Guest guest Posted September 11, 1999 Report Share Posted September 11, 1999 Bhagavad Gita Final Examination - Answers These are the instructor's answers to this exam. Though they are, as far as the instructor is concerned, the right answers, they are not the only possible right answers. 1) a) Why didn't Arjun want to fight? Arjun had four arguments against fighting: 1. Compassion/grief - Arjun did not wish not to cause death and it's grief 2. Happiness - he felt the war would bring no happiness 3. Sin - killing his Grandfather and guru would be a sin 4. Social destruction - he would kill those who were responsible for setting proper examples in society, and thus ruin the social order. b) How does Krishna respond to each of Arjun's arguments? Compassion - Arjun was concerned about the grief associated with death, Krishna therefore explains in 2.10-30 that death should not be a cause of grief (11). The soul does not die, and the body must die (12 and others in the section). Thus death is not truly an end, but only a change (13). Though the change from one life to the next does bring unavoidable grief to those left behind, one must go on with his responsibilities and duties, even in the face of such grief (14-15). Happiness - By arguing that the war would bring no happiness, Arjun indirectly argued that his duty (which in this case was to fight) would bring no happiness. Krishna therefore reminds Arjun that adherence to duty is the real means to acquire karmic merit and lasting happiness. (2.31-38) Sin - Krishna replied to Arjun's opinion that to kill his elders would be sin in two ways. * Krishna pointed out that his elders had become aggressors (1.36) and were therefore no longer venerable. Thus to kill them would not bring sinful reaction. * The war had become, after many years of searching for an alternative, an unavoidable necessity of Arjun's duty. Killing on the order of duty would not bring him sinful reaction, but to abandon his duty would. (2.33) When duty is done in true selflessness, it brings no reaction. Thus Krishna explains at length that action done without selfish motive never causes any reaction. (2.39-53) Destruction of Society - Arjun argued that killing elders would leave no one to set a right example for society. Krishna counters this by pointing out that if Arjun does not kill them, he is abandoning his responsibility as a kshatriya and thus, by not fighting, setting an example that would erode the morals of society. (3.21-24) 2) You are asked to speak on Chapter Two of Gita at a funeral. Outline what you would say. To me, the main concern in this situation is the grief of the family and friends. Chapter two, texts 10-30 directly discusses this topic. I would read and explain those verses, highlighting the following points: * There is a difference between body and soul. The soul is the real person. This can be illustrated with reference to text 13, although it is not the direct intended meaning of the text. * There is no death for the soul, even when the body dies (2.20) * What does the soul do when the body dies? Changes to a new form, like a change of clothing (2.13 and 22) * This change of form is lamentable in the sense that our current relationships with the deceased no longer exist. To address this, I would ask them to reflect that our relationships were never permanent and always changing as we changed from infancy to youth to adulthood, etc. (2.13). Now, however, at death the relationship changes altogether, which is far more lamentable. This unavoidable grief cannot be denied, but one, while grieving, must go on with life and not abandon his duties and responsibilities to those with whom we still do have living relationships (14-15) * Finally I would include section 25-30 for those who may not be able to accept the existence of the soul. These verses explain that all energy is eternal and simply changes shape. Therefore we still should not grieve to the demise of our own duty and responsibility. 3) Where and why is demigod worship recommended in Bhagavad Gita? Demigod worship is recommended in chapter 3, texts 10-16. Such worship is good for persons who are not ready to give up the conception that sense gratification is the aim of life. By worshipping the demigods according to Vedic prescriptions, they can satisfy their desires at the same time as they follow Krishna's will in the form of the scripture, and develop faith in saintly priests and the scriptures as a result of their ritualistic observances. 4) You are asked to speak on Chapter Four of Gita at a Hindu Convention on the topic, "Who is the Supreme Godhead?" Outline what you would say. In Chapter Four, texts 1-10 Arjun coaxes Krishna to reveal Himself as the Supreme Godhead. I believe a simple reading of those verses with patient explanation would suffice. In my explanation of those verses I would highlight certain points. As I see it, there are two issues that make it difficult for one to accept Krishna as the Supreme Godhead: * That God cannot have a form and still be limitless * That God cannot have a birth and still be beginningless. Since Krishna was less than a century old at the time, Arjun found it hard to believe that His assertion that He was around millions of years ago to educate the Sun god (1-4). Krishna therefore explains that his "birth" and "form" are not like the birth and form of ordinary entities (5). Krishna is factually birth-less (ajo) and limitless (avyaya). His appearance among us is by his own will (atma-mayaya) not forced by nature or karma, and he never accepts a limited material body - he remains in his own transcendental form (prakritim svam) (6). The only reason he appears here is to benefit the world in our times of need (7) by saving the good and destroying the bad (8). Thus understanding the "birth" of the eternal, and the "form" of the limitless, one becomes enlightened and liberated (9). Krishna is therefore not an ordinary entity. He is Bhagavan, the Personality of Godhead. By consultation with other scriptures such as Brahma Samhita (govindam adi-purusham) and Srimad Bhagavatam (krsnas tu bhagavan svayam) one can establish that Krishna is not only a Personality of Godhead, but the original, supreme personality of Godhead. 5) How is karma-yoga performed? Karma yoga is practiced in both beginning and advanced stages. Chapter three deals with the beginning stages of karma-yoga and chapter Five with the advanced. The beginning foundation of karma-yoga is to perform the actions to which one is naturally attracted, but with detachment from the results of those actions, which begins simply by sharing those fruits with others in charity. Chapter Five, texts 7-10 very succinctly delineate the performance of realized karma-yoga. These instructions are implemented more fully by the advanced karma yogi, but the neophyte applies them to a lesser degree as well. * One should consider the needs of others as important as his own needs. He should care about others as much as he cares for himself and his relatives.(7) * The karma yogi practices seeing himself distinct from the body which performs his actions. He thus cultivates a sense of detachment that aids his efforts in being unselfish. (8-9) * One should try to work in such a way that the Supreme Godhead is pleased by the fruits of ones labor. (10) 6) Describe the relationship between chapters Three, Four and Five. Chapter Three - Mainly discusses how to act without reaction. Such reactionless action requires wisdom. Chapter Four - Mainly discusses the source(s) from which one receives that wisdom. Chapter Five - Discusses the culmination of acting in perfect wisdom. 7) a) Define "Renunciation" As pointed out in text one of Chapter Six, and elsewhere in the gita: Renunciation means, "to give up material motivation for action and to perform the action required by one's duty, for the sake of purification." Renunciation of one's responsibilities is not accepted as true renunciation. This topic is dealt with more fully in 18.1-12. b) When can a person accept the order of renounced life (sannyas)? As explained in 6.3, karma-sannyas is not to be taken up while one is still in the beginning stages of development (yoga-rurukshu). One must first purify himself by sustained and diligent execution of his "worldly" duties in karma-yoga. After one's inclinations to action and desire to enjoy the fruits of action have dissipated by the gradual process of karma-yoga, one is free from material impetus and thus on the advanced platform (yoga-rudha), be may than take karma-sannyas. 8) The first Six Chapters of Gita progress sequentially upward along the "yoga-ladder." a) Which verse describes the topmost position on the yoga ladder? 6.47 b) What are the characteristics of the person described in that verse? * Mad-getena-antar-atmana - he always keeps Krishna in his heart as the goal and object of his life and efforts. * Shraddhavan bhajate mam - he lovingly worships Krishna with whole heart and great faith. 9) Explain text 7.1 This text explains how one can best attain the topmost position of yoga described in the previous verse (6.47) through the methods of Bhakti-yoga. * Mayyasakta mana - constant focus of the mind on Krishna with great attachment to Him. * Yogam yunjan - if this is not spontaneously possible, it should be practiced. * Mad-ashraya - if one cannot practice such remembrance of Krishna, one should practice taking shelter of Him in ones need. * Jnasyasi - if one cannot truly take shelter of Krishna, he should learn about Krishna and thus become attracted to him. * Tac-chrinu - to learn about Krishna, one should hear about Krishna from Krishna. 10) a) Why don't we perceive God, if He is everywhere? God is in all things, and all things are in Him (7.2-12). However, we are beneath the barrier of illusion, and only one who is beyond that barrier perceives His omnipresence. (13) b) How can this misperception be surmounted? By no effort can one cross the barrier of illusion. Only by sincerely supplicating the master of illusion, God, can one cross beyond it with his assistance. (14) c) Identify the impediments to surmounting this misperception. (15) It is basically impiety (duskriti) that impedes one from sincerely supplicating the master of illusion, for by impiety one becomes inclined to attempt enjoyment of illusion, and does not truly desire freedom from it. Impiety takes four shapes according to which of the four basic drives (kama, artha, dharma, or moksha) motivates its expression: * Mudha - The trait of being wholly absorbed in the cycle of work and reward for basic gratifications (kama). * Naradhama -The trait of superficial sophistication (artha). True human culture evolves the human spirit, but the naradhama cultivates only the externals of human culture, neglecting the spiritual essence. * Mayayapahritya-jnana - The trait of pursuing superficial knowledge and realization (dharma), limited to the empiric world. * Asuram bhavam ashrita - The trait of taking shelter of demonic emotions and conceptions in pursuit of release from ones frustrations (moksha) and thus becoming destructive and annihilative in ones interaction with and perception of reality. d) Identify the factors that aid in surmounting this misperception. (16) The basic factor that aids in sincere supplication of God is piety (sukriti). Piety impels one to turn to God. It takes four shapes according to which of the four basic drives (kama, artha, dharma, or moksha) motivates its expression: * Arto - The trait of turning to God for comfort (kama) by alleviation of mental and physical distress. * Artharthi - The trait of turning to God for acquisition of the material goods (artha) needed for a prosperous life. * Jijnasu - The trait of turning to God for understanding of right and wrong, duty and transgression (dharma). * Jnani - The trait of turning to God to understand the ultimate nature of spirit and matter, reality and illusion (moksha). 11) Translate and define These are found in 8.3-4 a) Brahman Spirit - The indestructible reality above all (aksharam paramam) b) Adhyatma Self - The nature (svabhava) of the self is brahman, as defined above. c) Karma Fruitive Work - Actions that accrue reaction thus causing continued material existence (bhuta-bhavodbhava karo) d) Adhibhuta Material Nature - The nature of matter (adhibhtua) is exactly opposite of spirit (brahman). While spirit is indestructible (akshara) matter is destructible (kshara) e) Adhidaiva The nature of Divinity - The identity of Divinity is the Purusha, Vishnu f) Adhiyajna The nature of sacrifice - The impetus and beneficiary of sacrifice is Krishna ("aham"), who is situated in the hearts of all. 12) If God is all-powerful, is He responsible for allowing bad things to happen? Text 9 of Chapter 9 specifically answers: "udasina-vad asinam" - God is the neutral dispenser of the results of our own actions. Krishna makes the world, and enforces with total impartiality (udasina vat) the rules by which the world operates. Although God makes and enforces the rules, it is up to us how we play the game. The players of a game, not the inventor are responsible for who wins or loses. Though all powerful, God is not directly responsible for the good and bad in the world because he grants the living entities a measure of independence from His direct control, to "play the game of life" as we choose. Sometimes we play in ways that bring harsh results. Sometimes in ways that bring good results. The blame or merit is ours. 13) How does Krishna define "mahatma"? In contrast to text 9.11-12's definition of a duratma as one who cannot accept the Supreme Absolute Truth as a person, text 9.13-14 defines a mahatma as one who does accept personality as the fullest expression of Absolute Truth. The mahatma therefore relates to the Supreme in a personal manner, finding refuge in the divine nature of the Supreme (daivim prakritim ashrita) by engaging in loving worship (bhajanty ananya manasa) through constant glorification (satatam kirtan). 14) What is the deficiency in demigod worship? While texts 9.13-14 describe a mahatma as one who finds refuge in worship of the Supreme Godhead, there are others, mentioned in 9.15 who worship Godhead in different ways, such as by worshipping demigods. Though these demigods are truly the agents and representatives of the Supreme Godhead, worship of them is an indirect means of worshiping the Supreme, and is therefore less desirable (9.23). The fruits derived from such worship are also deficient in comparison to worshiping the Supreme Godhead directly. As the demigods themselves are within the material world, they can offer only temporary material rewards (9.24-25). 15) What is the subject of a) 10.8 sambandha-jnana: Realizing that God is the origin and sustenance of everything, one develops an appreciation for the Supreme that leads eventually to a loving relationship. b) 10.9 abhideya-jnana: Once a loving relationship is established, one begins to worship the Supreme with great love, with all his heart and aspiration. One thus discusses among others the Lord with great pleasure. c) 10.10-11 prayojana-jnana: How does Krishna reciprocate with the love expressed to Him by His devotee? By taking him or her beyond all ignorance and into His direct personal association. 16) Describe the relationship between Chapters Seven, Eight, Nine, Ten, Eleven and Twelve. Chapter Seven gives information about Krishna that will help us to cultivate a loving remembrance of him and thus become a Krishna-gatenantar atmana yogi as described in the last text of Chapter Six. Chapter Seven ends with Krishna mentioning six items that are clearly realized and perceived by His devotee, even at the time of death. In Chapter Eight, Arjun asks for clarification of these items, and of the means to remember Krishna at the time of death. This leads to a discussion of yoga-mishra-bhakti and pure bhakti as two methods to achieve such remembrance through lifelong practice:. In Chapter Nine, Krishna returns to the original subject begun in Chapter Seven, having addressed Arjun's inquiries. This chapter mirrors Chapter Seven, but adds further details about the intimate nature of the loving connection between the pure soul and the Supreme Personality of Godhead. Chapter Ten comes back down to earth from the heights reached in Chapter Nine. In this chapter we find where to begin in one's practice of loving meditation on Krishna. One begins by contemplating the Lord's' "vibhutis" - the ways his opulence and majesty manifest before our eyes in this material world. In Chapter Ten, Arjun heard how Krishna's majesty and opulence manifests in this world, but in Chapter Eleven, Arjun requests to actually see it. Krishna therefore shows him the Universal Form. While Chapter Ten and Eleven tended to emphasize the majesties and glories of the Supreme, Krishna returns in Chapter Twelve to the theme developed in Seven and Nine - The supremacy of an intimate, loving personal relationship with God. 17) a) The best way to please Krishna Constant remembrance due to natural attraction of the mind to Krishna (12.8) b) The next best way Practice of such remembrance (12.9) c) The next best way Working for Krishna (12.10) d) The next best way Giving the fruit of one's work to charity (12.11) e) The next best way Cultivating knowledge and other means to help one become detached from the fruits of his labor (12.12) 18) a) Define kshetra-jna and identify its two subtypes. Kshetra-jna is the knower of the field * The Soul * The Supersoul (sarva-ksetra jna) (13.2-3) b) Define kshetra and list its ingredients Kshetra is the field of activity - particularly the body (2) * The gross elements, the subtle elements, the senses, mind, and the mental interactions simulating desire, hatred, happiness, distress, etc compose the kshetra. (6-7) c) Define jnana and give four specific examples Jnana is the process of acquiring knowledge. For example: * Humility * Nonviolence * Tolerance * Simplicity (8-12) d) Define jneya Jnyeya is the object of knowledge. The thing to be known. Jnana is the way to learn, and jneya is what to learn. The true object of knowledge is the soul and Supersoul (3,13-18) e) Define praktriti Prakriti is nature, material nature. Similar to kshetra (20-21) f) Define purusha and identify its two subtypes Purusha is spirit, the enjoyer of nature. Similar to kshetra-jna * The individual soul * The Supersoul (param-pususha) (23) g) Compare the natures of prakriti and purusha As explained in 20. Both prakriti and purusha are eternal, but prakriti is eternally in a state of change, whereas purusha is eternally constant. 19) Identify the five factors involved in the execution of any action. I. Adhisthan - the place, the platform upon which the action is executed. II. Karta - the doer, the person willing the action. III. Karana - the senses, the immediate implements that perform the action IV. Cesta - the endeavor, the effort to exert the will to move the senses and act upon the adhisthan. V. Daivi - the Supreme, the sanction / prohibition of the action by destiny and the supreme will. 20) Describe the relationship of chapters Thirteen through Seventeen. Chapter Thirteen gives jnana - an explanation of the relationship between mater and spirit. It describes that spirit engages in mater with the aim to enjoy it's malleable permutations. Whereas Chapter Thirteen explained why the soul engages matter, Chapter Fourteen explains how this takes place. It further explains how that contact is prolonged indefinitely by of the three modes addicting the soul to matter. Chapter Fifteen explains how the soul can end its addiction to matter and be liberated. In the course of this explanation, the chapter briefly mentions the various stations of life in the material world, higher and lower. Chapters Sixteen and Seventeen elaborate on the higher and lower stations of life mentioned briefly in Fifteen. Chapter Sixteen describes first the higher stages, the divine (daivic) mentality, then at length the lower stages, the demoniac (asuric) menatlity. Chapter Seventeen discusses the shades of gray in between the black and white, divine / demoniac dichotomy established in Chapter Sixteen. 21) Select one of the following to answer: a) In 18.54 Krishna establishes that one attains bhakti after he executes karma-yoga and jnana-yoga to perfection. Does this mean that we should first practice karma-yoga and jyana-yoga before taking to direct practices of bhakti-yoga? 18.54 establishes that one attains bhakti after he executes karma-yoga and jnana-yoga. This does not, however, establish that one can begin practicing bhakti only after completing karma and jnana yoga. 18.54 conveys that bhakti is the culmination of karma and jnana. This text is in a section of Chapter Eighteen discussing a progression of perfections from karma to jnana to bhakti. It is true that one cannot achieve the perfection of bhakti until one has achieved the perfection of jnana, which in turn cannot be had without first achieving the perfection of karma. Though one cannot immediately achieve the perfection of bhakti, he can immediately begin the practice of bhakti. In the beginning, ones practice of bhakti will mainly take the shape of karma-yoga, and is therefore known as karma-mishra-bhakti. Through bhakti one practices karma-yoga by acting out of love for Krishna rather than acting on material impetus. One can thus achieve the perfection of karma without having to separately endeavor on the karma-marga. Next, ones bhakti mainly takes the shape of jnana-yoga and therefore becomes known as jnana-mishra-bhakti. Here one cultivates knowledge and meditation on Krishna and his qualities, pastimes, etc. One can thus achieve the perfection of jnana without having to separately endeavor on the jnana-marga. Thereafter one achieves pure bhakti, suddha-bhakti, as described in 18.54, without having to endeavor outside the bhakti-marga. b) In 18.66 Krishna advises Arjun to give up all other dharmas and surrender unto Him. Does this indicate that all yogas besides bhakti-yoga are to be ignored? It is impossible to ignore other yogas by exclusively taking to bhakti-yoga, for bhakti-yoga incorporates all other yogas. Therefore this cannot be the meaning of text 18.66. Krishna spoke text 18.66 to Arjun at a time of Arjun's greatest moment of indecision. Krishna had asked Arjun to make up his mind whether or not to fight. Arjun could not come to a firm decision, because the various levels of dharma were confusing him. There are various levels of dharma - kama sastras, artha sastras, dharma sastras, moksha sastras, and bhakti sastras. Sometimes what is prescribed on one level of dharma is prohibited by another. This was the case with Arjun having to kill in the Kurukshetra Battle. Krishna therefore spoke two concluding verses to Arjun, even after saying he was finished speaking and Arjun should now make up his mind. These are texts 65 and 66. In 65, Krishna advised Arjun to make his decision based on the highest dharma, love of Godhead. In 66 Krishna advises Arjun not to worry if lower dharmas conflict, he should abandon them and make his decision based on bhakti-dharma. This is the meaning of 18.66, not that other yogas or other levels of dharma should be rejected, but that bhakti dharma should be given precedence in the event of an unresolvable conflict. Extra Credit * Summarize each chapter of the Bhagavad Gita Additional questions I should have asked 1. What is Bhagavad Gita about? 2. What are the three sections of Bhagavad Gita, and why are they so arranged? 3. How can one remember Krishna at the time of death? 4. Why does the soul engage in the material world? Why does it stay here? How can it leave? 5. Systematically describe the asuric mentality. 6. Analyze Krishna's descriptions of the three modes in Chapters Fourteen, Seventeen and Eighteen. For each mode, summarize in one sentence its affect. 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Guest guest Posted September 11, 1999 Report Share Posted September 11, 1999 - Bhagavad Gita <gita1 (AT) home (DOT) com> <vihe (AT) com (DOT) bbt.se>; <vihe_na (AT) com (DOT) bbt.se>; <vihe-na (AT) com (DOT) bbt.se>; <katha (AT) com (DOT) bbt.se> Saturday, September 11, 1999 9:51 AM Bhagavad Gita Answers > Bhagavad Gita Final Examination - Answers > > These are the instructor's answers to this exam. Though they are, as far as > the instructor is concerned, the right answers, they are not the only > possible right answers. > > 1) > a) Why didn't Arjun want to fight? > Arjun had four arguments against fighting: > 1. Compassion/grief - Arjun did not wish not to cause death and it's grief > 2. Happiness - he felt the war would bring no happiness > 3. Sin - killing his Grandfather and guru would be a sin > 4. Social destruction - he would kill those who were responsible for setting > proper examples in society, and thus ruin the social order. > > b) How does Krishna respond to each of Arjun's arguments? > Compassion - Arjun was concerned about the grief associated with death, > Krishna therefore explains in 2.10-30 that death should not be a cause of > grief (11). The soul does not die, and the body must die (12 and others in > the section). Thus death is not truly an end, but only a change (13). Though > the change from one life to the next does bring unavoidable grief to those > left behind, one must go on with his responsibilities and duties, even in > the face of such grief (14-15). > > Happiness - By arguing that the war would bring no happiness, Arjun > indirectly argued that his duty (which in this case was to fight) would > bring no happiness. Krishna therefore reminds Arjun that adherence to duty > is the real means to acquire karmic merit and lasting happiness. (2.31-38) > > Sin - Krishna replied to Arjun's opinion that to kill his elders would be > sin in two ways. > * Krishna pointed out that his elders had become aggressors (1.36) and were > therefore no longer venerable. Thus to kill them would not bring sinful > reaction. > * The war had become, after many years of searching for an alternative, an > unavoidable necessity of Arjun's duty. Killing on the order of duty would > not bring him sinful reaction, but to abandon his duty would. (2.33) When > duty is done in true selflessness, it brings no reaction. Thus Krishna > explains at length that action done without selfish motive never causes any > reaction. (2.39-53) > > Destruction of Society - Arjun argued that killing elders would leave no one > to set a right example for society. Krishna counters this by pointing out > that if Arjun does not kill them, he is abandoning his responsibility as a > kshatriya and thus, by not fighting, setting an example that would erode the > morals of society. (3.21-24) > > 2) You are asked to speak on Chapter Two of Gita at a funeral. Outline what > you would say. > > To me, the main concern in this situation is the grief of the family and > friends. Chapter two, texts 10-30 directly discusses this topic. I would > read and explain those verses, highlighting the following points: > > * There is a difference between body and soul. The soul is the real person. > This can be illustrated with reference to text 13, although it is not the > direct intended meaning of the text. > * There is no death for the soul, even when the body dies (2.20) > * What does the soul do when the body dies? Changes to a new form, like a > change of clothing (2.13 and 22) > * This change of form is lamentable in the sense that our current > relationships with the deceased no longer exist. To address this, I would > ask them to reflect that our relationships were never permanent and always > changing as we changed from infancy to youth to adulthood, etc. (2.13). Now, > however, at death the relationship changes altogether, which is far more > lamentable. This unavoidable grief cannot be denied, but one, while > grieving, must go on with life and not abandon his duties and > responsibilities to those with whom we still do have living relationships > (14-15) > * Finally I would include section 25-30 for those who may not be able to > accept the existence of the soul. These verses explain that all energy is > eternal and simply changes shape. Therefore we still should not grieve to > the demise of our own duty and responsibility. > > 3) Where and why is demigod worship recommended in Bhagavad Gita? > Demigod worship is recommended in chapter 3, texts 10-16. Such worship is > good for persons who are not ready to give up the conception that sense > gratification is the aim of life. By worshipping the demigods according to > Vedic prescriptions, they can satisfy their desires at the same time as they > follow Krishna's will in the form of the scripture, and develop faith in > saintly priests and the scriptures as a result of their ritualistic > observances. > > 4) You are asked to speak on Chapter Four of Gita at a Hindu Convention on > the topic, "Who is the Supreme Godhead?" Outline what you would say. > In Chapter Four, texts 1-10 Arjun coaxes Krishna to reveal Himself as the > Supreme Godhead. I believe a simple reading of those verses with patient > explanation would suffice. > > In my explanation of those verses I would highlight certain points. As I see > it, there are two issues that make it difficult for one to accept Krishna as > the Supreme Godhead: > > * That God cannot have a form and still be limitless > * That God cannot have a birth and still be beginningless. > > Since Krishna was less than a century old at the time, Arjun found it hard > to believe that His assertion that He was around millions of years ago to > educate the Sun god (1-4). Krishna therefore explains that his "birth" and > "form" are not like the birth and form of ordinary entities (5). Krishna is > factually birth-less (ajo) and limitless (avyaya). His appearance among us > is by his own will (atma-mayaya) not forced by nature or karma, and he never > accepts a limited material body - he remains in his own transcendental form > (prakritim svam) (6). The only reason he appears here is to benefit the > world in our times of need (7) by saving the good and destroying the bad > (8). > > Thus understanding the "birth" of the eternal, and the "form" of the > limitless, one becomes enlightened and liberated (9). > > Krishna is therefore not an ordinary entity. He is Bhagavan, the Personality > of Godhead. By consultation with other scriptures such as Brahma Samhita > (govindam adi-purusham) and Srimad Bhagavatam (krsnas tu bhagavan svayam) > one can establish that Krishna is not only a Personality of Godhead, but the > original, supreme personality of Godhead. > > 5) How is karma-yoga performed? > Karma yoga is practiced in both beginning and advanced stages. Chapter three > deals with the beginning stages of karma-yoga and chapter Five with the > advanced. The beginning foundation of karma-yoga is to perform the actions > to which one is naturally attracted, but with detachment from the results of > those actions, which begins simply by sharing those fruits with others in > charity. > > Chapter Five, texts 7-10 very succinctly delineate the performance of > realized karma-yoga. These instructions are implemented more fully by the > advanced karma yogi, but the neophyte applies them to a lesser degree as > well. > > * One should consider the needs of others as important as his own needs. He > should care about others as much as he cares for himself and his > relatives.(7) > * The karma yogi practices seeing himself distinct from the body which > performs his actions. He thus cultivates a sense of detachment that aids his > efforts in being unselfish. (8-9) > * One should try to work in such a way that the Supreme Godhead is pleased > by the fruits of ones labor. (10) > > 6) Describe the relationship between chapters Three, Four and Five. > > Chapter Three - Mainly discusses how to act without reaction. Such > reactionless action requires wisdom. > Chapter Four - Mainly discusses the source(s) from which one receives that > wisdom. > Chapter Five - Discusses the culmination of acting in perfect wisdom. > > 7) > a) Define "Renunciation" > > As pointed out in text one of Chapter Six, and elsewhere in the gita: > > Renunciation means, "to give up material motivation for action and to > perform the action required by one's duty, for the sake of purification." > > Renunciation of one's responsibilities is not accepted as true renunciation. > This topic is dealt with more fully in 18.1-12. > > b) When can a person accept the order of renounced life (sannyas)? > > As explained in 6.3, karma-sannyas is not to be taken up while one is still > in the beginning stages of development (yoga-rurukshu). One must first > purify himself by sustained and diligent execution of his "worldly" duties > in karma-yoga. > > After one's inclinations to action and desire to enjoy the fruits of action > have dissipated by the gradual process of karma-yoga, one is free from > material impetus and thus on the advanced platform (yoga-rudha), be may than > take karma-sannyas. > > 8) The first Six Chapters of Gita progress sequentially upward along the > "yoga-ladder." > a) Which verse describes the topmost position on the yoga ladder? > 6.47 > b) What are the characteristics of the person described in that verse? > * Mad-getena-antar-atmana - he always keeps Krishna in his heart as the goal > and object of his life and efforts. > * Shraddhavan bhajate mam - he lovingly worships Krishna with whole heart > and great faith. > > 9) Explain text 7.1 > This text explains how one can best attain the topmost position of yoga > described in the previous verse (6.47) through the methods of Bhakti-yoga. > > * Mayyasakta mana - constant focus of the mind on Krishna with great > attachment to Him. > * Yogam yunjan - if this is not spontaneously possible, it should be > practiced. > * Mad-ashraya - if one cannot practice such remembrance of Krishna, one > should practice taking shelter of Him in ones need. > * Jnasyasi - if one cannot truly take shelter of Krishna, he should learn > about Krishna and thus become attracted to him. > * Tac-chrinu - to learn about Krishna, one should hear about Krishna from > Krishna. > > 10) > a) Why don't we perceive God, if He is everywhere? > God is in all things, and all things are in Him (7.2-12). However, we are > beneath the barrier of illusion, and only one who is beyond that barrier > perceives His omnipresence. (13) > > b) How can this misperception be surmounted? > By no effort can one cross the barrier of illusion. Only by sincerely > supplicating the master of illusion, God, can one cross beyond it with his > assistance. (14) > > c) Identify the impediments to surmounting this misperception. > (15) It is basically impiety (duskriti) that impedes one from sincerely > supplicating the master of illusion, for by impiety one becomes inclined to > attempt enjoyment of illusion, and does not truly desire freedom from it. > Impiety takes four shapes according to which of the four basic drives (kama, > artha, dharma, or moksha) motivates its expression: > > * Mudha - The trait of being wholly absorbed in the cycle of work and reward > for basic gratifications (kama). > > * Naradhama -The trait of superficial sophistication (artha). True human > culture evolves the human spirit, but the naradhama cultivates only the > externals of human culture, neglecting the spiritual essence. > > * Mayayapahritya-jnana - The trait of pursuing superficial knowledge and > realization (dharma), limited to the empiric world. > > * Asuram bhavam ashrita - The trait of taking shelter of demonic emotions > and conceptions in pursuit of release from ones frustrations (moksha) and > thus becoming destructive and annihilative in ones interaction with and > perception of reality. > > d) Identify the factors that aid in surmounting this misperception. > (16) The basic factor that aids in sincere supplication of God is piety > (sukriti). Piety impels one to turn to God. It takes four shapes according > to which of the four basic drives (kama, artha, dharma, or moksha) motivates > its expression: > > * Arto - The trait of turning to God for comfort (kama) by alleviation of > mental and physical distress. > > * Artharthi - The trait of turning to God for acquisition of the material > goods (artha) needed for a prosperous life. > > * Jijnasu - The trait of turning to God for understanding of right and > wrong, duty and transgression (dharma). > > * Jnani - The trait of turning to God to understand the ultimate nature of > spirit and matter, reality and illusion (moksha). > > 11) Translate and define > These are found in 8.3-4 > a) Brahman > Spirit - The indestructible reality above all (aksharam paramam) > > b) Adhyatma > Self - The nature (svabhava) of the self is brahman, as defined above. > > c) Karma > Fruitive Work - Actions that accrue reaction thus causing continued material > existence (bhuta-bhavodbhava karo) > > d) Adhibhuta > Material Nature - The nature of matter (adhibhtua) is exactly opposite of > spirit (brahman). While spirit is indestructible (akshara) matter is > destructible (kshara) > > e) Adhidaiva > The nature of Divinity - The identity of Divinity is the Purusha, Vishnu > > f) Adhiyajna > The nature of sacrifice - The impetus and beneficiary of sacrifice is > Krishna ("aham"), who is situated in the hearts of all. > > 12) If God is all-powerful, is He responsible for allowing bad things to > happen? > Text 9 of Chapter 9 specifically answers: "udasina-vad asinam" - God is the > neutral dispenser of the results of our own actions. > > Krishna makes the world, and enforces with total impartiality (udasina vat) > the rules by which the world operates. Although God makes and enforces the > rules, it is up to us how we play the game. The players of a game, not the > inventor are responsible for who wins or loses. > > Though all powerful, God is not directly responsible for the good and bad in > the world because he grants the living entities a measure of independence > from His direct control, to "play the game of life" as we choose. Sometimes > we play in ways that bring harsh results. Sometimes in ways that bring good > results. The blame or merit is ours. > > 13) How does Krishna define "mahatma"? > In contrast to text 9.11-12's definition of a duratma as one who cannot > accept the Supreme Absolute Truth as a person, text 9.13-14 defines a > mahatma as one who does accept personality as the fullest expression of > Absolute Truth. The mahatma therefore relates to the Supreme in a personal > manner, finding refuge in the divine nature of the Supreme (daivim prakritim > ashrita) by engaging in loving worship (bhajanty ananya manasa) through > constant glorification (satatam kirtan). > > 14) What is the deficiency in demigod worship? > While texts 9.13-14 describe a mahatma as one who finds refuge in worship of > the Supreme Godhead, there are others, mentioned in 9.15 who worship Godhead > in different ways, such as by worshipping demigods. Though these demigods > are truly the agents and representatives of the Supreme Godhead, worship of > them is an indirect means of worshiping the Supreme, and is therefore less > desirable (9.23). The fruits derived from such worship are also deficient in > comparison to worshiping the Supreme Godhead directly. As the demigods > themselves are within the material world, they can offer only temporary > material rewards (9.24-25). > > 15) What is the subject of > a) 10.8 > sambandha-jnana: Realizing that God is the origin and sustenance of > everything, one develops an appreciation for the Supreme that leads > eventually to a loving relationship. > > b) 10.9 > abhideya-jnana: Once a loving relationship is established, one begins to > worship the Supreme with great love, with all his heart and aspiration. One > thus discusses among others the Lord with great pleasure. > > c) 10.10-11 > prayojana-jnana: How does Krishna reciprocate with the love expressed to Him > by His devotee? By taking him or her beyond all ignorance and into His > direct personal association. > > > > 16) Describe the relationship between Chapters Seven, Eight, Nine, Ten, > Eleven and Twelve. > Chapter Seven gives information about Krishna that will help us to cultivate > a loving remembrance of him and thus become a Krishna-gatenantar atmana yogi > as described in the last text of Chapter Six. > > Chapter Seven ends with Krishna mentioning six items that are clearly > realized and perceived by His devotee, even at the time of death. In Chapter > Eight, Arjun asks for clarification of these items, and of the means to > remember Krishna at the time of death. This leads to a discussion of > yoga-mishra-bhakti and pure bhakti as two methods to achieve such > remembrance through lifelong practice:. > > In Chapter Nine, Krishna returns to the original subject begun in Chapter > Seven, having addressed Arjun's inquiries. This chapter mirrors Chapter > Seven, but adds further details about the intimate nature of the loving > connection between the pure soul and the Supreme Personality of Godhead. > > Chapter Ten comes back down to earth from the heights reached in Chapter > Nine. In this chapter we find where to begin in one's practice of loving > meditation on Krishna. One begins by contemplating the Lord's' "vibhutis" - > the ways his opulence and majesty manifest before our eyes in this material > world. > > In Chapter Ten, Arjun heard how Krishna's majesty and opulence manifests in > this world, but in Chapter Eleven, Arjun requests to actually see it. > Krishna therefore shows him the Universal Form. > > While Chapter Ten and Eleven tended to emphasize the majesties and glories > of the Supreme, Krishna returns in Chapter Twelve to the theme developed in > Seven and Nine - The supremacy of an intimate, loving personal relationship > with God. > > 17) > a) The best way to please Krishna > Constant remembrance due to natural attraction of the mind to Krishna (12.8) > > b) The next best way > Practice of such remembrance (12.9) > > c) The next best way > Working for Krishna (12.10) > > d) The next best way > Giving the fruit of one's work to charity (12.11) > > e) The next best way > Cultivating knowledge and other means to help one become detached from the > fruits of his labor (12.12) > > 18) > a) Define kshetra-jna and identify its two subtypes. > Kshetra-jna is the knower of the field > * The Soul > * The Supersoul (sarva-ksetra jna) (13.2-3) > > b) Define kshetra and list its ingredients > Kshetra is the field of activity - particularly the body (2) > * The gross elements, the subtle elements, the senses, mind, and the mental > interactions simulating desire, hatred, happiness, distress, etc compose the > kshetra. (6-7) > > c) Define jnana and give four specific examples > Jnana is the process of acquiring knowledge. For example: > * Humility > * Nonviolence > * Tolerance > * Simplicity (8-12) > > d) Define jneya > Jnyeya is the object of knowledge. The thing to be known. Jnana is the way > to learn, and jneya is what to learn. The true object of knowledge is the > soul and Supersoul (3,13-18) > > e) Define praktriti > Prakriti is nature, material nature. Similar to kshetra (20-21) > > f) Define purusha and identify its two subtypes > Purusha is spirit, the enjoyer of nature. Similar to kshetra-jna > * The individual soul > * The Supersoul (param-pususha) (23) > > g) Compare the natures of prakriti and purusha > As explained in 20. Both prakriti and purusha are eternal, but prakriti is > eternally in a state of change, whereas purusha is eternally constant. > > 19) Identify the five factors involved in the execution of any action. > I. Adhisthan - the place, the platform upon which the action is executed. > II. Karta - the doer, the person willing the action. > III. Karana - the senses, the immediate implements that perform the action > IV. Cesta - the endeavor, the effort to exert the will to move the senses > and act upon the adhisthan. > V. Daivi - the Supreme, the sanction / prohibition of the action by destiny > and the supreme will. > > 20) Describe the relationship of chapters Thirteen through Seventeen. > Chapter Thirteen gives jnana - an explanation of the relationship between > mater and spirit. It describes that spirit engages in mater with the aim to > enjoy it's malleable permutations. > > Whereas Chapter Thirteen explained why the soul engages matter, Chapter > Fourteen explains how this takes place. It further explains how that contact > is prolonged indefinitely by of the three modes addicting the soul to > matter. > > Chapter Fifteen explains how the soul can end its addiction to matter and be > liberated. In the course of this explanation, the chapter briefly mentions > the various stations of life in the material world, higher and lower. > > Chapters Sixteen and Seventeen elaborate on the higher and lower stations of > life mentioned briefly in Fifteen. Chapter Sixteen describes first the > higher stages, the divine (daivic) mentality, then at length the lower > stages, the demoniac (asuric) menatlity. > > Chapter Seventeen discusses the shades of gray in between the black and > white, divine / demoniac dichotomy established in Chapter Sixteen. > > 21) Select one of the following to answer: > a) In 18.54 Krishna establishes that one attains bhakti after he executes > karma-yoga and jnana-yoga to perfection. Does this mean that we should first > practice karma-yoga and jyana-yoga before taking to direct practices of > bhakti-yoga? > > 18.54 establishes that one attains bhakti after he executes karma-yoga and > jnana-yoga. This does not, however, establish that one can begin practicing > bhakti only after completing karma and jnana yoga. > > 18.54 conveys that bhakti is the culmination of karma and jnana. This text > is in a section of Chapter Eighteen discussing a progression of perfections > from karma to jnana to bhakti. It is true that one cannot achieve the > perfection of bhakti until one has achieved the perfection of jnana, which > in turn cannot be had without first achieving the perfection of karma. > Though one cannot immediately achieve the perfection of bhakti, he can > immediately begin the practice of bhakti. > > In the beginning, ones practice of bhakti will mainly take the shape of > karma-yoga, and is therefore known as karma-mishra-bhakti. Through bhakti > one practices karma-yoga by acting out of love for Krishna rather than > acting on material impetus. One can thus achieve the perfection of karma > without having to separately endeavor on the karma-marga. > > Next, ones bhakti mainly takes the shape of jnana-yoga and therefore becomes > known as jnana-mishra-bhakti. Here one cultivates knowledge and meditation > on Krishna and his qualities, pastimes, etc. One can thus achieve the > perfection of jnana without having to separately endeavor on the > jnana-marga. > > Thereafter one achieves pure bhakti, suddha-bhakti, as described in 18.54, > without having to endeavor outside the bhakti-marga. > > b) In 18.66 Krishna advises Arjun to give up all other dharmas and surrender > unto Him. Does this indicate that all yogas besides bhakti-yoga are to be > ignored? > > It is impossible to ignore other yogas by exclusively taking to bhakti-yoga, > for bhakti-yoga incorporates all other yogas. Therefore this cannot be the > meaning of text 18.66. > > Krishna spoke text 18.66 to Arjun at a time of Arjun's greatest moment of > indecision. Krishna had asked Arjun to make up his mind whether or not to > fight. Arjun could not come to a firm decision, because the various levels > of dharma were confusing him. > > There are various levels of dharma - kama sastras, artha sastras, dharma > sastras, moksha sastras, and bhakti sastras. Sometimes what is prescribed on > one level of dharma is prohibited by another. This was the case with Arjun > having to kill in the Kurukshetra Battle. > > Krishna therefore spoke two concluding verses to Arjun, even after saying he > was finished speaking and Arjun should now make up his mind. These are texts > 65 and 66. In 65, Krishna advised Arjun to make his decision based on the > highest dharma, love of Godhead. In 66 Krishna advises Arjun not to worry if > lower dharmas conflict, he should abandon them and make his decision based > on bhakti-dharma. > > This is the meaning of 18.66, not that other yogas or other levels of dharma > should be rejected, but that bhakti dharma should be given precedence in the > event of an unresolvable conflict. > > Extra Credit > * Summarize each chapter of the Bhagavad Gita > > Additional questions I should have asked > 1. What is Bhagavad Gita about? > 2. What are the three sections of Bhagavad Gita, and why are they so > arranged? > 3. How can one remember Krishna at the time of death? > 4. Why does the soul engage in the material world? Why does it stay here? > How can it leave? > 5. Systematically describe the asuric mentality. > 6. Analyze Krishna's descriptions of the three modes in Chapters Fourteen, > Seventeen and Eighteen. For each mode, summarize in one sentence its affect. > > > > Quote Link to comment Share on other sites More sharing options...
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