why not run from the conflict, renounce action and practice yoga and meditation? He is confused.

Kṛṣṇa here begins to explain how karma works. In a narrow sense, karma means “action and reaction.” But in a broader sense the idea of karma-yoga means “ethics.” While the inner meaning of the Bhagavad-Gita is hidden in the mysteries of meditation, karma-yoga is no secret. It means to practice a system of ethical conduct based on the idea of sacrifice.

Before getting to the idea of sacrifice, Kṛṣṇa first points out that there is no escape from karma: Doing nothing is not an option. For evil to prevail it is only necessary that good men do nothing. Arjuna will gain nothing from inaction. In fact, his inaction may lead to disaster.

Kṛṣṇa explains that perfection is not obtained by avoiding karma. Complete inaction is impossible. Renunciation of one’s duty is no solution to the problems of life. Life means struggle. When the struggle is over we have the peace found in death, but this is a false peace. We cannot cease to act. Kṛṣṇa teaches that all of us are forced to act. We are moved by impulses born of the passions of material nature. No one can refrain from action, not even for a second.

Then again, we may pretend to meditate and enter a higher state of consciousness, but we often see yogis who pretend to control the senses but who can’t stop thinking of sensual pleasures. This is simply cheating. Sincere mind and sense control is certainly desirable. A genuine truth-seeker finds self-control through sacrifice. A life of devotion, without attachment, is by far superior to external sense control. Ethical karma then means devotion and sacrifice. This is real meditation in action, or karma-yoga.

Kṛṣṇa says that in light of this, Arjuna should do his duty. He must act; action is better than inaction. A man cannot even maintain his physical body without work. Then do his work as sacrifice. Meditation and self-denial are not the path for a man of passion like Arjuna.
Kṛṣṇa explains that work must be done as a sacrifice for God. Without sacrifice otherwise karma binds us to this world. So work should be undertaken as sacrifice. We must perform our duties for the satisfaction of God, and in that way become unattached and free from bondage.

अर्जुन उवाच ज्यायसी चेत् कर्मणस् ते मता बुद्धिर् जनार्दन तत् किं कर्मणि घोरे मां नियोजयसि केशव ३.१ व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे तद् एकं वद निश्चित्य येन श्रेयोहम् आप्नुयाम् ३.२ श्रीभगवान् उवाच लोकेस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ३.३ न कर्मणाम् अनारम्भान् नैष्कर्म्यं पुरुषोश्नुते न च संन्यसनाद् एव सिद्धिं समधिगच्छति ३.४ न हि कश्चित् क्षणम् अपि जातु तिष्ठत्य् अकर्मकृत् कार्यते ह्य् अवशः कर्म सर्वः प्रकृतिजैर् गुणैः ३.५ कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् इन्द्रियार्थान् विमूढात्मा मिथ्याचारः स उच्यते ३.६ यस् त्व् इन्द्रियाणि मनसा नियम्यारभतेर्जुन कर्मैन्द्रियैः कर्मयोगम् असक्तः स विशिष्यते ३.७ नियतं कुरु कर्म त्वं कर्म ज्यायो ह्य् अकर्मणः शरीरयात्रापि च ते न प्रसिध्येद् अकर्मणः ३.८ यज्ञार्थात् कर्मणोन्यत्र लोकोयं कर्मबन्धनः तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ३.९

arjuna uvāca

jyāyasī cet karmaṇas te matā buddhir janārdana
tat kiṃ karmaṇi ghore māṃ niyojayasi keśava 3.1

vyāmiśreṇeva vākyena buddhiṃ mohayasīva me
tad ekaṃ vada niścitya yena śreyoham āpnuyām 3.2

śrībhagavān uvāca

lokesmin dvividhā niṣṭhā purā proktā mayānagha
jñānayogena sāṅkhyānāṃ karmayogena yoginām 3.3

na karmaṇām anārambhān naiṣkarmyaṃ puruṣośnute
na ca saṃnyasanād eva siddhiṃ samadhigacchati 3.4

na hi kaścit kṣaṇam api jātu tiṣṭhaty akarmakṛt
kāryate hy avaśaḥ karma sarvaḥ prakṛtijair guṇaiḥ 3.5

karmendriyāṇi saṃyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate 3.6

yas tv indriyāṇi manasā niyamyārabhaterjuna
karmaindriyaiḥ karmayogam asaktaḥ sa viśiṣyate 3.7

niyataṃ kuru karma tvaṃ karma jyāyo hy akarmaṇaḥ
śarīrayātrāpi ca te na prasidhyed akarmaṇaḥ 3.8

yajñārthāt karmaṇonyatra lokoyaṃ karmabandhanaḥ
tadarthaṃ karma kaunteya muktasaṅgaḥ samācara 3.9

The Meaning of Yoga

Bhagavad-Gita Third Chapter

Chapter Summary:

What is Yoga?

by Michael Dolan/B.V. Mahayogi

Introduction to the Third Chapter of the Gita

You may have noticed that my comments on the Bhagavad-Gita follow a particular point of view. I believe that this great text can only be approached through the great teachers that have studied it. Of these great teachers the commentaries that best suit the text avoid distorting its thesis.

Main Thesis of Bhagavad-Gita

The thesis of the Bhagavad-gita, in fact, is quite clear. For example, Yamun Acharya in the 11th Century  summarizes the main idea of the Gita as follows in a book called the Gita-samgraha : 

“It is the doctrine expounded by the Bhagavad-gita that Narayana who is the Supreme Brahman, can only be achieved by means of bhakti which is brought about by observance of the dharma, acquisition of knowledge, and the renunciation of passion.”

There are many who are uncomfortable with such a clear interpretation. They try to make the Bhagavad-Gita into a more mysterious book filled with secrets. But the real knowledge imparted by the Gita is an open secret. It expounds dedication to God. God is identified as Krishna throughout. For example, at the end of the Second Chapter, Kṛṣṇa tells Arjuna, tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ vaśe hi yasyendriyāṇi tasya prajña pratiṣṭhitā “One who restrains his senses and fixes his mind on Me is of steady intelligence.” The word “mat” here means Me. If one is searching for a “nonsectarian” interpretation of the Gita one may say that “Me” has a different meaning. Since I say “Me” when talking about myself and you say “Me” when talking about yourself, we are all “Me.” “Me” means the “Oneness” of “Me.” In the end there is no distinction between you and me and we are all together. But this interpretation flies in the face of reality. The Bhagavad-Gita may lend itself to a certain amount of interpretation, but the idea that “you” and “me” are the same as the infinite Me of divinity is neither good common sense, nor is it grammatical. The idea that we are “One” with divinity is unsupported by a close reading of the text.

Summary of first six chapters by Yamuna

Yamuna’s summary, the Gita-samgraha is very useful in getting at the real meaning of the text.  According to Yamuna’s version, the first six chapters of the Bhagavad-gita really instruct us on gaining a well-founded position in understanding ethics and wisdom. These are called the way karma or “action” and jnana, or “spiritual knowledge.” In the first third of the Gita, Kṛṣṇa teaches how action should be dedicated with knowledge in yoga to achieve a harmonized relationship between soul and Supreme Soul. Wisdom, or a proper understanding of the soul or atma helps us to balance our karma. Proper dharma or religion means living in harmony with our true spiritual condition--religion means proper balance of the need to keep body and soul together and dedication to God. The implications of that dedication or bhakti will be explained later.

As we have seen, the first chapter of the Gita is largely introductory material, coming as it does halfway through the great epic Mahābharata. In the middle of the Kurukṣetra war, as the opposing armies stand ready for battle, Arjuna is overcome, and expresses his inability to perform his duty as warrior. We see the moral dilemma on which the conversation turns.

In the second chapter of the Gita, Arjuna accepts Krishna as his guru or  teacher and asks advice in his moment of doubt. Here the real teachings of the Bhagavad-Gita begin to unfold.  The teaching of Kṛṣṇa is for the sake of Arjuna, who, overcome by misplaced attachment, compassion has taken refuge of Kṛṣṇa.

The second chapter of Bhagavad-gita, as we have seen, explains the nature of the soul or atma. This analysis of the soul or atma is called “sankhya” which means something like analysis or “breaking it down.” Krishna analyses the soul’s nature in relationship to the world of space and time where everything is temporary. Krishna explains that a “sankhya” analysis is helpful in understanding our true position--that the soul is eternal.  This is his first teaching, for this wisdom will guide us in many decisions.

What is Yoga?

Many people are confused by the constant use of the word “yoga.”  Throughout his analysis Krishna uses the word “yoga.” Yoga has many meanings. To “yoke together” is a popular way to understand the word Yoga. It’s important to understand this word, yoga. The idea of yoking two things together is a useful point of departure. The yoke was first used in agriculture on the  south Asian continent. India is credited with having invented this system for bringing two  bulls under control for the purpose of pulling a plow.  It is commonplace to consider yoga as a way of harmonizing with the divine. What has all this to do with pulling a plow?

The word yoga may be seen as  referring to any method which brings  opposing elements in harmony. Two bulls tend to go off in different directions; The yoke creates a team of oxen essential for agriculture. Our world is filled with dichotomies; the split between positive and negative,  the duality of  yin and the yan,  male and female,   space and time,  quantum relativistic worlds, the spiritual and material  aspects of our existence.

 Yoga strives for balance, harmony.

The word “yoga” of course has taken on many different connotations today which are different from its ancient use. In our technological world we are interesting in getting results. No technique is useful unless it gets results.

But Kṛṣṇa has already told Arjuna that we must not be attached to results. In fact, our material attachment to the results of our karma is what gets us in trouble. Karmic results, after all, trap us in the endless circle of births and deaths.

Here in the Third Chapter of the Gita, Kṛṣṇa elaborates on the idea of karma-yoga. But when Krishna speaks of karma yoga, he isn’t referring  to a particular set of practices or techniques meant to bring about the result of good karma.

In fact what he’s describing is the need to bring one’s action into balance, into harmony with one’s spiritual nature. Kṛṣṇa wants Arjuna to do more than merely follow the rules of karma in the caste society of varnāśrama-dharma. He understands the need to be a “good” person, but in a higher sense he’s interested in paramahamsa-dharma, where surrender to divinity is the highest principle.

These concepts go much deeper than what we are normally concerned with when we think of yoga. While Kṛṣṇa and Arjuna are exploring the idea of balance in ethical action, in the West, we’re accustomed  to think of yoga as a kind of technique for stretching muscles. Western yoga schools popularize the idea of using yoga techniques and postures to improve physical balance. People practice yoga to bring their body into harmony so they can cope with the tremendous stress of modern material life. But the idea of “yoga” here in the third chapter of the Gita has a deeper purpose.

It is useful, then, to think of the word yoga in terms of  “harmonizing” two disparate elements. Just as a conductor harmonizes a number of musical instruments into a synthetic unit, the orchestra, so we  balance the different conflicts of life in harmony through different forms of “yoga.”

One may even think of different schools of yoga in terms of Hegelian dialectic:  thesis, antithesis, synthesis. Whenever two  Ideas are balanced, they produce a higher synthesis in a new idea.  Karma alone is mere exploitation; when it is balanced with yoga it becomes sacrifice and leads to enlightenment. Mere analysis--stepping back from everything to get a new perspective--involves metacognition but materialistic analysis is inconclusive. It’s like going outside your house and looking in the window to see if you are home. Properly balanced in yoga, knowledge, or jnana as it is called in Sanskrit, leads to enlightenment in wisdom.  Kṛṣṇa’s message is about how to couple sacrifice and wisdom.

As Yamuna has pointed out, Krishna’s essential message in Bhagavad-Gita  is simple: When action and knowledge are in perfect balance, they lead to the higher synthesis of dedication and divine love in surrender to God. This is the perfection of existence.

As we have seen, the proper balance of wisdom and action, love and sacrifice is the true subject of discussion in Bhagavad-gita, which is a profoundly metaphysical work.

In the coming chapters, Kṛṣṇa and Arjuna dialogue about the different practices of yoga, the proper forms of meditation, and strategic life-views that lead to a life in balance and harmony. Kṛṣṇa concludes that the highest balance is found in dedication. This dedication to the divine principle is called bhakti and is considered a superior yoga than mere action or knowledge.

 In the second chapter of the Bhagavad-Gita, Krishna began by explaining that the soul or atma is eternal and survives the death of the body. In fact,  it moves from one body to the next, evolving consciously from one lifetime to the next. This temporary world has no eternal reality. As such it is an illusion, and a wise man is one who can distinguish between temporaland eternal reality. As a person puts on new clothes, leaving aside the old and useless ones, so we change bodies from one lifetime to the next.

Now, in the third chapter, Krishna explains that Arjuna should do his duty and follow the path of karma-yoga in light of this wisdom. Karma-yoga here has the connotation of  “work-done-in-sacrifice” or “work in harmony with a higher purpose.”

Kṛṣṇa tells Arjuna that as a warrior he should therefore do battle, since harmonizing action and duty will bring about the transcendental perfection called samadhi, or “perfect balance.” This ethical action will be transcendental perfection for Arjuna whose mind should be fixed in meditation.  

All this metaphysical talk seems confusing. Arjuna wants clarity. Which is better, then: is it action or meditation?”  Arjuna is concerned whether  it is better to follow the path of action or karma yoga, or to follow the path of knowledge and wisdom which includes meditation, jnana-yoga. Krishna explains further is meant by the perfection of duty or, karma-yoga.

 So begins the third chapter.