Notes for the Teacher

Instructions on using these Exercises are included in

the Teachers Handbook (page 67)

The VTE Bhakti

[

astri Course

Module One

Section Six – Homework Questions and Answers

Contents

Page

Part One: Generic Questions

2

Part Two: Content-specific Questions 4

Answers

8

2

Part One (Generic Questions)

We recommend that you select an equal number of questions from here (Part One) and
from Part Two (content-specific questions). These are best assigned to students before
they read each section, or each chapter, and can be used in conjuction with the Student
Worksheets..

It is important that all teachers have thoroughly read page 55 in the Teachers’ Handbook
prior to using these questions.

There are no rigidly defined answers for these questions (Part One) but we recommend
teachers to consult the corresponding Objectives (see the THB, pages 39-41).

1)

Choose one verse/passage from this section which you find difficulty in
understanding — examine and explain why. (Und)

2)

Choose one verse/passage in this section which you don’t understand so well/fully.
Identify and write down up to three questions which, if answered, would help you to
better understand the subject. (Und)

3)

From this section, choose two points/instructions that appear to be contradictory or
are held in tension. Alternatively, draw one point from this section and the other
from elsewhere in scripture. Explore and draw a conclusion. (Und)

4)

Choose one verse/passage which you feel you understand/grasp quite well. Now,
come up with three possible arguments to disprove it, backing them up as far as
possible with sastra. (Optionally, now refute these arguments). (Und, Aut)

5)

Choose one verse from this section which, if applied, would enhance your own
Krishna consciousness. Write down a plan for doing this. (PeA)

6)

Identify one verse/passage etc. that appears to “speak to you directly” (i.e. seems
just relevant to you, and your current situation, challenges, etc). Explore and write
down one thing you could do based on this to improve your spiritual life. (PeA)

7)

Choose 1/2/3* (*delete as required) personal qualities mentioned in this section.
Write down the specific behaviour traits that demonstrate this quality. Explore how
well you are doing in developing this quality (perhaps even ask a devotee friend).
(PeA)

8)

Of all the Vaishnava qualities listed in this section, choose the 1/2/3 (specify) in
which you feel most challenged. Write down your behaviour/attitudes that
demonstrate this. (PeA)

9)

Choose a verse or passage from the section which you feel enhances your faith
and conviction in Krishna Consciousness and/or Srila Prabhupada (and the disciplic
succession) (F+C)

10) Choose one verse in this section which you consider most useful in preaching.

Explain why and discuss. (PrA)

11) Identify one statement which appears to be contradictory to popular contemporary

thought (values, opinions, etc.). Explain how you would present it to an audience of
non-devotees in such a way as to be tactful but not compromising our principles
and values. (PrA)

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12) Considering the (many) current topical issues in society, choose a verse/passage

that could constructively contribute towards that debate. Explain why you chose
this verse/passage. (Th.A)

13) Choose one verse or passage from this section which reflects Srila Prabhupada’s

Mood and Mission (or just one of these). Write a paragraph or two exploring this.
(M+M)

14) Choose a verse that relates to a difference of practice between members of

ISKCON and those belonging to its broader tradition (e.g. Hinduism in general,
other Vaishanava traditions, other Gaudiya Vaishnava traditions). Explain how
those practices differ and explore reasons for the differences. (M+M)

15) Choose one verse that you feel is pertinent to Srila Prabhupada’s life and/or

ISKCON’s mission. Explain what it means to you and how it affects your life.
(M+M, PeA)

16) Select one verse/passage that you consider is relevant to ISKCON’s development

and explain. (M+M, Th.A).

17) Choose one verse in this section, and identify and explain how it is or could be

misused (one example is enough). Then identify and explain the fallacy. Finally,
disprove it. (AMI)

18) Choose one verse/passage from this section. Explain how it could be used to

support non-Krishna conscious behaviour. Analyse the arguments (are they
honest, logical, well-supported, etc.?) (AMI)

19) Choose one verse in this section that could serve as a trigger for helping you

remember sastra in certain situations. Identify and briefly describe those situations.
(SC)

20) Choose one verse/passage in this section that reminds you of something written by

a person outside of the Vaishnava tradition (e.g. a play or poem). Evaluate their
statements in the light of Krishna consciousness. (SC)

21) Choose one verse in this section about which you feel you have some realisation.

Explore and discuss your insights and realisations. (Rea)

22) Choose one verse from this section which you have difficulty in accepting, or which

raises doubts in your mind. Try to identify why. (Auth, F+C)

23) Choose one verse/passage that you have difficulty accepting (for example, it may

appear illogical or exaggerated). Write a paragraph on how you deal with such
scriptural passages (perhaps describing your thoughts, feelings, etc.). (Aut)

24) Choose a verse that is relevant to some dilemma or difficult choice you’ve had in

life. Explore how scripture might be useful in ascertaining what is your best course
of action. (Eva)

25) Choose a verse in this section that is relevant to Aim Number (specify 1–12) and

explain why. (RfL, plus whatever Aim you specify)

26) Choose a verse/passage from this section which you really like, which inspires you

and/or which stands out for you. Identify and explain why or how. (T/A/R)

4

Part Two – Content-specific Questions

Questions

Answers to these questions can be found at the end of this section, beginning at
page 8.

Lesson 1 (Ch1. Verses 1–13)

1. Why is the Bhagavad-gita the perfect theistic science?
2. Why is Dhrtarastra fearful about the outcome of the battle?

Lesson 2 (Ch1. Verses 14–23)

1. State any three signs that point to a victory for the Pandavas.
2. Explain the significance of Krishna’s name Hrsikesa in verse 15.

Lesson 3 (Ch1. Verses 24–36)

1. Explain the significance of Arjuna’s addressing Krishna as Hrsikesa in verse 24.
2. Explain the significance of Arjuna’s addressing Krishna as Govinda in verse 32.

Lesson 4 (Ch1. Verses 37–46)

1. What is the significance of the word varna-sankara?
2. Summarise Arjuna’s arguments for not fighting so far.

Lesson 5 (Ch2. Verses 1–10)

1. What words does Krishna use to describe Arjuna’s compassion?
2. Summarise the main point of the purport to verse 2.7.

Lesson 6 (Ch2. Verses 11–19)

1. What exactly does a pandita not lament for? How would a devotee react to death

in the family?

2. Summarise Srila Prabhupada’s arguments against Mayavada philosophy in the

purports to 2.12–13.

Lesson 7 (Ch2. Verses 20–30)

1. Explain the analogies of the “the surgeon” and “the justice of the peace”.
2. Why is the soul described as amazing?

Lesson 8 (Ch2. Verses 31–38)

1. Why does battle bring pleasure to a ksatriya?
2. What are the two types of “sva-dharma”? What are their purposes?

Lesson 9 (Ch2. Verses 39–49)

1. What is “vyavasayatmika intelligence”?
2. What is the relationship between the Vedas and Krishna consciousness?

5

Lesson 10 (Ch2. Verses 50–59)

1. Explain from memory the analogy of the tortoise, drawing as many similarities as
pssible between the metaphor and that which it explains.
2. To what is restriction from sense-gratification by rules and regulations compared in
the purport to the ‘higher taste’ verse? For whom are such restrctions useful?

Lesson 11 (Ch2. Verses 60–72)

1. How does one avoid the sequence of falldown in verses 2.62-3?
2. What does it mean to become desireless?

Lesson 12 (Ch3. Verses 1–9)

1. Explain the relationship between buddhi-yoga and sankhya-yoga.
2. Explain the term “mithyacarah”.

Lesson 13 (Ch3.Verses 10–21)

1. What is the function of the demigods? Why are they worshipped?
2. How is the ritual of “yajna” an indirect practice of Krishna consciousness?

Lesson 14 (Ch3. Verses 22–32)

1. Why does Krishna strictly perform prescribed duties of varnasrama-dharma?
2. Briefly explain the consciousness of one who acts under false ego.

Lesson 15 (Ch3. Verses 33–43)

1. Explain the analogy of the “milk”.
2. How can an aspiring transcendentalist conquer lust?

Lesson 16 (Ch4. Verses 1–10)

1. Explain the significance of parampara.
2. Why does Krishna appear on Earth? In what different ways does he accomplish

His mission?

Lesson 17 (Ch4. Verses 11–24)
1. How is Krishna the “object of everyone’s realisation” according to their desires?
2. How does one become free from reactions while performing activities?

Lesson 18 (Ch4. Verses 25–33)

1. What is the purpose of sacrifice?
2. What is the difference between the sacrifice of material possessions and the

sacrifice of transcendental knowledge?

Lesson 19 (Ch4. Verses 34–42)

1. What are the three important aspects of one’s relationship with a bona fide

spiritual master?

2. Describe the fate of the faithful person and the doubter.

Lesson 20 (Ch5. Verses 1–9)

1. What is the difference between Vaisnava and Mayavadi sannyasis? Why is this

distinction relevant to the section?

2. Why is someone absorbed in devotional service “dear to everyone”?

6

Lesson 21 (Ch5. Verses 10–16)

1. Explain the analogy of the lotus leaf.
2. What is the relationship between the soul, material nature and God in terms of

action?

Lesson 22 (Ch5. Verses 7–29)

1. Give two reasons from this sections why advanced transcendentalists have no

desire for material sense enjoyment?

2. What is the “peace formula”?

Lesson 23 (Ch6. Verses 1–9)

1. How is the bhakti-yogi the perfect sannyasi at any stage of life?
2. Analyse the role of the mind in yoga.

Lesson 24 (Ch6. Verses 10–24)

1. Describe the importance of regulation in spiritual practice.
2. Explain the analogy of the lamp.

Lesson 25 (Ch6. Verses 25–36)

1. Summarise the main point of verse 6.30 and purport.
2. How is Arjuna’s difficulty controlling the mind a statement on the practicality of

astanga-yoga?

Lesson 26 (Ch6. Verses 37–47)

1. What happens to a yogi who falls down after short practice? After long practice?
2. Summarise the purport to verse 6.47.

Lesson 27 (Ch7. Verses 1–7)

1. What is jnana and vijnana according to 7.2?
2. What are Krishna’s two energies?

Lesson 28 (Ch7. Verses 8–14)

1. Give some examples how Krishna can be known through His various energies.
2. How does verse 14 exalt the position of bhakti-yoga?

Lesson 29 (Ch7. Verses 15–23)

1. List the four pious men. (Sanskrit and English)
2. Why is the jnani most dear to Krishna?

Lesson 30 (Ch7. Verses 24–30)

1. According to the purport to verse 24, how can one understand Krishna’s personal

form?

2. Summarise the main point and purport of verse 27.

Lesson 31 (Ch8. Verses 1–6)

1. Mention and explain four of the philosophical terms mentioned by Arjuna and

Krishna.

2. Why is it important to cultivate remembrance of Krishna during one’s life?

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Lesson 32 (Ch8. Verses 7–13)

1. What is the significance of the word “yoga-balena”?
2. What is the relationship between chanting Hare Krishna and Om?

Lesson 33 (Ch8. Verses 14–19)

1. How does Krishna’s description of the material world in verses 15–19 inspire one

to take to Krishna consciousness more seriously?

2. The Vedic literatures prescribe sacrifice for elevation to the heavenly planets, yet

Krishna declares them also to be a place of misery. Why?

Lesson 34 (Ch8. Verses 20–28)

1. What are the auspicious and inauspicious times for leaving the body?
2. Why does a devotee not care for such formalities?

Lesson 35 (Ch9. Verses 1–10)

1. How does one develop faith in Krishna?
2. Explain the answer to the apparent contradiction in verse 4 and 5, “and yet

everything that is created does not rest in me ... ”

Lesson 36 (Ch9. Verses 11–19)

1. Explain the qualities of a mahatma.
2. How is it that one engaged in devotional service to Krishna has already

performed all sacrifices?

Lesson 37 (Ch9. Verses 20–26)

1. What are the main differences between demigod worship and bhakti-yoga in

practice and results?

2. Summarise the main point of verse 26 and the purport concerning the practice of

devotional service.

Lesson 38 (Ch9. Verses 27–34)

1. Explain the significance of the words “sadhur eva.”



How is a devotee purified of any accidental faults?

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Answers

Lesson 1 (Ch1. Verses 1–11)

1. The

Bhagavad-gita is the perfect theistic science because it is spoken by the

Supreme Personality of Godhead, Lord Sri Krishna.

2. Dhrtarastra was concerned because he knew that his sons were blind in terms of

piety, while the Pandavas were exceedingly pious. He thought that the holy place
would give a favourable setting for the Pandavas' victory.

Lesson 2 (Ch1. Verses 14–23)

1. The holy place; the conchshells; Lord Krishna is on their side; wherever Krishna so

also is the Goddess of fortune; chariot donated by Agni; flag of Hanuman (signifying
victory of Rama)

2. The import of the name Hrsikesa is that Krishna controls the senses of all beings.

Furthermore, He directly controls the senses of His devotees according to their
surrender. Therefore, He would directly control Arjuna's senses in the battlefield.

Lesson 3 (Ch1 Verses 24–36)

1. The significance of Arjuna's addressing Krishna as Hrsikesa is that Krishna can

control and understand the senses and mind of all living entities. In text 24, the name
underscores the fact that Krishna could understand Arjuna's mind and his
attachments.

2. Arjuna expected Krishna to know what is best for the satisfaction of his senses.

What Arjuna is forgetting is that one's own senses are automatically satisfied when
he satisfies the senses of Govinda.

Lesson 4 (Ch1. Verses 37–46)

1. "Varna-sankara" is the term used to denote unwanted progeny, born of improper

mixing between men and women. Such progeny are not raised in the proper
atmosphere and thus become whimsical neglecting religious tradition and community
welfare activities. They usher in sinful activity throughout society and chaos ensues.
(This point reinforces the importance of chastity in Vedic society).

2. To this point, Arjuna has hesitated from fighting on the grounds of sinful reaction,

inability to enjoy the results of the war, compassion for his family, and fear of
destroying family traditions.

Lesson 5 (Ch2. Verses 1–10)

1. Krishna describes Arjuna's hesitancy as "impurities" (2.1). He furthermore describes

it as "degrading impotence" and petty weakness of heart (2.2).

2. The material world is designed to be full of perplexities for the conditioned soul. A

sincere soul realises that he can not solve them on his own, and he takes shelter of
a bona fide spiritual master for guidance.

Lesson 6 (Ch2. Verses 11–19)

1. A pandita does not lament for the changing of bodies which the soul inevitably goes

through. A devotee may react to death in the family by maintaining the understanding
that the soul does not die, while feeling compassion for the soul that is caught in the
cycle of birth and death due to his ignorance. (Other reasonable answers are
acceptable at the teacher's discretion).

9

2. (1) Krishna asserts the eternal individuality of the soul and God in verse 12. If the
Mayavadis hold that individuality is due to illusion, then Krishna has no special
significance and the Gita itself, which the Mayavadis revere, loses all authority.

(2)

Mayavadi's say that Krishna is speaking in verse 2.12 in a conventional sense
and the individuality refers to the body. But He just condemned such a
mundane outlook only one verse ago.

(3)

The soul is free from the changes of the body, and is never changed.
Therefore, the idea that the soul is individual due to being cut from the
supreme soul is invalid.

(4)

If the distinction between Arjuna and Krishna is due to illusion, then there is no
need for one to be the instructor and one to be the instructed.

Lesson 7 (Ch2. Verses 20–30)

1. The surgeon knows how to utilise the cutting ability of the scalpel to help the patient.

The justice of the peace knows how to permit violence in the administration of
justice. The point is that someone with knowledge knows how to apply anything for
the proper utility, including violence. Such application is without sin. Thus, Arjuna
also, as a ksatriya should know how to apply violence without sin.

2.

The soul is described as amazing because: (1) the same soul can give life to a
variety of life forms; (2) it is amazing for mundane people because they are too
engrossed in the struggle for existence to appreciate something subtle like the soul;
(3) it can be mistakenly identified as being one with the Supersoul in all respects.

Lesson 8 (Ch2. Verses 31–38)

1. Battle brings pleasure to a ksatriya because victory brings material opulence and

death brings a birth in the heavenly planets. Either way, there are material rewards.

2.

The first type of "sva-dharma" is one's duty according to varnasrama-dharma. In this
sva-dharma, one has certain duties to perform which are prescribed by sastra and
guru based on the person's psycho-physical abilities and attachments (e.g. of
ksatriya). Following these duties strictly bring one ultimately to the platform of
liberation. The second type of sva-dharma has nothing to do with one's material body
and mind. It is a duty based on spiritual service to Krishna.

Lesson 9 (Ch2. Verses 39–49)

1. "Vyavasayatmika intelligence" is the single-pointed determination of one in buddhi-

yoga. One sees and acts in the world in terms of self realisation and not sense
gratification. Such determination is based on deep conviction and some realisation
that one is not the body, but is a spirit soul. It is achieved by accepting the
instructions of the spiritual master as one's mission in life.

2.

The Vedas are meant to gradually elevate one from selfish materialistic life to
ultimate Krishna consciousness. This is done by a system of religious and moral
codes to regulate sense gratification. Simultaneously, the Vedas encourage piety by
offering material rewards for religious observances. One who takes to Krishna
consciousness is no longer obligated to the codes of the Vedas because they have
already reached the goal (example of well, verse 46).

Lesson 10 (Ch2. Verses 50–59)

1. See purport to verse 58. You may also note that there are five senses, corresponding

to the head and arms of the metaphorical creature.

2. Restricting a diseased person from certain types of eatables – he neither likes such

restrictions nor loses the taste for such eatables. In Krishna consciousness such
restrictions are thee for the less-intelligent neophytes.

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Lesson 12 (Ch2. Verses 60–72)

1. One avoids the fall down described in verses 62–63 by engaging all of the senses in

the Lord's service (example of Ambarisa Maharaja).

2.

Real desirelessness is to only desire Krishna consciousness. It is impossible to stop
desire, but if one only desires Krishna's satisfaction, that is real desirelessness.

Lesson 12 (Ch3. Verses 1–9)

1. The

two

yogas are interdependent as religion and philosophy. “Religion without

philosophy. . .” Sankhya-yoga is a philosophical search for the highest truth and
buddhi-yoga is to act in relationship with that truth. Although the goal is the same,
buddhi-yoga is considered better because one can purify his senses by engaging
them in devotional service. In Sankha-yoga, one does not engage the senses, but
tries to check them simply by philosophical understanding. This type of renunciation
is not as safe as buddhi-yoga.

2.

"Mithyacarah" means "pretender". It is used to describe someone who outwardly
renounces activity and worldliness but inwardly meditates upon the sense objects.
That person is contrasted with the sincere karma-yogi, who acts in the world,
accepting material things in a religious and dutiful way, and who sincerely works for
ultimate purification from fruitive consciousness.

Lesson 13 (Ch3. Verses 10–21)

1. "The demigods are empowered administrators of material affairs". They control the

working of the universe and mete out material necessities to the human beings. They
are worshipped by human beings who wish to please them and evoke their
reciprocation in terms of material welfare. People who can not understand the
Personality of Godhead worship the demigods and are thus gradually purified.
(Extra: Srila Prabhupada does explain that by worshipping Krishna, all of the
demigods are pleased).

2.

The ritual of "yajna" is an indirect practice of Krishna consciousness because one
who properly follows the system of yajna is ultimately purified to the state of Krishna
consciousness by an indirect process.

Lesson 14 (Ch3. Verses 22–32)

1. Krishna strictly follows the principles of varnasrama-dharma to set an example for all

of human kind. If someone as famous and respected as Krishna neglects His duty,
others will use His example as an excuse and neglect their own.

2.

One who acts under false ego thinks that he is the ultimate controller of the events in
relationship with his body. He does not notice that his body and everything around it
is being controlled by material nature, which is under Krishna's ultimate direction. He
acts for sense enjoyment and not for spiritual welfare.

Lesson 15 (Ch3. Verses 33–43)

1. "When a living entity comes in contact with the material creation, his eternal love for

Krishna is transformed into lust, in association with the mode of passion. Or, in other
words, the sense of love of God becomes transformed into lust, as milk in contact
with sour tamarind is transformed into yogurt."

2.

An aspiring transcendentalist can conquer lust in two ways: first, one must regulate
the senses according to scriptural direction. In this way they will not carry one too far
into sense gratification. Secondly, one should fix his intelligence in the conception of
the soul beyond the body. In this way one will begin to see the world in terms of
service to Krishna and not just sense gratification.

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Lesson 16 (Ch4. Verses 1–10)

1. Parampara is the standard method by which scriptural knowledge is learned. The

knowledge of Bhagavad-gita is not new, but is an ancient, proven book of spiritual
wisdom. Thus the method for accessing that wisdom is not to "discover" it, but find a
source where it is transmitted clearly. Parampara is Krishna's method for providing a
place where such information can be passed down. People who try to understand the
Gita without taking shelter of a bona-fide member of the parampara simply analyse it
from their own relative positions and do not get the essence.

2.

Krishna appears on earth to re-institute dharma when it is disrupted. He does this by
destroying the miscreants, upholding the righteous and exhibiting His wonderful
pastimes.

Lesson 17 (Ch4. Verses 11–24)

1. Krishna explains that, "As all surrender unto Me, I reward them accordingly.

Everyone follows My path in all respects, O son of Prtha." Being the Absolute Truth,
Sri Krishna is the substance of everyone's experience. But he reveals Himself to the
person according to their desires and level of consciousness. To materialists, He is
simply the rewarder of one's karmic deeds. To the Mayavadi, he simply manifest
Himself as the impersonal brahmajyoti. To the pure devotees, however, he reveals
Himself as He is, as the all attractive transcendental person in a variety of loving
relationships.

2.

One becomes free from reactions by performing his work for the satisfaction of
Krishna.

Lesson 18 (Ch4. Verses 25–33)

1. The purpose of sacrifice is to control the senses and purify one's life of karmic

reactions. The ultimate goal is to enter into the kingdom of God.

2.

The sacrifice of material possessions is still on the material platform (karma-kanda),
the sacrifice of transcendental knowledge is on the spiritual platform (jnana-kanda)
and thus bestows eternal benefit.

Lesson 19 (Ch4. Verses 34–42)

1. Inquiry; submission; service.

2.

The faithful person is purified and attains ultimate Krishna consciousness while the
doubter makes no progress in this world or the next.

Lesson 20 (Ch5. Verses 1–9)

1. Vaisnava

sannyasis study the Bhagavatam philosophy and engage in practical

devotional service according to the pancaratriki system. They have a variety of ways
that they utilise their senses in the service of the Lord yet they avoid all material
activities. Mayavadi sannyasis study sankhhya philosophy and read the Sariraka-
bhasya commentary on Vedanta by Sankaracarya. They do not engage their senses
in Krishna's service. Rather, they spend their time in dry speculation. When their
studies become tiresome, they sometimes take shelter of philanthropic material work
or improper study of the Bhagavatam. The difference between the two is relevant
because it is the same difference as renouncing work and working for Krishna, which
is the theme of this section.

2.

He is dear to everyone because he sees them as they are, as Krishna's eternal
servants, and he considers himself their servant.

12

Lesson 21 (Ch5. Verses 10–19)

1. The lotus leaf floats on water, but remains dry (because of a covering of wax).

Similarly, one in Krishna consciousness can act in many ways within the world, but
remains free from reaction as all of his activities are geared to serve Krishna.

2.

The soul is not the performer of activities. Activities are being carried out by material
nature, which runs under the Lord's supervision. The Lord is not to blame for the
living entities' situation, however, because He is sensing the desires of the living
entities and moving nature in turn. "Man proposes, God disposes."

Lesson 22 (Ch5. Verses 20–29)

1.

Advanced transcendentalists have no desire for material sense enjoyment because:

(1) He knows that he is not the body, but is a fragmental part of the Supreme;
(2) he is experiencing unlimited spiritual happiness by inward connection with
Krishna;
(3) he understands that all sense pleasure is temporary and a source of misery.

2.

"A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of
all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the
benefactor and well-wisher of all living entities, attains peace from the pangs of
material miseries."

Lesson 23 (Ch6. Verses 1–9)

1. Real

sannyasa or renunciation is to utilise all of one's material assets in the service

of Krishna. This is a higher level of renunciation than simply giving up prescribed
duties. "The criterion of perfection is to act in Krishna consciousness, and not with a
view to enjoying the fruits of work. To act in Krishna consciousness is the duty of
every living entity because all are constitutionally parts and parcels of the Supreme.
The parts of the body work for the satisfaction of the whole body. The limbs of the
body do not act for self-satisfaction but for the satisfaction of the complete whole.
Similarly, the living entity who acts for satisfaction of the supreme whole and not for
personal satisfaction is the perfect sannyasi, the perfect yogi." (p. 308)

2.

The mind is the central point of the yoga system. Yoga is meant to control the mind
and focus it on spiritual dictation. The mind is an enemy when it is accepting the
dictation of the material energy. It is a friend when it is disciplined to accept dictation
from the Supersoul in the heart.

Lesson 24 (Ch6. Verses 10–24)

1. Regulation is important in spiritual life as it keeps the body and mind healthy for

spiritual practice. Overindulgence in eating, sleeping, etc. will make the body
sluggish and affected by the lower modes. Neglect of such necessities will also
hamper one's strength for spiritual activities. By following Krishna conscious
sadhana, one naturally becomes regulated.

2.

Just as the lamp is steady when in a windless place, the yogi who has conquered the
mind is steady in his meditation on the atma.

Lesson 25 (Ch6. Verses 25–36)

1. A devotee who has developed love for Krishna can easily see Him everywhere, even

through His material energy. Such a devotee is always one with Krishna in the sense
that Krishna becomes everything for the devotee.

2.

Arjuna was a man who is much more qualified than anyone in this Kali-yuga. His
humble statement of inability serves as an example that the astanga-yoga process is
simply not feasible in this day and age.

13

Lesson 26 (Ch6. Verses 37–47)

1. The

yogi who falls down after short practice goes to the heavenly planets where he

fulfills his desires for many years. He then takes a human birth in a family of wealthy
merchants or righteous brahmanas to continue his practice. The yogi who falls after
long practice takes his birth in a family of transcendentalists immediately. He quickly
becomes again attracted to yogic principles.

2.

Worship of Krishna in bhakti-yoga is the culmination of all other practices of yoga. At
this stage, one awakens his true relationship and acts according to the highest
spiritual reality, that of the eternal relationship between the soul and Krishna.

Lesson 27 (Ch7. Verses 1–7)

1. Jnana is knowledge if the material world. Vijnana is knowledge of spirit.

2.

Krishna's apara-prakrti is the energy that makes up the material energy: earth,
water, fire, air, ether, mind, intelligence, false ego. Krishna's para-prakrti manifests
the jiva souls.

Lesson 28 (Ch7. Verses 8–14)

1. As the taste of water; the light of the sun and the moon; the syllable om; the sound in

ether; the ability in man; the fragrance of the earth; the heat in fire; the life of all that
lives; the penances of all ascetics; the original seed of all existences; the intelligence
of the intelligent; the prowess of all powerful men; the strength of the strong, devoid
of passion and desire; sex life which is not according to regulative principles. (This is
all of them, the student has only to name a few)

2.

Verse 14 shows that bhakti-yoga is the most powerful path to escape material
entanglement as it wins the favor of the supremely powerful Lord who can withdraw
maya at His will. Other paths depend upon the relative strengths of their
practitioners.

Lesson 29 (Ch7. Verses 15–23)

1. Arta – the distressed; jijnasur – the curious; artharthi – one who desires material

gain; jnani – the wise man.

2.

The jnani is most dear to Krishna because he is the most detached from the bodily
platform and is thus most qualified to serve Krishna purely.

Lesson 30 (Ch7. Verses 24–30)

1. By evoking Krishna's mercy through sincere service and chanting.

2.

One trapped in the illusory potency is covered by dualities arising from desire and
hate. They are directed toward Krishna, and prevent one from understanding His true
position.

Lesson 31 (Ch8. Verses 1–6)

1. Brahman – the eternal, spiritual constitution of the living entity; adhyatma – the

eternal nature of the self (to serve the Supreme); karma – actions which develop
future material bodies; adhibhuta – the material manifestation which is constantly
changing; adhidaiva – the Universal Form, which includes the demigods; adhiyajna –
Krishna Himself, who is the Supersoul in the heart.

2.

It is important to cultivate remembrance of Krishna during life because such
consciousness will prepare one to remember Krishna at death. One goes to
whatever his consciousness is at death, so one absorbed in Krishna consciousness
will go to Krishna.

14

Lesson 32 (Ch8. Verses 7–13)

1. The

words

yoga balena (by the strength of yoga) are important to show that without

performing some yogic process, one can not come to the transcendental state of
being (remembrance of Krishna) at the time of death.

2.

Om is the impersonal sound vibration of Krishna. Hare Krishna contains om.

Lesson 33 (Ch8. Verses 14–19)

1. It helps reinforce the understanding of the futility of material pursuits because of their

flickering duration. Spiritual life makes more sense as it is eternal.

2.

It’s all temporary.

Lesson 34 (Ch8. Verses 20–28)

1. Auspicious: during the influence of the fiery god, in the light, at an auspicious

moment of the day, during the fortnight of the waxing moon, during the six months
when the sun travels in the north. Inauspicious: during the smoke, the night, the
fortnight of the waning moon, or the six months when the sun is in the south.

2.

The devotee does not care because he has full confidence in the process of
devotional service.

Lesson 35 (Ch9. Verses 1–10)

1. "Faith is created by association with devotees." (9.3p) By hearing topics of Krishna

in the association of devotees, one gains faith.

2.

Krishna says that all beings are within Him, and yet, everything that is created does
not rest in Him. The point is that everything rests on the Lord's energies, but He is
not burdened by it's management (the example of Atlas). He can maintain everything
simply by His will.

Lesson 36 (Ch9. Verses 11–19)

1. The primary quality of a mahatma is that he has taken shelter of the internal potency.

They are fully engaged in devotional service, namely chanting, endeavouring with
great determination, and bowing before Krishna.

2.

Krishna is the essence of the entire process of sacrifice. Furthermore, the elaborate
system of Vedic processes is meant to simply know Krishna.

Lesson 37 (Ch9. Verses 20–26)

1. Ritualistic worship of the demigods is dependent on elaborate ritual and bears

temporary fruit. Worship of Krishna is based simply on devotion and the
reciprocation of Krishna. It bears eternal fruit in terms of returning one to the spiritual
world.

2.

Bhakti-yoga has no material qualification. Therefore, it is open to everyone.

Lesson 38 (Ch9. Verses 27–34)

1. The words "sadhur eva" gives strong warning that a devotee should not be criticised
for an accidental falldown. He should still be considered saintly if he is properly
situated in his determination.

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2. A devotee is purified of accidental faults is purified by Krishna Himself in the heart.