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For those un-familiar with indian philosophy, the Bhagavadgītā is a text that proposes a solution to the problem of rebirth. This problem of rebirth is as follows:

We are in an endless cycle of life and death, and we are in this cycle because we act, and thus create karma, thus perpetuating our cycle of rebirth. If we want to try and stop this cycle, it may seem logical to stop all action. However, this too is a kind of action, and so we have the problem that every action keeps you in this cycle, and you can't not take action.

The Bhagavadgītā proposes that the solution to this problem is that we should act in a different way, not refrain from acting. Only our body and mind are in this cycle, not our true selves. We should use our lives to be devoted to the divine, and every action would be free from desire. Only then will we achieve spiritual freedom.

My question is, what are some possible objections to this proposed solution from the Bhagavadgītā? How would this not help us achieve spiritual freedom? Thank you!

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    In the Bhagavadgītā the mode of action that is suggested is one in where you do not have an attachment to the outcome. > BG 2.47: You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction. Is that the verse or idea you want possible objections to?
    – hellyale
    Commented Oct 17, 2017 at 16:22
  • Are you sure that's what Bgvg. said? I didn't read. It sounds illogical as stated: "Only our body and mind are in this cycle, not our true selves." If there is true-self, if the mind is acting (generating Karma) without the true-self, who bears the Karma? If either the body or the mind or both bears Karma, why bother? -- Since my true-self is clean anywhere.
    – Mishu 米殊
    Commented Oct 17, 2017 at 17:10
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    @Mishu米殊 might want to look into the background beliefs of Hinduism here: Brahman and Atman specifically
    – hellyale
    Commented Oct 17, 2017 at 17:29
  • @hellyale maybe I should. it seems the Atman (true-self) is not "mine", but belongs to the Brahman until I united with the Brahman, something like that I guess.
    – Mishu 米殊
    Commented Oct 17, 2017 at 17:42
  • @Mishu米殊 that's the general gist of it yea, although I'm not sure about adding the concept of belonging to the equation. In the Bhagavadgītā lord Krishna appears as the personality of the Godhead (Brahman) and goes on to attempt to describe itself to Arjuna. It's worth a read to see some of the main differences between the Eastern and Western worldviews. It is however quite heady, would recommend a Chapter a day if you choose to dive in.
    – hellyale
    Commented Oct 17, 2017 at 18:27

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The fourth verse of the Gita Dhyana Sloka reads as follows:

Sarvopanishado gaavo dogdhaa gopaalanandanah;
Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.

All the Upanishads are the cows; the milker is Krishna; the cowherd boy, Partha (Arjuna), is the calf; men of purified intellect are the drinkers; the milk is the great nectar of the Gita.

So IMHO, it will be a futile effort if one tries to find objections to its basic ideas by taking one or two verses from the Gita.

From a first/normal reading one can find many contradictions in the Gita ....Skimming or scanning won't be enough if the aim is a clear understanding.

I think those who realized the Ultimate Truth couldn't find any objections to it; but they had tried to reword it.

From your question we are likely to think that Karma only has importance to achieve spiritual freedom. If so, why there are other paths to achieve moksha?

So we should know why Krishna said so.

Please read the words of Sri Sankara:

”Sat-sanghatve nissangatvam

nissangatve nirmohatvam

nirmohatve nischala-tattvam

nischalatattve jivan mukti”

This verse says that through association of ‘sat’- the devotees of the Lord, one becomes free from the modes of material nature. Then ‘nir-mohatvam’ or the subsequent stoppage of illusion, because we are free from the association of material modes. Further there is ‘nischalatvam’. This means that the flickering mind becomes steady once the illusion is dispelled. A steady mind makes one ‘jivan-mukta’ or a liberated soul.

All the verses in the Gita are not answered standing from the very base. But some are. Some verses suit both.

FYI, Eg.

Verse 2.20

Verse 3.5

Verse 4.18

Verse 4.20

Verse 13.24

Verse 13.31

One can find so many like this. I think all these verses can heal 'the wound' you found.

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