Questions for Closed Book

Assessment

Bhagavad-gétä Chapter 10
1. Which phrase in text 12 proves that the Supreme is
different from the individual soul?
Param brahma and vibhum
2. Define the phrases jïäna-dépena (10.11) and ekäàçena
sthito jagat (10.42)
jïäna—of knowledge; dépena—with the lamp;
bhäsvatä—glowing.
Meaning: shining lamp of knowledge
eka—by one; aàçena—part; sthitaù—am situated;
jagat—universe.
Meaning: With a single fragment this entire universe is
supported
3. Why does Arjuna ask Kåñëa to explain His opulences?
(10.17-18)
Arjuna asks krsna to explain opulences for two reasons
(10.17):
1. For benefit of common man:
a. Only surrendered souls and devotees can see
Him. Now Arjuna is convinced that His friend,
Kåñëa, is the Supreme Godhead, but he wants
to know the general process by which the all-
pervading Lord can be understood by the
common man. Common men, including the
demons and atheists, cannot know Kåñëa,
because He is guarded by His yoga-mäyä
energy. So, Arjuna asks krsna to explain his
opulences for their benefit.
b. The superior devotee is concerned not only for
his own understanding but for the
understanding of all mankind. So Arjuna, out
of his mercy, because he is a Vaiñëava, a
 devotee, is opening for the common man the
understanding of the all-pervasiveness of the
Supreme Lord. The common man who has no
love for Kåñëa cannot always think of Kåñëa;
therefore he has to think materially. Arjuna is
considering the mode of thinking of the
materialistic persons of this world. Because
materialists cannot understand Kåñëa
spiritually, they are advised to concentrate the
mind on physical things and try to see how
Kåñëa is manifested by physical
representations.
2. Arjuna’s inquisitiveness to hear krsna’s glories
(10.18):
a. Arjuna was never satiated in hearing about
Krsna, for the more he hears the more he
wants to taste the nectar of Krsna words.
Which is characteristic of pure devotee
Bhagavad-gétä Chapter 11
1. Why did Arjuna want to see the universal form? (11.3)
Because he wanted to see how Krsna is acting from
within the universe, although He is apart from it and
how Krsna has entered into the cosmic manifestation.
2. How does the universal form differ from other forms of
the Lord? (11.5)
Although universal form, a transcendental form, is just
manifested for the cosmic manifestation and is
therefore subject to the temporary time of this material
nature. As the material nature is manifested and not
manifested, similarly this universal form of Kåñëa is
manifested and nonmanifested. It is not eternally
situated in the spiritual sky like Kåñëa's other forms.
3. Define the phrases kälo 'smi loka-kñaya-kåt and
nimitta-mätraà bhava (11.32-33)
kälaù—time; asmi—I am; loka—of the worlds; kñaya-
kåt—the destroyer;
 Meaning: Time I am, the great destroyer of the worlds,
nimitta-mätram—just the cause; bhava—become;
Meaning: just become the instrument
Bhagavad-gétä Chapter 12
1. Define the phrase teñäm ahaà samuddhartä måtyu-
saàsära-sägarät (12.7)
teñäm—of them; aham—I; samuddhartä—the
deliverer; måtyu—of death; saàsära—in material
existence; sägarät—from the ocean;
Meaning: them I deliverer from the ocean of birth and
death
2. List, in Sanskrit or English, 5 qualities that endear a
devotee to Kåñëa. (12.13-19)
adveñöä sarva-bhütänäà
maitraù karuëa eva ca
nirmamo nirahaìkäraù
sama-duùkha-sukhaù kñamé

santuñöaù satataà yogé

yatätmä dåòha-niçcayaù
mayy arpita-mano-buddhir
yo mad-bhaktaù sa me priyaù

yasmän nodvijate loko

lokän nodvijate ca yaù
harñämarña-bhayodvegair
mukto yaù sa ca me priyaù

anapekñaù çucir dakña

udäséno gata-vyathaù
sarvärambha-parityägé
yo mad-bhaktaù sa me priyaù

yo na håñyati na dveñöi
na çocati na käìkñati
çubhäçubha-parityägé
 bhaktimän yaù sa me priyaù

samaù çatrau ca mitre ca

tathä mänäpamänayoù
çétoñëa-sukha-duùkheñu
samaù saìga-vivarjitaù

tulya-nindä-stutir mauné
santuñöo yena kenacit
aniketaù sthira-matir
bhaktimän me priyo naraù

ye tu dharmämåtam idaà
yathoktaà paryupäsate
çraddadhänä mat-paramä
bhaktäs te 'téva me priyäù
1. One who is not envious but is a kind friend to all
living entities,
2. who does not think himself a proprietor and is free
from false ego,
3. who is equal in both happiness and distress,
4. who is tolerant, always satisfied, self-controlled, and
engaged in devotional service with determination,
5. his mind and intelligence fixed on Me—such a
devotee of Mine is very dear to Me.
6. He by whom no one is put into difficulty and
7. who is not disturbed by anyone,
8. who is equipoised in happiness and distress, fear
and anxiety,
9. My devotee who is not dependent on the ordinary
course of activities,
10. who is pure, expert, without cares, free from all
pains, and not striving for some result
11. One who neither rejoices nor grieves,
12. who neither laments nor desires, and
 13. who renounces both auspicious and inauspicious
things
14. One who is equal to friends and enemies,
15. who is equipoised in honor and dishonor, heat
and cold, happiness and distress, fame and infamy,
16. who is always free from contaminating
association, always silent and satisfied with
anything,
17. who doesn't care for any residence,
18. who is fixed in knowledge and
19. who is engaged in devotional service
20. Those who follow this imperishable path of
devotional service and
21. who completely engage themselves with faith,
making Me the supreme goal

SELECTED ANALOGIES FROM BHAGAVAD-

GÉTÄ CHAPTERS 10-12

10.9
Thus the realized souls in Kåñëa consciousness take continual
pleasure in hearing such transcendental literatures, just as a young
boy and girl take pleasure in association.

11.52
The original verses of Bhagavad-gétä are as clear as the sun; they do
not require lamplight from foolish commentators.

12.5
We may find some mailboxes on the street, and if we post our
letters in those boxes, they will naturally go to their destination
without difficulty. But any old box, or an imitation which we may
find somewhere but which is not authorized by the post office, will
not do the work. Similarly, God has an authorized representation in
the Deity form, which is called arcä-vigraha. This arcä-vigraha is an
incarnation of the Supreme Lord. God will accept service through
that form.
 12.7
Although a man who has fallen in the ocean may struggle very hard
and may be very expert in swimming, he cannot save himself. But if
someone comes and picks him up from the water, then he is easily
rescued. Similarly, the Lord picks up the devotee from this material
existence.

BG 10.8
Ah& SavRSYa Pa[>avae Mata" Sav| Pa[vTaRTae )
wiTa MaTva >aJaNTae Maa& buDaa >aavSaMaiNvTaa" )) 8 ))

ahaà sarvasya prabhavo

mattaù sarvaà pravartate
iti matvä bhajante mäà
budhä bhäva-samanvitäù
aham—I; sarvasya—of all; prabhavaù—the source of generation; mattaù—
from Me; sarvam—everything; pravartate—emanates; iti—thus; matvä—
knowing; bhajante—become devoted; mäm—unto Me; budhäù—the learned;
bhäva-samanvitäù—with great attention.
I am the source of all spiritual and material worlds. Everything emanates
from Me. The wise who perfectly know this engage in My devotional service
and worship Me with all their hearts.
A learned scholar who has studied the Vedas perfectly and has information
from authorities like Lord Caitanya and who knows how to apply these
teachings can understand that Kåñëa is the origin of everything in both the
material and spiritual worlds, and because he knows this perfectly he becomes
firmly fixed in the devotional service of the Supreme Lord. He can never be
deviated by any amount of nonsensical commentaries or by fools. All Vedic
literature agrees that Kåñëa is the source of Brahmä, Çiva and all other
demigods. In the Atharva Veda (Gopäla-täpané Upaniñad 1.24) it is said, yo
brahmäëaà vidadhäti pürvaà yo vai vedäàç ca gäpayati sma kåñëaù: "It was
Kåñëa who in the beginning instructed Brahmä in Vedic knowledge and who
disseminated Vedic knowledge in the past." Then again the Näräyaëa
Upaniñad (1) says, atha puruño ha vai näräyaëo 'kämayata prajäù såjeyeti:
"Then the Supreme Personality Näräyaëa desired to create living entities."
The Upaniñad continues, näräyaëäd brahmä jäyate, näräyaëäd prajäpatiù
prajäyate, näräyaëäd indro jäyate, näräyaëäd añöau vasavo jäyante, näräyaëäd
ekädaça rudrä jäyante, näräyaëäd dvädaçädityäù: "From Näräyaëa, Brahmä is
born, and from Näräyaëa the patriarchs are also born. From Näräyaëa, Indra
is born, from Näräyaëa the eight Vasus are born, from Näräyaëa the eleven
Rudras are born, from Näräyaëa the twelve Ädityas are born." This Näräyaëa
is an expansion of Kåñëa.
It is said in the same Vedas, brahmaëyo devaké-putraù: "The son of Devaké,
Kåñëa, is the Supreme Personality." (Näräyaëa Upaniñad 4) Then it is said,
eko vai näräyaëa äsén na brahmä na éçäno näpo nägni-somau neme dyäv-
äpåthivé na nakñaträëi na süryaù: "In the beginning of the creation there was
only the Supreme Personality Näräyaëa. There was no Brahmä, no Çiva, no
water, no fire, no moon, no heaven and earth, no stars in the sky, no sun."
(Mahä Upaniñad 1.2) In the Mahä Upaniñad it is also said that Lord Çiva was
born from the forehead of the Supreme Lord. Thus the Vedas say that it is
the Supreme Lord, the creator of Brahmä and Çiva, who is to be worshiped.
In the Mokña-dharma section of the Mahäbhärata, Kåñëa also says,
prajäpatià ca rudraà cäpy
aham eva såjämi vai
tau hi mäà na vijänéto
mama mäyä-vimohitau
"The patriarchs, Çiva and others are created by Me, though they do not know
that they are created by Me because they are deluded by My illusory energy."
In the Varäha Puräëa it is also said,
näräyaëaù paro devas
tasmäj jätaç caturmukhaù
tasmäd rudro 'bhavad devaù
sa ca sarva-jïatäà gataù
"Näräyaëa is the Supreme Personality of Godhead, and from Him Brahmä
was born, from whom Çiva was born."
Lord Kåñëa is the source of all generations, and He is called the most efficient
cause of everything. He says, "Because everything is born of Me, I am the
original source of all. Everything is under Me; no one is above Me." There is
no supreme controller other than Kåñëa. One who understands Kåñëa in such
a way from a bona fide spiritual master, with references from Vedic literature,
engages all his energy in Kåñëa consciousness and becomes a truly learned
man. In comparison to him, all others, who do not know Kåñëa properly, are
but fools. Only a fool would consider Kåñëa to be an ordinary man. A Kåñëa
conscious person should not be bewildered by fools; he should avoid all
unauthorized commentaries and interpretations on Bhagavad-gétä and
proceed in Kåñëa consciousness with determination and firmness.

BG 10.9
MaiÀtaa MaÓTaPa[a<aa baeDaYaNTa" ParSParMa( )
k-QaYaNTaê Maa& iNaTYa& TauZYaiNTa c rMaiNTa c )) 9 ))

mac-cittä mad-gata-präëä
bodhayantaù parasparam
kathayantaç ca mäà nityaà
tuñyanti ca ramanti ca
mat-cittäù—their minds fully engaged in Me; mat-gata-präëäù—their lives
devoted to Me; bodhayantaù—preaching; parasparam—among themselves;
kathayantaù—talking; ca—also; mäm—about Me; nityam—perpetually;
tuñyanti—become pleased; ca—also; ramanti—enjoy transcendental bliss;
ca—also.
The thoughts of My pure devotees dwell in Me, their lives are fully devoted
to My service, and they derive great satisfaction and bliss from always
enlightening one another and conversing about Me.
Pure devotees, whose characteristics are mentioned here, engage themselves
fully in the transcendental loving service of the Lord. Their minds cannot be
diverted from the lotus feet of Kåñëa. Their talks are solely on the
transcendental subjects. The symptoms of the pure devotees are described in
this verse specifically. Devotees of the Supreme Lord are twenty-four hours
daily engaged in glorifying the qualities and pastimes of the Supreme Lord.
Their hearts and souls are constantly submerged in Kåñëa, and they take
pleasure in discussing Him with other devotees.
In the preliminary stage of devotional service they relish the transcendental
pleasure from the service itself, and in the mature stage they are actually
situated in love of God. Once situated in that transcendental position, they
can relish the highest perfection which is exhibited by the Lord in His abode.
Lord Caitanya likens transcendental devotional service to the sowing of a
seed in the heart of the living entity. There are innumerable living entities
traveling throughout the different planets of the universe, and out of them
there are a few who are fortunate enough to meet a pure devotee and get the
chance to understand devotional service. This devotional service is just like
a seed, and if it is sown in the heart of a living entity, and if he goes on hearing
and chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma,
Hare Räma, Räma Räma, Hare Hare, that seed fructifies, just as the seed of a
tree fructifies with regular watering. The spiritual plant of devotional service
gradually grows and grows until it penetrates the covering of the material
universe and enters into the brahma-jyoti effulgence in the spiritual sky. In
the spiritual sky also that plant grows more and more until it reaches the
highest planet, which is called Goloka Våndävana, the supreme planet of
Kåñëa. Ultimately, the plant takes shelter under the lotus feet of Kåñëa and
rests there. Gradually, as a plant grows fruits and flowers, that plant of
devotional service also produces fruits, and the watering process in the form
of chanting and hearing goes on. This plant of devotional service is fully
described in the Caitanya-caritämåta (Madhya-lélä, Chapter Nineteen). It is
explained there that when the complete plant takes shelter under the lotus
feet of the Supreme Lord, one becomes fully absorbed in love of God; then
he cannot live even for a moment without being in contact with the Supreme
Lord, just as a fish cannot live without water. In such a state, the devotee
actually attains the transcendental qualities in contact with the Supreme
Lord.

BG 10.10
Taeza& SaTaTaYau¢-aNaa& >aJaTaa& Pa[qiTaPaUvRk-Ma( )
ddaiMa buiÖYaaeGa& Ta& YaeNa MaaMauPaYaaiNTa Tae )) 10 ))

teñäà satata-yuktänäà
bhajatäà préti-pürvakam
dadämi buddhi-yogaà taà
yena mäm upayänti te
teñäm—unto them; satata-yuktänäm—always engaged; bhajatäm—in
rendering devotional service; préti-pürvakam—in loving ecstasy; dadämi—I
give; buddhi-yogam—real intelligence; tam—that; yena—by which; mäm—
unto Me; upayänti—come; te—they.
To those who are constantly devoted to serving Me with love, I give the
understanding by which they can come to Me.
In this verse the word buddhi-yogam is very significant. We may remember
that in the Second Chapter the Lord, instructing Arjuna, said that He had
spoken to him of many things and that He would instruct him in the way of
buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yoga itself is action in
Kåñëa consciousness; that is the highest intelligence. Buddhi means
intelligence, and yoga means mystic activities or mystic elevation. When one
tries to go back home, back to Godhead, and takes fully to Kåñëa
consciousness in devotional service, his action is called buddhi yoga. In other
words, buddhi-yoga is the process by which one gets out of the entanglement
of this material world. The ultimate goal of progress is Kåñëa. People do not
know this; therefore the association of devotees and a bona fide spiritual
master are important. One should know that the goal is Kåñëa, and when the
goal is assigned, then the path is slowly but progressively traversed, and the
ultimate goal is achieved.
When a person knows the goal of life but is addicted to the fruits of activities,
he is acting in karma-yoga. When he knows that the goal is Kåñëa but he
takes pleasure in mental speculations to understand Kåñëa, he is acting in
jïäna-yoga. And when he knows the goal and seeks Kåñëa completely in
Kåñëa consciousness and devotional service, he is acting in bhakti-yoga, or
buddhi-yoga, which is the complete yoga. This complete yoga is the highest
perfectional stage of life.
A person may have a bona fide spiritual master and may be attached to a
spiritual organization, but if he is still not intelligent enough to make
progress, then Kåñëa from within gives him instructions so that he may
ultimately come to Him without difficulty. The qualification is that a person
always engage himself in Kåñëa consciousness and with love and devotion
render all kinds of services. He should perform some sort of work for Kåñëa,
and that work should be with love. If a devotee is not intelligent enough to
make progress on the path of self-realization but is sincere and devoted to the
activities of devotional service, the Lord gives him a chance to make progress
and ultimately attain to Him.

BG 10.11
TaezaMaevaNauk-MPaaQaRMahMajaNaJa& TaMa" )
NaaXaYaaMYaaTMa>aavSQaae jaNadqPaeNa >aaSvTaa )) 11 ))

teñäm evänukampärtham
aham ajïäna-jaà tamaù
näçayämy ätma-bhäva-stho
jïäna-dépena bhäsvatä
teñäm—for them; eva—certainly; anukampä-artham—to show special mercy;
aham—I; ajïäna-jam—due to ignorance; tamaù—darkness; näçayämi—
dispel; ätma-bhäva—within their hearts; sthaù—situated; jïäna—of
knowledge; dépena—with the lamp; bhäsvatä—glowing.
To show them special mercy, I, dwelling in their hearts, destroy with the
shining lamp of knowledge the darkness born of ignorance.
When Lord Caitanya was in Benares promulgating the chanting of Hare
Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma
Räma, Hare Hare, thousands of people were following Him. Prakäçänanda
Sarasvaté, a very influential and learned scholar in Benares at that time,
derided Lord Caitanya for being a sentimentalist. Sometimes Mäyävädé
philosophers criticize the devotees because they think that most of the
devotees are in the darkness of ignorance and are philosophically naive
sentimentalists. Actually that is not the fact. There are very, very learned
scholars who have put forward the philosophy of devotion. But even if a
devotee does not take advantage of their literatures or of his spiritual master,
if he is sincere in his devotional service he is helped by Kåñëa Himself within
his heart. So the sincere devotee engaged in Kåñëa consciousness cannot be
without knowledge. The only qualification is that one carry out devotional
service in full Kåñëa consciousness.
The Mäyävädé philosophers think that without discriminating one cannot
have pure knowledge. For them this answer is given by the Supreme Lord:
those who are engaged in pure devotional service, even though they be
without sufficient education and even without sufficient knowledge of the
Vedic principles, are still helped by the Supreme God, as stated in this verse.
The Lord tells Arjuna that basically there is no possibility of understanding
the Supreme Truth, the Absolute Truth, the Supreme Personality of
Godhead, simply by speculating, for the Supreme Truth is so great that it is
not possible to understand Him or to achieve Him simply by making a mental
effort. A man can go on speculating for several millions of years, and if he is
not devoted, if he is not a lover of the Supreme Truth, he will never
understand Kåñëa, or the Supreme Truth. Only by devotional service is the
Supreme Truth, Kåñëa, pleased, and by His inconceivable energy He can
reveal Himself to the heart of the pure devotee. The pure devotee always has
Kåñëa within his heart; and with the presence of Kåñëa, who is just like the
sun, the darkness of ignorance is at once dissipated. This is the special mercy
rendered to the pure devotee by Kåñëa.
Due to the contamination of material association, through many, many
millions of births, one's heart is always covered with the dust of materialism,
but when one engages in devotional service and constantly chants Hare
Kåñëa, the dust quickly clears, and one is elevated to the platform of pure
knowledge. The ultimate goal, Viñëu, can be attained only by this chant and
by devotional service, and not by mental speculation or argument. The pure
devotee does not have to worry about the material necessities of life; he need
not be anxious, because when he removes the darkness from his heart,
everything is provided automatically by the Supreme Lord, who is pleased by
the loving devotional service of the devotee. This is the essence of the
teachings of Bhagavad-gétä. By studying Bhagavad-gétä, one can become a soul
completely surrendered to the Supreme Lord and engage himself in pure
devotional service. As the Lord takes charge, one becomes completely free
from all kinds of materialistic endeavors.

BG 12.13–14
AÜeía SavR>aUTaaNaa& MaE}a" k-å<a Wv c )
iNaMaRMaae iNarhªar" SaMadu"%Sau%" +aMaq )) 13 ))
SaNTauí" SaTaTa& YaaeGaq YaTaaTMaa d*!iNaêYa" )
MaYYaiPaRTaMaNaaebuiÖYaaeR MaÙ¢-" Sa Mae iPa[Ya" )) 14 ))

adveñöä sarva-bhütänäà
maitraù karuëa eva ca
nirmamo nirahaìkäraù
sama-duùkha-sukhaù kñamé
santuñöaù satataà yogé
yatätmä dåòha-niçcayaù
mayy arpita-mano-buddhir
yo mad-bhaktaù sa me priyaù
adveñöä—nonenvious; sarva-bhütänäm—toward all living entities; maitraù—
friendly; karuëaù—kindly; eva—certainly; ca—also; nirmamaù—with no
sense of proprietorship; nirahaìkäraù—without false ego; sama—equal;
duùkha—in distress; sukhaù—and happiness; kñamé—forgiving; santuñöaù—
satisfied; satatam—always; yogé—one engaged in devotion; yata-ätmä—self-
controlled; dåòha-niçcayaù—with determination; mayi—upon Me; arpita—
engaged; manaù—mind; buddhiù—and intelligence; yaù—one who; mat—
bhaktaù—My devotee; saù—he; me—to Me; priyaù—dear.
One who is not envious but is a kind friend to all living entities, who does
not think himself a proprietor and is free from false ego, who is equal in both
happiness and distress, who is tolerant, always satisfied, self-controlled, and
engaged in devotional service with determination, his mind and intelligence
fixed on Me—such a devotee of Mine is very dear to Me.
Coming again to the point of pure devotional service, the Lord is describing
the transcendental qualifications of a pure devotee in these two verses. A
pure devotee is never disturbed in any circumstances. Nor is he envious of
anyone. Nor does a devotee become his enemy's enemy; he thinks, "This
person is acting as my enemy due to my own past misdeeds. So it is better to
suffer than to protest." In the Çrémad-Bhägavatam (10.14.8) it is stated: tat te
'nukampäà su-samékñamäëo bhuïjäna evätma-kåtaà vipäkam. Whenever a
devotee is in distress or has fallen into difficulty, he thinks that it is the Lord's
mercy upon him. He thinks, "Thanks to my past misdeeds I should suffer far,
far greater than I am suffering now. So it is by the mercy of the Supreme Lord
that I am not getting all the punishment I am due. I am just getting a little,
by the mercy of the Supreme Personality of Godhead." Therefore he is always
calm, quiet and patient, despite many distressful conditions. A devotee is also
always kind to everyone, even to his enemy. Nirmama means that a devotee
does not attach much importance to the pains and trouble pertaining to the
body because he knows perfectly well that he is not the material body. He
does not identify with the body; therefore he is freed from the conception of
false ego and is equipoised in happiness and distress. He is tolerant, and he is
satisfied with whatever comes by the grace of the Supreme Lord. He does not
endeavor much to achieve something with great difficulty; therefore he is
always joyful. He is a completely perfect mystic because he is fixed in the
instructions received from the spiritual master, and because his senses are
controlled he is determined. He is not swayed by false arguments, because no
one can lead him from the fixed determination of devotional service. He is
fully conscious that Kåñëa is the eternal Lord, so no one can disturb him. All
these qualifications enable him to fix his mind and intelligence entirely on
the Supreme Lord. Such a standard of devotional service is undoubtedly very
rare, but a devotee becomes situated in that stage by following the regulative
principles of devotional service. Furthermore, the Lord says that such a
devotee is very dear to Him, for the Lord is always pleased with all his
activities in full Kåñëa consciousness.