03 BS Module 1 Section 3


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Tips on Using the Lesson Outlines

Note: please make sure you are familiar with the instructions and recommendations in your Teachers Handbook (pages 56-62). This section serves as a reminder only.

1. The Bhakti Sastri teacher should not normally teach directly from each Lesson Outline but use it to create his or her own unique Lesson Plan (possibly cutting and pasting from the corresponding Word Files — i.e. the `Lesson Outlines” and the corresponding “Book of Quotes”).

2. Next to each verse certain Key Codes are used as follows:

1.* The asterisk denotes that this verse (in this instance number 1) is a Key Thematic Verse

2.** The double asterisk denotes that this verse (number 2 here) is a

Key Memory Verse.

MP Main Point: This verse, or a point associated with it, is very important.

QT Quotes are to be found in the separate Book of Quotes.

AR Additional references may be found at the end of the Lesson Outline. The teacher must look these up him or herself.

SG Suggestions for the verse, or an associated point, to be found towards the end of the Lesson Outline.

OHT There is an OHT or chart connected to this verse. It can be found in Section 8.

3. There are two others sections at the end of each Lesson Outline, as follows:

(a) Recommended Focuses of Learning

This section relates key content within the lesson to our Course Aims. This is to assist the teacher in identifying appropriate Aims (and Objectives) for the lesson.

(b) Possible Learning Experiences

In this section of the Lesson Outline, we've taken one or more suggestions from the previous section and designed learning activities which you might find helpful. Use them as they are, amend them or write your own,

4. Reminder of our Codes for Aims, used in 3(a) above :

Und = Understanding

M+M = Mood and Mission

Eva = Evaluation

PeA = Personal Application

AMI = Academic + Moral Integrity

RfL = Responsibility for Learning

F+C = Faith & Conviction *

Aut = Authority

TAR = Taste/Appreciation/Relevance *

PrA = Preaching Application

SC = Sastra Caksus

SSK = Study Skills *

ThA = Theological Application

Rea = Realisation *

Note: sub-aims shown above with an asterisk (*), underneath the corresponding main Aim.

Detailed Contents

Lesson No.

Chapter/Lesson

Verses

1

1.1

1-13

2

1.2

14-23

3

1.3

24-36

4

1.4

37-46

5

2.1

1-10

6

2.2

11-19

7

2.3

20-30

8

2.4

31-38

9

2.5

39-49

10

2.6

50-59

11

2.7

60-72

12

3.1

1-9

13

3.2

10-21

14

3.3

22-32

15

3.4

33-43

16

4.1

1-10

17

4.2

11-24

18

4.3

25-33

19

4.4

34-42

20

5.1

1-9

21

5.2

10-20

22

5.3

21-29

23

6.1

1-9

24

6.2

10-24

25

6.3

25-36

26

6.4

37-47

27

7.1

1-7

28

7.2

8-14

29

7.3

15-23

30

7.4

24-30

31

8.1

1-6

32

8.2

7-13

33

8.3

14-19

34

8.4

20-26

35

9.1

1-10

36

9.2

11-19

37

9.3

20-26

38

9.4

27-34

Bhagavad-gita Chapter 1, Lesson 1 Verses 1-13

Overview/Summary: SG

Dhrtarastra questions Sañjaya about the events that took place at Kuruksetra. Sañjaya describes how Duryodhana, using diplomacy, solves a dilemma of encouraging Drona without insulting Bhima and others. Bhima rallies his soldiers with the sound of his conchshell. Yet the symbolism of the conchshell indicates their defeat.

Suggested Reading/Points to Cover:

1. Read purport, para. 3 QT

Dhrtarastra asked the question, “What did they do?” because he was doubtful about his sons' victory due to the influence of the holy place of Kuruksetra. His question reveals his mentality of wanting to separate the sons of Pandu from the family heritage, by claiming only his sons as Kurus and excluding the Pandavas. Since KŠa was present in the religious field of Kuruksetra, the virtuous Yudhisthira and his brothers would certainly be victorious over the irreligious sons of Dhrtarastra.

2. Read verse

3. No specified reading QT AR

Duryodhana, fearing that Drona may be lenient to the Pandavas in battle, pointed out his mistake in accepting the son of Drupada as his disciple. Now Dhrstadyumna had arranged the Pandavas army against his own guru, having learned the art from him.

4. Read verse QT

5-6 Read verses QT

7-8 Read verses QT

9. No specified reading QT

Although Duryodhana was confident of victory, all in his army would die for joining the wrong side.

10. Read verse

11. No specified reading

Duryodhana again uses diplomacy to encourage all the fighters whom he had not yet mentioned, requesting them to be alert in supporting Bhima.

12. No specified reading QT

Bhima tried to encourage Duryodhana by blowing his conchshell very loudly, like a lion. But indirectly, the symbolism of the conchshell foretold the Pandavas' victory, because KŠa was on their side.

13. Read verse

Additional References:

When Indra offended Brhaspati, the demigods became vulnerable and were easily

defeated by the demons. SUM

Suggestions:

Overview: You may wish to mention (if not already) that the Bhagavad-git€ is divided into

three portions. The first six chapters, the second six chapters and the third six

chapters. For more details, please refer to Section One of this Syllabus. In a

lecture Srila Prabhupada gave the example of a book. “There are two hard

covers, and in the middle there is the substance, writing. So the first six

chapters, they are just like two coverings - karma-yoga and jñ€na-yoga. And

the middle six chapters, well-protected, that is bhakti-yoga.”

(Lec BG 6.47 Ahmedabad 72)

Recommended Focuses of Learning:

Und 1 (esp. see “Outline of the Gita”, in Section One) 2, 11 (Duryodhana's diplomacy)

12 (possibly connect to text 1)

AMI 1 (how to study scripture)

Possible Learning Experiences:

1 Group discussion etc. (Academic and Moral Integrity)

Aim: to help students appreciate that “motivated interpretations” can apply to them and not merely those outside of ISKCON

a) Discuss how scripture is misused outside of ISKCON

b) Break students into pairs/groups and ask them to identify and write specific ways we may misuse scripture (in every day dialogue, writing, etc.)

c) Consolidate lists, and save for future lessons.

d) Get students to identify results of misuse within our Society

  1. Ask students to identify possible benefits of a class of devotees who use scripture honestly.

  2. Ask students to evaluate results and draw conclusions.

  3. Conclude, reminding students of the Aim, Academic and Moral Integrity. (You may also mention related Aims, especially Authority).

Suggest that students build various portfolios which they add to as they progress through course. These could include:

a) A list of analogies.

b) A list of arguments (including verses, analogies, stories, etc.) against key philosophical stances (e.g. Mayavada).

c) A list of verses/passages they really like (relating to “Taste / Appreciation / Relevance”.)

d) A personal journal (relating to “Personal Application”)

Bhagavad-gita Chapter 1, Lesson 2 Verses 14-23

Overview/Summary:

Sañjaya describes various signs of victory for the Pandava army, especially the transcendental sound of the conchshells of KŠa and Arjuna, which shattered the hearts of the sons of Dhrtarastra. KŠa appears as the chariot driver of Arjuna, revealing His quality as bhakta-vatsala, not as the Supreme Lord. Arjuna orders KŠa to place his chariot between the two armies as he wants to see who is present there. Seeing those assembled for battle, Arjuna becomes apprehensive and hesitant.

Suggested Reading/Points to Cover:

14. No specified reading MP QT

The transcendental sound of the conchshells of Krishna and Arjuna indicate that victory is sure for the Pandavas because Krishna is on their side.

15. Read purport, para. 1 QT SG

KŠa, as Hrsikesa, is the owner of the senses. He directs the senses in terms of the surrender of the living entities. In the case of a pure devotee like Arjuna, He directly controls his senses.

16-18 Read verses SG

19. No specified reading QT AR SG

The blowing of the conchshells of the Pandava army shattered the hearts of the sons of Dhrtarastra, but not the hearts of the Pandavas'. This was due to the Pandavas' confidence in Lord KŠa's protection.

20. No specified reading QT AR

Arjuna's flag marked with Hanuman and KŠa's personal presence on Arjuna's chariot to give him direction, assured Arjuna of victory, so he had no cause to fear any enemies.

21-22 Read purport, para. 1 MP QT SG

KŠa is called infallible because He never fails in His affection for His devotees. He is always seeking an opportunity to serve His devotee, and He takes more pleasure in carrying out the orders of His devotee than when He Himself gives orders. Although He accepted the position of charioteer for Arjuna, His position as the Supreme Personality of Godhead was not challenged.

23. No specified reading QT

Arjuna wanted to see who his opponents were and also gain an estimation of the strength he had to face. Of course, Arjuna was confident of victory because KŠa was by his side.

Additional References:

19 Confidence assures success in bhakti. NOI

19 Confidence of KŠa's protection is a symptom of surrender and therefore the Lord, as Hrsikesa, directly controls the senses of His surrendered devotees. NOD, Ch.11

19 One depending on KŠa crosses over all obstacles of material life by His grace. BG 18.58

20 The story of Bhima's meeting with Hanuman, taken from Mahabharata, is explained in SUM. The reason for Hanuman's agreeing to sit on Arjuna's flag is also given. SUM

Suggestions:

15 Tell stories of how Bhima is a voracious eater, but could also perform Herculean tasks. For example, fighting the demon Baka.

16-18 Tell stories of personalities such as Sikhandi and Virata.

19 Why were the Pandavas' hearts not shattered when Bhima and the Kurus blew their conchshells? They were fearless because they were pure-hearted, knowing that they are eternally KŠa's servants. Fearfulness comes from an impure heart.

21-12 Arjuna's request indicates that he is already indecisive about taking part in the battle.

Recommended Focuses of Learning:

Und 15, 21-22 (Krishna's various names) 14,20 (signs of victory) 19 (see SG)

21-23 (reasons for drawing up the chariot)

PeA 19 (confidence in Krishna; fearlessness) 21-22 (being a servant)

Possible Learning Experiences:

21-22 Discussion Groups (Personal Application)

KŠa was acting as the servant of Arjuna. What does it mean to be a servant of someone? Divide into groups. Ask what is the difference between being a servant of a non-devotee, and being a servant of KŠa. What are students' experiences? Regroup and compare answers.

19 Discussion Groups (Personal Application)

Aim: to help students appreciate the different in consciousness when one is serving Krishna, particularly with regard to confidence and fearlessness.

a) Divide students into groups.

b) Ask them to share personal experiences of either: (i) doing something which would normally be fearful but which was happily performed because they were doing it for Krishna or (ii) what gives them confidence in Lord Krishna.

c) Some students to share results with whole class.

d) Consolidate and conclude with reference to the verse and purport.

Bhagavad-gita Chapter 1, Lesson 3 Verses 24-36

Overview/Summary:

Arjuna, being a softhearted devotee, becomes overwhelmed with compassion and forgets himself when he sees his relatives before him. He has become fearful due to a material conception of life. He argues that he will not be able to enjoy his kingdom if it is won at the cost of the lives of his family members. He fears sinful reactions for killing his kinsmen.

Suggested Reading/Points to Cover:

24. Read verse/purport QT

25. No specified reading

KŠa, as Supersoul, or Hrsikesa, could understand why Arjuna wanted to place his chariot between the two armies. Therefore, He told Arjuna to “behold the Kurus,” thus anticipating the hesitancy of Arjuna to fight.

26-27 Read verses

28. No specified reading MP QT AR

Feeling compassion for the soldiers on both sides, Arjuna manifested various physical symptoms, such as crying, dry mouth, and quivering of his limbs. Arjuna had all the good qualities of the demigods due to his devotion to KŠa.

29. No specified reading

Although Arjuna's symptoms may also occur in spiritual ecstasy, in Arjuna's case they were material, because there is no fear in transcendental realisation.

30. No specified reading AR

Due to KŠa's will, Arjuna forgot that his real self-interest was to satisfy KŠa.

31. No specified reading QT

Since he sees no good resulting from the battle, Arjuna loses all enthusiasm to participate. As a ksatriya, Arjuna needs a kingdom, which he could gain only by fighting. Not wanting to fight, he has decided to go to the forest to live a secluded life of frustration.

32-35 Read purport, begin. MP(a,b)

(a) Arjuna addresses KŠa as Govinda, the giver of pleasure to the senses, in the hope that Govinda would please his senses. Actually, when one tries to satisfy Govinda's senses, all ones desires are fulfilled, by the grace of Govinda.

(b) Arjuna thought that if he killed his friends and relatives, he would have no one to share his opulence with after his victory. This is a typical material consideration.

  1. As a devotee, Arjuna did not want to retaliate against his cousins, but the Lord does not tolerate any offence to His devotees. Therefore KŠa was determined to kill them, and He had already done so (as will be explained in Chapter 11).

36. No specified reading QT

Arjuna thought that material kingdoms and pleasures were impermanent, so he should not risk his life and eternal salvation by killing his own kinsmen. Ksatriyas, however, who are engaged in the administration of the state, should not be cowardly in regards to punishing aggressors.

Additional References:

28 “Petty-minded people say, this is mine and that belongs to others, but to the generous, the whole universe is a family.” Hitopadesa, verse 71

30 “In this material world, every materialist desires to achieve happiness and diminish his distress, and therefore he acts accordingly. Actually, however, one is happy as long as one does not endeavour for happiness; as soon as one begins his activities for happiness, his conditions of distress begin.” SB 7.7.42

30 “As husband and wife, a man and woman plan together to attain happiness and decrease unhappiness, working jointly in many ways, but because their activities are full of desires, these activities are never a source of happiness, and they never diminish distress. On the contrary, they are a cause of great unhappiness.” SB 6.16.60

Recommended Focuses of Learning:

Und 24 (Gudakesa) 28-39 (contradictory statements about compassion?)

PeA 24 (conquering sleep) 28 (“we're the only ones with good qualities”)

30-31 (frustration in our plans)

Possible Learning Experiences:

28-30 Class Discussion (Understanding)

In the purport to verse 28 Srila Prabhupada approves of Arjuna's compassion for his relatives, saying it is a symptom of his being a softhearted devotee. In the purports to 29-30, however, he condemns it as being a sign of excessive attachment. How do we resolve this apparent contradiction? (Devotees care about material well-being, but they are second to spiritual. Arjuna is covered by yoga-maya, but internally he is a pure devotee, etc.).

30-31 Drawing (Personal Application)

Take a minute and remember an experience where you tried to enjoy something or where you made a plan to do something and you got the opposite result. Take ten minutes and draw a picture showing that experience. Some students can explain their pictures. De-brief and consolidate learning.

32-35(a) Class Discussion (Academic and Moral Integrity)

Arjuna misuses the philosophy by calling KŠa “Govinda” and “Madhava.” He wants to use KŠa for his own sense satisfaction. How do we sometimes misuse the philosophy for our own sense gratification?

Bhagavad-gita Chapter 1, Lesson 4 Verses 37-46

Overview/Summary:

Arjuna argues that killing one's family is sinful and will lead to hell. The higher principle is that real religion is whatever KŠa says or wants. Arjuna further argues that the destruction of the dynasty will lead to unchaste women, unwanted children, and the end of all culture. Arjuna, having decided not to fight, finally casts aside his bow and sits down on the chariot.

Chart: No.1 - Degradation of Society (1.39-42)

Suggested Reading/Points to Cover

37-38 No specified reading MP QT AR

As a ksatriya, Arjuna was bound by moral codes to fight with Duryodhana. But Arjuna could not accept the challenge because he could foresee the evil consequences of the fight, even though Duryodhana could not.

39. No specified reading MP OHT

The varnasrama system gives principles of religion to elevate people in spiritual life. Since the elderly members of the family are responsible for carrying on such traditions, if they are killed, the tradition is lost and younger family members may develop irreligious habits.

40 Read verse QT

41. No specified reading QT

One who takes to devotional service need not follow the family traditions. Simply by performing devotional service to the Supreme Lord, all obligations to family, demigods, sages, forefathers and humankind are fulfilled.

42. Read verse QT

43. No specified reading QT

In varnasrama-dharma, there is a system where one must undergo atonement for sinful activities before one dies, or else one will go to the hellish planets. Arjuna cites this authority to support his argument that those who destroy family tradition go to hell.

44. No specified reading QT

Driven by selfish desires, one may perform such sinful acts as killing of one's relatives. Arjuna, as a saintly devotee, wants to avoid such activities.

45. Read verse QT

46. Read verse AR

Additional References:

37-38 “From greed springs anger. From greed lust is born. From greed illusion results as does ruin. Indeed greed is the cause of all sin.” Hitopadesa

37-38 “By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.” SB 7.15.22

46. See story of Arjuna's vow to kill anyone who suggested he lay down his Gandiva bow. SUM

Recommended Focuses of Learning:

Und 37-38 (purp.,last but one sentence) 39-42 (degradation of society)

44 (examples from life, history)

PeA 46 (lamentation)

Th.A 39-42 (unwanted children) 40 (position of women in Krishna consciousness)

Possible Learning Experiences:

40 Discussion Groups (Theological Application)

Aim: to help students develop healthy attitudes towards womanhood.

  1. Divide the class into several smaller groups.

b) Give each group a card with a question written on it and ask them to discuss it. Each group can have the same question or different ones. Examples might be:

1) What is the difference between a materialistic woman and a Vaishnavi?

2) What does it mean to be chaste?

3) What does `protection' imply?

  1. What have women contributed to the spreading of Krishna Consciousness?

c) Reconvene class and discuss results, possibly discussing examples of women in sastra.

.

Bhagavad-gita Chapter 2, Lesson 1 Verses 1-10

Overview/Summary: QT

This chapter teaches self-realisation by an analytical study of the material body and the spirit soul. This realisation comes when one works without attachment to fruitive results and is situated in the fixed conception of the real self. KŠa chastises Arjuna for his stance of nonviolence, calling him impotent and non-aryan. Arjuna again argues that it is sinful to kill his superiors, but then realises he is confused and has been acting in a miserly way. He thus surrenders to KŠa, accepts Him as his guru, thus changing his relationship from friend to disciple.

Suggested Reading/Points to Cover:

1. Read entire purport SG

Arjuna's compassion for the bodies of his relatives, his lamentation and tears were signs of ignorance of the real self. Lord KŠa did not expect such Indra-like behaviour from a ksatriya like Arjuna. Compassion for the eternal soul is self-realisation.

2. Read purport MP QT SG

`The word aryan ... '

KŠa was surprised that Arjuna was behaving like a non-aryan by deviating from his duty of fighting. Aryans are persons who know that the aim of life is ViŠu, and therefore have a civilisation based on spiritual realisation.

3. No specified reading QT

Arjuna wanted to be nonviolent on the grounds of magnanimity for respectable superiors and relatives. KŠa, however, considered such magnanimity weakness of heart, indicating Arjuna's impotency as a ksatriya.

4. No specified reading QT

Arjuna argues that according to etiquette, one should not fight with worshippable superiors. So how is it possible for him to fight them in battle? KŠa would never attack His own grandfather or teacher, so how can He expect Arjuna to do so?

5. Read verse SG

6. No specified reading QT SG

Arjuna was undecided as to whether or not he should fight. Such considerations by Arjuna proved he was not only a great devotee of the Lord, but that he was highly enlightened and had complete control over his mind and senses. Therefore, Arjuna was fit for liberation.

7. Read purport, para. 1 MP(b)

Read purport, para. 3 (1st half)

(a) Arjuna could understand that his affection for family members was causing his perplexity. Because of this miserly weakness, he could not discharge his duty of fighting.

(b) Arjuna, therefore, offers himself as a disciple to KŠa, the original spiritual master of the science of Bhagavad-gita, asking Him to make a definite solution to his problems. In this material world no-one can avoid perplexities. Therefore, everyone must approach a spiritual master in disciplic succession from Lord KŠa in order to solve the perplexities of life and to understand the science of the solution.

8. No specified reading

(a) Although Arjuna was putting forward many arguments based on the principles of religion and morality, still he could not solve his real problem. Academic knowledge, scholarship, high position and economic development cannot counteract the problems of material existence.

(b) Only a bona fide spiritual master who knows the science of KŠa consciousness, can give a permanent solution to the problems of life. Such a guru should be accepted regardless of his social position.

9. Read verse

10. Read verse QT

Suggestions:

1 Remember Arjuna's first reason for not fighting — compassion for all those on the battlefield. Such compassion is misapplied to the body and not the soul.

2 Krishna tells Arjuna the result of non-aryan behaviour: it leads not to higher planets but to infamy. Reflect back on verse 1.30, nimittani and viparitani. Arjuna will get the opposite of what he wants if he does not fight.

5 Again, Arjuna considers dharma-sastra higher than artha-sastra. Reflect back on

verse 1.36.

6 Verse 6 describes Arjuna's fifth argument for not fighting: indecision.

Recommended Focuses of Learning:

Und 1 (definition of self-realisation) 2 (sun analogy, real compassion, etc.)

3-QT (different duties by varna)

PeA 2-5 (misgivings, deviation, excuses and rationalisation)

PrA 8 (“only one born as a brahmana can become a guru')

Th.A 10 (final sentence of purport)

AMI 7 (purport, last three sentences)

Eva 6-7 (difficult decisions, dilemmas)

Rea 7 (futility of material solutions to perplexity)

Possible Learning Experiences

2,6-7 Class Discussion (Understanding, Evaluation)

  1. Lead discussion, asking question “Compassion is a virtue, yet Krishna rejects Arjuna's compassion for his relatives. Why?”

  1. Break class into groups and ask them the following: “You see someone drowning. You can swim well and you've even done some elementary life-saving. But today the water is rough. Do you jump in to save the person? Identify reasons why you should or shouldn't (e.g. maybe it's just their karma to drown, so why interfere?).

  1. Ask each group to identify criteria for making such or similar decisions, i.e. criteria for determining when it's better to help someone in distress or better to ignore.

  1. (Optionally) identify how we may misuse scripture under such circumstances (reflecting on Arjuna's rationalisation of his decision to avoid fighting).

e) Draw conclusions relevant to the text and our Aims.

Bhagavad-gita Chapter 2, Lesson 2 Verses 11-19

Overview/Summary:

As guru, KŠa rebukes Arjuna for his misplaced compassion. KŠa begins His instructions by describing the individual, eternal nature of the soul, compared with the temporary nature of the body.

Suggested Reading/Points to Cover:

11. No specified reading MP QT

KŠa at once takes the position of guru and chastises Arjuna, indirectly calling him a fool. A learned person knows that the body is temporary, whereas the soul is eternal. Therefore, he does not lament.

12.* (a) Read purport, para. 3, sent. 1 MP(a) SG

(b) Read purport, para. 3, line 11 to

“... the body again?”

(a) KŠa affirms His individuality, as well as Arjuna's and all other living entities' individuality, in the past, present and future. If individuality refers to our existence within this empirical universe, then there is no need for the Lord to teach.

(b) Mayavadi philosophers declare that any individual consciousness is due to illusion. If this is the case, then KŠa is also in illusion and His Bhagavad-gita cannot be authoritative. Yet Mayavadis claim to accept the authority of Bhagavad-gita. This is contradictory.

(c) The Mayavadi argues that the plurality mentioned in this verse is conventional and that it refers to the body. But previous to this verse such a bodily conception has already been condemned. After condemning the bodily conception of the living entities, how is it possible for KŠa to place a conventional proposition on the body again?

13.** No specified reading MP(a) QT

  1. KŠa uses an example to show how the body constantly changes, while the soul remains the same. Therefore Arjuna should not lament for Bhima or Drona who would simply be changing old bodies for superior spiritual bodies or heavenly bodies.

(b) The Mayavadi theory of oneness of the spirit soul after liberation cannot be accepted, because the spirit soul is eternally a fragmental part, unchangeable and not cleavable.

(c) KŠa is the Supreme Personality of Godhead and Arjuna is eternally a fragmental part. If both of them are deluded by the illusory energy, then their relationship of instructor and instructed becomes meaningless.

14.* No specified reading MP QT

One must perform prescribed duties, while tolerating inconveniences like happiness and distress. This will bring one to the platform of knowledge, which leads to liberation from the clutches of maya.

15. No specified reading QT

One who is steady in his determination for the advanced stage of spiritual realisation, and can equally tolerate the onslaughts of distress and happiness, is eligible for liberation.

16. No specified reading QT AR SG

All seers of the truth, both personalists and impersonalists, accept that the body is ever-changing and the soul is eternal.

17. No specified reading

Although atomic, the soul is spread all over the body by consciousness. Thus consciousness is the proof of the presence of the spirit soul. Anyone can understand that the material body minus consciousness is a dead body, and no material means can give life to a dead body.

18. No specified reading QT

The eternal and immeasurable soul cannot be killed, nor can the material body be saved. Therefore, there is no cause for lamentation.

19. Read entire purport MP QT AR

Unauthorised killing of the body is condemned by Vedic scriptures. It is punishable by the law of the state, as well as the law of the Lord. KŠa encourages Arjuna to kill for the principle of religion, and not whimsically.

Additional References:

16 Asat sanga tyaga. CC Mad. 22.87

SB 3.15.25 / NOI

Suggestions:

12 Verse 12 especially defeats Mayavada philosophy because it states that the individuality of the soul and KŠa is eternal.

Recommended Focuses of Learning:

Und 11 (esp. “knowledge . . . religious formularies) 14 (analogies and examples)

16 (existent/non-existent)

PeA 14 (tolerating happiness and distress)

PrA 12 (b, c) (arguments against Mayavada; see SG) 17 (consciousness, etc)

Aut 17 (one ten-thousandth the tip of a hair - is this literal?)

Rea 13 (students' realisation of this verse)

Possible Learning Experiences:

12(a)

& 17 Debate (Preaching Application) Note: we suggest you merge these with next lesson

12(a) (a) “KŠa `s individuality is material”

17 (b) “The soul is the all-pervading ViŠu”

17 (c) ”There is no soul”

13 Drawing Exercise (Realisation)

a) Ask students to reflect for a couple of minutes on their realisation of verse 13. It should relate to their experience of life. What do they see that reminds them of the truth of this verse?

b) Ask them to spend five minutes drawing their realisations (hand out paper and pens, etc.).

c) Ask a few students to show their pictures before the class and share their realisations.

d) Conclude and for next lesson post all pictures on the walls.

14 Discussion Groups (Personal Application)

Divide into groups. Exchange stories of tolerating difficult conditions on sankirtana or in other services for KŠa. Regroup. One person from each group can relate a story. Exchange stories of tolerating working with difficult devotees. How can we develop the quality of tolerance?

Bhagavad-gita Chapter 2, Lesson 3 Verses 20-30

Overview/Summary:

KŠa describes the characteristics of the soul in detail. He then introduces other philosophies to further defeat Arjuna's argument of compassion.

Suggested Reading/Points to Cover

20.* No specified reading

The soul is unchanging, whereas the body goes through six changes.

21. Read entire purport QT

Everything, including violence, has its utility, and one in knowledge knows how and where to apply a thing for its proper utility. When KŠa orders fighting, such violence is for supreme justice and Arjuna should follow His instruction with full knowledge. Then there will be no sinful reaction.

22.* Read purport, paras. 2-3 MP QT

Change of the body by the atomic soul is made possible by the grace of the Supersoul. The soul and the Supersoul are compared to two birds sitting in the same tree of the material body. Although they are friends, one is the master and the other is servant. When the soul forgets his relationship with the Supersoul, he struggles very hard on the tree of the material body. But as soon as he turns his face to his friend and surrenders to Him for instruction, he becomes free from all anxieties.

23.* No specified reading MP(b) SG(b)

(a) Previously weapons were of various types which are now unknown to modern science. But no weapon — whether it be sword, flame, water, or tornado — can kill the soul.

(b) The Mayavadis cannot explain how the individual soul became covered by illusory energy, nor how it was possible to cut the individual souls from the Supreme Soul.

24.* No specified reading QT(b)

(a) The individual soul is eternally an atomic particle of the spirit whole. He can never become one homogeneously. After liberation from material contamination, the soul may remain as a spiritual spark in the effulgence of the Supreme Lord, or go to the spiritual planets to associate with Him.

(b) The word sarva-gata, (all-pervading), indicates that the living entities are all over the universe. They can live on land, in water, in air, within the earth, and even within fire because the soul is unbreakable, insoluble, and cannot be burned or dried.

25. Read verse.

26. Read purport, para. 2 QT(26,a) SG(a)

“According to ... for such incidents

(a) Atheistic philosophers maintain that life symptoms develop by the interaction of the physical and chemical elements. When the body is finished, the soul also is finished.

  1. Even if Arjuna accepts this philosophy of the nonexistence of the soul, there is no need for grief. Why should he lament the loss of some chemicals?

27. No specified reading QT

According to the law of karma, one repeatedly goes through a cycle of birth and death. One must therefore perform his duty without lamentation. The battle of Kuruksetra was an inevitable event, so Arjuna should simply perform his duty as a ksatriya and fight for the right cause. If Arjuna refused to fight, he would be neglecting his duty and would be degraded and subjected to sinful reactions.

28. Read verse QT

29. Read purport, para. 2 to line 12 AR

(a) The atomic soul is within the body of a gigantic animal, or a banyan tree, as well as within the microbial germ. Persons who lack knowledge or austerity cannot understand how such a small particle can become so great and so small.

(b) Some persons have knowledge of the soul, but misunderstand that the soul and the Supersoul are one. It is a rare person who actually understands the position of the soul, the Supersoul, and their relationship. Even rarer is one who has actually realised this knowledge.

(c) One who is qualified by penance and sacrifice can accept the statements of Bhagavad-gita, and, by the mercy of the pure devotees, understand the soul.

  1. Read verse

Additional References:

Suggestions:

23(b) Verses 23 & 24 defeat Mayavada philosophy by stating that the soul cannot be cut into pieces. KŠa first explained the soul's eternality.

26(a) From verse 26, KŠa argues on the basis of principles presented by other philosophers, namely atheists and Buddhists. He thus checkmates Arjuna by considering all possible angles.

Recommended Focuses of Learning:

Und 20 (sunlight in the sky) 22 (two birds analogy) 28-30

PeA 25, 30 (bereavement)

PrA 23 (Mayavada) 26 (Bauddha-vada) 27 (karma-vada) 28 (voidism)

ThA 21-22, 27 (capital punishment, “righteous fight/war”, use of violence)

Aut 24-24 (living entities in the sun, etc.)

Please refer to Section Four (page 3) for “Possible Learning Experiences”Bhagavad-gita Chapter 2, Lesson 4 Verses 31-38

Overview/Summary:

After defeating Arjuna's arguments by knowledge of the eternality of the soul, KŠa now takes a different approach. Even if Arjuna identifies with his body, by fighting as a ksatriya he will be happy. KŠa thus refers to karma-kanda teachings to primarily defeat Arjuna's argument of enjoyment. KŠa explains that if Arjuna fights he will enjoy, but if he does not fight he'll get sinful reactions and infamy. KŠa also touches on Arjuna's arguments of compassion and fear of sinful reactions. Verse 32 speaks of the gains Arjuna would get by fighting, and verses 33-37 describe the losses he will incur by avoiding his duty.

Suggested Reading/Points to Cover:

31. Read purport, para. 2 MP(a) QT(a)

(a) There are two kinds of sva-dharma: material and spiritual. As long as one is not liberated, one has to perform the duties of his particular body according to religious principles of the Varnasrama system. When one is liberated, one's sva-dharma becomes spiritual.

(b) Violence performed by ksatriyas on the battlefield is as beneficial as sacrifices performed by brahmanas on the sacrificial altar. Those who die on the battlefield can go to the heavenly planets, as do the brahmanas who perform sacrifices.

32. No specified reading MP QT

KŠa defeats Arjuna's argument that by fighting he will go to hell. He says that, on the contrary, Arjuna will go to the heavenly planets. The ksatriya's duty is to protect the citizens, and therefore, he must sometimes use violence for maintaining law and order.

33. No specified reading SG

Arjuna was famous as a fighter even among the demigods. If he does not fight, he will incur sin and lose his reputation. In other words he would go to hell, not by fighting, but by withdrawing from battle.

34. Read verse/entire purport AR

35. Read verse QT AR

36-37 Read verses QT(37)

38. Read purport, first six lines MP QT AR

KŠa instructs Arjuna to fight for Him without consideration of happiness or distress, loss or gain, victory or defeat. Then he will incur no sinful reaction.

Additional References:

34 The importance of fame: Story of Karna giving charity to Indra. Mahabharata.

35 Ksatriya-tejas:

(a) Karna holding guru's head on lap while being bitten by a worm. Mahabharata

(b) Bhima as a baby falling off his mother's lap. Mahabharata

Hitopadesa

Suggestions:

33 Verse 33 defeats Arjuna's argument that he will incur sin by fighting. See BG 1.36.

Recommended Focuses of Learning:

Und 31 (two types of sva-dharma) 31-37 (results of not following dharma)

31-38 (duties of ksatriya) 34 (what's wrong with infamy, since fame is material?)

38 (giving up duties irresponsibly)

PeA 31 (are we transcendental?)

Possible Learning Experiences:

31(a) Discussion and Debate in Pairs (Personal Application)

a) Divide the class into pairs.

b) Ask everyone to discuss the differences between the two sva-dharmas - as far as possible in practical terms.

c) Ask everyone to consider for 1-2 minutes which duties they should follow.

d) In pairs, let them discuss their answers and the rationale behind them.

e) Optionally, ask each student, whilst in their pairs, to take the stance:

1) “As ISKCON devotees, we are transcendental”

2) “As ISKCON devotees, we should follow duties according to our nature”

Bhagavad-gita Chapter 2, Lesson 5 Verses 39-49

Overview/Summary: QT

KŠa changes the topic from jñ€na and karma to buddhi-yoga, or working in devotional service with fixed intelligence and detachment from the fruits of action. Karma and jñ€na are combined together to engage the transcendentalist in work with knowledge. One important theme in the Bhagavad-gita is the question whether to renounce work and use one's intelligence to discriminate between spirit and matter, or to work without attachment to the fruits. This question will be asked by Arjuna in the beginning of the Third, Fifth and Eighteenth chapters. KŠa gives a brief explanation of buddhi-yoga, or working in devotional service without attachment to the fruits. KŠa also shows how attachment to sense enjoyment and material opulence, as given in the karma-kanda section of the Vedas, is an obstacle to determination in devotional service. He advises Arjuna to transcend the Vedas by performing prescribed duties in devotional service without attachment to the fruits.

Suggested Reading/Points to Cover:

39. Read purport, para., 2 MP QT

Lord KŠa made an analytical description of the body and the soul just to bring Arjuna to the point of buddhi-yoga, or bhakti-yoga. KŠa will now describe how by working in buddhi-yoga for His pleasure, one can become free from the bondage of work. By performing devotional service to KŠa, one receives pure knowledge by direct communion with the Lord in the heart.

40. No specified reading MP QT

Acting in KŠa consciousness without desire for sense gratification has a permanent effect, because it carries a person again to KŠa consciousness, even after the loss of the body. Even a small beginning in devotional service protects one from the greatest fear.

41. Read purport, para. 1, begin. MP(b) QT(b)

(a) Strong faith that by performing devotional service in KŠa consciousness one, will be elevated to the highest perfection of life is called vyavasayatmika, intelligence.

(b) Devotional service must be performed under the direction of a spiritual master who is a bona fide representative of KŠa. By satisfaction of the spiritual master, KŠa becomes satisfied. Therefore, one should accept the instruction of the bona fide spiritual master as one's mission in life.

42-43 Read verses QT

44. No specified reading QT

Excessive attachment to sense enjoyment and material opulence are obstacles to resolute determination in devotional service.

45.* Read verse SG

46. No specified reading MP QT

As a great reservoir of water can serve all the purposes of a small well, so by serving KŠa, one can fulfill all the purposes of the Vedas. In this Age of Kali, most people lack the intelligence to understand Vedanta philosophy. Therefore, the best purpose of Vedanta philosophy is served by inoffensively chanting the holy names of the Lord.

47. Read purport, para. 1&2 MP QT AR SG

Arjuna's refusal to fight was another side of attachment, which is also a cause of bondage. KŠa advises Arjuna not to be inactive, but to perform his prescribed duty without attachment to the results.

48. Read verse/read purport para. 1 QT

49. No specified reading QT AR

One who has understood his constitutional position as servant of the Lord gives up all engagements except buddhi-yoga, devotional service to KŠa.

Additional References:

47 In verse 47 KŠa advises Arjuna that his adhikarah, “his personal eligibility”, is eva, “certainly,” for karma, “work.” SUM

49 Bhaktivinoda Thakura in saraŠ€gati , verses 1 & 2, says we must accept everything favourable for devotional service and reject everything unfavourable. In verse 49 KŠa is saying durena hy avaram karma, throw away by force all work not in KŠa consciousness. SAR

Suggestions:

45 Arjuna previously reasoned that destroying the family traditions would end the performance of karma-kunda rituals. In verse 45 KŠa defeats that argument by telling Arjuna to rise above those rituals which are contaminated by the modes of material nature.

47 Many people misuse the first line of verse 47, karmany evadhikaras te, to support the idea that KŠa says they must perform their prescribed duty of maintaining their families. They neglect to quote the second line which states that they should not be attached to the fruits of their work.

Recommended Focuses of Learning:

Und 39 (different yogas) 42-43 (see QT, Krishna speaking on higher level) 45 (see SG)

PeA 44 (deviation, determination)

M+M 46 (ISKCON's identity re: following the Vedas)

AMI 47 (see SG - discuss the error in applying scripture demonstrated here)

F+C 40-41 (faith in Krishna)

Possible Learning Experiences

Personal Reflection/Sharing (Personal Application)

(a) Ask students to reflect on one or both of the following questions:

(i) “Do I have full faith that by executing Krsna consciousness I will be elevated to the highest perfection of life?”

(ii) “In what way am I susceptible to being deviated: How does this relate to verse 44?”

(b) Students can write personal and confidential notes

(c) Students to pair up and discuss (if they so wish)

(d) Share results and conclude with reference to verses

(e) Suggest that students keep a personal journal for a fixed period (of these choice) to monitor their devotional service and particularly how they become deviated.

Bhagavad-gita Chapter 2, Lesson 6 Verses 50-59

Overview/Summary:

By devotional service one becomes indifferent to the Vedic rituals, gains freedom from sinful reactions, attains liberation from the cycle of birth and death, and goes back to Godhead. Lord KŠa thus defeats Arjuna's argument of fear of sinful reactions.

After hearing KŠa's description of devotional service, Arjuna inquires how to recognise a devotee. KŠa describes how the devotee is transcendental by body, mind, and words. The devotee gives up all material desires, is equippoised, detached, and fixed on KŠa. The devotee experiences these symptoms because he is enjoying a higher taste, and feeling complete satisfaction in being KŠa's servant.

Suggested Reading/Points to Cover:

50. Read verse QT

  1. Read verse

52. Read purport, para. 2 QT

(a) A neophyte must follow the rituals of the Vedas, but if he does not understand that the purpose of the Vedas is to reach KŠa, then such engagements are a waste of time.

(b) When a person understands KŠa and his relationship with Him, he naturally becomes indifferent to the rituals of fruitive activities. Persons in KŠa consciousness transcend the limit of sabda-brahma, or the range of the Vedas and Upanisads.

53. No specified reading

Samadhi, the highest perfection of self-realisation, means to understand that one is the eternal servant of KŠa. Thus one's only engagement is devotional service to KŠa.

54. Read verse/ QT

Read purport, line 8 to end

55.* No specified reading MP QT

A transcendentally situated person has no sense desires resulting from petty materialism because he is always satisfied and happy in realising himself as the eternal servant of KŠa.

56.* Read entire purport MP QT

The devotee accepts everything, whether happiness or distress, as the mercy of the Lord and continues his service to KŠa. In such service, he is always daring and active, and is not influenced by attachment and aversion.

57. Read verse QT

58. Read purport, first & last 8 lines QT

The test of the yogi is that he is able to control the senses according to his plan. Other persons are directed by the dictation of their senses.

59.* Read entire purport MP QT AR

Restrictions from sense gratification is good only until one actually has a taste for KŠa consciousness. One who has tasted the beauty of KŠa no longer has a taste for dead material things. Unless experiencing this higher taste, one's renunciation cannot last.

Additional References:

59 As long as one is haunted by the witches of bhukti and mukti, one cannot taste the sweetness of devotional service. NOD, Ch. 3.

59 One must see something in spiritual life more beautiful than in material life. Then we can remain fixed and give up sense gratification. When one achieves ruci, KŠa automatically comes into his mind. SB 1.2.18-20.

Recommended Focuses of Learning:

Und 54, 58 (see QT from SUM. Inner meaning of Arjuna's queries; Krishna's answers)

PrA 59 (superiority of Krishna consciousness)

Rea 59 (experiences and realisations re: the higher taste)

Possible Learning Experiences:

59 Discussion Groups (Personal Application)

How is it possible to give up material enjoyment? What does it mean to have a higher taste? What is the mentality of the devotee who has given up sense enjoyment? What does it mean to be actually renounced? Divide into groups. Give an example from personal experience where you forgot about sense enjoyment due to feeling happiness in KŠa consciousness.

59 Drawing (Personal Application)

Draw a picture of a time when you experienced happiness in KŠa consciousness. Explain your picture to the class.

Bhagavad-gita Chapter 2, Lesson 7 Verses 60-72

Overview/Summary:

In contrast to the self-controlled devotee, a person who allows his senses to go out of control by contemplating the sense objects, loses his intelligence and falls down. Krsna therefore advises Arjuna to control his senses by following the regulative principles. By so doing he will attain the mercy of the Lord and be happy.

The second chapter is a summary of the whole Bhagavad-gita. In this chapter, karma-yoga and jnana-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given.

Chart: No.2 - Process of Spiritual Falldown (2.62-632)

Suggested Reading/Points to Cover:

  1. Read purport, para. 2 QT

61. Read verse SG

62. Read purport, end QT

63. No specified reading MP(b) QT(b) OHT(62-63)

(a) Artificial renunciation, or phalgu-vairagya, is an imperfect stage of renunciation. Because the impersonalist tries to avoid material objects, he cannot enjoy life, and a slight agitation of the mind makes him fall down.

(b) The devotee, on the other hand, knows how to use everything for KŠa. After offering material things to KŠa, he enjoys the remnants as KŠa prasadam and becomes purified.

64. No specified reading

The servant of KŠa is the master of his senses. Because he only wants to satisfy KŠa, he can renounce ordinarily desirable things, and he can accept undesirable things for KŠa's service. This consciousness is the causeless mercy of KŠa, which the devotee can achieve in spite of his being attached to the sensual platform.

65. Read verse QT AR

66-68 Read verses QT(68)

69. Read entire purport QT

70.* Read entire purport

A KŠa conscious person is satisfied in the transcendental loving service of the Lord. Therefore he can remain steady, like the ocean, and attain peace. Although material desires are present, he has lost all inclinations for sense gratification.

71. Read purport, sents. 1-3 MP QT

The living entity cannot be desireless or senseless, but he has to change the quality of his desires. Real desirelessness means not to desire anything for sense gratification, but to desire everything for the satisfaction of KŠa.

72. Read purport, para. 1 MP(a) QT(a)

(a) There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom.

(b) According to the Buddhist philosophy, there is only void after the completion of this material life. But for persons who are spiritually advanced, real life begins after the completion of this material life.

Additional References:

Suggestions:

61 The first half of verse 61 refers to the (sidhaka), one who is practising; the second half refers to one in the perfectional stage (siddha).

Recommended Focuses of Learning:

Und 64 (“regulated principles of freedom”) 67 (boat analogy) 70 (esp. ocean analogy)

72 (summary of chapter)

PeA 60, 62-63 (experience of this?)

PrA 72 (esp. Buddhist philosophy)

M+M 61 (verses about Ambarisa Maharaja) 61, 70-71 (dealing with desires)

Possible Learning Experiences

The Market Place (Understanding/Personal Application)

1. Break class into groups of 3-5 students.

2. Allocate each group an analogy of story from this (and previous) section, or a group of verses*

3. Ask each group to construct a poster with the following features

(a) A drawing or cartoon showing the analogy/story/verses

(b) At least one related verse/story/analogy (from the Gita or other sastra)

(c) One concrete suggestion as to how we could use this analogy etc. in our own devotional practices

4. Ask students to post their posters round the room, with one person from the group on each (as a salesperson).

5. Ask other students (upon giving the signal) to congregate around one poster (specifying no more than a given number at each).

6. The ”salesperson” has, say, 5 minutes to explain his or her poster and to take questions.

7. Signal for students to “all-change” and go to another poster.

8. Repeat as required and depending on time available.

*could include: the boat on the water

the tortoise

the ocean and rivers

night and day (verse 69)

verses 62-63Bhagavad-gita Chapter 3, Lesson 1 Verses 1-9

Overview/Summary:

In Chapter Two many different paths were explained, such as sankhya-yoga, buddhi-yoga, control of the senses by intelligence, and work without fruitive desire. KŠa told Arjuna to keep all abominable activities far distant by buddhi-yoga. Taking the meaning of buddhi as intelligence, KŠa's order would mean that Arjuna, by using his intelligence, should avoid all abominable activities and not fight. Yet, thinks Arjuna, KŠa is still urging me to fight! Arjuna thinks that karma and jñana are not compatible. Actually karma and jñana are two stages on the path to transcendental consciousness. In his confused state, Arjuna asks KŠa to clarify His previous instructions. KŠa explains how karma-yoga, devotional service, is superior to renunciation of work and He also recommends sacrifice for ViŠu, which frees one from the bondage of work.

Suggested Reading/Points to Cover:

1. Read purport, end MP(a) QT(b)

(a) After hearing knowledge of jñana and yoga from KŠa, Arjuna misunderstands buddhi-yoga as retirement from active life and practice of austerities at a secluded place. Actually, this was an excuse for avoiding the fight. Read purport, end

(b) Sometimes neophyte devotees also have the same misconception that KŠa consciousness means chanting the holy name in a secluded place. The only gain from such practice is cheap adoration from the innocent public.

2. Read verse QT

3. Read purport, first half MP QT AR

Both the yogas are interdependent, as religion and philosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation.

4.* No specified reading QT

Taking sannyasa without purification of heart is simply a disturbance to the social order. One gains neither freedom from reaction, nor perfection.

5.* Read purport, first 7 lines MP QT

As the soul is by nature active, he must work in KŠa consciousness. Otherwise, he will act under the dictation of the illusory energy.

6.* No specified reading MP QT AR

One who pretends to be a yogi while actually searching for the objects of sense gratification is the greatest cheater, although he may teach meditation, yoga, and philosophy. Since his mind is impure, the effect of his knowledge is stolen by the illusory energy of the Lord; thus his teaching has no spiritual value.

7.* Read verse

8.* Read verse/ QT

Read purport, lines 1-4

9.* No specified reading MP AR

The art of doing work is to act in KŠa consciousness under the expert guidance of the guru to satisfy KŠa. All sacrifices, as well as the entire varnasrama institution aim at satisfying ViŠu. This practice will save one from the reaction of work.

Additional References:

3 For an explanation of how karma and jñana are two rungs on the yoga ladder according to one's ni˜ha, or faith, refer to SUM.

6 For an explanation of mithyacara, see SUM.

6 Refer to Isopanisad, verse 12 for information on cheating religionists. Isopanisad

9 For explanation of how one becomes elevated from karma-kunda to karma-yoga, see SUM

Recommended Focuses of Learning:

Und 1-2 (connect to Ch. 2) 3 (`religion without philosophy . . . “)

PeA 6-8 (acting according to our position)

PrA 4 (Mayavada sannyasa) 5,8 (impossible to stop activity)

ThA 6-8 (pretenders, pseudo renunciates) 6-8 (varnasrama)

M+M 1 (solitary chanting)

AMI 1 (using K.C. as an excuse)

Possible Learning Experiences:

1(b) Class Discussion (Mood and Mission / Academic Integrity)

What is the parallel between Arjuna wanting to go to the forest and a devotee renouncing his service to retire to Vrndavana to chant 64 rounds a day? How is this reflected in Srila Prabhupada's mood?

Identify the ways you and other devotees sometimes misuse scripture to avoid service, particularly in appealing to “acting on a higher level”.

3 Class Discussion (Understanding/Personal Application)

How can religion without philosophy be fanaticism? What are some examples in daily life of fanatic religionists? How do we deal with such people? Do we ourselves sometimes fall into a sentimental outlook on KŠa consciousness? What are the symptoms of such sentimentality?

Bhagavad-gita Chapter 3, Lesson 2 Verses 10-21

Overview/Summary:

Previously KŠa established that one should not artificially renounce activities but should perform prescribed duties in a detached way. Now He explains the course of action for those who are not yet at the stage of detached work but wish to attain it. By satisfying their material desires in a religious way, those who are attached will be purified. As explained before, the purpose of sacrifice is to satisfy ViŠu. Now KŠa will show how production of grains is dependent on sacrifice and how the origin of such sacrifice is ViŠu. In verses 17-21 KŠa describes the position of a self-realised person in relation to work. Although he need not perform prescribed duties, he continues working to set the example for common men to follow.

Chart: No.3 - Complete Dependence of the Living Entities on the Lord (3.14-15)

Suggested Reading/Points to Cover:

10. No specified reading MP

The purpose of creation is to teach conditioned souls how to perform yajña for the satisfaction of ViŠu. In this way they can live comfortably without anxiety while in the material world and go back to Godhead at death. The best sacrifice in this age of Kali is the sankirtana-yajña given by Lord Caitanya Mahaprabhu.

11. Read verse QT

12. No specified reading QT AR

Demigod worship is recommended for those who cannot understand the Personality of Godhead. One who enjoys the necessities of life without offering them in sacrifice is a thief.

13.* Read purport, lines 1-3 MP QT

A devotee's life is yajña because he loves KŠa and cannot accept anything without first offering it to Him. By performing devotional service he remains aloof from material contamination.

14. No specified reading QT OHT(14-15)

Worship of Lord KŠa, especially by performance of sankirtana-yajña, automatically satisfies the demigods and guarantees life's necessities.

15. No specified reading

Lord ViŠu first created the material universes and then impregnated them with living entities. He then gave His directions to the conditioned souls in the Vedas to teach them how to fulfil their perverted desires and then how to perform prescribed duties and return back to Godhead.

16. Read purport, end AR

The purpose of human life is to elevate the consciousness by performance of sacrifice as given in the Vedas. But if by performing yajña one does not become KŠa conscious, such principles are counted as moral codes only. One should not limit one's progress to the point of moral codes, but should transcend them to attain KŠa consciousness.

17. No specified reading QT

A person fully satisfied in KŠa consciousness no longer has any duty to perform. Having realised his eternal relationship with KŠa, his duty becomes self-illuminated by the Lord.

18. Read verse QT

19. Read purport, para. 1, end QT

See Appendix A

A self-realised soul acts without attachment to the result of work because he works on behalf of KŠa.

20. No specified reading MP

Self-realised persons like King Janaka had no need to perform prescribed duties, yet they acted to set an example for common people to follow.

21. Read purport, lines 1-6 MP QT

Acarya means to teach by example by following scriptural codes. All leaders should be conversant with the scriptures in order to properly lead their dependents. By following the footsteps of great devotees, one can progress on the path of spiritual realisation.

Additional References:

12 How to worship different demigods to obtain different desires. SB 2.2.7

16 For an explanation of how one progresses from karma-kanda to karma-yoga, see SUM.

Recommended Focuses of Learning:

Und 10-16 (importance of sacrifice; role of demigods)

17-21 (why the self-realised perform duties)

PeA 17-18 (are we beyond obligations?)

ThA 11-12, 14 (material necessities come through yajna)

M+M 10 (sankirtan yajna) 20-21 (our role as exemplary teachers)

AMI/Auth 21 (the leader's teaching's teachings)

Participatory Learning

In our modern technological society it is believed that by intelligence and use of natural resources man can produce all his necessities. The notion that there are demigods who supply heat, light, rain etc., and who should therefore be supplicated is usually considered primitive absurdity. Which of these two ideas is correct and why?

A modern scientific journal has a section on environmental issues. The editor has invited you to write an article entitled “A spiritual solution to our environmental challenges — the Vedic perspective”. He's asked you to mention the demigods. Write down a brief plan of your article so that it is true to the Vaishnava theology but accessible to the intended audience.

Students to break into pairs and discuss

Take feedback and conclude (keeping in mind the Objectives for Theological Application.

14 Role Play (Theological Application)

You are face to face with a representative of the United Nations Food and Agricultural Organisation who has heard that KŠa consciousness holds the solution to world famine. What do you tell him?

Students to role-play in pairs or get one pair to role-play up front. Debrief and combine answers to make of list of principles that would help solve the problem of famine.

Bhagavad-gita Chapter 3, Lesson 3 Verses 22-32

Overview/Summary:

KŠa uses Himself as an example to show that even God works according to scriptures in order to set the standard for others to follow. He describes also how a knowledgeable person should relate to ignorant men who are attached to fruitive results. A devotee should encourage people by his words and example to engage the results of their work in devotional service. Arjuna is then advised to fight with devotion for KŠa and become free from the bondage of fruitive actions.

Suggested Reading/Points to Cover:

22-23 Read verses

24. Read purport, para 1, lines 11-14/ MP QT SG

para. 2, end

We should follow the instructions of KŠa and His empowered servants, but not try to imitate their activities. If we try to occupy their posts without qualification, we will simply fall down.

25. Read purport, sentence 1 MP

A devotee in KŠa consciousness and a non-devotee are differentiated by different desires. The non-devotee works to satisfy his senses, whereas the devotee desires to satisfy KŠa.

26. No specified reading MP

A devotee should not disturb the minds of others by encouraging them to renounce their work. Rather, he should show by his own example how to act and behave by dedicating all the results of his work to KŠa.

27.** Read purport, lines 9-14 MP SG

An ignorant person is convinced by false ego that he is the doer of everything. Actually, his body is a created by material nature, under KŠa's dictation, and thus all his activities should be engaged in the service of the Lord.

28. No specified reading

A devotee is convinced of his awkward position in material association, because he has understood his identity as servant of KŠa. Therefore he engages in devotional service and becomes naturally unattached to material activities.

29. No specified reading MP AR SG

Although KŠa advises devotees not to agitate the minds of materially engrossed persons, the devotees of the Lord are more merciful than the Lord because they understand His purpose. Therefore, they take all risks to enlighten even ignorant men and engage them in KŠa consciousness.

30.* No specified reading MP

KŠa orders Arjuna to surrender to Him by fighting without reluctance or attachment. Such an order may be difficult, but it will make Arjuna happy because his eternal natural position is to be subordinate to KŠa's desires.

31. Read purport, last sentence

32. Read verse

Additional References:

29 Note how KŠa has given us a way to preach to ignorant persons. There are examples in the Srimad Bhagavatam how great devotees used different preaching strategies to preach to grossly ignorant people:

1. Narada preaching to the Haryasvas. SB 6.5.30

2. Naryana preaching to Vrtrasura. SB Canto 10

3. Narada preaching to Dhruva. SB 4.8.30

Suggestions:

24 Srila Prabhupada often condemned pseudo devotees or sahajiyas who think themselves to be on the highest level of devotional service but simultaneously are unable to follow the regulative principles. Srila Prabhupada himself followed the mood of Lord Caitanya and rarely discussed Lord KŠa's intimate pastimes in public. Rather, he emphasised the basic principles of KŠa consciousness in his many lectures.

24 Arjuna said in Chapter One that if he fought, the family dynasty would be destroyed and this would cause unwanted population. KŠa , in verse 24, counters that argument and defeats Arjuna's reasoning by indirectly saying, “If you neglect your duty and decline to fight you will be the cause of varna-sankara.”

27 Verse 27 discusses who is the doer of activities. This idea is also found in Chapter Four and expanded in Chapter Five.

Recommended Focuses of Learning:

Und 24 (see SG - answer to one of Arjuna's excuses) 27 (not the doer)

PeA 24 (what is the difference in our own lives between imitating and following?)

PrA 26, 29 (setting example and encouraging others)

M+M 29 (see SG - mood of Lord Caitanya)

AMI 22-23 (leaders and teachers, do not violate scriptures)

Aut/F+C 31-32 (faith in scriptural injunctions)

Possible Learning Experiences:

24 Theatre Exercise (Personal Application)

Divide the class into groups. Ask them to discuss the differences between following and initiating, drawing from their own experience. Then request each group (or some groups) to put on a short drama to demonstrate the difference (make sure it `s not too frivolous).

Debrief and draw conclusions. Ask students to individual identify where they could improve in relationship to this topic. Finally, get them to share in pairs their answers.

26 Discussion Groups (Preaching Application)

Divide into groups. Ask the following question: “You are the only devotee of KŠa at your workplace. How will you help your associates change the quality of their work from mundane to transcendental?” Regroup and consolidate answers to draw up guidelines for preaching at work, that could be given out from your temple.

29 Class Discussion (Mood and Mission)

Why does ISKCON open branches all over the world for preaching KŠa consciousness and thus disturb the lives of people who are simply engaged in the pursuit of sense gratification if KŠa says that one should not disturb such persons?

Bhagavad-gita Chapter 3, Lesson 4 Verses 33-43

Overview/Summary:

KŠa concludes His explanation of karma-yoga by warning Arjuna not to give up his prescribed duties, though there may be some imperfection. He explains that everyone is forced to act according to his nature. Arjuna asks KŠa what forces us to act sinfully, and KŠa describes our eternal enemy of lust. One can conquer lust by working in KŠa consciousness with steady intelligence fixed on knowledge of one's pure identity.

Chart: No.3 - the Enemy Called Lust (3.37-40)

Suggested Reading/Points to Cover:

33 Read purport, lines 7-11 MP

Unless one is fully KŠa conscious, he should not give up his prescribed duties to artificially become a yogi. Many so-called spiritualists outwardly pose as advanced in the science but inwardly (or privately), are completely under the modes of nature. One cannot be free from the modes of nature by theoretical knowledge, but can be by surrender to KŠa.

34. No specified reading SG

One not on the level of KŠa consciousness must follow the rules and regulations of the revealed scriptures which lead to detachment. However, even regulated sense gratification is dangerous if one becomes too attached to it. Therefore it is better to act in KŠa consciousness, because one attached to KŠa consciousness is naturally detached from material activities.

35. Read verse/entire purport

36. Read verse

37. Read purport, para. 1, lines 4-8 MP QT OHT (37-40)

Although the living entities are blissful by nature due to being part and parcel of KŠa, by misuse of their independence their sense of love of God is transformed into desire for sense enjoyment in association with the mode of passion. Lust can be transformed into love of KŠa when one desires everything for KŠa.

38. Read verse

39. Read entire purport

Lust is never satisfied with any amount of fuel, but grows as it is fed. Sex life is the shackle which binds the living entity to this material world. While one enjoys sense gratification, there may be some feeling of happiness but that feeling is the ultimate enemy of the sense enjoyer.

40. Read entire purport QT

The mind is the centre of all activities of the senses, and a reservoir of ideas for enjoying the senses. A lusty mind influences the intelligence, which causes the spirit soul to acquire a false ego and identify itself with matter, and the mind and senses.

41. Read verse/purport, para. 2 QT

42. Read purport, para. 2 MP

If the soul is engaged in KŠa consciousness, then automatically all subordinates like the senses, mind, and intelligence also become engaged. When the intelligence becomes strengthened by KŠa consciousness, it can engage the mind in the service of KŠa. Then the senses become like serpents with broken fangs.

43.* Read verse QT

Suggestions:

34 Verse 34 answers the question: “If we all are helplessly forced to act according to our natures, what is the use of so many rules in the sastra to regulate our activities?”

Recommended Focuses of Learning:

Und 38, 39 (analogies, etc.) 40, 42 (sitting places of lust; how to control)

PeA 35 (is this relevant to us?) 37, 39 (students' experience of this)

PrA 39, 43 (hedonists, and others who see no problem in trying to fulfil lust)

SC 41 (our attitude towards lust and sense gratification; regulating the senses)

Possible Learning Experiences:

37,39 Personal reflection and sharing (Personal Application)

Ask students to reflect on their own experiences which demonstrate these two major points (i.e. how lust leads to wrath and how lust is like a never-satiated fire). Ask them to reflect on the merits of the analogy of the fire. Get students to share in pairs or otherwise give feedback. (Note that any revelation to others should be voluntary). Consolidate learning.

39-43 Role-play (Preaching Application)

One so-called swami advocates that one must first enjoy one's senses to the utmost and then, when one becomes disgusted with that, one can renounce. Defeat this philosophy by preaching. You may give time for the notorious swami to do some scriptural research before the role-play (in front of the entire class). You might also draw attention to the Aim of “Academic and Moral Integrity”, and how he is misusing scripture.

Bhagavad-gita Chapter 4, Lesson 1 Verses 1-10

Overview/Summary:

In Chapter Three KŠa explained that lust covers knowledge, and that ignorance binds us. Karma-yoga was recommended for attaining transcendental knowledge. Thus, after urging Arjuna to be transcendental with the help of knowledge, KŠa now explains what that knowledge is and how it is received. As the supreme authority, KŠa spoke this knowledge earlier to Vivasvan and now again to Arjuna because he is KŠa's devotee and friend. Although KŠa is unborn, He appears to re-establish religion, to protect His devotees, and to kill the demoniac. Anyone who understands this knowledge will attain love for KŠa and go back to Godhead at the end of life.

Suggested Reading/Points to Cover:

1.* No specified reading MP(a)

(a) The history of Bhagavad-gita is traced from a remote time when KŠa spoke it to Vivasvan, the sun-god, who is the father of all ksatriyas in the surya-vamsa dynasty. This science of Bhagavad-gita is meant for the ksatriyas, because they are responsible for protecting the citizens from bondage to lust.

(b) Because Bhagavad-gita is spoken by the Supreme Personality of Godhead, it is apauruseya, beyond the defects of conditioned beings.

2.** No specified reading MP QT

KŠa spoke Bhagavad-gita again 5000 years ago because the original purpose was lost due to the motives of unscrupulous commentators. One must accept Bhagavad-gita as it is through disciplic succession to gain the transcendental benefit from this knowledge.

3. * Read entire purport MP

Arjuna was selected by KŠa to receive Bhagavad-gita because he is a devotee and friend of KŠa. One must read only the commentaries written by devotees of KŠa, because other commentaries mislead the readers from the correct path of KŠa's instructions.

4. Read verse

5. Read purport, end QT

KŠa remembers all of His past appearances because He does not change His body, but the devotees who accompany Him cannot remember theirs. Still they easily understand the Lord's transcendental nature when reminded by the Lord, but demoniac persons can never understand.

6.* No specified reading MP QT

Although KŠa's body never changes, He appears and disappears in this world in the same way that the sun rises and sets. He descends out of His causeless mercy, so the living entities can concentrate on His eternal form.

7. No specified reading QT

All incarnations have the same mission of leading people to God consciousness, but the principles of religion appear higher or lower in varied circumstances.

8.* Read purport, para. 3 MP QT

When KŠa comes, He simultaneously protects His devotees and destroys the demons. He specifically appears to mitigate the anxieties of His pure devotees, who are very anxious to see Him in His original Vrndavana pastimes.

9.** No specified reading MP QT SG

The devotee attains KŠa's abode simply by understanding His transcendental activities and birth. Impersonalists and yogis must wait for the causeless mercy of the devotee of the Lord before attaining liberation.

10. Read entire purport MP(a,b) QT(a)

(a) Some people are too materially attached and therefore neglect spiritual life. Some fear a personal spiritual existence and prefer to merge into the impersonal Brahman. Others disbelieve in everything, being angry at any spiritual philosophy out of hopelessness, and come to the conclusion that everything is void.

(b) By following the process of devotional service, (beginning with sraddha and leading to prema), under the guidance of the spiritual master, one can attain the highest stage of being freed from material attachment, from the fearfulness of one's individual spiritual personality, and from the frustrations that result in void philosophy.

Suggestions:

9 Discuss the importance of reading Srila Prabhupada's books. Ask the class how many have read the whole Bhagavad-gita, Srimad Bhagavatam, Nectar of Devotion etc.?

Recommended Focuses of Learning:

Und 5-6 (why Krishna never forgets; analogies etc.)

8 (see QT - the one reason Krishna comes) 9, 10

PrA 7 (final paragraph)

M+M 1 (final paragraph)

AMI 2-3 (esp. last paragraph)

Aut 1,4

RfL 9+QT (see second corresponding QT)

Possible Learning Experiences:

1 Discussion Groups (Mood and Mission)

People often criticise “organised religion” and point to the value of individual spirituality. We have experience of devotees criticising ISKCON and, indeed, there are some real sociological challenges for the Society.

In this connection, what can you deduce from the first paragraph of the purport to

verse 1? Keep in mind how it relates to the previous chapter, particularly the last section.

7 Discussion groups (Preaching Application)

What relevance does the last paragraph have for ISKCON's approach towards other religions? What is the commonality between the apparently distinct religions? What are the differences? What should our approach be towards eclecticism, the `pick and mix approach' towards religion? (Answer the last question with reference to previous verses in this chapter)

1-10 Summarising Exercise (Understanding)

Ask students to summarise all the qualities and features of God discussed in this opening section of Chapter Four. Get them to draw/write poems/do mimes etc. according to their preference to communicate their results to others students.

Bhagavad-gita Chapter 4, Lesson 2 Verses 11-14

Overview/Summary:

After giving knowledge about Himself that leads to liberation, KŠa now explains how He is the ultimate goal of all paths and how everyone is dependent upon His mercy for attaining success. He created the varnasrama system whereby men can fulfill their material desires and make progress toward liberation, but He is above this system. After explaining His transcendental position, KŠa analyses action and describes how to perform activities on the transcendental plane.

Chart: No.5 - Krishna fulfills Everyone's Desire (4.11) Chart: No.6 - Karma - Action and Inaction (4.17-18)

Suggested Reading/Points to Cover:

11.* Read entire purport MP(a,b) QT(a) AR(b) OHT(a)

(a) Everyone is searching after KŠa in His different aspects, and He reciprocates with everyone as they desire.

(b) Everyone is dependent upon KŠa's mercy for success, and all kinds of spiritual processes are but different degrees of success on the same path leading to Him. Unless one comes to KŠa consciousness, all attempts remain imperfect.

12. No specified reading QT

Some scholars think demigods are forms of God. Actually they are His parts and parcels who have been delegated powers to manage this material world. People worship demigods or powerful human beings to gain immediate facility for sense enjoyment in this world, but all their boons are perishable.

13.* No specified reading MP(a) QT(a) AR(a) SG

(a) KŠa created the varnasrama system to elevate men from the animal status to the level of human beings. One belongs to a particular order according to the work and modes of nature he has acquired.

(b) As KŠa is above the varnasrama system, a Vaisnava is also transcendental to all divisions of human society.

14. Read purport, lines 1-8 MP QT

KŠa creates this world and remains aloof from its activities, whereas the living entities are entangled because they want to enjoy material resources. Thus the living entities are responsible for their own acts, while the Lord only gives them facility for such actions.

15. No specified reading QT

Neophytes in KŠa consciousness often want to retire from activities without having a complete understanding of KŠa consciousness. Arjuna is here advised to act in KŠa consciousness, following in the footsteps of the Lord's previous disciples.

16. No specified reading

Real religion cannot be understood by mental speculation. One has to learn this knowledge from authorities in disciplic succession. Therefore, KŠa is directly instructing Arjuna about the intricacies of action and inaction.

17. Read purport, line 5 to end QT SG OHT(17-18)

18. Read purport, lines 1-5 MP(a) QT

(a) Devotees receive no material reaction while acting in KŠa consciousness; this is inaction in action. Because the devotee performs everything for KŠa, he enjoys transcendental happiness in his service.

(b) Impersonalists still undergo reaction despite giving up action; this is action in inaction.

19. Read entire purport

A KŠa conscious person has no desire for sense gratification. Therefore, all the reactions of his work are burned up by perfect knowledge of his eternal servitorship to the Lord.

20. No specified reading SG(20-22)

A KC person works out of love for KŠa, thus he leaves everything to KŠa. He is not anxious to secure or protect things, or even to maintain himself. This is the symptom of akarma.

21. No specified reading QT

A KŠa conscious person has no desire independent from KŠa's desire. He acts as KŠa's instrument and is therefore immune to all reactions of work.

22. No specified reading QT

A KŠa conscious person is independent in his livelihood because he is satisfied with whatever is obtained by his honest labour. He can act in any way without disturbance from material dualities because he acts only for KŠa's pleasure.

23. Read verse QT

24. Read entire purport MP AR

Everything that exists is situated in Brahman, and when Brahman is covered by illusion it is called material. When matter is dovetailed for the cause of the Absolute Truth, it regains its spiritual quality. KC is the process of converting the illusory consciousness into Brahman.

Additional References:

11(b) KŠa is the goal of all paths. SB 1.3.28-29

13(a) For discussion on the relationship between the Lord, the living entities, and nature, as to who takes responsibility for performing actions in this world, and how one is placed in a particular position in varnasrama, refer to SUM.

Suggestions:

13 Srila Prabhupada quoted verse 13 many times to prove that his disciples are as good as brahmanas. Guna-karma-vibhagasah: one must be judged according to quality and work, not by birth. Srila Prabhupada's mission was to elevate everyone to KŠa consciousness regardless of caste, creed or birth, and his mood was exemplified by his use of this verse to establish this basic principle. See QT's for examples.

17 Srila Prabhupada said in a lecture that vikarma specifically means the four sinful activities.

20-22 Verse 20 describes a sidhaka, one endeavouring for perfection. The perfection of this consciousness (siddha) is explained in verses 21 and 22. (SUM)

Recommended Focuses of Learning:

Und 13, 14 (esp. analogies) 17-18, 24

PeA 20 (detachment) 21 (“unfair” means of accumulating money”) 22 (qualities)

PrA 12 (demigod-worship) 18 (impersonalism)

ThA 13 (varnasrama is natural system)

M+M 13 (Vaisnavas and brahmanas)

Please refer to Section Four (page 3) for “Possible Learning Experiences”

Bhagavad-gita Chapter 4, Lesson 3 Verses 25-33

Overview/Summary:

After describing how to act on the transcendental platform, KŠa describes a variety of sacrifices in verses 25-33, because these sacrifices have transcendental knowledge, which is the theme of this chapter, as their ultimate goal. Sacrifice has already been discussed in Bhagavad-gita 3.9-16 where KŠa explained that without sacrifice for ViŠu one cannot live happily in this world.

Suggested Reading/Points to Cover:

25. Read purport, end

(a) There are two primary divisions of sacrifice: sacrifice of worldly possessions and sacrifice in pursuit of transcendental knowledge. The fruitive workers sacrifice their material possessions to worship the demigods for higher material enjoyment, whereas the impersonalists sacrifice their material designations to merge into the Supreme Brahman.

(b) The devotee, however, sacrifices everything—material possessions and his very self—for the satisfaction of KŠa.

26. Read purport, lines 6-15

27. Read verse

28. Read purport, end

Some sacrifice possessions, others perform austerities, while others practice yoga, or study the Vedas for elevation in life. But KŠa consciousness cannot be attained by any of these sacrifices because it is transcendental. It can be attained only by the mercy of the Lord and His Devotees.

29. Read verse

30. Read entire purport MP

The purpose of all sacrifices is to control the senses because sense gratification is the root cause of material existence. By performing sacrifices, one becomes cleansed of sinful reactions and at the end gains liberation.

  1. No specified reading

Ignorance causes sinful life and karmic reactions. As a remedy, the Vedas prescribe sacrifice (or dharma) for gradual elevation (artha, kama, moksa).

32. Read entire purport

Different types of sacrifice are given in the Vedas to help different types of people attain liberation from the body.

33. Read entire purport MP

Sacrifice leads to knowledge, liberation, and ultimately pure devotional service. Without knowledge, sacrifices remain on the material platform and does not bestow any spiritual benefit.

Recommended Focuses of Learning:

Und 25-29 (types of sacrifice) 30-33 (purpose of sacrifice)

PeA 29 (students' experience of other types of sacrifice/processes of sense control)

ThA 31 (population control; if KC is solution to everything, why problems within ISKCON?)

Possible Learning Experiences:

    1. Preparation of Chart (Understanding)

1. Using a flipchart or blackboard, have the class make a chart of all the different

sacrifices mentioned with the following headings:

2. Then categorise sacrifices according to the following three headings:

Sacrifices performed by: 1) Senses

2) Mind

3) Intelligence

3. Review results and consolidate learning. Post charts on wall.

Bhagavad-gita Chapter 4, Lesson 4 Verses 34-42

Overview/Summary:

Having explained that all sacrifices lead to transcendental knowledge, KŠa now describes aspects of transcendental knowledge. To attain transcendental knowledge one must control the senses and submissively approach a spiritual master to faithfully serve him. Thus one will become free from sinful reactions and understand knowledge of his relationship with the Supreme Lord. KŠa urges Arjuna to arm himself with transcendental knowledge and fight.

Suggested Reading/Points to Cover:

34.** Read purport, 2nd half MP(a,b) QT AR(a)

(a) To make progress in spiritual life, one must submissively approach a spiritual master, enquire from him and serve him. Blind following and absurd inquiries must be avoided. When the guru sees the genuine desire of the disciple, he blesses the disciple with spiritual understanding.

(b) One cannot attain knowledge by mental speculation or independent study of books, because transcendental knowledge is obtained by the descending process.

35. Read purport, para. 2, lines8-11/ MP(a) AR(a)

See purport, para. 1, end

(a) Transcendental knowledge means that the living entity, as KŠa's eternal servant, cannot be separated from KŠa, and that his sense of identity as being a part from KŠa is maya.

  1. Mayavadis wrongly think that KŠa loses His own separate existence when He expands into the living entities. They fail to understand that absolute means that one plus one equals one, and one minus one equals one.

(c) Some think that KŠa is a great historical personality and that the Absolute is the impersonal Brahman. Factually, the Brahman is KŠa's effulgence and He is the Supreme Person.

36. Read entire purport

Proper understanding of one's constitutional position in relationship to KŠa is so nice that it can at once lift one from the struggle for existence which goes on in the ocean of nescience.

37. Read verse

38. Read entire purport MP QT AR

Ignorance is the cause of bondage, and knowledge is the cause of liberation. Transcendental knowledge is the mature fruit of devotional service, and one who has such knowledge enjoys peace within.

39. Read entire purport QT

A person who is faithful to KŠa and who controls the senses can easily attain perfection in knowledge of KŠa consciousness without delay.

  1. No specified reading QT AR

Ignorant persons have no faith in the revealed scriptures, even though they cite them. Others have faith in the scriptures, but do not worship KŠa as the Supreme Lord. Of these persons, the one who is doubtful has no happiness, either materially or spiritually.

41. Read verse

42. Read purport, end MP AR

This chapter describes sanatana-yoga, or eternal activities performed by the living entity. This yoga has two divisions of sacrificial activities: sacrifice of material possessions and sacrifice for knowledge of the self. The perfect sacrifice is to perform devotional service to KŠa. Gradual acceptance of KŠa consciousness through various kinds of sacrifice, culminating in the acceptance of a bona fide guru, removes one from ignorance and elevates one to transcendental knowledge.

Additional References:

34(a) One who does not know how to put questions before the spiritual master has no business seeing him. SB. 1.19.31

34(a) The first item of devotional service is to accept shelter of a guru. NOD

35(a) Story of fingers going on strike. Hitopadesa

38 For explanation of the word kalena from Visvanatha Cakravarti Thakura, refer to SUM.

40 For Visvanatha Cakravarti Thakura's explanation of the difference between the faithless and the doubtful, refer to SUM.

42 For understanding the five sections of the purport to verse 42, refer to SUM.

Recommended Focuses of Learning:

Und 36-37 (esp. analogies) 38 42 (summary of chapter)

PeA 34 (e.g. attitudes towards guru)

PrA 34 (e.g. misconceptions about guru) 35 (arguments against Mayavada)

Aut 34 (blind following/challenging attitude)

F+C 39-41 (e.g. discuss doubts and dealing with them)

Possible Learning Experiences:

Discussion groups (various Aims, including Responsibility for Learning)

Divide the class into groups and have each group discuss one or more of the following statements. They should write their conclusion (possibly on a flipchart sheet) in no more than thirty words. They should identify which of the Twelve Aims their discussion relates to.

(a) “I am my own guru — I don't need anyone else. I simply follow sastra, which is the highest authority because it was spoken by Lord Krishna.”

(b) “Unless someone can reply to any question I ask, I cannot, and should not, accept him as a spiritual master. He must have seen the truth.”

(c) “I am so lucky that I have guru. Now I don't have to think.”

(d) In the purport to verse 4.3.4 of the Gita, Srila Prabhupada mentions how two things (i.e. challenging enquiries and blind following) are to be avoided. How do we reconcile: i) the need to accept authority

ii) the need to question

when it comes to sastric knowledge?

(e) “If someone asks too many questions, it shows they have many doubts. This is therefore a bad sign for a devotee. For a doubting soul there is no happiness, in this world nor the next.”

(f) How are the analogies, used in the section, useful in helping us understand knowledge?

Students to concisely share their results. The leader to debrief and consolidate learning.

Bhagavad-gita Chapter 5 , Lesson 1 Verses 1-9

Overview/Summary:

In the Fourth Chapter the Lord told Arjuna that all kinds of sacrificial work culminate in knowledge. However, at the end of the Fourth Chapter, the Lord advised Arjuna to wake up and fight, being situated in perfect knowledge. Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, KŠa has perplexed Arjuna and confused his determination. Therefore Chapter Five opens with a question by Arjuna that is similar to the question he asked at the beginning of Chapter Three, “Which is better, work in devotion or renunciation of work?” KŠa replies that although the results of renunciation and devotional service are ultimately the same, devotional service is superior because it frees one from reactions so the devotee can quickly and easily achieve KŠa.

Suggested Reading/Points to Cover:

  1. Read purport, line 9 to end

(a) Arjuna is confused because KŠa has simultaneously stressed work in devotion and inaction in knowledge. Arjuna thinks that renunciation involves stopping all kinds of work, because work and renunciation appear to him to be incompatible.

(b) Arjuna has not understood that work in full knowledge causes no reaction, and is therefore the same as inaction. He inquires, therefore, whether he should cease work altogether or work with full knowledge.

2.* Read purport, para. 2, lines 1-8 MP(a,b)

(a) Devotional service is better than renunciation of work because mere renunciation of fruitive activities does not purify the heart. Unless one acts in the status of spirit soul, one cannot attain liberation. Renunciation without KŠa consciousness is incomplete, and entails a risk of falling down.

(b) Real renunciation means to understand that everything in existence belongs to KŠa, therefore everything should be used in His service. Activities performed with this knowledge strengthen one's advancement in real knowledge.

3.* Read verse QT

4. Read entire purport MP QT

In essence there is no difference between karma-yoga, or devotional service, and Sankhya, or the analytical study of the material world, because the aim of both is ViŠu. Sankhya aims at finding the root of existence, while devotional service waters the root.

5.* Read entire purport

Although superficially Sankhya appears to involve detachment from matter and devotion appears to involve attachment to work, they are the same because one who is attached to KŠa is automatically detached from matter.

6.* Read verse QT

7. No specified reading

A devotee loves all living entities because he sees them as KŠa's parts and therefore thinks himself the servant of everyone. Because everyone is satisfied by his work, he is dear to everyone.

8-9 Read verse QT AR

Additional References:

8-9 Just as a drunken man does not notice if he is wearing his coat or shirt, similarly, one who is perfect in self-realisation and who has achieved his eternal identity does not notice whether the temporary body is sitting or standing. Indeed, if by God's will the body is finished or if by God's will he obtains a new body, a self-realised soul does not notice, just as a drunken man does not notice the situation of his outward dress.

SB 11.13.36

Recommended Focuses of Learning:

Und 1-7 (Major Theme: Renunciation of Work vs. Work in Devotion)

PeA 6 (students' experience of dry renunciation) 7-9 (qualities and behaviour of devotee)

PrA 6 (Mayavada sannyasa)

Possible Learning Experiences:

2-7 Chart (Understanding)

Make a chart using a flipchart or blackboard comparing the process of work in devotion with Sankhya (renunciation of work). Ask the students to submit the answers.

6 Personal reflection/sharing (Personal Application)

Ask students to individually reflect on their own experience in life that consolidates their understanding that dry renunciation is a source of misery. Ask them to share it (perhaps give the various options such as art, music, poetry, etc.).

Also, possibly, ask students to reflect on whether they sometimes feel the same (i.e. dry) as a devotee and / or whether their experiences are different.

Bhagavad-gita Chapter 5, Lesson 2 Verses 10-20

Overview/Summary:

After describing the superiority of devotional service, KŠa explains how to work devotionally with detachment. One in knowledge of KŠa understands his incompatibility with material nature and thus acts only for purification, giving the results of his work to KŠa. Thus he remains unattached, performing his work as a matter of duty. The transcendentalist who works with detachment has knowledge of the relationship between the living entity, material nature, and the Supersoul. Although it may appear that the modes of nature or the Supersoul are the cause of action and reaction, they are not responsible. When the living entity desires to enjoy material nature, the modes of nature carry out the actions necessary to satisfy his desire, after it is sanctioned by the Supersoul. One who is enlightened with this knowledge of the relationship between the living entity, material nature, and the Supersoul, takes shelter of the Supersoul, becomes enlightened, and attains liberation.

Suggested Reading/Points to Cover:

10. Read verse QT

11. Read verse

  1. No specified reading

A devotee is fearless and peaceful because he knows that there is no existence besides KŠa and KŠa is all good. Because he is attached to KŠa, he has no anxiety over the results of his work, whereas a materialist, attached to the fruits, is always anxious and fearful.

13.* No specified reading QT

The living entity in his conditioned stage identifies himself with the body and therefore suffers. When he identifies himself with the Supersoul, he becomes as free as the Lord, even while within the body.

14.* Read entire purport MP(a) QT(a) OHT(a)

(a) Bewildered by ignorance, the living entity accepts a material body, which is the cause of varieties of activities and their resultant reactions. Although he appears to be the master of the body, all activities are being carried out by the modes of nature, and he is neither its proprietor nor the controller of its actions and reactions.

(b) When the living entity becomes aloof from the activities of the body by KŠa consciousness, he becomes master of the body and free from its reactions.

15.* Read purport, para. 1 MP(a) QT(a)

(a) Although the Supreme Lord allows the living entity to fulfill his desires, He is not responsible for the actions and reactions of the particular situation desired. Because the living entity has minute independence, he has the capacity to desire by his free will, and the Lord does not interfere with his desires.

(b) When, however, one desires KŠa, the Lord takes special care and encourages one to desire in such a away that one can attain Him and be eternally happy.

  1. No specified reading

Perfect knowledge of one's relationship with God can be obtained when one meets a representative of God. Such knowledge drives away all ignorance, as the sun drives away darkness.

17. Read verse

18.* No specified reading MP SG

A KŠa conscious person sees all living beings with equal vision, because he can see the Paramatma present in each body along with the soul.

19. Read verse

20. Read verse/entire purport QT

Suggestions:

18 In SB 4.7.54 the devotee's equal vision is explained: “Because devotees are learned and know that every living entity is part and parcel of the Supreme Lord, they preach KŠa consciousness to everyone so that everyone may be happy.” This exemplified Srila Prabhupada's compassionate mood of distributing KC to everyone regardless of birth.

Recommended Focuses of Learning:

Und 10 (esp. analogy of lotus leaf) 13-14 (city of nine gates, modes, etc.)

PeA 12, 19, 20 (qualities)

ThA 15 (the causes of suffering) 18 (racism, casteism, etc.)

M+M 18 (see SG)

Rea 15 (how are attitudes & desires determine our situations in life - how life responds to us)

Possible Learning Experiences:

15(a) Writing Assignment (Personal Application)

For ten minutes. Even if we don't realise it, KŠa says we are all suffering in this world and that we are responsible for it. Consider the ways you are now suffering and trace out their causes. Now think of KŠa conscious solutions and write them out. The teacher can read out some selections anonymously.

Divide into groups and pose this problem: You are walking through the forest in India. You are accompanied by a jnani and a yogi. Suddenly, a tiger appears in front of you. When the tiger approaches the jñani, the jñani sees him as Brahman. The tiger devours the jñani. The tiger then turns towards the yogi, who meditates on the Supersoul within the tiger. The tiger also swallows the yogi. You are a devotee of KŠa. How do you see the tiger and what do you do? Regroup and share results.

18 Class Discussion (Personal Application)

What is a practical method to treat everyone equally despite their caste and creed?

18 Discussion Groups (Understanding/Theological Application)

Divide into groups and pose this question: A politician named the outcastes of India as “Harijanas,” or “people of God,” in an effort to solve the communal problems between so-called high-class and low-class people. Explain the KŠa conscious viewpoint on this.

18 Role-play - TV programme (Theological Application)

Set up a mock TV discussion with an interviewer (TV host), a devotee and (optionally) other specified roles. The interviewer can ask the group one or more of the following questions:

(a) What can your religion contribute towards the issue of racism?

(b) What contribution does Hinduism have towards making the world a fairer place? How can we treat everyone equally?

(c) What can you say about the disabled? (Note: in 2000 Glen Hoddle the English football coach was dismissed for saying that disabled people were suffering on account of their karma). What about children who are suffering, as many do throughout the world?.

Bhagavad-gita Chapter 5, Lesson 3 Verses 21-29

Overview/Summary:

A KŠa conscious person enjoys unlimited pleasure within by fixing his consciousness on KŠa. Always busy working for the welfare of all beings, he soon achieves liberation. Yogis can also attain this state by practising astanga-yoga. KŠa introduces dhyana-yoga at the end of this chapter and will elaborate on it in Chapter Six. KŠa gives the peace formula in the last verse: Lord KŠa is the supreme enjoyer and controller, and thus He is the beneficiary in all human activities.

Suggested Reading/Points to Cover:

21. Read entire purport QT

A liberated soul has no attraction for material enjoyment because he enjoys unlimited spiritual happiness by serving KŠa.

22.* No specified reading MP QT SG

Understanding that material pleasures are temporary and a source of misery, intelligent persons do not agree to enjoy them. They are completely satisfied with transcendental pleasure.

23.* Read entire purport MP QT AR

One who can tolerate the six urges is self-realised and is a gosvami.

24.* Read entire purport

A liberated soul can sit silently anywhere and enjoy the pleasure within.

25. Read purport, para. 1 MP QT

People are suffering due to forgetfulness of their relationship with KŠa. One who enlightens them about KŠa therefore performs the highest welfare work, because he liberates them from material existence.

26. Read purport, para. 3 QT

A serious devotee can elevate himself to KŠa's abode very quickly by constantly thinking of KŠa and engaging in His service.

27-28 Read verse QT

29.** No specified reading MP QT

Lord KŠa is the beneficiary in all human activities. By working in devotional service with knowledge that Lord KŠa is the enjoyer and one's only friend, one can always remain peaceful.

Additional References:

23 Tolerating the six urges. NOI, Verse 1

Suggestions:

22 Note the Sanskrit word samsparsa-jah is similar to matra-sparsas in BG 2.14. Both refer to the temporary pleasures derived by the sense of touch.

Recommended Focuses of Learning:

Und 26 (esp. metaphors) 29 (summary of chapter)

PeA 21, 24-25 (happiness within) 22 (experience of material happiness)

PrA 22 (the shortcomings of material pleasure)

ThA 29 (the peace formula)

M+M 25 (real welfare work)

Possible Learning Experiences:

22,27,28 Group work (Sastra Caksus)

Divide the class into four groups. Assign each one of the following and get them to list as many items as possibly:

(1) The short-term benefits of sense-gratification

(2) The long-term benefits of sense-gratification

(3) The short-term disadvantages of sense-gratification

(4) The long-term disadvantages of sense-gratification

Share results on flipcharts. Then ask each group to come up with a statement: “What should our attitude be towards sense-gratification, supporting their statements, where possible, with sastric quotes.

Next ask (if you have time): “What should be our attitude towards `beauty' “. Read QT (27-28) and discuss. “Do we see the beauty or is it not really there? “

Set up a role-play (or any number by dividing class into pairs) and argue with a hedonist. Select one or both of the following:

your attempts to enjpy the pleasures of the world! I think it is a case of sour grapes. But, I can tell you, my grapes are sweet!”

Bhagavad-gita Chapter 6, Lesson 1 Verses 1-9

Overview/Summary: SG

In the first five chapters, KŠa has explained buddhi-yoga, working with consciousness fixed on Him, without fruitive desires. The Lord has also explained sankhya, karma-yoga and jñana-yoga as processes to obtain liberation, and as stepping stones to KŠa consciousness. At the end of the Fifth Chapter and continuing on to the Sixth Chapter, KŠa explained dhyana-yoga, concluding that He is the goal of meditation. Even in astanga-yoga practice, karma-yoga is necessary in the beginning stages. When one becomes accomplished in the practice of meditation, he ceases all disturbing mental activities and comes to the stage of yogarudha.

Chart: No.7 - the Astanga Yoga Process (6.3)

Chart: No.8 - The Six Enemies of the Mind (6.6)

Suggested Reading/Points to Cover:

1.* No specified reading MP QT

Impersonalist sannyasis and mystic yogis, thinking they are liberated, sometimes stop performing prescribed duties. Actually they are self-interested, because the jñanis want to become one with the Brahman and the yogis want mystic powers. Real sannyasa and real yoga means to work in KŠa consciousness for the satisfaction of KŠa, without self-interest.

2. No specified reading

Sannyasa and yoga are non-different because they both entail giving up fruitive desire. A KŠa conscious person is simultaneously a sannyasi and a yogi because he engages his senses only in KŠa's service.

3. No specified reading QT AR OHT

Yogis must work at achieving mental equilibrium and the capacity for meditation. Devotees easily attain this condition by dedicating all their activities in the service of the Lord.

4. Read verse

5. No specified reading QT AR

Yoga practice means controlling the mind so it becomes detached from sense enjoyment. This is easily done by engaging the mind in KŠa consciousness.

6.* Read entire purport MP QT OHT

An uncontrolled mind is one's worst enemy because it forces one to follow the dictations of lust, anger, avarice, illusion, etc. The controlled mind is one's friend because it voluntarily follows the dictation of one's best friend, Paramatma.

7. Read verse/entire purport

8. Read verse QT SG(8-9)

9. Read verse QT AR SG

Additional References:

3 For explanation of the eight stages of astanga-yoga practice — the yogi may cease working at the level of dhyana — see SUM.

5 The Physician's Knife. Upakhyane Upadesa , p.32

9 Kite Flying. Upakhyane Upadesa, p. 30

Suggestions:

Overview Note that although the verses emphasise the astanga yoga practice, Srila Prabhupada explains in the purports how the devotee is the most perfect yogi simply by working for KŠa and thinking of Him. This will continue throughout this chapter, culminating in the final verse wherein KŠa Himself declares that the devotee is the highest yogi.

8+9 Verse 9 is a more advanced platform of detachment than verse 8 because it

involves persons rather than objects.

Recommended Focuses of Learning:

Und 3 (esp. analogy of ladder) 8,9 (how does the pure devotee still have preferences?)

PeA 7 (differentiating between the mind and Paramatma)

Rea 5,6 (mind as friend and/or enemy)

Possible Learning Experiences:

    1. Discussion etc. (Realisation / Personal Application)

Ask students in pairs or groups to share their realisation of how the mind is the friend and/or the enemy.

Subsequently, request students to identify ways of turning the potential enemy into a friend. Do we ignore the mind completely? Do we obey it, but only under certain circumstances? Do we preach to it? Share results (in various ways)

Finally ask students to jot down a few points about how they can personally improve their spiritual life based on these points.

What is the difference between the dictation of the mind and the dictation of the Paramatma? How can we tell whether we are under the dictation of the mind or the Paramatma? Draw up a list of criteria for each.

Bhagavad-gita Chapter 6, Lesson 2 Verses 10-24

Overview/Summary:

Having described the symptoms of the stages of astanga-yoga, KŠa next explains the practices of those stages. By practising yoga with determination, controlling the mind and fixing it on Supersoul, one attains the stage of perfection called samadhi wherein one enjoys unlimited transcendental pleasure.

Suggested Reading/Points to Cover:

10. No specified reading

A yogi must accept favourable conditions for meditation, such as living alone in a secluded place, free from possessiveness. A devotee practises yukta-vairagya by using everything in KŠa's service. Thus he is the perfect yogi.

11-12 No specified reading MP(a,b) QT(11-12, b)

(a) An astanga-yogi must follow several restrictions, such as going to a sacred place to perform his asanas. Such restrictions expose the fallacy of modern day yoga societies who sell yoga without regulative principles. This kind of yoga will never bear results.

(b) As all these restrictions are impossible to follow at present, the best means of spiritual realisation is chanting the holy name of KŠa.

13-14 Read purport, para. 1 MP(a)

(a) The purpose of yoga is to discover and see the Paramatma within one's heart, and the ultimate goal of life is to serve KŠa. Therefore, any yoga practice without this purpose is a waste of time.

(b) In the jñana and dhyana processes, celibacy is mandatory. The bhakti process, however, allows controlled householder life, because bhakti-yoga is so powerful that one automatically loses sex attraction by gaining a higher taste.

15. Read verse SG

16. Read verse QT

17. No specified reading MP QT AR

Regulation in the habits of eating, sleeping, working, and recreation is essential in yoga practice. A KŠa conscious person eats only prasadam and cannot bear to waste time in oversleeping because he enjoys serving KŠa.

18. Read verse

19. Read verse QT AR

20*, 21*

22*, 23* Read purport, para. 3 QT(b)

(a) In the stage of samadhi, one experiences the communion of the soul and Supersoul through transcendental mind and intelligence. At this time, the Lord's cit-sakti reveals the true nature of the living entity, and one can easily maintain detachment from sense objects because of the transcendental happiness that he feels within.

(b) The monists do not accept this transcendental pleasure, out of fear of jeopardising the theory of oneness. According to Patanjali Muni, kaivalyam is an internal potency by which the living entity becomes aware of his constitutional position of oneness.

According to Srimad Bhagavatam, after nirvana (or material cessation), there are spiritual activities, devotional service to the Lord.

24. No specified reading MP QT

One who engages in devotional service with great determination, perseverance and faith will attain success, for the Lord helps those who help themselves.

Additional References:

17 How Srila Prabhupada prescribed regulation: “Srila Prabhupada in the Early Days” by Satsvarupa dasa Gosvami, pp. 293-4, 297, 298.

17 Visvanatha Cakravarti Thakura: The recreation of the yogi is walking. SUM

19 Meditation of the yogi. SB 3.28.22-23

Suggestions:

15 Three great flaws in the processes of karma, jñana and yoga make them hazardous: karma-yoga — desire to enjoy fruits; jñana-yoga — desire to merge; astanga-yoga — desire for mystic powers.

Recommended Focuses of Learning:

Und 20-23 (spiritual pleasure)

PeA 11-14 (how are these verses relevant to us?)

16 (our attempts to control eating and sleeping)

PrA 11-15 (modern yoga methods) 20-23 (nirvana, as preliminary)

ThA 24 (liberation - through our own endeavour or by God's grace?)

Rea 17 (the importance of regulation)

Participatory Learning

11-15 Competition (Preaching Application)

Divide students into groups. Ask them within 15 minutes to come up with as many arguments as possible that could be used to show the defects of most modern yoga practices.

24 Radio exercise (Theological Application)

Request students (perhaps as homework) as follows: “You have been asked by the BBC to contribute towards “Thought for the Day”. The theme is to be the age-old polemic of whether we obtain salvation by our own endeavours or through God's grace. On this subject and using the story of the sparrow, write a radio talk, that will last just three minutes.”

Select students to read their talks.

Bhagavad-gita Chapter 6, Lesson 3 Verses 25-36

Overview/Summary:

After describing the yoga practice of fixing the mind on the self, KŠa explains the realisation of the yogi. Srila Prabhupada explains: “A KŠa conscious yogi is the perfect seer because he sees KŠa situated in everyone's heart as Supersoul. He sees KŠa everywhere and everything in KŠa. Thus he sees all living entities equally.” Arjuna rejects the astanga-yoga system as impractical, because his mind appears too uncontrollable. KŠa assures Arjuna that it is possible by constant practice and detachment.

Chart: No.9 - The Yogi (6.32)

Chart: No.10 - The Devotee (6.32)

Suggested Reading/Points to Cover:

25. No specified reading QT

Pratyahara means to withdraw the mind from sense activities and fix it in meditation on the self. One finds pleasure when KŠa is satisfied.

26.* Read entire purport

A servant of KŠa is the master of the mind and senses, or gosvami, whereas a godasa is the servant of the senses.

27*-28 Read verses SG(28)

29.* No specified reading MP(a) QT(a)

(a) A KŠa conscious yogi is the perfect seer because he sees KŠa situated in everyone's heart as Supersoul.

(b) The living entities are situated in the energy of the Lord, serving either the material senses or the Supreme Lord directly. The KŠa conscious person sees how the living entity is in either case the servant of God.

30.* Read entire purport MP QT

The devotee who loves KŠa completely cannot bear to live a moment without seeing KŠa. At this stage KŠa never disappears from his sight because he understands that nothing can exist without KŠa, and that KŠa is the Lord of everything.

31.* No specified reading MP

When the yogi realises that the Supersoul he is meditating on is KŠa, then he becomes perfect and engages in service. The devotee engaged in KŠa consciousness is non-different from a perfect yogi meditating on the Supersoul.

32.* Read purport, end SG OHT

The devotee understands the distress of other living beings from his own experience. They are suffering because they have forgotten their relationship with KŠa. Because the devotee is happy in KŠa consciousness, he wants to give knowledge of KŠa to everyone. Thus he is better than the yogi, who has gone to a secluded place to meditate for his own perfection.

33. Read verse

34. Read purport, after Sanskrit quote QT AR

As we cannot capture the wind, so we cannot control the mind. Only by chanting Hare KŠa with humility can we be delivered from the mind's control.

35.* Read verse/purport, lines 9-16, end

36. Read entire purport

Yoga practice without mental control is a waste of time. Therefore, one must control the mind by engaging it constantly in the transcendental loving service of the Lord.

Additional References:

34 Prudence of a Woodcutter, Upakhyane Upadesa, p. 39

Suggestions:

28 The Sanskrit brahma-samsparsam means “being in constant touch with the Supreme Self.” Such a yogi experiences transcendental happiness. Contrast that with samsparsa bhoga duhkha-yonaya — material pleasure due to sparsa, or touch, is a source of misery. (See BG 5.22.)

32 Srila Prabhupada comments in a lecture that a devotee cannot sit idly upon attaining self-realisation. He must go out and distribute his knowledge to everyone who is suffering in this world. He compares the yogi who is satisfied with his own salvation to the selfless and compassionate devotee. This was Srila Prabhupada's own mood as evidenced by his leaving Vrndavana at an advanced age to preach KŠa consciousness. (See QT for verse 25).

32 Note the vision of the yogi in verse 32, seeing the equality of all living beings, is also attained by the karma-yoga. (See BG 5.18)

Recommended Focuses of Learning:

Und 31 (yogi and bhakta the same; the Supersoul is one though within many)

34 (the analogy of the wind) 35 (suitable practice and detachment)

PeA 26 (withdrawing the mind) 32 (should we identify with the unhappiness of others?)

PrA 33-34 (significance of Arjuna's rejection of astanga-yoga - see QT)

36 (yoga practice without mind-control)

M+M 32 (how did Srila Prabhupada exemplify this verse?)

SC 29(a,b) (how do we see Supersoul in everyone and Krishna everywhere? See QT's)

Possible Learning Experiences:

29(a) Sharing Experiences (Understanding / Personal Application)

Divide into pairs. Try to remember an experience where you felt the presence of the Supersoul by the association of another person and share this experience with your partner. It may have been with an advanced devotee or an ordinary person. Regroup and share experiences. What can we learn from these experiences? What is the perfect vision of an advanced devotee? (This may also be done as a writing exercise, wherein the teacher reads selected responses).

32 Research assignment (Mood and Mission, Personal and Preaching Application)

This could be done as a homework assignment. Ask students to reflect on how Srila Prabhupada demonstrated this verse. Play relevant Srila Prabhupada lectures (though these will need careful selection).

Also, ask the question “How much should we identify with non-devotees' happiness and distress?” As it is due to illusion, it may be best to be detached. What is the appropriate attitude for a devotee towards the (illusory) suffering of others?

Bhagavad-gita Chapter 6, Lesson 4 Verses 37-47

Overview/Summary:

Arjuna is doubtful about the destination of the unsuccessful yogi, but KŠa assures him that the yogi's next birth will be auspicious, giving him another chance for self-realisation. KŠa concludes His description of astanga-yoga by comparing yogis to karmis, jñanis and tapasvis. The yogi is superior to all, and among yogis, the bhakti-yogi, who always thinks of KŠa and worships Him with faith, is the best.

Chart: No.7 - The Astanga Yoga Process (6.47)

Suggested Reading/Points to Cover:

37. No specified reading QT

To pursue the transcendental path is more or less to declare war on the illusory energy. Therefore Arjuna wants to know what happens to one who is allured into deviating from transcendence.

38. No specified reading

If the aspiring transcendentalist falls down, he appears to lose both materially and spiritually. KŠa consciousness is the best path of spiritual realisation because it includes Brahman and Paramatma realisations, and it is direct. To reach KŠa through Brahman and Paramatma realisations takes many births.

39. Read verse

40. No specified reading

(a) KŠa assures Arjuna that the transcendentalist never meets with destruction.

(b) Strict followers of Vedic rituals will not give up their practices to take to devotional service out of fear of sinful reactions. Srimad Bhagavatam states that the benefits of devotional service are never lost, and furthermore, prescribed duties without KŠa consciousness are useless.

41. Read verse/entire purport

42-43 Read verses AR(43)

44. No specified reading QT

Yoga principles automatically attract advanced transcendentalists, whereas religious rituals do not. One who is engaged in KŠa consciousness, especially chanting the holy name, has already performed all the Vedic rituals in previous lives.

45. Read verse

46.* No specified reading

Yogis are better than karmis, jñanis, and ascetics because they link their consciousness with the Supreme Absolute Truth.

47.** Read purport, para. 3 MP QT SG OHT

Karma-yoga, jñana-yoga and astanga-yoga are different steps of the path of self-realisation, but bhakti-yoga is the ultimate goal.

Additional References:

43 Devotional service is never lost. BG 2.40

Suggestions:

47 Srila Prabhupada preached pure devotional service without any motive. In the purport to verse 47 he distinguishes between worship and service. In a lecture he says that worship means with motive and service means with love. (See QT's for verse 47)

Recommended Focuses of Learning:

Und 40 (divisions of humanity etc.) 41 (destinations of unsuccessful yogi)

46 (relationships between different yogas) 47 (see SG)

PeA 37-38 (how is this relevant to us? can we relate to Arjuna's queries?)

PrA 47 (bhakti is the culmination of all yogas)

M+M 37-40 (SP's positive mood - see last sentence of purp. to verse 40)

42 (role of training and education; SP's mood here)

Rea 42 (how were we attracted to KC? Relate answers to this verse)

Possible Learning Experiences:

37-38 Discussion groups (Personal Application)

How does this verse relate to us? Can we relate to Arjuna's questions? How does Maya attack us? etc.

    1. Research and Teaching assignment (Mood and Mission / Responsibility for Learning)

Divide the class into smaller groups. Allocate some groups verses 37 and 40 ad others verse 42. Ask them to discuss and prepare responses to the following two sets of questions respectively:

(i) What do you notice about Srila Prabhupada's mood here? What could we learn and how could we apply to in our own lives?

(ii) What do you notice here? How does Srila Prabhupada speak to you personally? What is the relevance of training and education to ISKCON and its purposes/ mission.

Ask groups to make concise and lively presentations to the whole class, possibly debriefing each. Round up and consolidate.

43 Reflection/discussion (Realisation)

How were we initially attracted to Krsna consciousness? Relate student answers to this verse.

Bhagavad-gita Chapter 7, Lesson 1 Verses 1-7

Overview/Summary: QT

The first six chapters of Bhagavad-gita deal primarily with karma-yoga, the middle six chapters with bhakti-yoga, and the last six chapters with jnana-yoga. KŠa has explained in Chapter Six that the yogi most intimately united with Him was thinking of Him within. In Chapter Seven, KŠa begins to explain how to attain this state. KŠa urges Arjuna to hear with mind attached to Him as He explains knowledge of Himself (verses 1-3). He first explains how He is the origin of everything, material and spiritual (verses 4-7).

Chart: No.11 - The Five Gross Elements (7.4)

Suggested Reading/Points to Cover:

1.* No specified reading MP(a)

(a) At the end of Chapter 6 KŠa said that the highest yogi is one who thinks of KŠa. By practice of devotional service beginning with hearing from KŠa or from His devotee one can understand the science of KŠa and concentrate his mind on KŠa with attachment.

(b) The progressive stages of devotional service are described in Srimad Bhagavatam beginning with hearing. When one hears about KŠa, KŠa from within the heart cleanses one of all material desires. Thus one becomes free from doubt. Then one becomes steady in his position of pure goodness, becomes enlivened in devotional service and understands the science of God.

2. Read verse only QT SG

3. No specified reading AR

Generally people are not interested in spiritual life. Among those on the spiritual path, knowledge of KŠa is rare because it is obtainable only by selfless devotion, not by any material formula of mental speculation or ritual. KŠa only reveals Himself to the pure devotees when He is pleased with their loving service to Him.

4.* No specified reading MP QT OHT

The science of God analyses the position of God and His diverse energies. Material nature, or prakrti, is the separated energy of the Lord. In illusion, the living entity trapped in maya thinks himself the purusa who has the inherent right to enjoy prakrti (material nature). He does not recognise the factual purusa, Sri ViŠu.

5.* No specified reading QT(b) SG(b)

(a) The living entities, being KŠa's superior energy, are one with KŠa in quality, but not in quantity. While attempting to exploit the material energy, the living entity forgets his real spiritual mind and intelligence, being controlled by the material energy.

  1. Real liberation means to become free from all material conceptions, including the

desire to become God. By surrendering to KŠa's control, one realises one's

position as eternal servant of KŠa.

6.* Read purport

Everything in existence is a combination of the material and spiritual energies, which originate from KŠa. Matter rests and develops only on the basis of spirit. KŠa is the cause of both the living entity and the Supersoul, and therefore He is the cause of all causes.

7.* No specified reading MP(b) QT(a) SG

(a) As pearls are strung on an unseen thread, all the universes are being maintained by KŠa, who is also unseen.

  1. KŠa herein confirms the supremacy of the personal aspect of the Absolute Truth, thus

settling the controversy whether the Absolute Truth is personal or impersonal.

Additional References:

3. Disqualifications of persons in Kali-yuga in regards to spiritual life: lazy, misguided,

unlucky and always disturbed. SB 1.1.10

3. Devotional service is rare NOD Ch. 2; BG 7.19

Suggestions:

2. Often when Srila Prabhupada saw the words, “jnana” and “vijnana” as found in verse 2,

he would stress that KŠa consciousness is a science based on facts, rather than a

religious sentiment (see QT)

5(b) Srila Prabhupada would often see the significance of a verse in terms of preaching. The

word “mahabaho” means “mighty-armed”. Srila Prabhupada explained in a lecture that

the preacher is mighty-armed because he is fighting with persons who are not KŠa

conscious (see QT's)

7 This is an important verse to defeat Mayavada philosophy.

Recommended Focuses of Learning:

Und 1 (beginning of chapter and section of Gita) 3 7 (analogy of pearls on thread)

PrA 3 (“bhakti is easy”) 4-5 (the soul and matter) 6 (life from matter) 7 (impersonalism)

M+M 3 (“Krishna consciousness is for everyone”)

Possible Learning Experiences:

4-7 Debate (Preaching Application)

Prepare students by getting them to analyse the arguments against the various non-Krishna conscious perspectives. Then organize a debate (or debates) on them, as follows:

3(a) “Bhakti is easy, suitable for less intelligent people.”

4(b) “You only have five elements. We know there are 92 or more. But I guess your system was useful in its time.”

5 (c) “The mind is nothing more than the brain itself.”

6(a) Life comes from chemicals

7(b,d) Brahman is the source of Krsna.

Bhagavad-gita Chapter 7, Lesson 2 Verses 8-14

Overview/Summary:

KŠa describes how He is the essence of everything in verses 8-12. If KŠa is the origin and essence of everything, as explained in texts 4-12,why do some people not recognise him as the Supreme Personality of Godhead? Verses 13-14 explain how the living entities are deluded and controlled by the three modes, but can go beyond them by surrendering to KŠa, as He is the controller of the modes.

Suggested Reading/Points to Cover:

8. No specified reading MP QT

The Supreme Lord can be preliminarily perceived as the active principle within His different energies. In this way He is realised impersonally.

9. Read verse only QT

10. No specified reading

As the root of a tree maintains the whole tree, KŠa maintains everything in the material world.

11. Read verse only AR

12. No specified reading AR

Although the modes emanate from KŠa, He is unaffected by them.

  1. Read verse only

14.** Read purport, para. 2 MP(a,c) QT(a)

(a) The living entities, although KŠa's superior energy, are bound by the gunas, or ropes of illusion of the material energy.

(b) Because no-one can trace the history of his becoming conditioned, the living entity is called nitya-baddha.

(c) The living entities cannot easily get release from material nature, because it operates under KŠa's control. Freedom from the modes can only come by the mercy of one who is already free. Since KŠa is the master of maya, only He can free the conditioned soul. Therefore, one who wants freedom from the modes must surrender to KŠa.

Additional References:

11 Explanation of spiritual and material strength. SB 9.10.20

11 Duty of parents. SB 5.5.8

12 How KŠa is unaffected by the modes. When Arjuna caught Asvatthama his eyes were blazing like red-hot copper out of anger, but KŠa was described as having lotus eyes although also angry. SB 1.7.34

Recommended Focuses of Learning:

Und 12-14 (the modes; analogies, etc.)

PeA 14 (devotees' experiences of Krishna's protection)

ThA 11 (our attitudes towards grihasta life; protecting the weak)

SC 8-11 (perceiving Krishna through Hs energies)

Possible Learning Experiences:

8-11 Class Discussion (Sastra Caksus)

We hear how KŠa is the taste of water and the light of the sun and moon. Ask the class for other references of water, or the sun, moon, etc., in relation to KŠa consciousness. Explore the features of each to understand how they relate to the Lord (e.g. the sun maintains the entire universe).

Further discuss how we can perceive Krishna through “the ability in man”. What does this mean? Do we have experience?

Consolidate by requesting students to keep an eye out for the items mentioned and to see whether they perceive Krishna through them.

14(c) Class Discussion (Understanding)

Discuss analogies describing various types of boats that can take one across the ocean of material existence. For example: SB 10.14.58, SB 1.1.22, BG 4.36.

14(c) Discussion Groups (Personal Application)

Discuss how KŠa protects the surrendered devotee and helps him go beyond the modes. Divide into groups. Exchange personal experiences of being saved in times of danger by taking shelter of KŠa. Regroup and have one person from each group share an experience. Ask students to identify what we can learn from what we have heard.

Bhagavad-gita Chapter 7, Lesson 3 Verses 15-23

Overview/Summary:

Liberation from the laws of material nature has been sought by the leaders of mankind with great plans and perseverance for many years. If such liberation is attained by surrendering to KŠa, why don't they adopt this method? Verse 15 describes four types of unqualified persons who do not surrender to KŠa and who sometimes pose themselves as leaders simply for material gain. Verses 16-19 describe four types of persons who surrender to KŠa, and how the wise man is the best because he does not desire some material gain. Verses 20-23 describe less intelligent persons who worship demigods for material gain.

Chart No.12 - The Demigod Worshippers (7.20-23)

Suggested Reading/Points to Cover:

15.* No specified reading MP QT SG(15-16)

Four types of impious persons (duskrtinas) do not surrender to KŠa. Their intelligence and efforts are misdirected due to neglecting the plan of the Lord. Being controlled by the material energy all their plans are baffled.

  1. Mudhah — hard-working asses.

  1. Naradham — lowest of mankind. Even though socially and politically developed they fail to follow religious principles. Neglecting the opportunity of human life, they fail to understand God and their relationship with Him.

  1. Mayayapahrta-jnanah — persons like scientists, philosophers, and scholars whose superior intelligence is nullified by the illusory energy.

  1. Asura — the “demons,” outright atheists. They say God cannot come to this material world, or if He does come He is subordinate to the impersonal Brahman. They also declare themselves or others to be God.

16.* No specified reading QT

Sukrtinas are those who obey the rules and regulations of scriptures and are more or less devoted to the Supreme Lord. Although desiring something in exchange for devotional service, by association of a pure devotee they also become pure devotees. Such persons are of four types:

  1. Artah — the distressed (Gajendra)

  1. Artharthi — the wealth-seeker (Dhruva)

  1. Jijnasuh — the inquisitive (Saunaka Rsi)

  1. Jnani — the wise who desire knowledge of the Absolute Truth

(the Four Kumaras, Sukadeva Gosvami)

17. No specified reading QT

Of all persons who begin to worship KŠa one who is in knowledge of the Supreme Lord, free from material desires and engaged in devotional service is the best. He is very dear to the Lord.

18. No specified reading QT

The three sakama devotees are also objects of KŠa's affection because they have come to Him.

19.* Read purport (sentence 2 to end of para 1) MP QT

Devotional service is rare. For example, after many births a Jnani understands that KŠa is the cause of all causes and everything has a relationship with Him. Realising that there are activities in spiritual life, he engages in KŠa's service.

20.* No specified reading MP QT SG(15&20) OHT(20-23)

Less intelligent persons who have lost their spiritual sense worship demigods for quick fulfillment of material desires.

21-22. Read verses

23.* Read purport, para. 4

The results attained by worshipping the demigods are perishable because the demigods themselves, their planets and their worshippers are all perishable. However, the devotees of KŠa attain eternal, blissful life in the spiritual world by KŠa's unlimited mercy.

Suggestions:

15-16 Ensure that devotees really understand these categories and can place people accordingly. Beware of inaccurate stereotypes.

15&20 In verse 20, note the similarity between hrta jnana, “intelligence stolen by material desires”, and mayayapahrta jnana (verse 15), “knowledge stolen by illusion.”

Recommended Focuses of Learning:

Und 15-16 (factually understanding these categories - see SG)

PeA 15-16 (categorising ourselves - see SG)

PrA 19 (jnana culminates in bhakti) 20, 23 (demigod-worship)

Possible Learning Experiences:

    1. Role-play (Understanding / Personal Application)

Pass out cards with the names of the four kinds of impious and four kinds of pious persons. Devotees will play the parts of these persons. One or more devotees will distribute books to them. The class must guess which part each potential customer is playing.

Now, ask each student to individually identify his or her own position. What are our motives for turning towards, or sometimes turning away, from Krishna? Finally, discuss what should be our attitude towards those who are personally motivated in approaching the Lord. (You can ask them to discuss their initial reasons for getting involved with ISKCON, but don't restrict your exploration to this - as if “joining” is a one-off process!).

Optionally, draw up a chart showing the class's reasons for turning towards Krishna (and the reasons we distance ourselves). Also, possibly explore whether our desires have been fulfilled. Have our motives changed over time?).

20,23 Analysis exercise (Preaching Application)

Ask students to identify the useful arguments for and against demigod-worship, Ask them to add them to their Preaching Portfolio (if you have instituted such a scheme).

Bhagavad-gita Chapter 7, Lesson 4 Verses 24-30

Overview/Summary:

KŠa has described the demigod worshippers whose surrender is misplaced. Now He will discuss the impersonalists who surrender to the formless aspect of KŠa. They cannot see KŠa, who covers Himself from their vision. Pious persons, freed from dualities arising from delusion, engage in devotional service with determination and attain liberation. They have knowledge of KŠa as adhibhuta, adhidaiva, and adhiyajna. The Seventh Chapter explains how one can become such a KŠa conscious person. In the beginning one takes the association of devotees, which leads to understanding one's constitutional position as servant of KŠa. By engaging in devotional service one gains determined faith, drdha-vrata, and becomes convinced that simply by such service all his objectives will be fulfilled.

Suggested Reading/Points to Cover:

24.* No specified reading MP(a) QT(a) AR(a)

(a) Impersonalists have no intelligence because they consider KŠa's personality to be inferior to the impersonal aspect. They say that the ultimate truth is formless and form is an imposition on the formless. Thus they consider KŠa simply as a powerful living entity. KŠa has clearly stated that not only does He have His planet, but the demigods also have their planets. Thus neither the demigods nor KŠa are impersonal.

(b) Mayavadis say that KŠa has a body made of this material nature and that all His activities, His form and everything are maya.

(c) No one can understand KŠa as He is without rendering devotional service and developing KŠa consciousness.

25. Read purport, para. 1 MP

KŠa is covered by His brahmajyoti. Therefore less intelligent persons cannot see Him or understand how He is unborn and infallible. When KŠa was personally present He was manifest to His devotees as the reservoir of all pleasure, but to others He was covered by His internal potency.

26. Read purport, para. 2 QT

KŠa's knowledge of past, present, and future proves the transcendental nature of His personality. If He were maya, as the impersonalists claim, then He would change His body and forget everything about His past life.

27. No specified reading MP QT

When deluded into separation from knowledge of one's relationship with KŠa, one becomes controlled by illusory energy and thinks that the Supreme Personality of Godhead is created by material energies. The living entity who is influenced by selfish desire, envies KŠa and wants to take His position of enjoyer. Thus he becomes bewildered by dualities of attraction and repulsion, desire and hate.

28. No specified reading QT AR

Those who have acted piously and conquered sinful reactions can perform devotional service with determination. Elevation to devotional service is possible by the association of pure devotees who can deliver one from delusion.

29. No specified reading SG

Genuine Brahman realisation entails acting as Brahman in KŠa's service. By their devotional service, devotees attain a spiritual body to become an associate of the Supreme Lord. Thus they are eternally liberated.

30. Read verse only

Additional References:

24(a) Avisuddha buddhaya: The impersonalists' intelligence is impure. SB 10.2.32

28 Three categories of pious activities. CC Mad. 22.45

Suggestions:

29 Verse 29 describes a fourth kind of sakama devotee who desires liberation. (See SUM)

Recommended Focuses of Learning:

Und 26 (understanding past, present and future) 27 (dualities)

PeA 28 (determination - what makes us carry on in our attempt to be Krishna conscious?)

PrA 24,26 (arguments against impersonalism)

Possible Learning Experiences:

24(a,b) Analysis (Preaching Application)

Request students to identify within the purport some of the erroneous notions held by impersonalists. These will include:

(1) The Lord is formless and all forms are impositions

(2) KŠa is a prince, a powerful living entity, and an ordinary person

  1. KŠa has a body made of this material nature and all His activities, His form and everything are maya

Ask students to identify how this verse disproves these arguments.

25 Writing Assignment (Personal Application / Sastra Caksus)

What is the illusory curtain that separates us from KŠa? Make a list of things that you think prevents you from seeing KŠa. Then tell how you can overcome these things. (From SDG lecture).

28 Brainstorm / Personal Evaluation (Personal Application)

(a) Ask students to define `determination' (brainstorm). Write down results (without evaluating).

(b) Analyse results and read text's definition of determination.

(c) Ask students to reflect on what makes them determined to stay in Krishna consciousness. Why do they continue practicing? Ask them to jot down a few points.

(d) Take feedback and jot all points on flipchart. Ask students to copy down. Complete list (10-20 items).

(e) Ask students to individually identify which items on the list help keep them fixed (put them in order), and where their strengths and challenges lie.

(f) Ask students to identify where they could improve and could increase their determination — even to write a mini-action plan.

Bhagavad-gita Chapter 8, Lesson 1 Verses 1-6

Overview/Summary:

In this chapter KŠa answers Arjuna's questions and discusses yoga principles and pure devotional service. Arjuna enquires about the six terms KŠa used at the end of Chapter 7 —Brahman, adhyatma, karma, adhibhuta, adhidaiva, and adhiyajna. In verses 1-4 KŠa answers Arjuna's first seven questions. In verses 5-8 KŠa answers his eighth question about the destination of one who thinks of KŠa at the time of death. KŠa explains that one must practice to remember Him while performing active devotional service. In this way, one can remember Him at the time of death and attain to His nature.

Chart No13 - Actions that Give You a Material Human Body (8.3)

Suggested Reading/Points to Cover

1. Read verse and purport, para. 2 QT

2. Read purport, para. 2

The words “prayana kale” are significant, because whatever we do in life will be tested at the time of death. King Kulasekhara wants to die now while he is fit and can remember KŠa.

3-4. Read verses OHT(3)

5.** Read purport, line 9 to end MP(a,b) QT

(a) Anyone who dies in KŠa consciousness will attain the same transcendental nature as the Supreme Lord.

(b) The best way to practise smarana, remembrance of KŠa, is to constantly, incessantly chant the Hare KŠa mahamantra, while tolerating all impediments.

6.* Read purport MP(a) QT(6,a,b) AR(b)

(a) Whatever state of being one remembers at death, one will attain. One's thoughts at the moment of death reflect one's thoughts during the course of one's life.

(b) Therefore one must change one's nature by chanting the Hare KŠa mantra, while living in the mode of goodness. Then one can attain a transcendental body after death.

Additional References:

6(b) Proper mentality of a devotee. Bhaktivinoda Thakura's Manasa Deha Geha

Recommended Focuses of Learning:

Und 1-4 (Arjuna's questions, Krishna's answers)

PeA 2, 5-6 (the time of death)

PrA 3 (final paragraph of purport)

F+C 2 (expressing doubts through questions)

Possible Learning Experiences:

2, 5-6 Field trip (Personal Application, Realisation)

Visit a graveyard, crematorium, etc. Ask students to wander around without speaking. Brief them beforehand to notice how they feel, their thoughts, etc. Debrief and explore students' attitudes towards death.

Sometimes devotees say, “My devotional service is so difficult. I am unwell and I have so many problems. I wish KŠa would just take me right now.” What would you say to such a devotee? What can you say about his or her attitude?

Should we desire like Kulasekhara to die now? Whatever we do in life will be tested at the time of death. If death came today, would you say you are ready? Is suicide a means to attain KŠa? What happens to a devotee who commits suicide?

6 Discussion groups (Personal Application)

Divide into groups: Ask if anyone has had a near-death experience; if not, if they've ever been extremely frightened or if they've seen someone leave their body? Have groups discuss for a few minutes. Take feedback. Often you will hear that people see their whole life flash in front of them. Conclude that what one does throughout his life will determine his mentality at death.

Bhagavad-gita Chapter 8, Lesson 2 Verses 7-13

Overview/Summary:

One must always think of KŠa, especially by chanting the holy name, along with performing active devotional service. Such practice helps one remember KŠa at the time of death and attain to His nature. KŠa explains some ways to meditate on Him in verse 9. A yogi can also attain KŠa by uttering om and thinking of KŠa at death. Yoga misra bhakti is described in verses 10-13.

Suggested Reading/Points to Cover:

7.* Read purport MP(a) QT(a)

(a) One need not give up his prescribed duties, but can chant Hare KŠa and thus think of KŠa while working.

(b) This will free one from material contamination and engage the mind and intelligence in KŠa. By such practice, one will go to KŠaloka at death.

8. Read purport, para. 2, line 5 to end QT SG

Chanting Hare KŠa engages the ear, tongue, and mind in KŠa's service and fixes one's mind always on KŠa.

9. Read verse and purport

10. Read purport SG(10-13)

Unless one practices some type of yoga, such as bhakti-yoga or sat-cakra-yoga, one cannot remember the Supreme Lord at death.

11. No specified reading

Because the rigid yoga practices of the Vedic times are not possible to follow at present, Lord Caitanya has recommended the chanting of Hare KŠa mantra for self-realisation.

12. Read verse QT

13. No specified reading QT

The sound Hare KŠa contains the sound of impersonal om. The devotees chant Hare KŠa and reach the spiritual planets, whereas the impersonalists who chant om reach the brahmajyoti.

Suggestions:

8 In the purports to Chapter Eight, Srila Prabhupada says that remembering KŠa means chanting Hare KŠa. In these purports Srila Prabhupada quotes the full maha-mantra seven times and advises us to chant Hare KŠa another seven times.

    1. In verses 10-13 KŠa is describing yoga-misra-bhakti as was referred to in verse 7.29.

(Refer to SUM)

Recommended Focuses of Learning:

Und 7 (both thinking of Krishna and performing duties are essential) 8 (analogy of butterfly)

11-13 (sat-cakra yoga) 13 (Om and Hare Krishna Mantra)

PeA 7 (our application of this verse)

PrA 10 (“I'll practice spiritual life when I get older”)

SC 9 (perceiving Krishna e.g. as gravity)

Aut 9 (final part of purport - accepting authority is reasonable)

Possible Learning Experiences:

1. Divide the class into groups of three, with each member either as A, B or C.

2. Ask devotee C to be a witness only and to take notes.

3. Ask the other two devotees to take the corresponding stances, as follows:

a) “Our internal activities are more important than the external. What use us our devotional service if we don't remember Krishna? The subtle creates the gross, etc. … “

b) “Our external devotional service is what counts. This is the whole process — obedience. We bow down even though we don't feel humble. Automatically we'll gradually develop the right attitude and all the qualities of the demigods … “

4. Let them debate

5. Devotees A & B to swap notes.

6. Repeat exercise.

7. Devotee C to give feedback and to facilitate each group into coming to a balanced conclusion.

8. Take feedback and focus on verse, possibly citing other stories etc, to substantiate point.

9. Discuss: do we do our services thinking about Krishna? What are the deities wearing today? How often do we think of Krishna?

10. Ask devotees to monitor their internal consciousness for a week and report back (you'll need a follow-up session — we suggest when you cover BG 9.34).

10 Role-play (Preaching Application)

What if someone says, “I'll just live my life as I like, then at the time of death I'll remember KŠa and go to the spiritual world?” or “I'll practice spiritual life when I get older.” How would you reply? Perform role-plays based on these arguments.

Bhagavad-gita Chapter 8, Lesson 3 Verses 14-19

Overview/Summary:

KŠa urges Arjuna to engage in pure devotional service by remembering Him without deviation. There is no impediment in such service and one easily attains KŠa (verse 14). The material world is miserable and temporary, as illustrated by the constant cycle of universal creation and destruction. By hearing this description one gains detachment from this world.

Suggested Reading/Points to Cover:

14.* Read purport para 3, last 2 lines MP(a) QT(b) AR(a) SG(a)

(a) A pure devotee has no desire other than to please KŠa, as indicated by the words ananya cetah. Because he is niskama, he can attain peace.

(b) A devotee does not meet with the problems that plague other types of yogis, because bhakti-yoga is pure and easy to perform. There are no material impediments for a devotee, because he can carry our his service anywhere and at any time. For example, he need not live in Vrndavana, because he can create the atmosphere of Vrndavana anywhere by his devotional service.

  1. Because a devotee is always thinking of KŠa without deviation, KŠa is especially inclined toward him, and gives him intelligence to attain Him in the spiritual world. The blessing of the process of chanting Hare KŠa is that the devotee cannot forget the Lord for a moment, and the Lord cannot forget His pure devotee for a moment.

15. No specified reading MP SG

The material world is miserable and temporary. By gradually developing devotional service, beginning with hearing, the mahatmas lose all desire for elevation to any planet except KŠaloka, the supreme spiritual planet.

16. No specified reading MP AR

Yogis who elevate themselves to higher material planets must also suffer repeated birth and death. If one neglects devotional service, however, he falls back down to earth. Only by devotional service can one attain the spiritual planets and never take birth again.

17. Read purport, para. 1 SG

18. Read verse

19. No specified reading AR(a) SG

(a) Less intelligent persons want to remain in this material world, but their activities are limited within Brahma's day. They spend their time repeatedly going up to higher planets and back down to earth, and at the end of Brahma's day they remain in an unmanifest state for billions of years.

(b) Intelligent devotees properly use their human lives to perfect devotional service, and transfer themselves to the eternally blissful planet of KŠa.

Additional References:

14(a) For a story from Caitanya-lila illustrating the importance of ananya-cetah, see SUM.

16 Intelligent persons endeavour for that thing which they have not achieved by wandering from the highest planet down to the lowest. SB 1.5.18

16 Yudhisthira Maharaja: The most wonderful thing is that daily we see that hundreds of people are going to the abode of Yamaraja, still we are trying to make a permanent settlement here in this world. Mahabharata

19(a) KŠa describes the repeated creation and annihilation of the living entities just to awaken our detachment and renunciation, based on the realisation that no happiness exists within matter for the eternal soul. SUM

Suggestions:

14(a) In verse 14 Lord KŠa mentions ananya-bhakti, when He advises Arjuna to fix his mind on Him without deviation.

15 In India there are many words ending with “alaya,” such as bhojanalaya, place to eat; ausadhalaya, place to get medicine. So this world is duhkhalaya, a place to get misery.

17 Discuss how long a life of Brahma is in relation to ViŠu's time.

19 Discuss where the living entities go after annihilation. Explain the different processes of annihilation as described in Srimad Bhagavatam at the end of the day or life of Brahma.

Recommended Focuses of Learning:

Und 14 (pure devotional service) 17-10 (the cyclical nature of time, etc. )

PeA 15-16 (our experience of the nature of this world, esp. transience)

PrA 15 (dukhalayam asasvatam) 16 (those who aspire for heaven)

M+M 14 (third paragraph - creating Vrindavana)

Aut 17 (are thee figures literal and exact?)

Possible Learning Experiences:

9 Devil's Advocate (Authority)

Whilst speaking, mention that the figures in this purport are not literal but symbolise the Vedic concepts of eternity and long time periods. Keep a straight face. Observe student reactions and continue the argument as long as it is productive. Then launch into a discussion of our attitude towards the authority of scripture.

Possibly ask students if they have difficulty with any particular types of passage. Constructively explore.

14 Questionnaire (Mood and Mission)

Read the third paragraph of the purport. Hand out the following questions on sheets of paper and ask students to complete:

1. How does this passage relate to Srila Prabhupada?

2. What features of his life demonstrated this?

3. Write down a few words that you feel best describe the ideal temple in terms of the mood and atmosphere.

4. Imagine yourself leaving the body and returning to the spiritual world. What happens? What is it like?

5. What can you do to improve the atmosphere of your home or temple?

6. Write down any thoughts or realisations you've had during this brief exercise.

Get students to pair up and share results. Take feedback and consolidate learning, possibly stressing the importance of appreciating Srila Prabhupada's “Mood & Mission”

Please refer to Section Four (page 3) for further “Possible Learning Experiences”

Bhagavad-gita Chapter 8, Lesson 4 Verses 20-28

Overview/Summary:

In verses 20-22 the eternal nature of the spiritual world is described, as well as the means to attain it, devotional service to KŠa. Different ways of leaving this world are described for the karmis and jñanis in verses 23-26. But KŠa's devotee need not worry about these paths, because simply by engaging in devotional service, he attains the beneficial results of all paths and at the end reaches the supreme destination (verses 27-28). By hearing the middle six chapters of Bhagavad-gita in the association of devotees, one gets the benefits of performing all sacrifices, penances, etc., and one progresses from anartha-nivrtti to pure love of KŠa.

Chart No.14 - Ways of Leaving the Body (8.23-27)

Suggested Reading/points to Cover:

  1. Read verse

21. Read purport, end MP(a) QT(b)

(a) KŠa's abode is the supreme destination and is non-different from KŠa Himself. Goloka Vrndavana is described in Brahma-samhita as full of palaces, desire trees, surabhi cows, and goddesses of fortune. Govinda is playing on His flute and is attracting everyone by his beauty. In KŠa's abode, all desires all fulfilled, and one who goes there never comes back to this material world.

(b) Vrndavana in this world is a replica of Goloka Vrndavana in the spiritual sky.

22. No specified reading MP(b)

(a) KŠa's abode is full of spiritual bliss, manifested in variegatedness. KŠa appears there as the supreme merciful Deity. Although situated in His spiritual abode, KŠa is all-pervading by His energies, which systematically carry out everything in the cosmic manifestation without a flaw.

(b) The spiritual planets are attained only by unalloyed devotion.

23. No specified reading OHT(23-27)

Those who depend on karma-yoga, jnana-yoga and hatha-yoga must leave the body at a proper time to be assured they will not return to this world. The devotees leave everything in KŠa's hands and easily and happily return back to Godhead.

24. Read entire purport QT

25-26. Read verses

27. No specified reading MP

A devotee has no concern over these two paths. Therefore KŠa advises Arjuna to be always fixed in devotion. Devotional service means yukta-vairagya — being unattached to anything material but at the same time using everything in KŠa's service. One who engages in this way and chants Hare KŠa is assured of going to the supreme abode.

28.* Read purport, para. 4 AR(a) SG

  1. Simply by performing devotional service one can surpass all the rituals of the different orders of life. For example, by hearing the middle six chapters of Bhagavad-gita in the association of devotees, one can achieve all the results of penances, sacrifices, charities, etc.

(b) One must hear Bhagavad-gita from a devotee of KŠa in order to actually understand KŠa. By association, one gets devotional service, which dispels all misgivings and makes one fixed in his study. One then relishes his study, attains the state of always feeling KŠa conscious, and falls completely in love with KŠa. Thus one attains KŠa's abode and becomes eternally happy.

Additional References:

28(a) Persons who are chanting the holy names have already performed all austerities, sacrifices, studied the Vedas, etc. SB 3.33.7.

Suggestions:

22(b) The words tv ananyaya reiterate the statement made in BG 8.14, ananya cetah satatam. Our desires must be undeviatingly focused on KŠa. (See SUM)

28 Verse 28 summarises Chapters Seven and Eight by describing the supreme position of the bhakti path. At the end of Chapter Six, we heard that devotees are greater than ascetics, empiricists and fruitive workers. This verse clarifies that point by explaining how a devotee is best. By his devotion, a devotee automatically gains the results of all other paths without even desiring them and enters the spiritual world. (from SUM)

Recommended Focuses of Learning:

Und 20 (inferior & superior energies) 23-26 (paths of departure) 28 (summary of Ch's 7&8, etc.)

SC 21 (seeing the Supreme Abode)

F+C 28 (esp. second and final paragraphs)

TAR 28 (final paragraph - relishing study of the Bhagavad-gita)

ThA/M+M 27 (devotees fleeing from predicted world-wars, Y2K bugs, and other apocalypses)

Recommended Learning Experiences:

21(a) Role Play/Debate (Sastra Caksus)

Divide the class into half, one group representing Vaikuntha and the other Goloka. Ask one devotee from the Vaikuntha group to describe the glories of Vaikuntha. Then ask a member of the Goloka group to describe the glories of Goloka. Alternate persons from each group until descriptions are finished. It can sometimes turn into a humorous debate. Refer to SB 3.15.16-22, KŠa book, Killing of Dhenukasura.

21(a) Aided visualisation / role-play (Sastra Caksus)

Divide the class into pairs. One student is to play the part of a mildly favourable academic, the other to play him or herself. The academic is to ask the following question (give out on cards — don't announce the question before the whole class):

“How do you conceive of God and what does He look like? What is the Kingdom of God like? Please describe it to me.

(You might vary this question and give out slightly different cards).

21(b) Personal Realisations (Personal Application/Realisation)

If the class is being held in Vrndavana, ask devotees to share realisations and appreciation of what it means to be in Vrndavana — what offences to avoid and how to take advantage of being in Vrndavana.

If the class is not in Vrndavana, ask devotees to share remembrances of being in Vrndavana, and appreciation of how the Vrndavana atmosphere also exists in their temple. What does it mean to create the Vrndavana atmosphere in any place?

Bhagavad-gita Chapter 9, Lesson 1 Verses 1-10

Overview/Summary: SG

The beginning chapters of Bhagavad-gita describe confidential knowledge of the difference between the soul and the body. Chapters Seven and Eight are more confidential because they describe devotional service, which brings enlightenment in KŠa consciousness. Chapter Nine is most confidential because it describes pure, unalloyed devotional service. In the Eighth Chapter, KŠa has explained that the ananya devotee surpasses both the path of light and darkness. Now KŠa will explain how to become such an ananya devotee. The first step is hearing about KŠa. A non-envious person can obtain the most intimate knowledge of the Absolute Truth by hearing, and can perceive KŠa directly through the process of devotional service. A faithless person, however, must return to the path of birth and death (verses 1-3). KŠa explains His inconceivable relationship with the material world in verses 4-10.

Suggested Reading/Points to Cover:

1.* No specified reading MP(a,b) QT(a,b) SG

(a) The most confidential knowledge is pure devotional service to KŠa, which consists of ninefold activities. It is practical science.

(b) Such knowledge can be understood by a non-envious person who hears about KŠa in the association of devotees. A devotee who tries to assimilate such potent discussions will make advancement, because KŠa sees his sincerity and gives him intelligence to understand the science of KŠa.

2.** No specified reading MP(a) QT(b,c) SG(b)

(a) Knowledge of pure bhakti is the king of education because it is the essence of all knowledge derived from study of the Vedas and different kinds of philosophy.

(b) Devotional service is the perfection of religion, because one can practically perceive how he is making spiritual progress. This realisation does not depend on having extensive Vedic knowledge or being born in a cultured family.

(c) In every stage devotional service is joyful. For example, simply by eating prasadam, one can make progress.

(d) Devotional service is eternally existing, even after liberation. Mayavadis think devotional service is useful only up to the point of liberation, when they will become one with God. Actual devotional service begins after liberation, when one is situated on the Brahman platform.

3. Read purport, para. 3 QT

(a) Faith is the complete conviction that simply by serving the Supreme Lord, Sri KŠa, one can attain all perfection. The development of that faith is the process of KŠa consciousness.

(b) Faithless persons cannot stay fixed in devotional service of the Lord. They may come to KŠa consciousness with some hidden motive, and as soon as their material desire is fulfilled they give up devotional service. They are in the category of third class devotees.

4.* No specified reading QT(4, c) AR(c)

(a) Although all-pervading within the creation by His energies and although everything is resting in those energies, KŠa is not perceivable to our gross material senses.

(b) One who has developed a loving transcendental attitude towards KŠa by performing devotional service can always see Him within himself and outside.

  1. Impersonalists argue that since God is all-pervading, He has lost His personal existence. To refute this, KŠa says, “I am everywhere and everything is in Me, but I am aloof.”

5.* No specified reading MP QT

Everything is situated in KŠa's energies, but He is not personally connected with the creation. This is KŠa's yogam aisvaryam, inconceivable mystic opulence. KŠa is full of potent energies, and simply by His will everything is perfectly performed. He does not touch this material manifestation.

6. Read verse QT

7. Read verse

8. No specified reading QT

After creating different species of life to accommodate the desires of the living entities, the Lord does not become further involved with the creation. Simply by His will, the creation and annihilation are happening automatically.

9. Read purport, analogy of the judge

10.* No specified reading MP QT

All functions of material nature happen through the agency of material nature, which acts under the Lord's will. By this arrangement, the Lord is always in control, although not directly attached to the activities of creation.

Additional References

4(c) So many units emanate from Krsna, but He remains the complete balance. ISO (Invocation)

Suggestions:

Ov Chapter Seven and Chapter Nine share various themes: hearing from KŠa (7.1-2; 9.1-2); the relationship between KŠa, the living entities and material nature (7.4-7, 7.12; 9.4-10); KŠa's potency manifested within matter (7.8-11; 9.16-19); comparing devotees and non-devotees (7.15-16; 9.11-14); worship of demigods contrasted with worship of KŠa (7.20-23; 9.20-28); and the impersonalists' knowledge of KŠa contrasted with that of devotees (7.2-26; 9.11-15). (See SUM)

1 In verse 1 the words jnana and vijnana are found and Srila Prabhupada again explains how KŠa consciousness is a science that must be practiced. Theoretical knowledge is not sufficient. This is also stressed in verse 2 where It is said pratyaksavagamam — it is practically experienced how one is making progress in spiritual life (see QT's).

Recommended Focuses of Learning:

Und 4-6 (apparent contradictions, analogies, etc.) 9-10 (esp. analogies)

PeA 1 (the envy within) 2 (6th para.- perceiving results of ds; 9th para.- happiness in ds)

PrA 2 (10th para.- Mayavada) 4 (impersonal pantheism) 8 (evolutionary theory)

M+M 1 (see 2nd SG and QT(b))

AMI 1 (envy as root of misinterpretation)

F+C 2 (why adopt KC - see esp. final sentence) 3 (also PeA - where do we stand in ds?)

Please refer to Section Four (page 4) for “Possible Learning Experiences”

Bhagavad-gita Chapter 9, Lesson 2 Verses 11-19

Overview/Summary:

KŠa compares the pure devotees to the impersonalists, demigod worshippers and those who worship the universal form. He also describes how to meditate upon Him as the visva-rupa.

Suggested Reading/Points to Cover:

Charts: 11-19 —The Impersonalist, The Devotee

11.* No specified reading QT(b)

(a) Lord KŠa, who conducts the creation, maintenance and annihilation of the cosmic manifestation, cannot be an ordinary human being. He is the Supreme Personality of Godhead, the supreme controller, and His body is sac-cid-ananda, transcendental, full of bliss and knowledge. He is the proprietor of everything and can award liberation to everyone.

(b) Mudhas, foolish persons, cannot conceive how KŠa, who possesses a humanlike form, can simultaneously control the infinite and the finite.

(c) Actually, He is controlling everything, yet He is remaining aloof from this manifestation. The material energy is under His control, and anyone who surrenders unto Him can get free from the influence of material energy. So how can He have a material body made of the modes of nature?

(d) Mayavadis quote Srimad Bhagavatam — “The Supreme is present in every living being” — to prove that KŠa is an ordinary man. Srila Jiva Gosvami gives the correct understanding that because KŠa's expansion as Paramatma is in everyone's heart, therefore we should offer respects to other living entities, whose bodies are the temple of the Supreme Lord.

12.* No specified reading MP QT SG(12-13)

Persons who deride KŠa, thinking He is an ordinary man, will remain in delusion and gradually regress to the darkest region of creation, whether they be advanced in pious activities or cultivation of knowledge.

13.* No specified reading MP QT AR

By surrendering to KŠa, one becomes a mahatma who always works under the protection of KŠa's internal potency, daivi prakrti.

14.** Read purport, para. 1 MP(a) QT(a) AR(a) SG(a)

Read purport, para. 3

(a) A mahatma is constantly engaged in devotional service with body, mind and words, and especially in glorifying KŠa.

(b) His firm determination to achieve the association of the Supreme Lord in the spiritual world is shown by his strictly following rules and regulations such as fasting on Ekadasi.

(c) Anyone in any position anywhere in the world can be engaged in the simple and joyful process of devotional service and also become a mahatma.

15. Read entire purport QT SG

Three types of persons worship KŠa indirectly:

1. He who worships himself as one with the Supreme Lord

  1. He who worships a concocted form of the Lord, such as the demigods

3. He who worships the universal form

16. Read verse

17. No specified reading QT

All living entities in the material world who appear as our mother, father, grandfather, etc., are all parts and parcels of KŠa. Therefore, our real relationship is with KŠa.

18. Read verse

19. No specified reading

By analysing KŠa's different energies, we can see that for KŠa there is no distinction between matter and spirit. Therefore, the universal form is also KŠa.

Additional References:

14(a) Srila Bhaktisiddhanta Sarasvati describes various types of so-called mahatmas in this material world. CC Mad., 17.18.5

Suggestions:

12-13 Those who deride KŠa are prakrtim mohinim sritah, deluded by material nature, whereas the mahatmas are daivim prakrtim asritah, under the protection of the divine nature.

14(a) Ask the class to think of how many Sanskrit words beginning with “maha” they know. For example, maha-prasada, maha-ratha, maha-bhagavata, etc.

15. The three types of worshippers mentioned in verse 15 are actually unknowingly

worshipping KŠa, because KŠa is adhidaiva, adhibhuta, and the Brahman.

Recommended Focuses of Learning:

Und 11-12 (Krsna not an ordinary being) 15 (indirect worshippers of Krsna)

17 (“any living entity…is Krsna”) 18 (elevator analogy)

PeA 14 (how do we rate ourselves at applying this verse? etc.)

PrA 11-12 (arguments against Mayavada)

M+M 13-14 (how these verses apply to Srila Prabhupada)

SC 16-19 (perceiving Krishna)

Possible Learning Experiences:

13-14 Class Discussion (Mood and Mission)

Discuss how Srila Prabhupada has the symptoms of a mahatma and how he worked under the shelter of the internal potency. Ask students to identify incidents from Srila Prabhupada's life which demonstrate how he exemplifies these two verses.

Bhagavad-gita Chapter 9, Lesson 3 Verses 20-26

Overview/Summary:

Demigod worship, which neglects KŠa as the supreme enjoyer, is improper and causes fall-down. Devotees of KŠa, however, are personally protected by KŠa, who helps them achieve His association. KŠa accepts His devotees' offerings which are given in devotion. In verse 26, KŠa describes pure devotional service.

Suggested Reading/Points to Cover:

Charts: 20-25 — The Demigod Worshippers, The Devotee

20.* Read verse OHT(20-25)

21.* Read verse QT SG(21-22)

22.* Read purport, end MP QT AR

A devotee engaged in pure devotional service cannot live for a moment without KŠa. Because of the devotee's bhakti, KŠa takes personal interest in his spiritual upliftment, seeing to His devotee's needs, and protecting his spiritual advancement.

23.* No specified reading MP QT

Because the demigods are deputed agents of KŠa to assist in managing universal affairs, one who worships them is ultimately worshipping KŠa. KŠa does not approve of such worshippers and calls it illegal, avidhi purvakam.

24.* Read verse

25.* No specified reading

(a) Devotees who perform devotional service will go to KŠaloka or Vaikuntha planets to live eternally.

(b) All others, including the impersonalists, cannot remain permanently in the position they achieve, but must fall down.

26.** Read purport, para. 1, line 10 MP(a,b) QT(a,b,c) SG(b)

Read purport, para 1, to end

Read purport, para 2, lines 1-8

Read purport, para. 4

(a) Bhakti, pure devotional service is easy and universal. One can offer even a little water, leaf, fruit or a flower with love and KŠa will accept it. The most important ingredient of the offering is love. KŠa will not accept anything from a non-devotee.

(b) KŠa does not need anything as He is self-sufficient, but He accepts His devotee's offerings in an exchange of love.

(c) As the supreme enjoyer and object of sacrifices, KŠa is revealing His desires. Because the devotee loves KŠa, he gives KŠa what He desires.

  1. Impersonalists cannot understand how KŠa can eat. They think this verse is a metaphor

or proof of the mundane character of KŠa.

  1. Actually, KŠa has senses, and they are interchangeable. He impregnates material nature

by His glance and He eats by hearing the devotees' words of love.

  1. Only the devotees can understand how KŠa can eat food and enjoy it. Therefore bhakti, devotional service, is the only means to approach and understand KŠa.

Additional References:

22. See SG(21-22) Lec BG 9.20-22 New York 66

Suggestions:

21-22 On the connection between verses 21 and 22: sometimes the materialists deride the devotees that, you are giving up material enjoyment and living only on vegetables. You are not enjoying like us. To this KŠa says: (Read verse 22) See AR above

26(b) Compare complicated demigod worship to the simplicity of bhakti. In every step of the process of offering, devotion is required; the seed is planted, watered, picked, cooked, carried, and then offered with loving devotion.

Recommended Focuses of Learning:

Und 20-21 (demigod-worship - analogy of ferris wheel; see also QT's)

23 (relationship of Krsna to demigod-worship) 26(a) (the importance of love - see QT's)

PeA 26 (e.g. how can we improve our offerings of love e.g. offering food?)

PrA 25 (“all paths lead to God”) 20-21 23 (demigod-worship)

M+M 26 (e.g. what parts of this verse/purport are relevant to this Aim?)

Possible Learning Experiences

    1. Analysis (Preaching Application)

Ask students to identify arguments in this section against the following statements:

25 “All paths lead to the same goal”

20-21, 23 “Demigod-worship is just as good as worship of Krsna”

and to add them to their preaching portfolios

21-22 Discussion groups (Personal Application)

Divide into groups. Exchange experiences where KŠa carried what you lacked or preserved what you had. Regroup and relate experiences. Discuss why it isn't a burden for KŠa to maintain His devotees.

22 Writing assignment (Personal Application / Faith and Conviction)

Take ten minutes and write a letter to KŠa stating how you don't have firm faith that KŠa will maintain you. Then apologise for your lack of faith and tell KŠa how you will reform yourself. Read some of the letters. From SDG lecture.

26(a) Class discussion (Understanding)

Discuss how the Deity reciprocates with the devotee. Examples: Saksi Gopal, Ksira-chora Gopinatha. In Caitanya-lila: Mukunda's son, Raghunandana. Are there any examples in our ISKCON temples?

26(f) Personal reflection/sharing (Personal Application)

Discuss the practice of offering and preparing food. Ask students to reflect for a few minutes on what discrepancies they notice in our offerings? How can we improve? Get into pairs and discuss.

Bhagavad-gita Chapter 9, Lesson 4 Verses 27-34

Overview/Summary:

KŠa advises Arjuna to perform karmarpanam, offering the fruits of all activities to Him, which will result in liberation from bondage to work (verses 27-28). KŠa compares His relationship with ordinary living beings to that of His devotees — how He becomes a friend to His devotee and protects him despite his accidental fall-down. He gives shelter to anyone, regardless of birth, and assures everyone of attaining the supreme destination (verses 29-33). He concludes by giving the most confidential knowledge of how to engage in devotional service to Him. Verse 34 is essential and is repeated in BG 18.66.

Suggested Reading/Points to Cover:

27.* No specified reading MP QT AR

All activities that one performs should be done as an offering to KŠa. If one molds his life in this way and at the same time chants Hare KŠa, he will never forget KŠa. Thus he becomes the greatest meditator and the greatest yogi.

28. No specified reading

(a) Yukta-vairagya means to give the fruits of one's actions to KŠa. Such actions purify one of all sinful reactions, give liberation and lead one to complete surrender unto KŠa.

(b) A sannyasi, or one who has dedicated his body, mind and words for KŠa's service, is always thinking and planning how to serve KŠa. Thus he is liberated at present and is guaranteed to go back to Godhead at the end of life.

29.* Read purport, paras. 1-2 MP(a,b) QT(c) AR(b)

(a) The Lord claims every living entity as His son, and as Supersoul provides everyone with a generous supply of the necessities of life. thus He is like a desire tree.

(b) But as Bhagavan Sri KŠa, He is unlike a desire tree in that He has special affection for His devotees. As He says in BG 4.11, “Whoever surrenders unto Me, proportionately I take care of him.” KŠa becomes the devotee of His devotees.

(c) Such reciprocation between the Lord and His devotees is not under karmic laws, because devotional service belongs to the spiritual world.

30. (a) Read purport, para. 1 “The word ... consciousness ...” MP(b) QT(b)

(b) Read purport, para 1, end

(a) For a conditioned soul there are two kinds of activities: conditional service in relation to the body, and constitutional service in relation to KŠa. A devotee must be very cautious to keep a balance between the two so he can proceed on the progressive path of KŠa consciousness.

(b) Devotional service is a declaration of war against maya, so sometimes a devotee may

accidentally fall down from the ideal path due to past habit. But if he is unflinchingly and

exclusively engaged in devotional service, always chanting Hare KŠa, he should be

considered saintly.

31. Read entire purport MP(b) QT(b) AR(b)

(a) How can a person engaged in abominable activities be a devotee? Continuous thinking of KŠa, especially by chanting Hare KŠa, makes him pure by nature, as KŠa, from within the heart, quickly purifies him of all impurities.

(b) KŠa tells Arjuna to declare it boldly that His devotee never perishes.

32. Read purport, para. 1 QT SG

In devotional service there is no distinction between the lower and higher classes of people. Anyone who takes shelter of KŠa can achieve the highest destination, because the purifying process of devotional service is so strong.

33. No specified reading QT(a)

(a) KŠa declares this world to be temporary and full of misery, uninhabitable for any sane gentleman. This refutes the Mayavadi philosophy that this world is false.

(b) KŠa also encourages Arjuna, who was born in a royal family, to engage in devotional service. Such devotional service can solve all problems of all classes of men.

34.* Read purport, end MP(a) QT(a) SG(b)

(a) One must engage in all nine processes of devotional service beginning with hearing and chanting about KŠa. Then one can be delivered from this material world. Pure devotional service is free from speculative knowledge, mystic yoga and fruitive activities. Because KŠa personally takes care of His pure devotees, success is guaranteed.

(b) Unscrupulous commentators try to divert others away from KŠa by distorting the meaning of the verses. Not knowing the science of KŠa, they hide KŠa and divide His personality from His mind or from His body. Actually, there is no difference between KŠa, His mind or His body.

Additional references:

27 Srila Prabhupada explains that verse 27 refers to karma-yoga. SUM

27 Story of Bali Maharaja and Vamana. Lec BG 9.26-27 New York 66

29(b) As the devotee is dependent on KŠa, so KŠa is dependent on the devotee.SB 9.4.63

31(b) Visvanatha Cakravarti Thakura where he explains in his commentary why KŠa

accepts a fallen devotee as a sadhu, how the fallen devotee feels very remorseful and

how KŠa emphatically instructs Arjuna to declare boldly that His devotee will never perish

Suggestions:

32 On the basis of verse 32 Srila Prabhupada gave brahmana thread and sannyasa to persons who were not born in the Hindu caste system and accepted women as active members of the Vaisnava society. In a lecture he states that KŠa is rejecting all formalities of the varnasrama system by speaking this verse and is accepting everyone who surrenders to Him as a genuine Vaisnava (see QTs).

34(b) It was verse 34 that one famous Indian scholar interpreted to mean that we should not surrender to KŠa, but to the unborn within KŠa. Therefore Srila Prabhupada comments in the purport on “unscrupulous commentators” who distort the meaning of the verses. His mood was to give Bhagavad-gita as it is without changing KŠa's meaning. Therefore, by his potency people from every country and social status could change their lives and take up pure devotional service.

Recommended Focuses of Learning:

Und 29 (how Krsna favours devotees yet is impartial) 30-31 (e.g. difference between accidental and deliberate fall-downs -see QT) 31 (Why Krsna tells Arjuna, “Declare it boldly …”)

PrA 32 (`you can only be born as a brahmana”; casteism, etc.)

M+M 30 (SP's mood?) 32 (SP accepted everyone to help them become KC - see SG)

34 (See SG 34(b))

Rea 33 (of the transience of the world)

Please refer to Section Four (page 5) for “Possible Learning Experiences”

47

The VTE Bhakti ®astri Course

Module One

Section Three - Lesson Outlines

Contents

Page

Tips on Using the Lesson Outlines 2

Detailed Contents 3

Bhagavad-gita Lesson Outlines 4

(Chapters 1 - 9, 38 Lessons)

Notes for the Teacher

Detailed instructions on using these Lesson Outlines are included in the Teachers Handbook (pages 56-61).


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