TYPE ‘A’ QUESTIONS:

CHAPTER TITLE: THE ONE SONG IN MANY TONGUES (Pages i-viii)

1. In how many languages have ‘Sarvadharmaan Parithyajya’ been translated?

(Ans: 30)(Pi-viii)

CHAPTER TITLE: THE GEETA AS OTHERS SEE IT (Pages ix-xiv)

2. Who said these famous lines about Geeta?

“The Geeta is the universal mother. She turns away nobody. Her door is wide open to anyone who knocks. A true votary of the Geeta does not know what disappointment is.” (Ans. MAHATMA GANDHI)(Pix)

“I find a solace in the Bhagavadgeeta that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavadgeeta. I find a verse here and a verse there, and I immediately begin to smile in the midst of overwhelming tragedies-and my life has been full of external tragedies-and if they have left no visible, no indelible scar on me, I owe it all to the teaching of the Bhagavadgeeta.” (Ans. MAHATMA GANDHI)(P ix)

“It has even been said recently by a great voice that all we need of spiritual truth for the spiritual life is to be found in the Geeta. It would be to encourage the superstition of the book to take too literally that utterance. The truth of the Spirit is infinite and cannot be circumscribed in that manner. Still it may be said that most of the main clues are there and that after all the later developments of spiritual experience and discovery, we can still return to it for a large inspiration and guidance.” (Ans: AUROBINDO GHOSE.)(P x)

“The Geeta was not preached either as a pastime for persons tired out after living a worldly life in the pursuit of selfish motives, nor as a preparatory lesson for living such worldly life, but in order to give philosophical advice as to how one should live one’s worldly life with an eye to Release, moksha, and as to the true duty of human beings in worldly life. My last prayer to everyone, therefore, is that one should not fail to thoroughly understand this ancient science of the life of a householder, or of worldly life, as early as possible in one’s life.” (Ans: LOKMANYA TILAK)(P xi)

“Moderation is therefore the key-note of the Geeta and the harmonising of all the constituents of man, till they vibrate in perfect attunement with the One, the Supreme Self.”(Ans:Dr.ANNIE BESANT.) (P xii)

Have no personal interest in the event; carry out the duty imposed by the position in life, realist that Isvara, at once Lord and Law, is the doer, working out the mighty evolution that ends in Bliss and Peace; be identified with Him by devotion, and then perform duty as duty, fighting without passion or desire, without anger or hatred; thus activity forges no bonds, Yoga is accomplished, and the soul is free.” (Ans: Dr. ANNIE BESANT)(P xiii)

“The Geeta is a bouquet composed of the beautiful flowers of spiritual truths collected from the Upanishads.” (Ans: SWAMI VIVEKANANDA)(P xiii)

“I believe that in all the living languages of the world, there is no book so full of true knowledge, and yet so handy as the Bhagawadgeeta……” (Ans: MADAN MOHAN MALAVIYA.)(P xiv)

To my knowledge, there is no book in the whole range of the world’s literature so high above all as the Bhagavadgeeta, which is a treasure-house of Dharma not only for Hindus but for all mankind.”: (Ans MADAN MOHAN MALAVIYA.)(P xiv)

The Geeta is one of the clearest and most comprehensive summaries of the Perennial Philosophy ever to have been done. Hence its enduring value, not only for Indians, but for all mankind………. . The Bhagavadgeeta is perhaps the most systematic spiritual statement of the Perennial Philosophy.” (Ans: ALDOUS HUXLEY.)(P xiv)

“If the Upanishads are the text books of philosophical principles discussing man, world and God, the Geeta is a hand-book of instructions as to how every human being can come to live the subtle philosophical principles of Vedanta in the actual work-a-day world.” (Ans: POOJYA GURUDEV SWAMI CHINMAYANANDA)(P 1)

CHAPTER TITLE: GENERAL INTRODUCTION TO BHAGAWAD GEETA.

1. Srimad Bhagwad Geeta occurs in the Mahabharatha in the chapter titled ________.(Ans: Bhishma Parva)(P 1)

2. The total number of Chapters in Bhagwad Geeta is _________. (Ans.18)(P 1)

3. The Bhagwad Geeta occurs in between ______ to ______ Chapters of Bhisma Parva of Mahabharatha. (Ans. 25th to 42nd )(P 1)

4. The Author of Bhagwad Geeta is __________. (Ans: Poet-Seer Vyasa)(P 1)

5. ____________ is philosophy in action. (Ans: Religion)(P1)

6. This split in the individual between SUBJECTIVE AND OBJECTIVE aspects of our mind is created by the layer of ____________. (Ans: Egoistic desires)(P2)

7. What is the means of volatalising the mind? (Ans: Reduction of Vasanas)(P4)

8. _______________ would ultimately result in inner purification. (Ans: Selfless Activity)(P 5)

9. Whose message sowed dangerous seeds in the mind of Arjuna which he repeats in Chapter I as the logic for not wanting to fight? (Ans: Dhritarashtra)(P8)

10. Who was the charioteer of Arjuna? (Ans: Bhagwan Krishna)(P 8)

11. The Kavurava Army formation was structured in the shape of _______. (Ans: Eagle)(P 8)

12. Which Chapter summarises the whole of Bhagwad Geeta? (Ans: Chapter II)(P9)

CHAPTER TITLE: CHAPTER I - ARJUNA-GRIEF

13. The Gita is summary of ______________. (Ans: Upanishads)(P10)

14. The Kavuravas and Pandavas represent ______________. (Ans: Negative tendencies and Divine tendencies in Human beings)(P 11)

15. Dhritarashtra represents _____________. (Ans: Blind Mind)(P 11)

16. Kandari represents _______________. (Ans: Assumed blindness of the Intellect)(P11)

17. Kurukshetra/Dharmakshetra represents ________________. (Ans: Spiritual field of Self Development) (P11)

18. The contents of Gita can be summarised as _______________. (Ans:My Dharma / Mama Dharma) (P12)

19. The word ‘Dharma’ is derived from the root ____________. (Ans: dhar (Dhri) meaning to uphold, to sustain, to support) (P12)

20. Dharma can be best translated as ________________-. (Ans: That which makes a thing or being what it is) (P12)

21. The only verse of Dhritarashtra in Gita is ___________. (Ans. C 1 V 1) (P13)

22. Who reports the Bhagwadgita to Dhritarashtra? (Ans. Sanjaya) (P13)

23. The Mahabharata war took place in ________. (Ans. Kurukshetra) (P13)

24. Who gave Sanjaya the Divine Vision? (Ans. Veda Vyasa) (P13)

25. The capital city of Kavuravas was __________. (Ans: Hastinapur) (P13)

26. The teacher of Duryodhana was ____________. (Ans. Dhrona) (P13)

27. The commander of Pandava army was __________. (Ans: Dhrishtadyumna) (P13)

28. The father of Drishtadyumna is ____________. (Ans: Drupada) (P14)

29. Who are the noted persons of Pandava army as enumerated by Duryodhana? (Ans. Yuyudhana & Virata equal in battle to Bhima and Arjuna and Dhrishtaketu, Chekitana, Purujit the valiant king of Kasi, Kuntibhoja and Saibya, the best of men, Yudhamanyu the strong, Uttamanujas the brave and the son of Subhadra and the sons of Draupadi.) (P14)

30. Who is a Maharathi? (Ans: One who is in charge of 11000 archers which formed a division in the ancient Hindu army) (P115)

31. How does Duryodhana address his teacher? (Ans: iÖjaeÄm /The best among the twice born) (P15)

32. List the noted names mentioned by Duryodhana in C 1 V 8 ? (Ans: Drona, Bhishma, Karna, Kripa, Aswathama, Vikarna and son of Somadatta) (P17)

33. Who was grand father of Pandavas and Kavuravas? (Ans: Bhishma) (P17)

34. Who is ‘defender’ of Pandava Army? (Ans: Bhima) (P18)

35. Who is ‘defender’ of Kavurava Army? (Ans: Bhishma) (P18)

36. Duryodhana instructs all his commanders to protect ______. (Ans: Bhishma) (P19)

37. Gurudev likens the sounding of the Bhishma’s conch to ___________ of modern warfare. (Ans: The first bullet shot) (P19)

38. Horses of Arjuna are _______ in colour. (Ans: White) (P20)

39. Krishna blew the conch __________. (Ans: Panchajanya) (P21)

40. Dhananjaya(Arjuna) blew the conch __________. (Ans: Devadatta) (P21)

41. Vrikodara (Bhima) blew the conch ___________. (Ans: Paundra) (P21)

42. Yudhisthira blew the conch __________. (Ans: Anantavijaya) (P21)

43. Nakula blew the conch __________. (Ans: Sughosha) (P21)

44. Sahadeva blew the conch __________. (Ans: Manipushpaka) (P21)

45. Who was responsible for the death of Bhishma? (Ans: Sikhandi) (P22)

46. The charioteer of Krishna, who was also a battalion-commander in the Pandava army, was __________. (Ans: Satyaki) (P22)

47. The ensign of Arjuna’s chariot is __________. (Ans: Hanuman) (P23)

48. Pujya Gurudev calls ______ as the ‘hero’ of Mahabharata war.(Ans: Arjuna) (P23)

49. The only sentence spoken by Sri Krishna in entire first chapter is:____.(Ans: %vac pawR pZyEtaNsmvetaNk…êinit,25 / “Behold O Partha! All the Kavuravas gathered together”.) (P23)

50. What does the word ‘Partha’ mean?(Ans: Son of Pritha) (P26)

51. Arjuna’s disease is called by Pujya Gurudev as _________ as mentioned in the text books of modern psychology. (Ans: Anxiety-state-neurosis) (P28)

52. The bow of Arjuna was called as:______. (Ans: Gandeeva) (P28)

53. What are the terms which Arjuna uses to address Bhagwan in first chapter? (Ans: 1.Krishna 2.Kesava 3.Govinda 4.Madhusoodana 5.Janardana 6.Madhava 7.Hrishikesa) (P28)

54. What is meant by Aattaiyn!,(C1 V36) when translated to English? (Ans: Felon) (P31)

55. What is, according to Pujya Gurudev, the central idea in doctrine expounded by Krishna, in Geeta? (Ans: Active resistance to Evil) (P31,32)

56. What was the cause for Arjuna’s anxiety state neurosis? (Ans:Anxiety for fruit of his actions/victory in battle) (P41)

57. The first chapter of Gita ends with the words of _______. (Ans: Sanjaya) (P42)

s<jy %vac

@vmu®vajuRn> s<Oye SwaepSw %paivzt!,

ivs&Jy szr< cap< zaeks<iv¶mans>.

58. What is the title of first chapter of Gita? (Ans: Yoga of Arjuna’s Grief/ AjuRniv;adyaeg>)(P42)

59. Upanishads teach about _________.(Ans: Knowledge of Brahman/ Brahmavidya) (P44)

60. What is the root of word ‘Yoga’? (Ans: Yuj –to join) (P44)

61. Who is the author of the Sankalpa Vakyas of Geeta? (Ans: Sri Madhusoodhana Saraswati Swamigal) (Not in book)

CHAPTER TITLE : II CHAPTER YOGA OF KNOWLEDGE

62. The second chapter is entitled ________. (Ans. Sankhya Yoga)(P47)

63. Which chapter of Bhagwad Geeta contains the summary of whole Gita? (Ans: II chapter)(P47)

64. The first ten stanzas of second chapter explain ___________.
(Ans: The circumstances under which Arjuna totally surrenders to the “Krishna influence) (P47)

65. What does the word “Sankhya” mean in Bhagawad Gita? (Ans: The logic of thought in a philosophy)(P47)

66. What does the word Madhusoodana mean? ( Ans: Slayer of Demon-Madhu)(P48)

67. If a warrior dies fighting in battle field for righteous case, he is said to reach _______ swarga. (Ans: Veera Swarga)(P50)

68. In which shloka of second chapter do we find Arjuna explicitly surrendering to Sri Krishna? (Ans: Verse no: 7)(P56)

kapR{ydae;aephtSv-av> p&CDaim Tva< xmRs<mUFceta>,

yCD+ey> SyaiÚiít< äUih tNme iz:ySte=h< zaix ma< Tva< àpÚm!. 2.7.

(Ans: Verse no: 7)(P56)

69. What is the meaning of word Gudakesa? (Ans: Conqueror of Sleep/Knotted-haired)(P59)

70. What does the word ‘Govinda’ mean? (Ans: Winner of the World)(P59)

71. The misapprehension of reality takes place due to________. (Ans: Non-apprehension of Reality)(P62)

72. Who is the author of this quotation quoted by Pooja Gurudev in proof of Christian Literature accepting the theory of reincarnation?
“To be born in sound body with sound limbs is a reward of the virtues of the past lives” (Ans: Solomon in his ‘Book of Wisdom’)(P65)

73. Who is the author of this quotation?
“I died out of the stone and I became a plant; I died out of the plant and became an animal; I died out of the animal and became a man. Why then should I fear to die? When did I grow less by dying? I shall die out of man and shall become an angel”
(Ans: Mohammed Prophet)(P65)

74. Who is the author of the following quotation?
“Active resistance to evil is the Krishna-Creed in the Geeta”(Ans: Poojya Gurudev)(P76)

75. The following shlokas are echoes from which Upanishad? (Ans: Kathopanishad)(P76,77)
y @n< veiÄ hNtar< yíEn< mNyte htm!

%-aE taE n ivjanItae nay< hiNt n hNyte. 2.19.

n jayte ièyte va kdaicn! nay< -UTva -ivta va n -Uy>,

Ajae inTy> zañtae=y< pura[ae n hNyte hNymane zrIre. 2.20.

76. What is the meaning of the word Mahabahu? (Ans: Literally long hands signifying a Hero)(P87)

77. In which chapter do we find the following quotation of Pujya Gurudev? (Ans: C2 V 38)
“Every challenge should be estimated from the spiritual stand-point, as well as from the intellectual stand-point of reason, from the physical level of tradition and custom. If all these considerations, without any contradiction, indicate a solitary truth, then that is surely the Divine Path that one should, at all costs, pursue.”

78. What is the meaning of the word Kurunandana? (Ans: Joy of the Kurus)(P106)

79. In which Chapter and Verse of Bagwad Geeta do these famous lines occur? (Ans: C 2 V 40)(P 106)
SvLpmPySy xmRSy Çayte mhtae -yat!. 2.40.
Even a little of this knowledge, even a little practice of this Yoga, protects one from the great fear.

80.Mention the chapter and verse number of this famous shloka of the Bagwad Gita? (Ans: C 2 V 46)(P112)
yavanwR %dpane svRt> s<Plutaedke,

tavaNsveR;u vede;u äaü[Sy ivjant>. 2.46.
To the Brahmana who has known the Self, all the Vedas are of so much use, as is a reservoir of water in a place where there is flood everywhere.

81.In which shloka and chapter do you find the following quotation of Pujya Gurudev?

“Almost all of us refuse to undertake great activities, being afraid of failures, and even those who dare to undertake noble endeavours, invariably become nervous ere they finish them, again, due to their inward dissipation. To avoid such wasteful expenditure of mental energy and work with the best that is in us, dedicated to the noble cause of the work undertaken, is the secret prescription for the noblest creative inspiration; and, such work must always end in a brilliant success. This is the eternal law-of-activity in the world.”
(Ans: C 2 V 47)(P 115)

82.What does the word Sthita_Prajna means? (Ans: Sthita Prajna means Man-of –Steady-Wisdom)(P130)

83. The nature of Sthita Prajna is described between Verse no: _____ to Verse no:_____ in Second Chapter of Bhagwad Gita. (Ans: 55 to 75)(P130)

84.The simile of Tortoise withdrawing its limbs is used to describe ________.(Ans: A wise man withdrawing his sense-organs from the sense-objects.)(P137)

85.What is Pratyahara in Yoga Sastra? (Ans: The capacity in an individual to withdraw his senses at will from the fields-of-objects is called Pratyahara in Yoga Sastra.)(P138)

86.What is Pratyahara termed in Vedanta? (Ans: Uparati)(P138)

87.In which Chapter and Verse does following shloka occurs in Bagwad Gita?
iv;ya ivinvtRNte inraharSy deihn>,

rsvj¡ rsae=PySy pr< †:qœva invtRte. 2.59.

The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also leaves him on seeing the Supreme.
(Ans: Verse no: 59 of Chapter II)(P139)

88.In which context is the example of the wind carrying away the Boat in Water is used? (Ans: vayunaRvimvaM-is. 2.67. The mind which follows in the wake of the wandering senses.)(P150)

89.Quote the Verse no. and Chapter number of the following verse.
ya inza svR-Utana< tSya< jagitR s<ymI,

ySya< ja¢it -Utain sa inza pZytae mune>. 2.69.

That which is night to all beings, in that the self-controlled man keeps awake; where all beings are awake, that is the night for the Sage(Muni) who sees.

(Ans: Verse no: 69 of Chapter II)(P152)

90.Mention which Verse of Second Chapter does the following verse occur?
AapUyRma[mclàitó< smuÔmap> àivziNt yÖt!,

tÖTkama y< àivziNt sveR s zaiNtmaPnaeit n kamkamI. 2.70.

He attains Peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the “desirer of desires”.
(Ans: Verse no: 70 of Chapter II)(P 153)

CHAPTER TITLE: CHAPTER III THE KARMA YOGA

91. Karma Yoga and Jnana Yoga are not to be practised together but to be practised ________________. (Ans: Serially)(P 167)

92. Who is a hypocrite according to Poojya Gurudev?

kmeRiNÔyai[ s<yMy y AaSte mnsa Smrn!,

#iNÔyawaRiNvmUFaTma imWyacar> s %Cyte. 3.6.

He who, restraining the organs-of-action, sits thinking in his mind of the sense-objects, he, of deluded understanding, is called a hypocrite.

To give physically a show of morality and ethics, while mentally living a shameless life of low motives and foul sentiments, is the occupation of a man who is not a seeker of spiritual fulfilment, but, as is termed here, a self-deluded hypocrite!

(Ans: (P. 172)

93. What is Nithya Karama? (Ans: Nithya karma includes all “obligatory actions” of an individual in his home, in his office, and in the society as a national being)(P 176,176)

94. Kamadhenu, a mythological cow, is supposed to have belonged to _________.(Ans: Sage Vasishta)(P 178)

95. devaN-avytanen te deva -avyNtu v>,

prSpr< -avyNt> ïey> prmvaPSyw. 3.11.

How does Poojya Gurudev translate ‘Deva’? (Ans: Productive Potential) (P 179)

With this do you nourish the gods and may those DEVAS nourish you; thus nourishing one another, you shall, attain the Highest Good.

96. Who is a thief according to Sri Krishna?

(Ans:

#òaN-aegaiNh vae deva daSyNte y}-aivta>,

tEdRÄanàdayE_yae yae -u'œKte Sten @v s>. 3.12.

“The DEVAS, nourished by the sacrifice, will give you the desired objects”. Indeed he who enjoys objects, given by the DEVAS, without offering (in return) to them, is verily a thief.(P 180)

97. Who is a sinner according to Sri Krishna?(Ans:

y}izòaizn> sNtae muCyNte svRikiLb;E>,

-uÁjte te Tv"< papa ye pcNTyaTmkar[at!. 3.13.

The righteous, who eat the “remnants of the sacrifices” are freed from all sins; but those sinful ones; who cook food (only) for their own sake, verily eat but sin.(P 181)

98. AÚaÑviNt -Utain pjRNyadÚs<-v>,

y}aÑvit pjRNyae y}> kmRsmuÑv>. 3.14.

From food come forth beings; from rain food is produced; from sacrifice arises rain, and sacrifice is born of action.

How does Poojya Gurudev interpret Yajna, Rain and Anna?

(Ans: Yajna- Dedicated Activity; Rain- conditions necessaryfor the field to smile forth; and Annam-crop of profit.)(183)

99. Who does not have any duty according to Sri Krishna?

(Ans: ySTvaTmritrev SyadaTmt&Ptí manv>,

AaTmNyev c s<tuòStSy kay¡ n iv*te. 3.17.

But the man who rejoices only in the Self, who is satisfied with the Self, who is content in the Self alone, for Him verily there is nothing (more) to be done.(P 185)

100. ______________ and _____________ are the two wheels of the life-chariot. (Ans: Satisfaction and Contentment) (P 186)

101. How does Poojya Gurudev mathematically define attachment? (Ans: Attachment= Ego + Ego centric desires; so without attachment means without Ego and Ego-prompted selfish desires.)(P 188)

102. sKta> kmR{yivÖa<sae ywa k…vRiNt -art,

k…yaRiÖÖa<Stwa=sKtiíkI;uRlaeRks<¢hm!. 3.25.

As the “ignorant” men act from attachment to action, O Bharata, so should the “wise” men act without attachment, wishing the welfare of the world.

Identify the Chapter and Verse No. of this famous shloka of Bhagwad Geeta. (Ans: C III, V 25)(P193)

103. What is hope according to Poojya Gurudev? (Ans: Hope is “the expectation of a happening that is yet to manifest and mature in a FUTURE PERIOD OF TIME”. Whatever be the hope, it belongs not to the present; it refers to a period of time not yet born)(P202)

104. miy svaRi[ kmaRi[ s<NySyaXyaTmcetsa,

inrazIinRmRmae -UTva yuXySv ivgtJvr>. 3.30.

Renouncing all actions in Me, with the mind centered on the Self, free from hope and egoism, free from (mental) fever, do you fight!

What is the meaning of ivgtJvr> ? (Ans: Feverish anxiety about present is Jwara. (P 203)

105. What are one’s internal foes according to Geeta? (Ans:

#iNÔySyeiNÔySyaweR ragÖe;aE VyviSwtaE,

tyaenR vzmagCDeÄaE ýSy pirpiNwnaE. 3.34.

Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway; for, they are his foes.(P 209)

106.Find out the Verse no. and Chapter of the following Geeta Verse. (Ans: V 35 C III) (P 211)

ïeyaNSvxmaeR ivgu[> prxmaRTSvnuiótat!,

SvxmeR inxn< ïey> prxmaeR -yavh>. 3.35.

Better one’s own ‘duty’, though devoid of merit, than the ‘duty’ of another well discharged. Better is death in one’s own ‘duty’; the ‘duty’ of another is fraught with fear (is productive of positive danger).

107.Man’s texture of thoughts is determined by his _______. (Ans: Vasanas)(P 211)

108. What according to Sri Krishna impels man to commit sin against his wishes? (Ans:Desire and Anger)(P 214)

ïI-gvanuvac,

kam @; ³aex @; rjaegu[smuÑv>,

mhaznae mhapaPma ivÏ(enimh vEir[m!. 3.37.

It is desire,it is anger born of the “active ,” all-devouring, all-sinful; know this as the foe here (in this world).

109. Varshneya is the name of Lord Krishna meaning:___________. (Ans: One born in the family of the Vrishnis)(P 214)

110.What are the three seats of desire? (Ans:

#iNÔyai[ mnae buiÏrSyaixóanmuCyte,

@tEivRmaehyTye; }anmav&Ty deihnm!. 3.40.

The senses, the mind, and the intellect are said to be its seat; through these, it deludes the embodied by veiling his wisdom.(P 218)

111.The third chapter of Geeta is titled as _____________. (Ans: The Karma Yoga)

CHAPTER TITLE: CHAPTER IV – ENDING ACTION IN KNOWLEDGE

112. What is the Guru-Shishya Parampara pointed out by Sri Krishna in fourth chapter?(Ans:

ïI-gvanuvac,

#m< ivvSvte yaeg< àaeKtvanhmVyym!,

ivvSvaNmnve àah mnuirúvakve=ävIt!. 4.1.

I taught this Imperishable YOGA to Vivaswan; Vivaswan taught it to Manu; Manu taught it to Ikshvaku.(P 226)

113. What is the meaning of the word Veda?(Ans: The word “Veda” is derived from the root Vid, “to know”; Veda, therefore, means ‘Knowledge”. The Knowledge of divinity lurking in man and the technique by which it can be brought out to full manifestation are the theme of the Veda text-books, and the Truth of this theme is Eternal.)(P226)

114. What is the meaning of the word ‘Parantapa’? (Ans: Scorcher of foes)(P230)

115. When does Lord take ‘Avatara’?(Ans:

yda yda ih xmRSy Glain-Rvit -art,

A_yuTwanmxmRSy tdaTman< s&jaMyhm!. 4.7.

Whenever there is a decay of righteousness, O Bharata, and a rise of unrighteousness, then I manifest Myself.(P 234)

116.Why does Lord take ‘Avatara’? (Ans:

pirÇa[ay saxUna< ivnazay c Ê:k«tam!,

xmRs<SwapnawaRy s<-vaim yuge yuge. 4.8.

For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age.(P 234)

117. catuvR{y¡ mya s&ò< gu[kmRiv-agz>,

tSy ktaRrmip ma< ivÏ(ktaRrmVyym!. 4.13.

The fourfold-caste has been created by Me according to the differentiation of GUNA and KARMA; though I am the author thereof know Me as non-doer and immutable.

118. The four-fold-castes are based on ___________ & ___________. (Ans: Guna & Karma)(P242)

119. Who is a wise man according to Geeta Chapter IV? (Ans: Pandita)(P 254)

ySy sveR smarM-a> kams»LpvijRta>,

}anai¶dGxkmaR[< tma÷> pi{ft< buxa>. 4.19.

Whose undertakings are all devoid of desires and purposes, and whose actions have been burnt by the Fire-of-Knowledge, him the “wise” call a Sage.

120. What is Atma-Samyama-Yoga? (Ans: Yoga-of-Self-restraint)(P 269)

121. From which Chapter & Shloka has Gurudev taken famous term ‘Gnana-Yajna’ for his Geeta talks? (Ans: Verse 28 of Chapter IV)(P270)

ÔVyy}aStpaey}a yaegy}aStwapre,

SvaXyay}any}aí yty> s<iztìta>. 4.28.

Others again offer wealth, austerity and YOGA as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.

122. What is Puraka-Kumbhaka-Rechaka?(Ans: In the technique of Pranayama, the process of fillining-in is Puraka, the process of blowing-out in Kumbhaka and holding the breath for sometime within and without is Rechaka.)(P 273)

123. Which Yajna is superior-- Dravya or Gnana?

ïeyaNÔVymya*}aJ}any}> pr<tp,

sv¡ kmaRiol< pawR }ane pirsmaPyte. 4.33.

Superior is “Knowledge-sacrifice” to “Sacrifice-with—objects,” O Parantapa. All actions in their entirety, O Partha, culminate in Knowledge.

(Ans: Gnana Yajna)(P 278)

124. Which verse of fourth chapter describe how we should approach a Guru? (Ans:

tiÖiÏ ài[paten piràîen sevya,

%pdeúyiNt te }an< }ainnStÅvdizRn>. 4.34.

Know that by long prostration, by question, and service, the “wise” who have realized the Truth will instruct you in (that) ‘Knowledge’

(P279)

125. What is the greatest purifier in the world?(Ans:

n ih }anen s†z< pivÇimh iv*te,

tTSvy< yaegs<isÏ> kalenaTmin ivNdit. 4.38.

Certainly, there is no purifier in this world like ‘Knowledge’. He who is himself perfected in Yoga finds it in the Self in time.

(P285)

126. Who goes to destruction?(Ans:

A}íaïÎxaní s<zyaTma ivnZyit,

nay< laekae=iSt n prae n suo< s<zyaTmn>. 4.40.

The ignorant, the faithless, the doubting-self goes to destruction; there is neither this world, nor the other, nor happiness for the doubter.

(P 290)

127. What should be cut asunder with sword-of-knowledge?(Ans:

tSmad}ans<-Ut< ùTSw< }anaisnaTmn>,

iDÅvEn< s<zy< yaegmaitóaeiÄó -art. 4.42.

Therefore with the sword-of-Knowledge, cut asunder the doubt-of-the-Self, born of ‘ignorance’, residing in your heart, and take refuge in “YOGA”. Arise O Bharata.

(P293)

128. What is the title of the fourth chapter? (Ans: Gnana Karma Samnyasa Yoga-The Yoga of Renunciation of Action in Knowledge)(P 294)

CHAPTER TITLE – CHAPTER YOGA OF TRUE RENUNCIATION

129. How does Pujya Gududev title fifth chapter?(Ans: Yoga of True Renunciation)(P 295)

130. The fifth chapter starts with the words of_____?(Ans:Arjuna

AjuRn %vac,

s<Nyas< kmR[a< k«:[ punyaeRg< c z<sis,

yCD+ey @tyaerek< tNme äUih suiniítm!. 5.1.

Renunciation-of-actions, O Krishna, you praise and again YOGA, performance-of-actions. Tell me conclusively that which is the better of the two.(P 297)

131. Fill in the blank: Renunciation-of-action and full participation-in-action are two different exercised to be practiced _________ and not _____________.(Ans: Serially and not simultaneously)(P 300)

132. Who is the perpetual (true) Sanyasi?(Ans:

}ey> s inTys<NyasI yae n Öeiò n ka'œ]it,

inÖRNÖae ih mhabahae suo< bNxaTàmuCyte. 5.3.

He should be known as a perpetual SANYASI who neither hates nor desires; for, free from the pairs-of-opposites, O Mighty-armed, he is easily set free from bondage.(P 303)

133. What is Sakshibhava? (Ans: Witness-attitude)(P 315)

134. a. What is “City-of-nine-gates”? (Ans: Body)(P 318)

b.Who lives in “City-of-nine-gates”? (Ans:Atman)(P 318)

c. What are the nine gates? (Ans: The body is considered a fortress city, having nine main gates, which are the nine apertures in the physical structure, seven of them on the face (two eyes, two nostrils, two ears and one mouth) and the two apertures on the trunk, the genital organ and the excretory organ.)(P 318)

135. What is Svabhava as per verse 14 of fifth chapter?(Ans: Nature or Maya) (P 320)

136. ___________ is the hall-mark of Realisation. (Ans: Equal vision)(P 326)

iv*aivnys<pÚe äaü[e giv hiStin,

zuin cEv ñpake c pi{fta> smdizRn>. 5.18.

Sages look with an equal eye upon a BRAHMANA endowed with learning and humility, on a cow, on an elephant, and even on a dog and an outcaste.

137. Who is a happy man according to Sri Krishna? (Ans:

zKnaetIhEv y> saeFu< àaKzrIrivmae][at!,

kam³aexaeÑv< veg< s yuKt> s suoI nr>. 5.23.

He who is able, while still here(in this world) to withstand, before the liberation from the body(death), the impulse born out of desire and anger, he is a YOGIN, he is a happy man.

(P 334)

138. What is the title of fifth chapter? (Ans: Karma Sanyasa Yoga OR Yoga of true renunciation)(P 345)

CHAPTER TITLE: CHAPTER VI – MEDITATION

139. Many commentators divide the chapters of Geeta based on the Mahavakhya “Tat Twam Asi”. How are the chapters divided? (Ans:The first six chapters (C1-6)—Twam, next six chapters (C7-12)—Tat and last six chapters (13-18)—Asi)(P346)

140. For whom is action the means and for whom inaction is the means?(Ans:

Aaéé]aemuRneyaeRg< kmR kar[muCyte,

yaegaêFSy tSyEv zm> kar[muCyte. 6.3.

For a MUNI or sage who “wishes to attain to YOGA”, action is said to be the means; for the same sage who has “attained to YOGA,” inaction(quiescence) is said to be the means.(P 352)

141. Who is a Yogarudhah(One who has attained YOGA)?(Ans:

yda ih neiNÔyaweR;u n kmRSvnu;Jjte,

svRs»Lps<NyasI yaegaêFStdaeCyte. 6.4.

When a man is not attached to sense-objects or to actions, having renounced all thoughts, then he is said to have attained to YOGA.(P 354)

142. Which is the famous shloka that explains a) lift yourself by yourself; b) one oneself is one’s friend and enemy?(Ans:

%ÏredaTmnaTman< naTmanmvsadyet!,

AaTmEv ýaTmnae bNxuraTmEv irpuraTmn>. 6.5.

Let a man lift himself by his own Self alone, and let him not lower himself; for, this Self alone is the friend of oneself, and this Self is the enemy of oneself.(P 356)

143. Fill in the blanks: The gulf between the ________ and the ________ is the measure of man’s fall from his perfection.(Ans: ‘IDEAL-ME’ & ‘ACTUAL-ME’)(P 357)

144. When are we our friend and when are we our enemy?(Ans:

bNxuraTmaTmnStSy yenaTmEvaTmna ijt>,

AnaTmnStu zÇuTve vteRtaTmEv zÇuvt!. 6.6.

The Self is the friend of the self for him who has conquered himself by the Self, but to the unconquered self, the Self stands in the position of an enemy like the (external) foe.(P360)

145. In which chapter and verse do we find the definition of Yogi as “to whom a lump of earth, a stone and gold are the same, is said to be harmonized”?(Ans:

}aniv}ant&PtaTma kªqSwae ivijteiNÔy>,

yuKt #TyuCyte yaegI smlaeòaZmka<cn>. 6.8.

The YOGI who is satisfied with knowledge and wisdom, who remains unshaken, who has conquered the senses, to whom a lump of earth, a stone and gold are the same, is said to be harmonized (i.e., is said to have attained NIRVIKALPA SAMADHI)(P 363)

146. What is Jnana and Vijnana?(Ans: Sri Sankaracharyaji distinguishes Jnana and Vijnana, Jnana -- “book knowledge” and Vijnana -- “wisdom gained through direct realization” of the things so learnt.)(P 363 Footnote)

147. zucaE deze àitóaPy iSwrmasnmaTmn>,

naTyuiCD+t< naitnIc< cElaijnk…zaeÄrm!. 6.11.

Having, in a clean spot, established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and KUSA-grass, one over the other……

What is the order of placement of cloth, skin and KUSA-grass in this verse?(Ans: First KUSA-grass,next Skin and finally Cloth)(P 368)

148. For whom does Yoga become the destroyer of sorrow?(Ans:

yuKtaharivharSy yuKtceòSy kmRsu,

yuKtSvPnavbaexSy yaegae -vit Ê>oha. 6.17.

YOGA becomes the destroyer of pain for him who is moderate in eating and recreation, who is moderate in his exertion during his actions, who is moderate in sleep and wakefulness.

(P 380)

149. Who is a Yuktah(United)? (Ans:

yda ivinyt< icÄmaTmNyevavitóte,

in>Sp&h> svRkame_yae yuKt #TyuCyte tda. 6.18.

When the perfectly controlled mind rests in the Self only, free from longing for all (objects of) desire, then it is said; “he is united”(YUKTAH)(P 381)

150. What is the definition of Yoga according to Sri Krishna?(Ans:

t< iv*adœ Ê>os<yaegivyaeg< yaegs<i}tm!,

s iníyen yaeKtVyae yaegae=inivR{[cetsa. 6.23.

Let it be known; the severance from the union-with-pain is YOGA. This YOGA should be practiced with determination and with a mind steady and undespairing.(P 385)

151. Which shloka can be taken as an indication for the title of Pujya Gurudev’s famous book “Hasten Slowly”?(Ans: C VI V 25)

znE> znEéprmedœ buÏ(a x&itg&hItya,

AaTms<Sw< mn> k«Tva n ik<icdip icNtyet!. 6.25.

Little by little, let him attain quietude by his intellect, held firm; having made the mind established in the Self; let him not think of anything.

152. Fill in the blanks: ________ God is a man. (Ans: misguided)(P 402)

OR

Misguided God is ________ (Ans: Man)(P 402)

153. Who is the highest Yogi? (Ans:

AaTmaEpMyen svRÇ sm< pZyit yae=juRn,

suo< va yid va Ê>o< s yaegI prmae mt>. 6.32.

He who, through the likeness(sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest YOGI.(P 404)

154. What are the two methods to control mind according to Sri Krishna? (Ans:

ïI-gvanuvac,

As<zy< mhabahae mnae ÊinR¢h< clm!,

A_yasen tu kaENtey vEraGye[ c g&ýte. 6.35.

Undoubtedly, O mighty-armed one, the mind is difficult to control and is restless; but, by practice, O son of Kunti, and by dispassion, it is restrained.

1. Practice and 2. Dispassion)(P 410)

155. Who is a Yogabhrashta?(Ans: Yogabrashta is a person who has fallen from Yoga due to his mind becoming occupied with sense-objects and hence has not reached the Truth in the present life.)

156. In which shloka of Bhagwad Geeta do we find the Lord’s promise that one who strives for Good never comes to Grieve?

ïI-gvanuvac,

pawR nEveh namuÇ ivnazStSy iv*te,

n ih kLya[k«Tkiídœ ÊgRit< tat gCDit. 6.40.

O Partha, neither in this world, nor in the next world, is there destruction for him; none, verily, who strives to be good, O My son, ever comes to grief

(Ans: C VI, Verse 40)(P420)

157. What are the two types of Yogabrashta?(Ans:

àaPy pu{yk«ta< laekanui;Tva zañtI> sma>,

zucIna< ïImta< gehe yaegæòae=i-jayte. 6.41.

Having attained to the worlds of the righteous, and having dwelt there for everlasting (long) years, he who had falled from YOGA is born again in the house of the pure and the wealthy.

Awva yaeignamev k…le -vit xImtam!,

@tiÏ ÊlR-tr< laeke jNm ydI†zm!. 6.42.

Or, he is even born in the family of the wise YOGIS, verily, a birth like this is very difficult to obtain in this world.

1) Those who have Bhoga Vasanas and are hence born in the house of the pure and wealthy after their stay in Swarga; 2) Those who do not have Bhoga Vasanas and are born in the family of wise Yogis immediately after their death.)(P 422)

158. What is ‘Sabdabrahma’ in Verse 6.44 according to Sri Sankara?(Ans:

pUvaR_yasen tenEv iÿyte ývzae=ip s>,

ij}asurip yaegSy zBdäüaitvtRte. 6.44.

By that very former practice he is borne on inspite of himself. Even he who merely wishes to know YOGA goes beyond the SABDABRAHMA

According to Sri Sankara, the term ‘Sabdabrahman’ used here denotes “the words in the Veda,” wherein the term Veda indicates only the “ritualistic portion”.(P 427)

159. Who is the most devout of the Yogis?(Ans:

yaeignamip sveR;a< mÌtenaNtraTmna,

ïÏavaN-jte yae ma< s me yuKttmae mt>. 6.47.

And among all YOGIs, he who, full of faith, with his inner-self merged in Me, worships Me, is, according to Me, the most devout.(P 431)

160. What is the Prasthana Traya? (Ans: 1. Upanishads, 2. Brahma Sutras, 3. Geeta are called as Prasthana Traya)(P 434)

161. What is the Sixth Chapter titled as? (Ans: Atma Samyama Yoga OR The Yoga of Meditation)(P 434)

CHAPTER TITLE: CHAPTER VII-KNOWLEDGE AND WISDOM

162. What are the four Mahavakyas?(Ans: 1. Consciousness is Brahman (Prajnanam Brahma), 2. That Thou Art (Tat-Twam-Asi), 3. This Atman is Brahman (Ayam Atma Brahma), and 4. I am Brahman (Aham Brahma-Asmi).)(P 435)

163. What is Jnana and Vijyana as per verse 7.2?

}an< te=h< siv}animd< vúyaMyze;t>,

yJ}aTva neh -Uyae=NyJ}atVymviz:yte. 7.2.

(Ans: Speculative Knolwledge is Jnana and actual experience of the perfection is Vijnana)(P 438)

164. “Among thousands of men, one perchance strives, for perfection; even among those successful strivers, only one perchance knows Me in essence.” Which is the famous shloka of 7th chapter conveying this meaning?(Ans:

mnu:ya[a< shöe;u kií*tit isÏye,

yttamip isÏana< kiíNma< veiÄ tÅvt>. 7.3.

(Ans: C-7, V 3)

165. Define Para and Apara Prakriti.(Ans:

-Uimrapae=nlae vayu> o< mnae buiÏrev c,

Ah<kar #tIy< me i-Úa àk«itròxa. 7.4.

Earth, water, fire, air, ether, mind, intellect, egoism—these are My eight-fold PRAKRITI.

ApreyimtSTvNya< àk«it< iviÏ me pram!,

jIv-Uta< mhabahae yyed< xayRte jgt!. 7.5.

This is the “lower” PRAKRITI; different from it, know thou, O mighty-armed, My “Higher” PRAKRITI, the very Life-element, by which this world is upheld.

(P 441,443)

166. Fill in the Blank: The Spirit identifying with matter, and sharing the destinies of the inert equipment, is called the________ (Ans: “ego”(jeeva))(P 442).

167.What is the difference between Kama and Raga?(Ans: Kama is ‘desire for what is absent’ at present in the scheme of our life, and Raga is ‘affection for what one already has.’)(P 450)

168. “Verily, this divine illusion of Mine, made up of GUNAS (caused by the qualities) is difficult to cross over; those who take refuge in Me, they alone cross over this illusion”—Which is the famous shloka conveying this meaning?(Ans: C 7 V-14)

dEvI ýe;a gu[myI mm maya ÊrTyya,

mamev ye àp*Nte mayameta< triNt te. 7.14.

(P 454)

169. What are the four types of Bhaktas?(Ans:

ctuivRxa -jNte ma< jna> suk«itnae=juRn,

AataeR ij}asurwaRwIR }anI c -rt;R-. 7.16.

Four types of Bhaktas are 1. the dissatisfied, 2. the seeker of (systematised) knowledge, 3. the seeker of wealth, and 4. the wise.(P 457)

170. “At the end of many births the wise man comes to Me, realising that all this is Vasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find”—Which is the famous shloka in Chapter 7 conveying this meaning?(Ans: V 19)

bøna< jNmnamNte }anvaNma< àp*te,

vasudev> svRimit s mhaTma suÊlR->. 7.19.

(P 462)

171. “When the brilliance of the human intellect has been clouded with the vapours of desire, the owls of negativity and delusory attachments start hooting in the jungles of that mind.” – In explanation to which shloka does this famous quote of Pujya Gurudev occur? (Ans: C 7; V 20)

kamEStEStEùRt}ana> àp*Nte=Nydevta>,

t< t< inymmaSway àk«Tya inyta> Svya. 7.20.

(P 465)

172. What is the difference between Maya and Avidya? (Ans: The ignorance functioning in the individual level is Avidya and functioning at total level is Maya)(P 474)

173. What is Isvara in Vedanta? (Ans: The Self, that functions in and through delusory Maya, is called the God-principle, termed in the Vedantic literature as Iswara.)(P 477,478)

174. What is the seventh chapter titled as? (Ans: Jnana Vijyana Yoga / THE YOGA OF KNOWLEDGE AND WISDOM)(P 485)

175. What is Ekabhakti as mentioned in Verse 17 of 7th chapter?

te;a< }anI inTyyuKt @k-iKtivRiz:yte,

iàyae ih }ainnae=TywRmh< s c mm iày>. 7.17.

Of them the wise, ever steadfast and devoted to the One, excels; for, I am exceedingly dear to the wise, and he is dear to Me.

The unbroken and all-out aspiration of the seeker to reach his own Real Nature, the Self, is called single-pointed-devotion (Ekabhaktih)(P 460)

CHAPTER TITLE: CHAPTER VIII-IMPERISHABLE BRAHMAN

176. What are the questions and answers with which the 8th chapter begins?(Ans:

S.No
Question
Answer

1.
What is Brahman?
BRAHMAN is Imperishable, the Supreme.

2.
What is the ADHYATMA?
Brahman’s essential nature is called Self-Knowledge.

3.
What is action?
The creative force that causes beings to spring forth into manifestation is called “work”.

4.
What is ADHIBHUTA?
ADHIBHUTA(or elements) constitues Lord’s perishable nature.

5.
What is ADHIDAIVA?
The indweller (or the essence) is the ADHIDAIVATA

6.
What is ADHIYAJNA?
Lord alone is the ADHIYAJNA.

7.
How, at the time of death, is Lord to be known by the self-controlled?
Whosoever, leaving the body, goes forth remembering Lord alone, at the time of his death, he attains Lord’s being.

(P 487)

177. What is Bhakti?(Ans: Self-less love, seeking a fulfilment in itself, when directed towards the divine with firm faith and an all-out belief, is called Bhakti)(P 504)

178. What are the five Prana-s? (Ans: Prana is the term used in the Science of Vedanta to indicate “all the different expressions of life’s vitality, through the various instruments and organs of the body.” Life expressing itself as the various functions in a living physical body is called the Prana, which, according to its varied manifestations is classified under five main headings as:1) Prana: the faculty of sense perception;2) Apana: the excretory system; 3)Vyana: the digestive system; 4)Samana: the circulatory system; and 5)Udana: the capacity in us to see beyond our present world of knowledge into the field of some greater concept and live it)(P 505)

179. For whom is the Lord easy to attain? (Ans:

AnNyceta> stt< yae ma< Smrit inTyz>,

tSyah< sul-> pawR inTyyuKtSy yaeign>. 8.14.

I am easily attainable by that ever-steadfast YOGI who constantly remembers Me daily, not thinking of anything else, O Partha.

(P 511)

180. What are the number of years that make various Yuga-s?(Ans: The Satya Yuga consists of 17,28,000 years; the Treta Yuga consists of 12,95,000 years; the Dwapara Yuga has 8,54,000 years and the Kali Yuga has 4,82,000 years; together the four Yugas constitute the length of a “Cycle”.)( P 516 FN)

181. __________ Maha Yugas form the day of Brahmaji. (Ans: 1,000 )(P 516)

182. What is a Mahayuga? (Ans: The four Yugas together is called a Mahayuga)(P 516)

183. What are the two paths spoken-of in 8th chapter?(Ans:

yÇ kale Tvnav&iÄmav&iÄ< cEv yaeign>,

àyata yaiNt t< kal< vúyaim -rt;R-. 8.23.

1. The Path of Return/Path of Ancestor/Pitryana/The path of Darkness. 2. The path of No-Return/Devayana/The path of Light.)(P 527)

184. What are the Devathas mentioned for the Path of No-Return? (Ans:

Ai¶jaeRitrh> zuKl> ;{masa %Äray[m!,

tÇ àyata gCDiNt äü äüivdae jna>. 8.24.

1.Fire, 2.Light, 3.Day-time, 4.The Bright Fortnight, 5.The six months of the Northern Solstice)(P 528)

185. What are the Devathas mentioned for the Path of Return? (Ans:

xUmae raiÇStwa k«:[> ;{masa di][aynm!,

tÇ caNÔms< JyaeityaeRgI àaPy invtRte. 8.25.

1. Smoke, 2.Night-time, 3.The Dark Fortnight, 4.The six months of Southern Solstice)(P 529)

186. What is the 8th chapter titled as? (Ans: Aksharabrahma Yoga/THE YOGA OF IMPERISHABLE BRAHMAN)(P 534)

CHAPTER TITLE: CHAPTER IX – THE ROYAL SECRET

187. “An individual becomes incapable of facing the challenges of life and meeting its rising demands, because, in his false estimation of things and beings, he comes fo play out of tune with the whole orchestra of life. To understand ourselves and the world outside, is to know the secret of keeping a healthy and happy relationship with the world outside. He who is capable of tuning himself up thus with the whole is the one who is marked out for sure success and complete victory in life.”---- Explaining which shloka of 9th chapter does Pujya Gurudev comments thus?

ïI-gvanuvac,

#d< tu te guýtm< àvúyaMynsUyve,

}an< iv}ansiht< yJ}aTva maeúyse=zu-at!. 9.1.

(Ans: C 9; V 1)(P 539)

188. How does Sri Krishna praise Knowledge-of-Self in Chapter 9? (Ans:

rajiv*a rajguý< pivÇimdmuÄmm!,

àTy]avgm< xMy¡ susuo< ktuRmVyym!. 9.2.

Royal Scrience, Royal Secret, the supreme purifier is this, realisable by direct intuitive knowledge, according to the DHARMA, very easy to perform, imperishable.)(P 540)

189. Who return to the path of rebirth, fraught with death? (Ans:

AïÎxana> pué;a xmRSyaSy pr<tp,

AàaPy ma< invtRNte m&Tyus<sarvTmRin. 9.3.

Persons without faith in this DHARMA (the Divine Self), O Parantapa, without attaining Me, return to the path of rebirth, fraught with death.(P 541)

190. Subtlety of a thing is measured in terms of its __________ (Ans: pervasiveness)(P 544)

191. Prakriti is otherwise called as ________. (Ans: MAYA)(P 549)

192. “However tragic and murderous the play may be, however tearful and sad the story be, however rainy and stormy the scene may be, the white screen in the cinema hall at the end of the play carries neither the marks of the blood-split, nor the stains of tears shed, nor the wear and tear of the storm that raged. At the same time, we all know that but for the changeless screen, the story could never have been unravelled through the medium of light and shade.” – Explaining which idea and verse does Pujya Gurudev uses the above example? (Ans:

n c ma< tain kmaRi[ inbXniNt xn<jy,

%dasInvdasInmsKt< te;u kmRsu. 9.9.

Sitting like one indifferent, and unattached to these acts, Dhananjaya, these acts do not bine Me.(P 550)

193. In which chapter does this famous shloka of Bhagavad Geeta occur?

stt< kItRyNtae ma< ytNtí †Fìta>,

nmSyNtí ma< -KTya inTyyuKta %paste. 9.14.

(Ans: C 9 V 14) (P 558)

194. What is Swadha? (Ans: Food offerings made to ancestors is Swadha.)(P 564)

195. Change is _________. (Ans: Death) (P 571)

196. Quote the famous shlokas from 9th chapter which declares that one returns back to earth after exhausting the Punya(merit)? (Ans:

ÇEiv*a ma< saempa> pUtpapa y}Eir:qœva SvgRit< àawRyNte,

te pu{ymasa* sureNÔlaek< AîiNt idVyaiNdiv dev-aegan!. 9.20.

te t< -uKTva SvgRlaek< ivzal< ]I[e pu{ye mTyRlaek< ivziNt,

@v< ÇyIxmRmnuàpÚa gtagt< kamkama l-Nte. 9.21.

(P 572)

197. Chant the famous shloka from 9th chapter which declares that Lord takes care of Bhakta’s Yoga & Kshema. (Ans: C 9 V 22)

AnNyaiíNtyNtae ma< ye jna> pyuRpaste,

te;a< inTyai-yuKtana< yaeg]em< vhaMyhm!. 9.22.

(P 573)

198. What is Yoga & Kshema? (Ans: The power to gain is Yoga and the power to guard the gained is Kshema.)(P 575)

199. What are the two types of struggle?

a) The struggles to gain and

b) the efforts to guart what might have been gained. (P 576)

200. Where do we find this famous shloka in Bhagawad Geeta?(Ans:C 9 V 26)

pÇ< pu:p< )l< taey< yae me -KTya àyCDit,

tdh< -KTyupùtmîaim àytaTmn>. 9.26.

Whoever offers Me with devotion a leaf, a flower, a fruit, water, that I accept, offered by the pure-minded with devotion.(P 583)

201. Where do we find this famous shloka in Bhagawad Geetha?(Ans: C9 V 27)(P 585)

yTkraei; ydîais yJjuhaei; ddais yt!,

yÄpSyis kaENtey tTk…é:v mdpR[m!. 9.27.

202. Where do we find this famous shloka in Bhagawad Geetha?(Ans: C9 V 29)(P 589)

smae=h< svR-Ute;u n me Öe:yae=iSt n iày>,

ye -jiNt tu ma< -KTya miy te te;u caPyhm!. 9.29.

203. Where do we find this famous shloka in Bhagawad Geetha?(Ans: C9 V 30)(P 592)

Aip ceTsuÊracarae -jte mamnNy-akœ,

saxurev s mNtVy> sMyGVyvistae ih s>. 9.30.

204. In Geeta we find even sinners can be regarded righteous when they are rightly resolved. Which shloka talks of this? (Ans: C9 V 30)(P 592)

Aip ceTsuÊracarae -jte mamnNy-akœ,

saxurev s mNtVy> sMyGVyvistae ih s>. 9.30.

205. The Vedas condemn the ______ , not the Sinner. (Ans: Sin) (P 593)

206. “He who steadily walks the path with an iron-heart of resolution, open eyed and enthusiastic, cheerful and heroic, alone is noted for sure success and therefore, the Flute-bearer emphatically asserts that the rightly resolved man of evil ways is to be considered, from the moment of his noble decision, as one especially marked out to be soon a successful man-of-Perfection.”--Explaining which shloka does Pujya Gurudev comment thus?(Ans: C 9 V 30)(P 594)

Aip ceTsuÊracarae -jte mamnNy-akœ,

saxurev s mNtVy> sMyGVyvistae ih s>. 9.30.

207. “A still mind is an open window through which man peeps out to see himself reflected in the mirror of Truth.”-- Explaining which shloka does Pujya Gurudev comments thus?(Ans: C 9 V 32) (P 596)

i]à< -vit xmaRTma zñCDaiNt< ingCDit,

kaENtey àitjanIih n me -Kt> à[Zyit. 9.31.

208. “The perfection indicated in religion lies only as far away from us as our waking state is from our dream. It is a question of rightly adjusting the focus; if a camera is ‘out of focus’ the photograph will give only a blurred representation of fairyland, while the same scene photographed by the same camera, well-focussed and adjusted, gives us the photograph in all its gorgeous beauty; and wealth of detail. A mind and intellect, mal-adjusted and incessantly getting shunted among the ever-rising waves of desires and passions, are not the right instruments to cognise and discover the Truth that lies within itself.”-- Explaining which shloka does Pujya Gurudev comments thus?

i]à< -vit xmaRTma zñCDaiNt< ingCDit,

kaENtey àitjanIih n me -Kt> à[Zyit. 9.31.

(Ans: C 9 V 31)(P 596)

210. Which chapter and verse do this famous verse appear in Geeta?

mNmna -v mÑKtae m*ajI ma< nmSk…é,

mamevE:yis yuKTvEvmaTman< mTpray[>. 9.34.

(Ans: C 9 V 34)(P 602)

211. What is the 9th chapter of Geeta titled as? (Ans: Raja-Vidya-Raja-Guhya Yoga / THE YOGA OF ROYAL KNOWLEDGE AND ROYAL SECRET)(P 603,604)

CHAPTER TITLE: CHAPTER TEN – THE DIVINE GLORIES

212. Why is the 10th chapter called as ‘Vibhuti Yoga’?(Ans: The 10th chapter is called the Vibhuti Yoga inasmuch as it describes (a) the Power or Lordship, and (b) the Pervasiveness, or Immanence of the Self. (P 605)

213. Man is not punished ____ his sins but he is punished ___ his sins. (Ans: FOR, BY)(P 614)

214. What is Sin?(Ans: Sin is a self-insulting act arising out of a misunderstanding in the sinner as to his own identity.)(P 614)

215. Lord Sri Krishna enumerates certain qualities to have been born from him. What are they?

buiÏ}aRnms<maeh> ]ma sTy< dm> zm>,

suo< Ê>o< -vae=-avae -y< ca-ymev c. 10.4.

Aih<sa smta tuiòStpae dan< yzae=yz>,

-viNt -ava -Utana< mÄ @v p&wiGvxa>. 10.5.

(Ans: 1.Intellect, 2.Wisdom, 3.Non-delusion, 4.Forgiveness, 5.Truth, 6.Self-restraint, 7.Calmness, 8.Happiness, 9.Pain, 10.Birth, 11.Death, 12.Fear, 13.Fearlessness, 14.Non-injury, 15.Equanimity, 16.Contentment, 17.Austerity, 18.Beneficence, 19. Fame, 20.Infamy)(P 614,615)

216. Who are the four eternal boys according to Hindu Puranas? (Ans: Sanatkumara, Sanaka, Sanatana and Sanandana are the four eternal boys(kumaras) as per Hindu Puranas.)(P 617)

217. How does Pujya Gurudev translates ‘Avikarmpena yogena’? (Ans: Tremorless Yoga)(P 618)

218. In which Chapter do we find this famous shloka and what is the verse number?

miCcÄa mÌtàa[a baexyNt> prSprm!,

kwyNtí ma< inTy< tu:yiNt c rmiNt c. 10.9.

(Ans: C 10 V 9)(P 622)

219. In which Chapter do we find this famous shloka and what is the verse number?

te;a< sttyuKtana< -jta< àIitpUvRkm!,

ddaim buiÏyaeg< t< yen mamupyaiNt te. 10.10.

(Ans: C 10 V 10)(P 624)

220. What is Buddhi Yoga? (Ans: The Buddhi Yoga is the right knowledge gained through meditation upon the Infinite Nature of the Self. (P 625)

221. In which Chapter do we find this famous shloka and what is the verse number?

AhmaTma gufakez svR-UtazyiSwt>,

Ahmaidí mXy< c -UtanamNt @v c. 10.20.

(Ans: C 10 V 20)(P 638)

222. What are the Maruts? (Ans: Maruts are the sons of Rudra.)(P 639)

223. Twenty two (22) shlokas in the 10th chapter mentions _______ number of items to help seekers to meditate on the Lord. (Ans: 75)(P 640)

224. Who is Vasavah?

vedana< samvedae=iSm devanamiSm vasv>,

#iNÔya[a< mníaiSm -UtanamiSm cetna. 10.22.

(Ans: King Indra.)(P 641)

225. Indra is described as ______________. (Indriyanam Raja-Indrah—King of Sense-organs)(P 641FN)

226. Who are the Vasus? (Ans: The eight Vasus are Vedic deities presiding over the seasons.)(P 642)

227. Who is Sankara? (Ans: ‘Sam karoti iti Samkarah’; He who does kalyana (sam) is Sankara.)(P 642 FN)

228. “Mud and rocks, trees and plants, birds and animals intermixed with the splendour of the phenomenal might, such as whistling storms, tearing thunders, roaring rivers cascading through silent valleys, still pools of eternal lakes, faithfully reflecting the blue sky and duplicating mountain peaks in their love-lorn hearts—all these together constitute the picture of all mountains”—Where do we find this wonderful poetic discription of Mountain of Pujya Gurudev? (Ans: C 10 V 25)

mh;IR[a< -&gurh< igramSMyekm]rm!,

y}ana< jpy}ae=iSm Swavra[a< ihmaly>. 10.25.

(P 646,647)

229. What is UCHAISRAVAS and AIRAVATA? (Ans: Uchaisravas is Winged-horse, mighty and powerful; Airavata the white-elephant. Both of them were presented to the King of the gods, Indra during the churning of ocean.)(P 649)

230. How many objects came out of Matana of Ksheera Sagara (Churning of the Ocean)?(Ans: 13)(P 649)

231. Pujya Gurudev interprets Kamadhenu to be subjectively _________. (Ans: Sankalpa-sakti)(P 650FN)

232. What are the feminine qualities praised by Sri Krishna as He himself in 10th chapter?

m&Tyu> svRhríahmuÑví -iv:ytam!,

kIitR> ïIvaR‹ narI[a< Sm&itmeRxa x&it> ]ma. 10.34.

(Ans: Among the feminine qualities (I am) fame, prosperity, speech, memory, intelligence, firmness and forgiveness)(P 661)

233. What is Gayatri metre? (Ans: Gayatri is a metre composed of three lines, each filled in eight syllables.)(P 663)

234. *Ut< DlytamiSm What are the examples Pujya Gurudev gives (interestingly) on this aspect? (Ans: Of all card-games I am “cut-throat’; of all gambling I am the ‘Crossword’; of the weapons I am the ‘atom-bomb’; of the social crimes, I am ‘forgery’, etc. )(P 665)

235. What was the pen name of ‘Krishna Dwaipayana’? (Maharshi Vyasa)(P 667)

236. v&:[Ina< vasudevae=iSm pa{fvana< xn<jy>,

munInamPyh< Vyas> kvInamuzna kiv>. 10.37.

The great commentator of Sankara Bhashya, Sri Anandagiri equates USANA with ______. (Ans: Sukra)(P 667)

237. What does the word ‘Kavi’ mean in Upanishads? (Ans: In the Upanishads, Kavi means a seer of the Vedic mantras. Men of inspiration, declaring their experiences, without ego-centric awareness, were called Kavis.)(P 667)

238. Where does this famous shloka occur in Bhagawad Geeta?

y*iÖ-UitmTsÅv< ïImËijRtmev va,

tÄdevavgCD Tv< mm tejae<zs<-vm!. 10.41.

(In C 10 V 41)(P 676)

239. We find Pujya Gurudev defining Yoga & Vibhuti also to be_________. (Ans: ‘Lord’s expression in the individual’ (Yoga) apart from the description of ‘Lord’s glory as the Cosmic man’(Vibhuti))(P 677)

240. What is the title of the 10th chapter? (Ans: Vibhuti Yoga / The Yoga of Divine Glories)(P 679)

CHAPTER TITLE: CHAPTER XI – THE COSMIC FORM DIVINE

241. Where does this famous shloka occur in Bhagawad Geeta?

ywa àdIPt< Jvln< pt¼a ivziNt nazay sm&Ïvega>,

twEv nazay ivziNt laeka> tvaip vKÇai[ sm&Ïvega>. 11.29.

(In C 11 V 29)(P 720)

242. Where does this famous shloka occur in Bhagawad Geeta?

tSmaÅvmuiÄó yzae l-Sv ijTva zÇUn! -u'œúv raJy< sm&Ïm!,

myEvEte inhta> pUvRmev inimÄmaÇ< -v sVysaicn!. 11.33.

(In C 11 V 33)(P 726)

243. Pujya Gurudev considers nine shlokas of the 11th chapter as an Universal Prayer and comments:

“THESE FEW STANZAS REPRESENT THE MOST UNIVERSAL PRAYER THAT WE HAVE IN ALL THE RELIGIOUS LITERATURE OF THE WORLD. THERE CANNOT BE ANY CREED OR CASTE WHICH HAS ANY OBJECTION TO THESE, INASMUCH AS THEY SUMMARISE THE ENTIRE GALAXY OF PHILOSOPHIC THOUGHTS REGARDING THE ETERNAL, AND EXPAND WITH THEM THE DEVOTEE’S HEART WHICH CAN REACH DIMENSIONS ALMOST UNKNOWABLE, YET WITHIN A DEVOTEE’S EXPERIENCE.’—Which are the shlokas? (Ans: Verses 36 to 44 of 11th Chapter)(P 733)

244. What is Sasanka? (Ans: Sasanka (the moon); literally it means the ‘hare-marked’ indicating the rabbit-like-form that is seen as a patch on the moon’s face.)(P 736 FN)

245. Where does this famous shloka occur in Bhagawad Geeta?

-KTya TvnNyya zKy Ahmev<ivxae=juRn,

}atu< Ôòu< c tTven àveòu< c pr<tp. 11.54.

(In C 11 V 54)(P 750)

246. Where does this famous shloka occur in Bhagawad Geeta?

mTkmRk«NmTprmae mÑKt> s¼vijRt>,

invERr> svR-Ute;u y> s mameit pa{fv. 11.55.

(In C 11 V 55)(P 751)

247. _________ ____________ can be considered the Geeta ‘touch-stone’ to know the quality of realisation and intensity of experience a seeker has gained through his Sadhana. (Ans: LOVE FOR ALL, AND HATRED FOR NONE)(P 753)

248. Pujya Gurudev identifies the term ‘Viswa Roopa’ as ________. (Ans: Virata Roopa)(P 753)

249. What is the title of the 11th chapter? (Ans: Viswa Roopa Darsana Yoga / The Yoga of the Vision of the Universal Form)(P 753)

CHAPTER TITLE: CHAPTER XII – THE PATH OF DEVOTION

250.How does Pujya Gurudev translate Avesya in the following verse?

ïI-gvanuvac,

mYyaveZy mnae ye ma< inTyyuKta %paste,

ïÏya pryaepeta> te me yuKttma mta>. 12.2.

(Ans: Pujya Gurudev translates Avesya as ‘THOUGHT PENETRATION’ and NOT “ THOUGHT CONTACT”)(P 761)

251. What is Upasana? (Ans: The Sanskrit term ‘Upasana’, though it can be translated as ‘worship,’ should not be misunderstood by the superficial suggestion that automatically comes to us when we hear the word ‘worship’. True Upasana is an inward act of attunement with the Higher principle so as to get ourselves completely merged with It.)(P 761)

252. What is Sraddha? (Ans: Sraddha is ‘MY BELIEF IN SOMETHING I DO NOT KNOW, SO THAT I MAY COME TO KNOW WHAT I BELIEVE IN’)(P 761)

253. Sri Krishna says that it is difficult for those who are ________ to meditate upon the Unmanifest. (Ans: Identified with the Body.)(P 767)

254. Where do we find this famous shloka in Geeta?

te;amh< smuÏtaR m&Tyus<sarsagrat!,

-vaim n icraTpawR mYyaveiztcetsam!. 12.7.

(Ans: C 12 V 7)(P 769)

255. The _______ is the action of the PRESENT-moment maturing itself in a FUTURE-period of time. (Ans: “fruit-of-an-action”)(P 778)

256. Where do we find this famous shloka in Geeta?

s<tuò> stt< yaegI ytaTma †Finíy>,

mYyipRtmnaebuiÏyaeR mÑKt> s me iày>. 12.14.

(Ans: C 12 V 14)(783)

257. Where do we find this famous shloka in Geeta?

ySmaÚaeiÖjte laekae laekaÚaeiÖjte c y>,

h;aRm;R-yaeÖegEmuRKtae y> s c me iày>. 12.15.

(Ans: C 12 V 15)(P 786)

258. _________ is the key to success in any undertaking. (Ans: Enthusiasm)(P 787)

259. What is the title of the 12th chapter? (Ans: Bhakti Yoga / The Yoga of Devotion)(P 795)

CHAPTER TITLE: CHAPTER XIII– THE FIELD AND ITS KNOWER

260. “Spirit functioning through matter-envelopments is the living organism. ‘THAT’ dressed up in matter is the vainful ‘THOU’. Therefore, man, undressed of matter, is the Eternal and the Infinite spirit.” What is the process of undressing?(Ans: The process of underssing is the process of meditation. )(P 797)

261. Define Kshetra(Field) and Kshetrajna( Knower-of-the-Field).
1. This body, O Kounteya, is called the Field, and he who knows it is called Kshetrajna (the Knower-of-the-Field) by those who know them (Kshetra and Kshetrajna), i.e. by the Sages. (P 800)

2. ‘Kshetra’ is the field-of-matter which is constituted of the various equipments of perception and the vast fields of the perceived. ‘Kshetrajna’ is the subject that enjoys the activities of the instruments of perception and the world perceived by them.(P 803)

3. In a word, the entire world of ‘knowledge’ together in a bunch, can be labelled as the Field(Kshetra), and the Knowing-Principle, seemingly functioning as the ‘Knower’(Kshetrajna), is the Subject.(P 809)

262. The KNOWER minus the FIELD-OF-THE-KNOWN becomes _________. (Ans: Pure Knowledge)(P 798)

263. What is Prakriti(Matter) and Purusha (Spirit)? (Ans: Prakriti is matter and Purusha is the Spirit)(P 799)

264. The ‘Principle-of-knowing’, functioning in the ‘field’ is the ‘enjoyer-of-the-field’; the ‘knower’ the ______. (Ans: EGO)(P 801)

265. The capacity of an organism to receive stimuli and send forth responses is the transaction of life, and when this ‘knower’, the individuality, has departed from the equipment, we consider it as _____. (Ans: Dead)(P 801)

266. _______ is the focussing of the mind upon a particular point to the exclusion of all mental excitements and agitations. (Ans: Concentration)(P 814)

267. Jyaeit;amip tJJyaeitStms> prmuCyte,

}an< }ey< }angMy< ùid svRSy iviótm!. 13.18.

Why is Consciousness called ‘Light’?(Ans: By the ‘Light’ of Consciousness, every thought is brillantly lit in the awareness of our life. Thus, it has become a spiritual tradition to call Consciousness as “light”.(P 826)

268. _______ and ______ are the two aspects of Iswara. (Ans: Matter and Spirit)(P 830)

269. What are the synonyms of Purusha?(Ans: Purusha, Jiva, Kshetrajna, Boktr are the synonymous terms.)(P 833)

270. What is the title of the 13th chapter?(Ans: Kshetra Kshetrajna Vibhaga Yoga / The Field and the Knower-of-the-Field.)(P 858)

CHAPTER TITLE: CHAPTER XIV– THE GUNAS—THE THREE MOODS

271. “A knowledge of this chapter assures us of a steady progress on our path, as it introduces us to the secret methods of the mind on all occasions. This chapter is very important for all seekers”.—Introducing which chapter does Pujya Gurudev says so? (Ans: Chapter 15)(P 863)

272. Who is a Muni? (Ans: Muni does not mean an old man with a beard, living in a jungle, eating roots and berries, but it means, ‘A man of reflection and contemplation’(Manana Seelavan).(P 865)

273. The three gunas, Sattwa, Rajas and Tamas are associated with which colours? (Ans: Light(white)—Sattwa; Red-colour—Rajas; and Darkness(black)—Tamas.)(P 873)

274. How does Sri Krishna describe Sattwa?

tÇ sÅv< inmRlTvaTàkazkmnamym!,

suos¼en bXnait }ans¼en can". 14.6.

Of these, ‘Sattwa’ which, because of its stainlessness, is luminous and healthy, binds by attachment to ‘happiness’, and by attachment to ‘knowledge’, O sinless one.(P 875)

275. ___________ is the womb from which all evils are born.(Ans: Ego-centric self-gratification)(P 875)

276. How does Sri Krishna describe Rajas?

rjae ragaTmk< iviÏ t&:[as¼smuÑvm!,

tiÚbXnait kaENtey kmRs¼en deihnm!. 14.7.

Know thou ‘Rajas’ (to be) of the nature of passion, the source of thirst and attachment; it binds fast, O Kaunteya, the embodied one, by attachment to action.(P 877)

277. How does Sri Krishna describe Tamas?

tmSTv}anj< iviÏ maehn< svRdeihnam!,

àmadalSyinÔai-StiÚbXnait -art. 14.8.

But, know thou ‘Tamas’ is born of ignorance, deluding all embodied beings, it binds fast, O Bharata, by headlessness, indolence and sleep.(P 879)

278. What are the fruits of Sattwa, Rajas and Tamas as per Sri Krishna?

kmR[> suk«tSya÷> saiÅvk< inmRl< )lm!,

rjsStu )l< Ê>om}an< tms> )lm!. 14.16.

The fruit of good action, they say, is Sattwic and pure; verily, the fruit of Rajas is pain, and the fruit of Tamas is ignorance.(P 891)

279. Where does Knowledge, Greed, heedlessness arise from?

sÅvaTs<jayte }an< rjsae lae- @v c,

àmadmaehaE tmsae -vtae=}anmev c. 14.17.

Knowledge arises from Sattwa, greed from Rajas, heedlessness, delusion and also ignorance arise from Tamas.(P 894)

280. ‘The true nature in us will come out only when we are crushed; the fragrance of chandana emerges only when rubbed, Tulasi (Ocimum) leaves their fragrance on the very fingers that crush them.”--- Where do we find this famous quote of Pujya Gurudev?(Ans: In explanation to Verse 23 of 15th chapter)(P 908)

281. Love for God is called _________. (Ans: Devotion)(P 916)

282. What is the title of the 15th chapter?(Ans: Guna Trayavibhaga Yoga / The Yoga of Gunas)(P 919)

CHAPTER TITLE: CHAPTER XV– THE SUPREME SPIRIT

283. The metaphor of Aswattha-Vriksha is taken from which Upanishad?(Ans: Kathopanishad)(P 922)

284. “Even then,” many of our friends doubt, “why is the word ‘UP”(Urdhwa) used? It is used here in the same connotation as we use the term ‘up’ in our every day expressions, like ‘HIGH-command’: ‘HIGHER-officials’: ‘TOP-men’: ‘UPPER-class’: HIGH-class jewellery’, etc. In all these cases, by the term HIGH or UP or TOP no geometrical elevation is indicated, but it indicates a superiority, a greater nobility, or value.”--- Explaining which shloka and word does Pujya Gurudev explain thus?(Ans: Oordhvamoola)

ïI-gvanuvac,

^XvRmUlmx>zaomñTw< àa÷rVyym!,

DNda<is ySy p[aRin ySt< ved s vedivt!. 15.1.

(P 923)

285. What are the leaves of Samsara-Vruksha? (Ans: Vedas) (P 925)

286. What are the buds of Samsara-Vruksha? (Ans: Sense-objects) (P 925)

287. What are the roots of Samsara-Vruksha? (Ans: attachment to action)(P 925)

288. “Detachment from the world-of-objects is never possible without attaching ourselves to something nobler and diviner. The human mind-intellect-equipment can exist only in the positive contemplation of some object. It cannot remain in a void of not contemplating anything. For example, from tomorrow onwards, let us determine NOT to think of a bald-headed man, let us say, as soon as we wake up; it is absolutely certain that the following morning, the very first thing which we will remember will be a bald-head. But supposing we give the mind a positive point to contemplate upon, “Narayana-Narayana”, we shall find that the mind has totally avoided the thought. In the same way, in order that the mind may not have the evil attachment in it, it should live in a spirit of contemplation upon the Self.”--- Explaining which shloka does Pujya Gurudev writes thus.(Ans: C 15 V 5)(P 931)

289. Where do we find this famous shloka in Geeta?

n tÑasyte sUyaeR n zza»ae n pavk>,

yÌTva n invt¡te tÏam prm< mm. 15.6.

(Ans: C 15 V 6)(P 932)

290. ______ is only a phenomenon, wherein a given subtle-body changes its physical-equipment, seeking ‘fresh fields and pastures new’ for its expression and expansion. (Ans: Death)(P 935)

291. “The better understanding of things is always reserved for the man of knowledge. Everybody can read a great piece of literature, but a man of letters alone can come to comprehend and enjoy fully the vision expressed in and through the artistic design of the piece. Only a jeweller can really estimate the quality and worth of a jewel, even though all can look at it. Everyone can hear music, but only a musician can judge and experience the subtle beauties in a masterly recital.

Similarly, every one of us, so long as life resides in us, can perceive, feel and think, and yet, it is only the “wise” man who can come to recognise and live the Infinite Essence of Life Itself.”---Explaining which shloka does Pujya Gurudev illustrates thus? (Ans: C 15 V 10)(P 940)

292. What are the four types of food?(Ans: 1.Masticated, 2.Swallowed, 3.Sucked and 4. Licked)(P 947)

293. “But distinct from all these is the Highest Spirit spoken of as the Supreme Self. With reference to my own children alone am I really a father. With reference to my duty or status I may have yet another name. Similarly, the Imperishable is a status and a dignity gained by the Spirit only with reference to the field-of-the-perishables around and about It, through which It manifests as the various expressions of Life. When my children have died, or I am dismissed from my job, I am no more a father, nor can I any more claim my erstwhile official dignity. But that does not mean that I am, in the absence of children or work, an absolute zero, a total non-entity!. No. I will exist as ‘the son of my father,’ or in my individual capacity, though devoid of all my special status and dignity born out of my relationship with my profession or with my children.

When the perishable (Kshara) is transcended, what remains is not Imperishable (Akshara) but that which played as the ‘Perishable-Purusha’ as well as the ‘Imperishable-Purusha’--- Explaining which shloka does Pujya Gurudev gives this brilliant example? (Ans: C 15 V 17)

294. What is the title of the 15th chapter? (Ans: Purushottama Yoga / The Yoga of the Supreme Spirit)(P 958)

CHAPTER TITLE: CHAPTER XVI– THE DIVINE AND DEVILISH ESTATES

295. What is the first among the values enumerated in 16th chapter? (Ans: Fearlessness{Abhayam})(P 962)

296. “Ethics in India are not, by themselves, a passport to heaven, but are a preparation for a fuller unfoldment of the divine contents in the bosom of man.”—Where do we find this famous quote of Pujya Gurudev? (Ans: In explaining first verse of 16th Chapter)(P 965)

297. The _____ number of qualities described above give us a complete picture of the nature of a man of _______. (Ans: twenty five ; ‘Divine Estate’)(P 971)

298. “Virtue, poisoned with ignorance is evil; evil, treated and cured of its poison, when it regains its health, becomes virtue”.—Where do you find this Pujya Gurudev’s famous quote? (Ans: In explanation of Verse 6 of 16th chapter)(P 976)

299. What is the title of the 16th chapter?(Ans: Daivaasura Sampat Vibhaga Yoga / The divine and the Devilish Estates.)(P 1001)

CHAPTER TITLE: CHAPTER XVII– THE THREE FOLD FAITH

300. A day is divided, in our old calculations in the Sastras, into _____ Yaamas, wherein a period of _____ hours constitutes a Yaama.(Ans: Eight; Three)(P 1015)

301. What is triple designation of Brahman?

Om Tat Sat – this is the triple designation (Nirdesa) of Brahman.(P 1031)

302. What is the title of the 17th chapter?(Ans: Shraddhaa Traya Vibhaga Yoga / The Three Fold Faith)(P 1038)

CHAPTER TITLE: CHAPTER XVIII–LIBERATION THROUGH RENUNCIATION.

303. ______are the insignia of life.(Ans: Actions)(P 1055)

304. ySy nah<k«tae -avae buiÏyRSy n ilPyte,

hTva=ip s #ma~LlaekaÚ hiNt n inbXyte. 18.17.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 17)(P 1065)

305. Whom does Pujya Gurudev indicate as Sattwa, Rajasic and Tamasic Kartha from Ramayana?(Ans: Ravana the mighty, represents the Rajasic Karta and Vibhishana, the devout, is an example of the Sattwic Karta and Kumbakarna, the Tamasic Karta.)(P 1083 FN)

306. Sve Sve kmR{yi-rt> s<isiÏ< l-te nr>,

SvkmRinrt> isiÏ< ywa ivNdit tCD&[u. 18.45.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 45)(P 1110)

307. ïeyaNSvxmaeR ivgu[> prxmaRTSvnuiótat!,

Sv-avinyt< kmR k…vRÚaPnaeit ikiLb;m!. 18.47.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 47)(P 1113)

308. $ñr> svR-Utana< ùÎeze=juRn itóit,

æamyNsvR-Utain yÙaêFain mayya. 18.61.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 61)(P 1139)

309. #it te }anmaOyat< guýaÌ‚ýtr< mya,

ivm&ZyEtdze;e[ yweCDis twa k…é. 18.63.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 63)(P 1144)

310. mNmna -v mÑKtae m*ajI ma< nmSk…é,

mamevE:yis sTy< te àitjane iàyae=is me. 18.65.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 65)(P 1147)

311. svRxmaRNpirTyJy mamek< zr[< ìj,

Ah< Tva< svRpape_yae maeúyiy:yaim ma zuc>. 18.66.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 66)(P 1149)

312. AjuRn %vac,

nòae maeh> Sm&itlRBxa TvTàsadaNmya=Cyut,

iSwtae=iSm gts<deh> kir:ye vcn< tv. 18.73.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 73)(P 1164)

313. yÇ yaegeñr> k«:[ae yÇ pawaeR xnuxRr>,

tÇ ïIivRjyae -UitØuRva nIitmRitmRm. 18.78.

Where do we find this famous shloka in Bhagwad Geeta?(Ans: C 18 V 78)(P 1173)

314. What is the title of the 18th chapter? (Ans: Moksha Samnyasa Yoga / The Yoga of Liberation through Renunciation)(P 1177)

315. To whom does Pujya Gurudev dedicate his Geeta Commentary?(Ans: At the feet of His Master Sri Swami Tapovanam.)(P 1177)

TYPE B QUESTIONS

CHAPTER TITLE: GENERAL INTRODUCTION TO BHAGAWAD GEETA.

1. What is the Yoga pointed out in the Geeta?
(Ans: To bring the subjective and the objective aspects of the mind together into a happy marriage where the ‘ objective mind’ is well disciplined to act faithfully as per the guidance of the ‘subjective’ is the Yoga pointed out in the Geeta) (P4)

2. How is Yoga accomplished according to Bhagwad Gita?
(Ans: The Yoga (Buddhi Yoga) is accomplished only by the removal of the dividing factors-the ego-centric desires.) (P4)

3. What are the causes for the emotional repressions in Arjuna?
(Ans: 1.A great hero, confident of his own strength, was made to live amidst the unjust tyranny of his Machiavellian cousins. At the same time the great archer could not give vent to his nature. 2. During the last year of their lives INCOGNITO the Pandava family had to serve as menials in the palaceof the Raja of Virata. The carping injustice and the cruel indignities of the situation caused repression in Arjuna’s mind.) (P7)

4. Duryodhana unsettled, runs to his teacher Drona. What comparison does Gurudev use to explain this?
(Ans: A child running to its parents in fright) (P13)

5. Why does a Brahmana is considered as twice born?
(Ans: A Brahmana is considered as ‘twice born’ because of his inner spiritual development. When born from his mother’s womb man comes into the world only as the animal called man. Thereafter, through study and contemplation he gains more and more discipline, and a cultured Hindu is called a Brahmana (Brahmin)) (P16)

6. How is vanity of Duryodhana perceived? (C 1 V 10)

ANye c bhv> zUra mdweR Ty­jIivta>,

nanazôàhr[a> sveR yuÏivzarda>.
(Ans: The incorrigible vanity of the dictatorial tyrant is amply clear when he arrogates to himself the stupendous honour that such a vast array of heroes had come ready to lay down their lives for “MY SAKE’’ .) (P17)

7. What are the two ways Gurudev interprets this verse?(C1 V10)

ApyaRÝ< tdSmak< bl< -I:mai-ri]tm!,

pyaRÝ< iTvdmete;a< bl< -Imai-ri]tm!,,C1 V10

(Ans: This army of ours defended by Bhishma is insufficient, whereas that army of theirs defended by Bhima is sufficient. OR This army of ours protected by Bhishma is unlimited, whereas that army of theirs protected by Bhima is limited.) (P18)

8. Why did Bhishma sound his conch?

tSy sMjnyNh;¡ k…év&Ï> iptamh>,

is<hnad< ivn*ae½E> zŒ< d¸maE àtapvan!,,

(Ans: Bhishma,the oldest of the Kavuravas, sounded aloud a lion’s roar and blew his conch to cheer Duryodhana) (P19)

9. Show that Sanjaya was a moral objector to the war-aim of Duryodhana?
(Ans: The conches and kettle-drums, tabors and trumpets, bugles and cow-horns, all burst forth into a challenging war-call of Kavuravas, which Sanjaya, half-heartedly, describes as “tremendous”. Later on, we shall find that when this challenge was replied to by the Pandavas, the sound was described by Sanjaya as “terrific”, “ resounding throughout heaven and earth and rending the hearts of the Kavuravas”. Hence, evidently, Sanjaya was a moral objector to the war-aim of Duryodhana.) (P20)

10. What are the two ways of interpreting “Hrishikesa”?
(Ans: Hrishikesa is the name of Lord Krishna and it has often been described as meaning the ‘Lord of the Senses’. But this is according to an old derivation: Hrishika+Isa= “Lord of the Senses”. But the word “Hrishika” is an obscure one. Modern commentators prefer to explain it as Hrish+Kesa “Having short hair”.) (P21)

11. What did Arjuna see from his chariot stationed in between both armies?
(Ans:

tÇapZyiTSwtaNpawR> ipt¨Nw iptamhan!,

AacayaRNmatulaNæat¨Rn! puÇaNpaEÇaNsoI—Stwa.26

ñzuraNsuùdíEv senyaeé-yaerip,

taNsmIúy s kaENtey> svaRNbNxUnviSwtan!,,27

Stationed in between both the armies, Arjuna saw fathers, grand fathers, teachers, maternal uncles, brothers, sons, grandsons, fathers-in-law, and friends in both armies) (P26)

12. What does Arjuna say to be the result of killing felons?
(Ans: Sin) C 1 V 36 (P31)

13. What is meant by sin according to Purya Gurudev?
(Ans: Sin is only a mistake committed by a misunderstood individual ego against its own Divine Nature as the Eternal Soul. To act as the body or the mind or the intellect is not to act up to the responsibilities of a man but it becomes an attempt to behave under the impulses of an animal. All those acts performed and motives entertained, which create grosser mental impressions and thereby build stronger walls between us and our cognition of the Real Divine Spark in ourselves are called sins.) (P32)

14. Define Brahmana, Kshatriya, Vaisya and Sudra.
(Ans: Those who were individuals and had a passion for research and study were styled Brahmanas(Brahmins) ; those who had political ambitions for leadership and took upon themselves the risky art ofmaintaining peace and plenty and saving the country from internal and external aggressions were called the Kshatriyas ; those who served the community through agriculture and trade were the Vaisyas ; and lastly, all those who did not fall in any of the above categories were styled as Sudras, whose duties in society were service and labour.) (P36)

15. What is meant by VARNA SAMKARA OR ADMIXTURE OF THE CASTES?
(Ans: Admixture of Castes means people taking jobs and works incompatible to their inherent vasanas. eg. An engineer in charge of a hospital, a doctor in a hydro-electric scheme etc.) (P36)

16. Why is each chapter of Bhagwad Gita is called an Upanishad?
(Ans: Each chapter of Bhagwad Gita is called an Upanishad because these are declarations concealing such deep significances that a hasty reader will miss their full import unless he does long and intense meditation over the wealth of suggestive meaning that lies concealed behind the simple-looking stanzas. As in Upanishads, here also we need the help of a sympathetic teacher who can train us in the art of opening the seven hundred lockers in the treasure chamber of The Gita.) (P42)

17. What is the meaning of the word ‘Upanishad’?
(Ans: Upanishad is a word indicating a literature that is to be studied by sitting (shad) near (upa) a teacher, in a spirit of receptive meekness and surrender(ni)) (P44)

18. Define the word “Yoga Sastra” .
(Ans: The portion of the scriptures that explains the technique of living the philosophy and coming to a close subjective experience is called “Yoga Sastra”) (P44)

CHAPTER TITLE : II CHAPTER YOGA OF KNOWLEDGE

19. How does Poojya Gurudev give the Verse-Content breakage of the second chapter of Gita?
(Ans: The first ten stanzas explain the circumstances under which Arjuna totally surrenders to the ‘Krishna-influence’. From Stanza 11 to stanza 46 we have a digest of the Sankhya meaning here not so much a repetition of the Sankhyan philosophy, but as a word denoting “the logic of thought in philosophy”. From stanzas 47 to60, we have an exhaustive, though hasty, sketch of the ‘Yoga of Action’ as enumerated in the entire Geeta. From stanzas 61 to70, the path of Love(Bhakti Yoga), has been indicated, and in 70 and 72, the Path of Renunciation (Samnyasa Yoga), has been slightly suggested.)(P47)

20. What does Pujya Gurudev compare the Mind and Intellect with?
(Ans: The mind as receiving and dispatching clerk. The intellect as Officer)(P55)

21. What is major cause for Arjuna-disease?
kapR{ydae;aephtSv-av> p&CDaim Tva< xmRs<mUFceta>,

yCD+ey> SyaiÚiít< äUih tNme iz:ySte=h< zaix ma< Tva< àpÚm!. 2.7.

“My heart is overpowered by the taint of pity; my mind is confused as to duty. I ask thee. Tell me decisively what is good for me. I am thy disciple. Instruct me, who have taken refuge in thee.
(Ans: Arjuna confesses that his intellect(Chetas) has gone behind a cloud of confusions regarding what dharma and adharma are at that moment for him.)(P57)

22. What is the Symbolism of Gita as per Poojya Gurudev?
(Ans: The deeper problem of Ignorance from which arises Ego. When the ego (Arjuna) in its dejection sits back in thebody (Chariot), throwing down all instruments of ego centric activities (Gandiva) , and when the sense-organs(the white-horses) are held back, well under control, by the pulled reins (the mind) then the charioteer (The Pure Intellect) shall lend the ego a divine strength, and guide it to the ultimate victory over the forces of Adharma with the help of the dynamism of Dharma even though the former may seem much stronger in force than the simple-looking dynamism in the latter.)(P60)

23. What was the first message of Sri Krishna to Arjuna?
(Ans:
ïI-gvanuvac,

AzaeCyanNvzaecSTv< à}avada<í -a;se,

gtasUngtasU<í nanuzaeciNt pi{fta>. 2.11.

You have grieved for those that should not be grieved for; yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead.)(P60,61)

24. What are the proofs for the theory of reincarnation from Bible?
(Ans:1. Christ himself has, if not directly, at least indirectly, proclaimed this doctrine when He told His disciples: “John, the Baptist, was Elijah.” 2. Origen, the most learned of the Christian Fathers, has clearly declared: “Every man received a body for himself according to his deserts in former lives”. 3. Solomon’s Book of Wisdom says: “To be born in sound body with sound limbs is a reward of the virtues of the past lives”.)(P64,65)

25. Who is fit for attaining immortality as per Sri Krishna?
(Ans:
y< ih n VywyNTyete pué;< pué;;R-,

smÊ>osuo< xIr< sae=m&tTvay kLpte. 2.15.
That firm man whom, surely, these afflict not , O chief among men, to whom pleasure and pain are the same, is fit for realizing the Immorality of the Self.

Lord Krishna explains that one who has found in himself a mental equipoise, wherein he is not afflicted or disturbed by circumstances of pain and pleasure, he alone is FIT FOR ATTAINING IMMORALITY.)(P69,70)

26. Define what is meant by unreal?
(Ans: That which was not in the past and which will not be in the future, but, that which seemingly exists only in the present is called the un-Real.)(P72)

27. Define Real?
(Ans: The real is that which defies all changes and remains the same in all the periods of time: past, present and future.)(P72)

28. Why is the Self declared to be unknowledgeable?
(Ans: By qualifying the Eternal as UNKNOWABLE it is not, in any sense, intended to indicate that the Supreme is ‘unknown’. Here, the term ‘unknowable’ is only meant to express that it is not knowable through the usual organ-of-perception.)(P75)

29. Enumerate the six changes common to all beings.
(Ans: The six changes are: birth, existence, growth, decay, disease, and death.)(P77)

30. Mention a shloka from the Geeta which explains transmigration (reincarnation)?
(Ans:C 2 V 22) (P 79)

vasa<is jI[aRin ywa ivhay nvain g&Ÿait nrae=prai[,

twa zrIrai[ ivhay jI[aRin ANyain s<yait nvain dehI. 2.22.

Just as a man casts off his worn out outclothes and puts on new ones,so also the embodied-self casts off its worn out bodies and enters others which are new.

31. What do we mean by manifest and unmanifest?
(Ans: A thing is called manifest when we can perceive it through one or the other of our sense-organs. That which is beyond all five sense-organs is called unmanifest. (P85)

32. What is Sravana, Manana and Nididhyasana?
Ans: To make repeated attempts at listening is Sravana, continuous reflection is Manana and long contemplation is Nididhyasana. (P 91)

33. Define Sin.
Ans: Sin in Hinduism is “a mistake of the mind in which it acts contrary to its essential nature as the Self”. Any act of sensuousness which the mind pants for in the world-of-objects, hoping to get thereby a joy and satisfaction, creates necessarily within itself more and more agitations and this type of a mistake of the mind is called a sin. (P 95)

34. Give examples of Pairs of Opposites?
Ans: The three pairs of opposites are; 1. Pain and Pleasure in intellectual level and 2. Gain and Loss in mental level and 3. Conquest and Defeat at physical level.(P 99)

35. Define Pratyavaya.
Ans: The sins accrued through the non-performance, or imperfect performance,of enjoined acts.This sin is called, in the language of rutualistic literature, a Pratyavaya.(P 106)

36. What is the purpose of Karma Kanda?
Ans: The Karma Kanda prepares the mind to a single-pointedness, when it is pursued without specific desired (Nishkama),and such a prepared mind alone is fit for steady contemplation over the Upanishadic declarations.(P 109)

37. What is Yoga and what is Kshema?
Ans: Yoga and Kshema in their meaning include all the activities of every living being in the universe. These are the two urges which goad every one in all one’s activities. ‘Yoga’ means ‘to acquire’ for purposes of possessing; and ‘kshema’ means ‘all efforts at preserving the acquired’. Thus the two terms Yoga and Kshema encompass all out ego-centric activities motivated by selfish desires to acquire and, compelled by equally selfish wishes, to hoard and preserve what has been acquired. (P111)

38. What is Karma Yoga? OR Give the four injunctions of Karma Yoga.
Ans: The four injunctions guiding us to be Karma Yogin are
a. that his concern is with action alone.
b. that he has no concern with results.
c. that he should not entertain the motive of gaining a fixed fruit for a given action.
d. that these ideas do not mean that he should sit back courting inaction.(P117)

39. What are the two definitions of Yoga given by Sri Krishna in the second chapter?
Ans:
smTv< yaeg %Cyte. 2.48.(Evenness of mind is called Yoga)(P117)

yaeg> kmRsu kaEzlm!. 2.50. (Skill in action is Yoga)(P 122)

40. What is meant by Buddhi Yoga?
Ans: Let your mind be perfectly under the control and direction of the intellect. This is Buddhi Yoga.(P 121).

41. Explain Avarana-Sakti and Vikshepa-Sakthi)
At the intellectual level, Maya expresses itself as a film of doubt and hesitation in its understanding or experiencing, of the Self in us. This expression Maya is termed by the Masters as the “Veiling Power”(Avarana-Sakthi).
Due to this mist of ignorance, that envelops the intellect, when it is unconscious of the Spiritual Reality behind it, the mind starts projecting forth the world of the not-self and superimposes upon it two firm ideas that:(a) “it is true” (Satyattwa), and (b) that “I am nothing other than the projected world” (Atmabuddhi). This is Maya’s expression as “Projecting-Power”(Vikshepa-Sakti).(P 126)

42. What is anger?
When an object has charmed one to a point of deep attachment, and when fear itself has started coming up in waves to disturb the individual, then, such an individual’s attitude towards those that come between him and the object of his attachment, is called ANGER.
Anger is thus nothing but a feeling that rises in us, because of our attachment to an object, towards an obstacle between ourselves and the object of our attachment; the anger thus arising in a bosom is directly proportional to the amount of fear one entertains on the score of the obstacle holding one back from winning one’s object-of-love. Anger, therefore, is only our Raga for an object, expressed at an obstacle that has come between us and the object of our desire.(P 134)

43. What are the three types of calamities?
The three types of calamities are:(a) such as those that may arise from the disorders of the body (Adhyatmika); (b) those arising from external objects, such as tigers, etc. (Adhibhautika); and (c) those arising from unseen causes such as the cosmic forces causing rains, storms etc.(Adhikaivika)(P 134)

44. How does Pratyahara (Uparati) happen to a Vedantic Seeker?
To a Vedantic Seeker, Pratyahara (Uparati) comes from his well-developed and sharpened discriminative faculty, with which his intellect makes his mind understand the futility, of licking the crumbs of joy and happiness in the wayside ditches of sensuousness, while he, in his Real Nature, is the Lord of the very store of Bliss Infinite.(P 138)

45. Mention and explain the verses which show the ladder-of-fall?(Ans: V 62&63)(P144/145)
Xyaytae iv;yaNpu<s> s¼Ste;Upjayte,

s¼aTs<jayte kam> kamaT³aexae=i-jayte. 2.62.

When a man thinks of objects/ “attachment” for them arises; from attachment “desire” is born; from desire arises “anger”.

³aexaÑvit s<maeh> s<maehaTSm&itivæm>,

Sm&itæ<zadœ buiÏnazae buiÏnazaTà[Zyit. 2.63.

From anger comes “delusion”; from delusion “loss of memory”; from loss of memory the “destruction of discrimination”; from destruction of discrimination, he “perishes”.

46. Define Conscience.
Conscience is that knowledge enjoyed for differentiating the good from the evil, which one often forms a standard in ourselves, and , whenever it can, warns the mind against its lustful sensuousness and animalism.(P 146)

47. What is Prasada?
When a mind is trained in these two aspects:(a) to live in self-control, and (b) to move among the sense objects, with neither an attachment for, nor an aversion to them, the disturbances and agitations in the mind caused by the sense-enchantments are all immediately brought under control. This condition of the mind is called tranquillity or peace (Prasada).(P147)

48. In explaining which shloka of Bhagawad Gita, does Poojya Gurudev gives the following example?

“When an electrical engineer comes to a city, and when at dusk, the whole city smiles forth with its lights, he immediately enquires: “Is it A.C. or D.C. current?”, while the same vision, to an illiterate villager,is a wondrous sight and he only exclaims: “I have seen lights that need no wick or oil!” From the stand-point of the villager, there is no electricity and no problem of A.C. or D.C. currents. The world the engineer sees among the very same lamps, is not realised or known by the unperceiving intellect of the villager. Nor is the engineer awake to the world of strange wonderment which the villager enjoys.”
Ans: Verse 69 of II Chapter.(P 153)

49. How does Poojya Gurudev mathematically define Joy?
The Joy or Happiness, at any given time, is a quotient when the “number of desires fulfilled” is divided by the “total number of desires entertained” by the same individual at that time.(P154/155)

50. Who attains Peace?(Ans: 71, C II) (P 156)
ivhay kamaNy> svaRNpuma<írit in>Sp&h>,

inmRmae inrh»ar> s zaiNtmixgCDit. 2.71.

One, who abandoning all desires, moves about without longing, without the sense of ‘I-ness’ and ‘my-ness’.

51. Define Sanyasa?
1)Sanyasa means sacrifice, and to live in a spirit of sacrifice after renouncing completely one’s ego and its desires is true sanyasa, wherein an individual comes to live in constant awareness of his fuller and ampler Divinity.

2)Hinduism considers him alone to be a Sanyasin “who has learnt the art of living his life in constant inspiration, which is gained through an intelligent renunciation of his ego-centric misconceptions”.(P 157)

52. Define Brahmi-sthitih?
When the ego has ended, the Consciousness is not known to be anything other than the Eternal, and as such the Knower of Truth, in a brilliant experience of the Self, becomes the Self, and therefore, the state is called Self-hood (Brahmi-sthitih)(P 158)

53. What is meant by the word ‘Sankhya’ as used in Chapter II of Gita?
In the second chapter the word ‘Sankhya’ is used only in its etymological sense as “the sequence of logic in any line of correct thinking and the logical enumeration of the arguments based on which a certain intellectual conclusion has been arrived at”.(P 160)

CHAPTER TITLE: CHAPTER III THE KARMA YOGA

54. “When a camera is loaded with a piece of plain white paper, however long we may keep the lenses open against any well-lit object, no impression of the object concerned can dirty the Paper! On the other hand, if that very same sheet of paper is sensitised, then, even a slight exposure will leave the impressions of the object upon it”
What does this simile convey according to Poojya Gurudev?
Ans: A mind plastered with attachment soon gathers on to itself impressions (vasanas) during its contacts in the external fields of activity. The Lord advises us to act without attachment, so that, instead of gathering new impressions, we may make use of our activities for the exhaustion of the existing vasana-dirt in our mental equipment.(P 174/175)

55. What is Yagna according to Poojya Gurudev?
Ans: Any self-sacrificing work/ undertaken in a sprit of Self-dedication, for the blessing of all is Yagna. Also any social, communal, national, or personal activity into which the individual is ready to pour himself forth entirely in a spirit of service and dedication is Yagna.(P 176,177)

56. What is the Cosmic-wheel-of-cooperation?
Ans: (P 182)
AÚaÑviNt -Utain pjRNyadÚs<-v>,

y}aÑvit pjRNyae y}> kmRsmuÑv>. 3.14.

From food come forth beings; from rain food is produced; from sacrifice arises rain, and sacrifice is born of action.

kmR äüaeÑv< iviÏ äüa]rsmuÑvm!,

tSmaTsvRgt< äü inTy< y}e àitiótm!. 3.15.

Know you that action comes from BRAHMAH(The creator) and BRAHMAJI come from the Imperishable. Therefore, the all-pervading BRAHMAN (God-principle) ever rests in sacrifice.

57. Explain how ignorance manifests in the intellectual level and mental zone?
Ans: Spiritual Ignorance expresses itself at the intellectual level as Desires, which again, in the mental zone, manifests as Thoughts.(P197)

58.What is ‘Faith’ in Vedanta?
Ans: ‘Faith’ in Vedanta means the ability to digest mentally, and comprehend intellectually, the full import of the advice of the Saints and the declarations of the Scriptures.(P205)

59.Distinguish Swadharma and Para-dharma.
Ans: Swadharma AND Para-dharma: Swadharma is not the duty which accrues to an individual because of his “caste”, which is ever a sheer accident of birth. In its right import Swadharma means the type of vasanas that one discovers in one’s own mind. To act according to one’s own taste, inborn and natural, is the only known method of living in peace and joy, in success and satisfaction.. To act against the grain of one’s own vasanas would be acting in terms of Para-dharma, and that this is fraught with danger is very well known.(P 212)

60.How does Poojya Gurudev define Desire?
Ans: A constant agitation of the mind, expressing as an uncontrollable impatience to gain something, is called “desire”. (P 214)

61.Why does Sri Krishna call desire as sinful?
Ans: 1. “Desire” is called sinful, since, in its grosser manifestations, it tends to make us live and work satisfying our lower nature, and thus persuades us to live a lower devolutionary life.
2. Even at its best (Sattwic), like “the smoke that covers the fire”, “desire” does not allow the full dawn of the Infinite, which is the Self in us.
Thus, “desire”, in all its textures, contributes to the sins of man, and therefore, Sri Krishna call desire as sinful.(P 219,220)

62.What are the three examples used by Sri Krishna to communicate that the wisdom is enveloped by desire or anger. AND what do these examples signify.

Ans: xUmenaiìyte viûyRwadzaeR mlen c,

ywaeLbenav&tae g-RStwa tenedmav&tm!. 3.38.

As fire is enveloped by smoke, as a mirror by dust, as an embryo by the womb, so this (wisdom) is enveloped by that (desire or anger).

a. ‘Smoke covering fire’ signify wisdom enveloped by Sattwa. A slight effort is sufficient to remove the smoke. So too a slight effort is sufficient to remove Sattwic Desires.
b. ‘A mirror covered by dust indicates wisdom covered by Rajas. Here just as an effort of wiping is required by remove the dust, so too one needs to put a little more effort to remove Rajasic desires.
c. ‘The embryo covered by womb is meant to indicate wisdom covered by Tamas. No amount of effort will make the baby free of the womb. It takes time and patience to be free of Tamasic desires.(P 215)

CHAPTER TITLE: CHAPTER IV – ENDING ACTION IN KNOWLEDGE

63. What are the three constituents in the technique of Self-development?

(Ans:

c) The study of the scriptures at the feet of a Master, followed by

d) independent analysis of Vedantic Truths by oneself in an attempt to understand their real import, and lastly

e) the seeker’s slow and steady attempt at balancing himself in single-pointed meditation—

all these three together constitute the technique of self-development as visualized in Hinduism.(P238)

64. What is Vikarma?

Ans: Destructive activities are those that are totally condemned by the Sastras, because they tend to devolve the individual, and those are termed in our text books as Vi-karma.(P 249)

65. What is Karma?

Ans: The constructive activities(karma) can be of three kinds: Nitya—constant duties, Naimittika—special duties on special occasions, and Kamya—work purposeful and self-determined for winning a desirable result or reward. (P 249)

66. What does the word ‘Yajna’ mean in Geeta?

Ans: Yajna means a self-dedicated activity performed in a spirit of service to the many. All actions, performed without ego, and not motivated by one’s ego-centric desires, fall under the category of Yajna.(P 262)

67. Differentiate Brahman and Atman.

Ans: The Infinite Reality, which is the changeless substratum behind and beneath the changing panorama of the world, is indicated by the Vedic term Brahman, and this is contrasted with the aspect of Truth which functions in and through the body as Atman.(P 263)

68. What are the four essential factors of Yajna?

Ans: In every yajna there are four essential factors--
1) the deity invoked to whom the oblations are offered,

2) the fire in which the offerings are poured,

3) the material things that constitute the offerings and

4) the individual who is performing the Yajna.(P 264)

69.What is the significance of chanting ‘Brahmaarpanam………’ before taking food?

äüapR[< äü hiv> äüa¶aE äü[a ÷tm!,

äüEv ten gNtVy< äü kmR smaixna. 4.24.

Ans: The significance of the stanza as “a prayer to be said before food” is amply self-evident. To live we must eat. Food is necessary for existence. Whatever be the type of food, when one is hungry one will enjoy one’s meals. The suggestion is that even at this moment of natural enjoyment, we are not to forget the great Truth that it is Brahman eating Brahman, and that during our meals we are offering to Brahman the food that is Brahman invoking nothing but the grace of Brahman. To keep this idea constantly in the mind is to get perfectly detached from the enjoyment and raise ourselves to a greater and endless beatitude which is the reward of Super-manhood.(P264,265)

70.What does the word ‘deva’ mean and subjectively what are the ‘devas’?

Ans: The word ‘Deva’ comes from a root, meaning ‘illumination’. Subjectively viewed, the greatest ‘Devas’ are the five sense organs: eyes illumining forms and colours, ears illumining sounds, the nose illumining smells, and the tongue and the skin illumining tastes and touches.(P 266)

71.What is Dravya Yajna?

Ans: Sacrifice of wealth is to be understood in its largest connotation. Charity and distribution of honestly acquired wealth, in a sincere spirit of devotion to and in the service of the community, or of the individual who is the receipant of the benevolence, or of the individual who is the recipient of the benevolence, is called Dravya-Yajna. This includes more than a mere offering of money or food. The word Dravya includes everything that we possess, not only in the world outside but also in our worlds of emotions and ideas. To pursue thus a life of charity, serving the world as best as we can, with all that we possess physically, mentally and intellectually is the noble sacrifice called “Wealth Sacrifice”.(P 270)

72.What are varieties of Yajna spoken by Sri Krishna in Chapter IV? Briefly describe them.

Ans:

ÔVyy}aStpaey}a yaegy}aStwapre,

SvaXyay}any}aí yty> s<iztìta>. 4.28.

Others again offer wealth, austerity and YOGA as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.

Dravya-Yajna: Charity and distribution of honestly acquired wealth, in a sincere spirit of devotion to and in the service of the community, or of the individual who is the receipant of the benevolence, or of the individual who is the recipient of the benevolence, is called Dravya-Yajna. To pursue thus a life of charity, serving the world as best as we can, with all that we possess physically, mentally and intellectually is the noble sacrifice called “Wealth Sacrifice”.

Yoga-Yajna: An earnest attempt of the lesser in us to grow into a better standard of diviner living in called Yoga. In this attempt, devoted worship of the Lord-of-the-heart, called Upasana, is a primary method. The worship and love, offered to the Lord-of-the-heart, when performed without any desire or motive, is also called Yoga, since it directly hastens the seeker’s self-development.

Swadhyaya-Yajna: The daily deep study of the scriptures is called Swadhyaya. Swadhyaya also means “self-study including the art of introspection pursued for understanding our own inner weaknesses.” If, in the case of a seeker, it is a technique of estimating his own spiritual progress, in the case of a Seer, it will be for reveling in his own Self.

Jnana-Yajna: The Sacrifice-of-Knowledge is the term given to that activity in man by which he renounces all his ignorance into the fire-of –knowledge kindled BY him, IN him. This is constituted of two aspects: negation of the false, and assertion of the Real Nature of the Self. These two activities are effectively undertaken during the seeker’s meditation.(P 271,272)

73.What are the five different types of Prana?

(Ans: The five types of Prana are:

1.the function of perception

2.the function of excretion

3.the function of digestion and assimilation

4.the circulatory system

5.the capacity in a living creature to improve himself in his mental outlook and intellectual life.

(P 273)

74.What is meditation?

(Ans: Meditation is the “path” in which the ego learns to withdraw its false evaluations of itself in particular, and of life in general, and comes to the final experience of its own divine nature.)(P 275)

75.Why is Gnana Yajna superior than Dravya Yajna?

(Ans: Ritualistic Karmas produce results to enjoy which the individual ego has to take up new manifestations, wherein again, he has yet to undertake and perform more and more activities. Karma never ends Karma, and therefore, action cannot be a complete fulfillment in itself. On the other hand, Right-Knowledge(Jnana) ends all Karmas, once and for all, inasmuch as the deluded-ego destroys itself in the light-of-Self-Knowledge.)(P 278)

76.What is true service to the teacher?

(Ans: A true service of the teacher lies in the attempt of the student to attune himself to the principles of life advocated and advised to him by the Master. To life the life indicated by the Rishis is the greatest seva that an imperfect mortal can offer to the Man-of-Perfection.)(P 280)

77.What are qualifications of a teacher?

(Ans: The two main qualifications essential for a fully useful teacher on the spiritual path are: (a) a perfect knowledge of scriptural literature and (b) a complete subjective experience of the Infinite Reality.)(P 281)

78.What is true wisdom(Gnana)?

(Ans: To rediscover that, in reality, the ego is nothing other than the Self in us, and to live thereafter as the Self of all, is called true ‘Wisdom’(Gnana))(P 283)

79.Mention the verses in fourth chapter which describe the glory of Knowledge?

(Ans:

Aip cedis pape_y> sveR_y> papk«Äm>,

sv¡ }anPlvenEv v&ijn< s<tir:yis. 4.36.

Even if you are the most sinful of all sinners, yet you shall verily cross all sins by the raft of ‘Knowledge’

ywExa<is simÏae=i¶-RSmsaTk…éte=juRn,

}anai¶> svRkmaRi[ -SmsaTk…éte twa. 4.37.

As the blazing fire reduces fuel to ashes, O Arjuna, so does the Fire-of-Knowledge reduce all actions to ashes.

n ih }anen s†z< pivÇimh iv*te,

tTSvy< yaegs<isÏ> kalenaTmin ivNdit. 4.38.

Certainly, there is no purifier in this world like ‘Knowledge’. He who is himself perfected in Yoga finds it in the Self in time.

(P 283)

80.What are three classifications of Karma?

(Ans: The entire Karma has been scientifically classified into three. They are: (1) “not yet operative”—Sanchita, “operative”—Prarabdha, and “to be operative in future”—Agami.)(P 285)

81.What is faith according to Sankara?

(Ans: According to Sankara that by which an individual readily understands the exact import of the scriptural text as well as the pregnant words of advice of the preceptor is faith)(P 288)

82.What is ‘heart’ in spiritual literature?

(Ans: In spiritual literature, HEART means “the source of all love and sympathy—of all noble human emotions”. An intellect functioning from and through an atmosphere of sympathetic love, kindly charity and such other noble qualities alone can be considered in the science of philosophy as the human readon.)(P 293)

CHAPTER TITLE – CHAPTER YOGA OF TRUE RENUNCIATION

83.What are Mantra, Brahmana and Aranyaka divisions of Vedas?

Ans: If the “Mantra” portion of the Vedas expresses sight of Nature’s vastness in strength and beauty, the “Brahmana” portion prescribes ways and means by which ritualistic activities can be undertaken for the satisfaction of one’s material desires. After the “Brahmana” portion, there is, in all the text-books of Vedas, a clear section called the “Aranyakas”, which prescribes varities of worship-methods called the Upasanas, which are to be undertaken by pure minds uncontaminated by any desire.(P 297)

84.What are the three stages in spiritual process of self-evolution?

Ans: The spiritual processes of self-evolution fall into three stages: a) desire-prompted activity, b) self-less dedicated activity and c) quiet meditation. (P 302)

85.What is Sankhya and Yoga in fifth chapter?

Ans: Two methods are indicated for turning an ordinary act into a divine action of dedication and worship. It can either be done “by the renunciation of the concept of agency in every action” or by “a consistent refusal to get dissipated by our unintelligent preoccupation with our anxieties for the fruits of our action.” The former is called the Sankhya and the latter is called simple Karma Yoga.(P 304)

86.How many activities of a Sage are mentioned in Verses 8&9 of fifth chapter?Ans:

nEv ik<icTkraemIit yuKtae mNyet tÅvivt!,

pZyÁïu{vNSp&ziÁjºÚî<gCDNSvpNñsn!. 5.8.

“I do nothing at all”, thus would be the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, breathing.

àlpiNvs&jNg&ŸÚuiNm;iÚim;Úip,

#iNÔya[IiNÔyaweR;u vtRNt #it xaryn!. 5.9.

Speaking, letting go, seizing, opening and closing the eyes—convinced that the senses move among the sense-objects.

1—seeing, 2—hearing, 3—touching, 4—smelling, 5—eating, 6—going, 7—sleeping, 8—breathing, 9—speaking, 10—letting go, 11—seizing, 12—opening, 13—closing the eyes.(P 310)

87.What is the awareness of Seer even while he is acting?

Ans: Even while carrying on activities, the Seer has a constant awareness that “I DO NOTHING AT ALL”.(P 311)

88.Who is the observer(ego)?

Ans: Observer in himself is not the Truth, but this OBSERVER is “Truth standing on the open balcony of the intellect”(P 315)

89.What are Vasanas?

Ans: The impurities are the vasanas which are the very materials with which the ego is conjured up. These vasanas together constitute what we philosophically call: “the ignorance of Spiritual Divinity”.(P 325)

90.What is desire and anger?

Ans: “Desire” is the avalanche of thoughts sweeping down from the pinnacles of our intellect, along the valleys of our heart, towards an object-of-desire in the outer world.

When this avalanche of thought is barricaded on its sweep by a substantial obstacle ere it reaches it destination, the blast with which it shatters itself on that obstacle is called “anger”.(P335)

91.What is the relationship between desire, fear and anger?

Ans: There is an intimate relationship between these three: desire, fear and anger. Desire, is that pattern of thought in which the mind runs constantly towards a given object with an anxious expectation of procuring and possessing it. Where there is desire, there we come to experience fear. And it is very well known that when we desire a thing so much as to live ever in the fear of loosing it, maddening anger can exhibit itself at any moment against any threat of an obstacle between ourselves and our object-of-desire. When these three emotions—desire, fear and anger—are controlled, we have controlled almost all the mad impulses of our intellect.(P 343)

CHAPTER TITLE: CHAPTER VI – MEDITATION

92.What is Sankalpa Sakti?

Ans: By the time we prepare ourselves mentally and start executing our ideas in life, our mischievous fancy would again have wiped the distant goal clean. Thus each time the goal remains only so long as we have not started our pilgrimage to it; and the moment we start the pilgrimage, the goal fades away from our vision!

In short, when we have got a goal we have not yet started acting, and the moment we start the strife, we seem to have no goal to reach. The subtle force in our inner composition which unconsciously creates this lunatic temperament in us is called the unbridled Sankalpa Sakti.(P 351)

93.What is the meaning of the word Kootasthah – Explain briefly:

Ans: Kootasthah—UNCHANGING, IMMUTABLE—This is the term used for the Eternal Self. Its expressiveness becomes apparent when we understand that the term “koota” in Sanskrit means the “anvil”. The anvil is that upon which the blacksmith places his red-hot-iron-bits and hammers them into the required shapes. In spite of the hammerings, nothing happens to the anvil as the anvil resists all modifications and change, but allows all other things to get changed upon it. Thus, the term “kootasthah” means that which “remains anvil-like” and though itself suffers no change, it makes others change.(P 363,364)

94.What does the word Nirasihi and Aparigraha in the verse 10 mean?

yaegI yuÁjIt sttmaTman< rhis iSwt>,

@kakI yticÄaTma inrazIrpir¢h>. 6.10.

Let the YOGI try constantly to keep the mind steady, remaining in solitude, alone, with the mind and body controlled, free from hope and greed.

Ans: To renounce our preoccupations with our endless plans for possessing more is indicated here by the term “free from hope”(Nirasihi). And the term “free from possessions”(Aparigraha) indicates all our anxieties in saving, hoarding and protecting what we possess.(P 367)

95.Why should the seat of meditation neither too high nor too low?

Ans: If it is too high there will be a sense of insecurity in the meditator, created as a result of instinct of self-preservation, and he will find it difficult to extricate himself from his outer-world-consciousness and plunge himself into the inner. Again, we are told that the seat should not be too now; this is to avoid the mistake of meditating in any damp under-ground cellar, where perchance, the seeker may develop rheumatic pains in his body. During meditation the heart-action becomes slightly low, and, to the extent we are withdrawn into ourselves, even the blood pressure falls. At such a time of low resistance, if the place be damp, there is a great chance of a seeker developing pains in his joints.(P 369)

96. naTyîtStu yaegae=iSt n cEkaNtmnît>,

n caitSvPnzIlSy ja¢tae nEv cajuRn. 6.16.

Verily, Yoga is not possible for him who eats too much, not for him who does not eat at all; nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.

How does Pujya Gurudev interpret the word ‘Food’?

Ans: Yoga is NOT POSSIBLE FOR HIM WHO EATS TOO MUCH NOR FOR HIM WHO DOES NOT EAT AT ALL—here, the term “eat” should be understood in its comprehensive meaning as including all sense enjoyments, mental feelings, and intellectual perceptions. It is not only the process of consuming things through the mouth; it includes the enjoyments gained through all the avenues of sense perceptions and inward experiences.(P 379)

97. What are the four verses according to Pujya Gurudev which give the complete picture of the state-of-Yoga?(Ans: C VI V 20-23)

yÇaeprmte icÄ< inéÏ< yaegsevya,

yÇ cEvaTmnaTman< pZyÚaTmin tu:yit. 6.20.

When the mind, restrained by the practice of YOGA, attains quietude and when seeing the Self by the self, he is satisfied in his own self.

suomaTyiNtk< yÄdœ buiÏ¢aýmtIiNÔym!,

veiÄ yÇ n cEvay< iSwtílit tÅvt>. 6.21.

Whe he(the YOGI) feels that Infinite bliss—which can be grasped by the (pure) intellect and which transcends the senses—wherein established he never moves from the Reality.

y< lBXva capr< la-< mNyte naixk< tt>,

yiSmiNSwtae n Ê>oen gué[aip ivcaLyte. 6.22.

Which, having obtained, he thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow.

t< iv*adœ Ê>os<yaegivyaeg< yaegs<i}tm!,

s iníyen yaeKtVyae yaegae=inivR{[cetsa. 6.23.

Let it be known; the severance from the union-with-pain is YOGA. This YOGA should be practiced with determination and with a mind steady and undespairing.

(P 384)

98. “There it ends itself just as a balloon, as it goes higher and higher, blasts itself in the rarified atmosphere of higher altitudes, and drops down, merging the balloon-space with the space outside.”

What does this simili of balloon indicate?

Ans: Similarly, the mind too, at the pinnacle of meditation, shatters itself, drops the ego down and merges with the Supreme. Just as the space in the balloon automatically merges with the space outside when it has exploded, so too, when the finite mind is ended, “WITH EASE IT ATTAINS THE INFINITE BLISS ARISING OUT OF ITS CONTACT-WITH-BRAHMAN.(P 398)

99. “If your tongue were to be accidentally bitten by your own teeth, you would never think of punishing the teeth for the crime they had done, for, both IN the tongue and IN the teeth you pervade equally.”

To explain which Shloka, does Pujya Gurudev use this example? (Ans: C VI, Verse 32)

AaTmaEpMyen svRÇ sm< pZyit yae=juRn,

suo< va yid va Ê>o< s yaegI prmae mt>. 6.32.

He who, through the likeness(sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest YOGI.

(P 405)

100. “In short, a Seer of Self-realisation instinctively becomes a divinely compassionate man, producing in society more than what he consumes, and creating in the community much more than what he destroys during his lifetime. Love is his very breath, kindness his very sustenance.”

Explaining which Shloka that Pujya Guruji comment thus?

AaTmaEpMyen svRÇ sm< pZyit yae=juRn,

suo< va yid va Ê>o< s yaegI prmae mt>. 6.32.

He who, through the likeness(sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest YOGI.

(Ans: C VI, Verse 32)(P 405)

101. What does the word ‘Krishna’ mean?

Ans: ‘Krishna’comes from the root Krisha—“to scrape.” The term “Krishna” is applicable to the Self because, on realization of the Truth, the threats of the delusory mind and the consequent dreamy vasanas will all be scraped away from our cognition. (P 409)

102. What is Abhyasa according to Sri Sankara?

Ans: According to Sri Sankara, ‘practice’(Abhyasa) is “constant repetition of an idea regarding one and the same object-of –thought.”(P 411)

103. What is Bhajana according to Vedanta?

Ans: In the Vedantic textbooks, Bhajana is “the attempt of the ego to pour itself out” in an act of devoted dedication towards the Principle of Reality, whereby the devoted personality successfully invokes the experience that lies beyond the noisy shores of the mind-intellect equipment.(P 433)

CHAPTER TITLE: CHAPTER VII-KNOWLEDGE AND WISDOM

104. mÄ> prtr< naNyiTk<icdiSt xn<jy,

miy svRimd< àaet< sUÇe mi[g[a #v. 7.7.

Explain the significance of the example.

Ans: 1. The pearls in the necklace are necessarily uniform and homogeneous, and its thread, which is generally unseen, passes through the central core of every pearl, and holds them all, the big and the small, into a harmonious ornament of beauty.

2. Again, the substabnce of which the pearls are made is totally different from the constituents that go to make the thread. Similarly, the world is constituted of an infinite variety of names and forms, which are all held together by the Spiritual Truth into a complete whole. Even in an individual, the mind, the intellect, the body, each different from the others, can harmoniously work and unitedly give the music of life for him because the same Conscious Principle works through all those different and varying matter-envelopments.)(P 447)

105. Define Arta, Jignasu, Artharthi and Jnani.

Ans: a) ARTA: Men who are dissatisfied with even the best in life (Artah) approach this Life Energy in themselves, for fighting against and for gaining a total relief from the spiritual distress that is threatening them in their within. They turn to Me, the Lord.

b) JIGNASU: Seekers of knowledge and understanding, from a mere idle curiosity to study and come to know My nature, ever invoke the grace of the Spirit.

c)ARTHARTHI: All men, throughout their life-time, spend themselves irrestibly in some field of activity or the other, under the whip of their desires. Fulfilment of desires is the urge under which every member of the living kingdom acts restlessly, all through his lifetime. The inert materials of the body and intellect cannot act unless the Spirit is invoked to play through them.(Those who turn to the Lord for the fulfillment of their desires are called Artharthi.)

d)JNANI: We have yet a rare few, who approach the SANCTUM SANCTORUM of the temple of the Spirit, demanding nothing, expecting nothing, carrying with them only themselves as their offerings. They offer themselves as an oblation in a pure spirit of love-inspired total self-surrender. The only cry in their heart is that the Spirit should end their sense of separation and accept them back into the embrace of the Lord, to be made one with Him. These Jnanis constitute the last type who try to invoke the Spirit.(P 459)

CHAPTER TITLE: CHAPTER VIII – IMPERISHABLE BRAHMAN

106. What is Bhakti?

The term Bhakti is not to be understood in its cheap connotation, which it has come to gather in its direct translation as ‘devotion’. Self-less love, seeking a fulfilment in itself, when directed towards the divine with firm faith and an all-out belief, is called Bhakti. Love itself means identifying with the object of love in such a way that the joys and sorrows of the beloved become equally poignant joys and sorrows of the lover. In short, the lovers become one with their beloveds, both in their physical and emotional lives. Therefore Sankara describes Bhakti as “the identification of the ego with its Real Nature.”(P 504)

107. What is heart in Vedanta?

The term ‘heart’ in Vedanta is not the pumping-organ that maintains the circulatory system in a physical structure. In the field of literature and philosophy, heart is a conceptual centre in the mind from where all positive and noble thoughts of love and tenderness, kindness and charity, devotion and surrender, constantly spring up.(P 509)

108. “PRAYER IS NO INSECTICIDE TO BE SPRAYED NOW AND THEN, NOR SHOULD THE DIVINE ALTAR BE CONSIDERED AS A BATH-ROOM, WHERE ONE ENTERS DIRTY AND WALKS OUT CLEAN!” – Explaining which shloka does Pujya Gurudev quote these famous words? (Ans: C VIII, V 14)(P 511)

109. What is creation in Vedanta?

Creation is but a crystallisation of the unmanifest dormant names, forms, and qualities, into their manifest forms of existence.(P 518)

110. “Why after realising the Self, should there be no-return?” -- -- How does Pujya Gurudev answers this question?

The question, though natural, cannot stand even a moment’s scrutiny. Generally, cause-hunting is for things that happen and not for things that do not happen! Nobody anxiously enquires why I am not in a hospital but an intelligent enquirer has every right to enquire why I have gone to the hospital. We may enquire why the Infinite has become the ‘finite’; but the question does not arise at all why the Infinite should not fall again into the finite. This question is as absurd as my enquiring as to why you are not yet in jail. For not going to jail, no cause-hunting is necessary. And if you have actually gone to jail, there is certainly a justification to ask and enquire what is the exact crime for which you have been sent to jail. (P 524)

CHAPTER TITLE: CHAPTER IX – THE ROYAL SECRET

111. What is death according to Vedanta? (Ans: The world of names and forms is finite and ever-changing. At every moment, every object is living through a process of change. As per Vedanta, each change is death to the previous state of existence of the object.)(P 542)

112. What is faith according to Sri. Tagore? (Ans:

Faith is the bird

That feels the light

And sings when

The dawn is still dark. (P 542 FN)

113. Explain Verses 4 & 5 of 9th chapter using the example of ‘GHOST ON A POST’.(Ans:

mya ttimd< sv¡ jgdVyKtmUitRna,

mTSwain svR-Utain n cah< te:vviSwt>. 9.4.

All this world is pervaded by Me in My Unmanifest form(aspect); all beings exist in Me, but I do not dwell in them.

n c mTSwain -Utain pZy me yaegmEñrm!,

-Ut-&Ú c -UtSwae mmaTma -Ut-avn>. 9.5.

Nor do beings exist (in reality) in Me—behold My Divine YOGA supporting all beings, but not dwelling in them, am I My Self, the ‘efficient-cause’ of all beings.

(P 543 to 546)

114. Compare and Contrast Rakshasi/Asuri Prakriti with that of Mahatmas. (Ans:

mae"aza mae"kmaR[ae mae"}ana ivcets>,

ra]sImasurI— cEv àk«it< maeihnI— iïta>. 9.12.

Of vain hopes, of vain actions, of vain knowledge, and senseless, they verily are possessed of the delusive nature of Rakshasas and Asuras.

mhaTmanStu ma< pawR dEvI— àk«itmaiïta>,

-jNTynNymnsae }aTva -UtaidmVyym!. 9.13.

But the Mahatmas (great-souls) O Partha, partaking of My diving nature, worship Me with a single mind (with a mind devoted to nothing else), knowing Me as the Imperishable Source of all beings.

Deluded by false desires and wearied with false activities to fulfil those wrong desires, some become confused in intellect and totally confounded in their reasoning. Such people lose all divine perspective and become monstrous in their activities, expressing nothing but their demoniac sensuous nature at all times. Such men are called here as Rakshasas and Asuras, belonging to the tradition of Ravana.

The Great Souls possessed of the Divine Nature of the Self, and desiring this Infinite, seek the Immortal by realising the Self, ‘THROUGH SINGLE-POINTED SELF-APPLICATION’.(P 557)

115. What is Jnana Yajna?

Jnana Yajna has no ritualism. It is a constant attempt on the part of the performer to see, in and through the experienced names and forms, the expression and vitality of the One Conscious Principle, the Self. The seeker here, practising Jnana Yajna has understood the significance of the Vedantic assertion that the Immutable Self pervades all, penetrating everything, and in Its homogenous web of existence, It holds together the phenomenal multiplicity and their variegated inter-actions.(P 560,561)

116. What is Turiya State?

The fourth-state, supporting and embracing the three ordinary states of consciousness, (Waking, Dream and Deep-sleep), in every one of us, is termed as Turiya by Upanishad seers.(P 566)

117. What is SOMA Drink?

The Soma Drink is the milky juice of a creeper-plant (perhaps, belonging to the group of ephdira or periploca) which is used in the rituals and taken in very small quantities at the end of the functions. (P 572)

118. What are the three factors for success in life according to Pujya Gurudev?

a) Consistency of Willing and Thinking.

b) Pouring out ourselves with a Singleness-of-Purpose in meeting the situation in its entirety.

c) Self-control.

(P 575)

119. yaiNt devìta devaiNpt¨NyaiNt ipt&ìta>,

-Utain yaiNt -UteJya yaiNt m*aijnae=ip mam!. 9.25.

What is meant by Devavrata?

Devas represent the various sense-organs, through which we experience the world. To indicate the work done, by the term denoting the instrument with which the work is executed, is quite common in life. To axe, to scissor, to knife, to hammer, to steer, to pen, etc., are examples wherein the name of the instrument is employed to indicate the work done with it. Similarly, here also, the plural noun ‘Devas’ may be taken to mean “the entire field of all physical experiences.” Those who are courting the external world of joys and successes consistently and with external world of joys and successes consistently and with the required amount of devotion, come to gain that field of demanded experiences.(P 580)

120. yaiNt devìta devaiNpt¨NyaiNt ipt&ìta>,

-Utain yaiNt -UteJya yaiNt m*aijnae=ip mam!. 9.25.

What is meant by Pitruvrata?

Accepting the term, ‘Pitri’ as denoting the ‘ancestors’ , votaries of ancestors’ would mean ‘persons who are enthusiastically alive to the cultural purity and tradition of their ancients, and who are striving to live up to those ideals.’ An individual, who is constantly endeavouring to live up to the ancient cultural tradition of spiritual India, as a result of his constant self-application, comes to gain the beauty and the shine of the exquisite life of purity and perfection.(P 581)

121.yaiNt devìta devaiNpt¨NyaiNt ipt&ìta>,

-Utain yaiNt -UteJya yaiNt m*aijnae=ip mam!. 9.25.

What is meant by Bhootejya?

The active quest in the field of ‘objective-sciences’ is a part of man’s hunt for knowledge, and therefore, the ‘worshippers of the Bhutas’, are the secular scientists who try to observe, codify and systematize the observed knowledge of physical nature and behavious of things and beings as it is now done under such classifications as Physics, Chemistry, Biology, Zoology, Botony, Engineering, Agriculture, Politics, Sociology, Geography, History, Geology, and so on—an endless array of specialised lines of investigation, adopted, pursued and accepted by the modern world. A large portion of the Atharvana Veda gave us the accepted theories of nature and its behavious, as finally conceived of by the Rishis of that time. (P 581)

122. “ While taking soup, one, no doubt, lifts the spoon many times to the mouth, but at the end of the dinner the spoon remains the same as before, having finished its work.” – To explain which idea does Pujya Gurudev use this example?

pÇ< pu:p< )l< taey< yae me -KTya àyCDit,

tdh< -KTyupùtmîaim àytaTmn>. 9.26.

The flowers and fruits in the garden or in the temple, remain the same, but when the devotee gathers and carries them to the Altar, and offers them, they become the conveyors of his love and dedication unto the Lord of his heart.(P 585)

123. What is Sanyasa according to Vedanta?

Sanyasa or renunciation, is not the physical rejection of the world, but in the language of the Geeta, Sanyasa is the renunciation of: a) all ego-centric activities and b) all anxieties or cravings for the fruits of actions. (P 588)

124. ma< ih pawR VypaiïTy ye=ip Syu> papyaeny>,

iôyae vEZyaStwa zUÔaSte=ip yaiNt pra< gitm!. 9.32.

Who are Striyah?

By ‘Strii’, what is meant is a feminine mind and not a woman. The ‘feminine-minds’ (Striyah) are those that have a larger share of deep affections and binding attachments. They will not find it easy to reach the Truth.(P 597)

125. ma< ih pawR VypaiïTy ye=ip Syu> papyaeny>,

iôyae vEZyaStwa zUÔaSte=ip yaiNt pra< gitm!. 9.32.

Who are Vaisyas?

The traders(Vaisyas) are those who have a ‘commercial attitude’ in all their thoughts and actions, ever calculating the profits that would accrue from all their psychological investments. Such a calculating mind, ever looking to the profits that could be raised, is not fit for easily evolving through the ‘Path-of-Meditation.’ To surrender all fruits of actions is the secret of holding the mind still, and of making it live vitally, the Infinite, that is the content of a single present-moment. Thus, when the Science of Spirit-development condemns the traders, it is only a denunciation of the particular commercial tendency of the mind. Those who fall under the group of ‘traders’ PSYCHOLOGICALLY cannot hope to progress on the Path Divine.( P 599)

126. ma< ih pawR VypaiïTy ye=ip Syu> papyaeny>,

iôyae vEZyaStwa zUÔaSte=ip yaiNt pra< gitm!. 9.32.

Who are Shudras?

Those with ‘mental attitudes’ of ‘slumber and alothfulness’ are indicated by the term ‘Shudra’.(P 599)

127. Who is a Rajarishi?

A king, who, having enjoyed intelligently his power and wealth, in his complete satiation arising out of his growing inner discrimination, comes to experience the inward peace of true contemplation upon the Self, is called a Rajarishi.(P 601)

CHAPTER TITLE: CHAPTER TEN – THE DIVINE GLORIES

128. Differentiate Jeeva and Isvara?

In Vedanta, the Self, seemingly conditioned by, or reflected in, or functioning through, THE INDIVIDUAL MIND-AND-INTELLECT is the ego (Jeeva), limited and thwarted by its own imperfections. While, the same Eternal Self, conditioned by, reflected in, or functioning through, THE TOTAL MIND-AND-INTELLECT is the God-principle (Iswara), unlimited and ever a Master of its own Perfection. (P 607)

129. ïI-gvanuvac,

-Uy @v mhabahae z&[u me prm< vc>,

yÄe=h< àIyma[ay vúyaim ihtkaMyya. 10.1.

Why does Sri Krishna address Arjuna as ‘O Mighty Armed’?
Arjuna is addressed as ‘Mighty-armed’ which is a reminder to the Pandava that he should be a hero in his inner life to carve out of his present, a kingdom of divine joy, which is his real heritage!(P 609)

130. n me ivÊ> surg[a> à-v< n mh;Ry>,

AhmaidihR devana< mh;IR[a< c svRz>. 10.2.

How does Pujya Gurudev interpret the word ‘Sapta Rishi’?

When the Infinite is seemingly identified with the Total intellect, or Cosmic-intellect(Mahat), and develops thereby an ego-centric personality of Its own (Ahamkara), It projects Itself, for Its own joy-transactions, as a world of sense objects. These sense objects are called the five tanmatras. The ‘Mahat’, the ‘Ahamkara’ and the five ‘tanmatras’ together constitute the Seven Rishis personified in the Puranas under different names. These Seven Rishis together represent the intellectual and mental life of man, the EFFICIENT AND MATERIAL causes for all creation.(P 611)

131. How does Pujya Gurudev interpret the word ‘DEVA’?

Devas do not literally mean the hosts of heaven; the word Deva rises from its root, meaning, ‘to illumine’. The Devas, therefore, are the ‘sense organs’ which illumine for us the world-of-objects for our innumerable experiences.(P 611)

132. What is LOKA in Vedanta?

The term ‘loka’ is one of the Sanskrit words which has a vast range of implications which are ignored generally by the translators who render it as the ‘world’. ‘Loka’ comes from a foot meaning ‘to experience’, and therefore, the world should, in its full import, mean ‘a field for experiencing.’ In this sense, we make use of the word ‘loka’ even in ordinary, everyday usage: ‘the WORLD of the rich’, ‘the WORLD of the under-dog’, ‘the WORLD of the poets’, etc. In its ampler meaning, the universe, indicated by the word ‘loka’, is not only the physical world experienced by our physical equipments, but it also includes the world of feelings and the world of ideas recognised, reacted upon, and experienced by all of us in our lives. Thus ‘my loka’ is the ‘field of experiences’ that I revel in at all levels of my body, my mind and my intellect.(P 613)

133. What are the four questions of Arjuna in the 10th chapter?

vKtumhRSyze;e[ idVya ýaTmiv-Uty>,

yai-ivR-Uiti-laeRkainma<STv< VyaPy itóis. 10.16.

kw< iv*amh< yaeig<STva< sda piricNtyn!,

ke;u ke;u c -ave;u icNTyae=is -gvNmya. 10.17.

ivStre[aTmnae yaeg< iv-Uit< c jnadRn,

-Uy> kwy t&iPtihR z&{vtae naiSt me=m&tm!. 10.18.

1.Tell me of Your Divine Glories by which You exist pervading all these worlds.
2.How shall I, ever-meditating, know You, O Yogin?
3.In what aspects or things, O Blessed Lord, are You to be thought by me?
4.Tell me again, in detail, O Janardana, of your YOGA-power and Immanent glory; for I do not feel satisfied by hearing your (live-giving and so) nectar-like speech.(P633,634,635)

134. What are the two factors Sri Krishna indicates while talking about HIS YOGA and VIBHUTI?

While Sri Krishna explains his Immanence (Yoga) and Transcendence (Vibhuti), he is very careful to indicate the two factors at one and the same time:
(1) His Supreme importance in individual things, and
(2) The fact that without Him none of the constituent members of an assemblage, or of a community, will have any synchronised existence or organised life.(P 636,637)

135. How is Kubera described and What does the description of Kubera in the Scriptures indicate?

The Chancellor of the Exchequer in heaven is described in the Puranas as Kubera, a monstrous, ugly creature, three-footed, fat and short, with a spreading belly, a small head and eight protruding teeth. The divine cashier is helped by Yakshas and Rakshasas—an equally ugly, materialistic, heartless brood—in protecting his treasures. It is interesting to note how the Indian Rishis were typically against capitalism and how they cartooned the master-of-wealth in such a grotesque caricature, so ugly that it cannot bring about even an indulgent smile to our lips.(P 642)

136. In India why do we worship even the ‘terrible, the sad and the tragic’ also?

In India, we worship the terrible, the sad, and the tragic also, because, to us God is the Substratum for both the good and the bad, for the pleasant and the unpleasant. We are not satisfied by any theory of compromise by which we reject, in God, any association with what we do not like.(P 653)

137. What is ‘Death’s own creative art’ according to Pujya Gurudev?

Whether we like it or not, the Principle-of-Death is the governing factor that controls and regulates life, and, at every moment, prepares a progressive field for creative developments everywhere. The childhood must die before youth can express itself. I must leave my high school in order to enter the college. Step by step, I must die in order to be born into the next step. Progress in itself is a partial picture of life; it is only a squint-eyed vision of life’s total dynamism. Every development is preceeded by prior destruction. Annihilation, thus contributing to the progress, is called ‘Death’s own creative art’.(P 653)

138. What is Jalpa, Vitanda and Vada?

Three types of approaches are often used in all discussions, in all walks of life. In Jalpa, the attempt is to smother the opposition and its arguments by vehement criticism and bitter rejoinders, spoken with an overbearing arrogance in assertions. In the case of Vitanda, the champion of discussion mercilessly criticises the arguments of the opposition, exposing by means, fair or foul, borh the real and the imaginary fallacies in their line of arguments; the aim being to destroy the edifice, built by the other. The third, Vaada, is the technique of discussion by which the one arguing is trying to read the letter and the verse as directly as possible; with the object of coming directly to truth, without indulging in any hair-splitting arguments. (P 658)

139. What is Jagat in philosophical context?

In philosophical usage, the term Jagat means ‘all the fields of experiences which man has, as a physical body, as a psychological being and as an intellectual entity’. This would mean that the Jagat is the sum-total of the world perceived by my senses, plus the world of my emotions and sentiments, plus the world of my ideas and ideologies. The entire ‘field’(Jagati-iti—Jagat) that is comprehended by the sense organs, the mind and the intellect, is to be understood in its totality as Jagat. In short, this term conveniently embraces, in its meaning and import, the entire ‘realm of objects’.(P 678)

CHAPTER TITLE: CHAPTER XI – THE COSMIC FORM DIVINE

140. “In this chapter, we find how the exquisite dramatist in Vyasa has squeezed the Sanskrit language dry to feed the beauty of his literary masterpiece. Apart from the chosen words and the melliflous phrases, every metrical dexterity is being employed here, as an effective strategy to heighten the dramatic situation and to paint clearly the emotions of wonderment, amazement, fear, reverence, devotion, etc., in Arjuna. Altogether, in the dignity of concept, in the beauty of diction, in the artistry of its depiction and in its inner stream of drama, this chapter has been rightly upheld by all as one of the highese philosophical poems in the world’s treasure-house of Sacred Books”.—As an introduction to which chapter does Pujya Gurudev poetically speak thus?(Ans: Chapter 11) (P 683)

141.Ôae[< c -I:m< c jyÔw< c k[¡ twaNyanip yaexvIran!,

mya hta<STv< jih maVyiwóa yuXySv jetais r[e spTnan!. 11.34.

Why does Sri Krishna quote these four people (1. Drona, 2. Bhishma, 3. Karna and 4. Jayaratha) as having been already killed by him?

Drona was Arjuna’s teacher who taught him the art of archery. The Acharya had with him some special weapons and he was particularly revered and respected by Arjuna. The grandsire Bhishma had his death at his command, and he too had very powerful celestial weapons. Once in the past Bhishma had made Parasurama lick the ground. Jayadratha was invincible; for, his father who was engaged in tapas, had firmly resolved that ‘whoever causes my son’s head to drop down on earth, his head too shall fall’. Karna also had a powerful missile given to him by Indra. It becomes clear now why these four names are particularly enumerated by the Lord in the list of personalities that Time had already devastated.(P 728)

142. We find Pujya Gurudev giving an interesting symbolism to Lord Vishnu. Elaborate on this symbolism.

The four hands of the God-form represent the four facets of the ‘inner-instrument’ (Mind, intellect, thought-stuff{Chitta}, and the ego-sense) in man.

The Lord Himself, the Self who wields these four hands is represented everywhere as BLUE in colour, and clothed in YELLOW. The significant hue of BLUE is the colour of the Infinite, and the measureless always appears as BLUE, just as the summer-sky or the deep-ocean. YELLOW is the colour of the earth. Thus the Infinite, clothed in the finite, playing the game of life through the four ‘inner-instruments’ is the symbolism behind Lord Vishnu.

It is also interesting to note that the concept of God in every religion is the same inasmuch as He is the Supreme-most with every power and all knowledge. Man achieves things by the strength of His hands and the Lord, who is all-powerful, can therefore be symbolished only by showing that He has four hands. The four symbolical instruments which the Lord is represented to carry in His four hands are the club, the discus, the conch and the lotus. The call of the Divine comes to everyone’s bosom, when He blows His CONCH, and if man were not to listen to the call of the Higher dictates in himself, the CLUB follows to punch him, and in spite of that, if man continues his own mistakes, the DISCUS chops him down. In case the roar of the ‘conch’ is obeyed implicitly, then he gains the LOTUS, a flower that represents, in Hinduism, what the white-dove and the poppy-flower stand for in Western tradition. Peace and Prosperity are the significance of ‘lotus’ in India. Lotus signifies PERFECTION SPIRITUAL. (P 743,744)

CHAPTER TITLE: CHAPTER XII – THE PATH OF DEVOTION

143. What is the question of Arjuna in the 12th chapter?

AjuRn %vac,

@v< sttyuKta ye -KtaSTva< pyuRpaste,

ye caPy]rmVyKt< te;a< ke yaegivÄma>. 12.1.

Those devotees who, ever steadfast, thus worship You, and also those who worship the Imperishable, the Unmanifested—which of them are better versed in YOGA?

OR IN OTHER WORDS; Some meditate upon the manifested-form of the Infinite and other contemplate upon the unmanifested-Supreme. Both of them are sincere; both progress onwards. But the question is as to which, out of these types of seekers, also is better versed in Yoga?(P 758,759)

144. What are the three conditions that are absolutely necessary in order that devotion unto the Lord may yield its promised divident?

ïI-gvanuvac,

mYyaveZy mnae ye ma< inTyyuKta %paste,

ïÏya pryaepeta> te me yuKttma mta>. 12.2.

Fixing their mind on Me,
Worship Me ever steadfast, and
Endowed with Supreme faith.(P 760)

145. ye Tv]rmindeRZy< AVyKt< pyuRpaste,

svRÇgmic<Ty<c kªqSw< Acl<Øuvm!. 12.3.

Explain the terms 1) Akshara(Imperishable); 2) Anirdesyam(Indefinable); 3) Sarvatragam(All-pervading); 4) Achintyam(Unthinkable); 5) Kootasthah(Unchanging); 6) Achalam(Immovable); 7. Dhruvam(Eternal).
1)IMPERISHABLE(AKSHARA): All those that have forms and qualities are substances and all substances are perishable. The Imperishable is, therefore, that which has no qualities. Qualities alone can be perceived, and it implies that it is impossible for the sense organs to perceive the Imperishable.
2)INDEFINABLE(ANIRDESYAM): Definitions are always in terms of what is perceived and when a thing is imperceptible, naturally, it cannot be defined and distinguished from other things.
3)ALL-PERVADING(SARVATRAGAM): The Infinite that has no qualities, that is not manifest, that which is, therefore, Indefinable, should necessarily be All-pervading and existing everywhere. If the Supreme can be indicated as not existing in any place, then the Supreme will have a particular shape. And that which has a shape will perish.
4)UNTHINKABLE(ACHINTYAM): That which can be conceived of by a human mind will immediately become the object of feelings and thoughts and since all objects are perishable, the Imperishable must necessarily be Inconceivable, Incomprehensible, and Unthinkable.
5)UNCHANGING(KOOTASTHAH): The Self, the Consciousness, remains unchanged even though it is the Substratum on which all changes constantly take place. ‘Koota’ in Sanskrit, is an ‘anvil’. Just as the iron block in a smithy’s workshop, without itself undergoing any change, allows other pieces of iron to be beaten out on it, and changed into any shape, so too, the Consciousness allows our personalities to grow well or ill in contact with It.
6)IMMOVABLE(ACHALAM): Motion is change in the time-space system. A thing can never move in itself; it can do so only to a point in space and time where it is not already. Here, now, I remain in my chair. I can move to another place to occupy it in the coming minute. But here and now in my own chair, I cannot move IN MYSELF, since I pervade the whole of me. The Infinite is All-pervading and there is no point in space or time where It is not, and therefore, the Infinite cannot move. It is here, there, everywhere; It has the past, the present and the future IN It.
7)ETERNAL(DHRUVAM): That which has change is a thing that is conditioned by time and space. But the Supreme, the Substratum of all, at all times and in all places, is the One that supports the very play of time and space, and therefore, these two factors cannot condition the Infinite. Consciousness, which is the Infinite Self in us, is the same everywhere and at all times, in our childhood, youth and old age, in all places and at all times and in all conditions of joy and sorrow, or success and failure. It is only when we come down to the levels of our intellect, mind, and body, that we step into Einstein’s world with its relativity theory in the play of time and space. The Supreme is unconditioned by Time; It is the ruler of Time. It is Eternal.(P 762-764)

146. How does Pujya Gurudev explain the term ‘Samabuddhi’?

The intelligent relationship maintained by a seeker towards the world outside, whereby he experiences a uniform steadiness in himself, in spite of the mad revelry of things and beings around him, is called the condition of equanimity. He, who has developed the right sense of discrimination, can easily watch for and see the Golden Chord of Beauty that holds together all that is enchanting and grotesque constituiting the outer world. This capacity is called Samabuddhi.(P 765)

147. Sri Krishna says that the ‘Avyaktha’ is difficult to be reached by the ‘embodied’. What is the meaning of the word ‘embodied’(Dehavadbhih)?

‘Embodied’ means ‘those who are attached to their bodies.’ If one lives only a life of sensuality and satisfaction of one’s body-cravings, one will find it too difficult to take to steady and continuous meditation upon the subtle theme of the Infinite, Formless and All-pervading.(P 768)

148. What is the meaning of ‘Ananya Yoga’?

‘Anya’ means ‘other’; ‘Ananya’ means ‘without otherness’; Krishna is advising here Ananya Yoga, meaning a Yoga in which the goal is ever steady and our mind has no sense of ‘otherness’ about it.(P 770)

149. What are the Gradation of Spiritual Disciplines advised by Sri Krishna in the 12th chapter?

mYyev mn AaxTSv miy buiÏ< invezy,

invis:yis mYyev At ^Xv¡ n s<zy>. 12.8.

Fix your mind on Me only, place your intellect in Me; then, (thereafter) you shall, no doubt, live in Me alone.

Aw icÄ< smaxatu< n zKnaei; miy iSwrm!,

A_yasyaegen ttae maimCDaPtu< xn<jy. 12.9.

If you are unable to fix your mind steadily upon Me, then by the ‘YOGA-of-constant-practice’, seek to reach Me, O Dhananjaya.

A_yase=PysmwaeR=is mTkmRprmae -v,

mdwRmip kmaRi[ k…vRiNsiÏmvaPSyis. 12.10.

If you are unable even to practice ABHYASA-YOGA, be you intent on performing actions for My sake; even by doing actions for My sake, you shall attain perfection.

AwEtdPyzKtae=is ktu¡ m*aegmaiït>,

svRkmR)lTyag< tt> k…é ytaTmvan!. 12.11.

If you are unable to do even this, then taking refuge in Me, self-controlled, renounce the fruits-of-all-actions.

1.Fix Thy Mind on ME alone

2.If you are unable to fix your mind steadily upon Me, then by the ‘YOGA-of-constant-practice’, seek to reach Me.

3.If you are unable to even practise ABHYASA-YOGA, be you intent on performing actions for My sake.

4.If you are unable to do even this, then taking refuge in Me, renounce the fruits-of-all-actions.(P 771-777)

150. How does Sri Krishna glorify Karmaphalatyaaga in the 12th chapter?

ïeyae ih }anm_yasaJ}anaÏ(an< iviz:yte,

XyanaTkmR)lTyagSTyagaCDa<itrnNtrm!. 12.12.

‘Knowledge’ is indeed better than ‘practice’; ‘meditation’is better than ‘knowledge’; ‘renunciation of the fruits-of-actions’ is better than ‘meditation’; peace immediately follows renunciation.(P 780)

151. ySmaÚaeiÖjte laekae laekaÚaeiÖjte c y>,

h;aRm;R-yaeÖegEmuRKtae y> s c me iày>. 12.15.

How does Pujya Gurudev connect the four emotions mentioned in the shloka. i.e. Joy, Envy, Fear and Anxiety.

When a desired object is gained JOY comes; if not gained ENVY at those who have; when satisfied GREED for more; when we possess what we desire FEAR of losing it—when the desired object is missing ANXIETY over its destiny—all these are NOT in one who has no desire for objects.(P 786FN)

152. yae n ù:yit n Öeiò n zaecit n ka'œ]it,

zu-azu-pirTyagI -iKtmaNy> s me iày>. 12.17.

He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, full of devotion, is dear to Me.

Define in the words of Pujya Gurudev “Rejoicing, Hatred and Grieve”.

Rejoicing: ‘Rejoicing’ is the feeling of satisfaction and fulfilment that comes to us on attaining a desired object, which is extremely desirable, and extremely difficult to realise.

Hatred: The sense of revulsion that comes to us towards undesirable things and circumstances, when they crowd around us, is generally HATRED.

Grief: Grief is generally experienced while parting with a beloved object, and desires are entertained when one yearns to have and to possess something unattained at present.(P 789,790)

153. tuLyinNdaStuitmaERnI s<tuòae yen kenict!,

Ainket> iSwrmit-RiKtmaNme iàyae nr>. 12.19.

Explain the word ‘Aniketa’(Homeless).

Home is generally that which provides shelter from the external inclemencies of weather, for the resident who is dwelling under its roof. The man of spiritual realisation is one who is trying to pull down all his conditionings and striving to free himself from all sense of possession and material shackles.

Living under a roof, in itself, does not make the place a home. To spend a night on a railway station, or in the retiring room at an aerodrome, does not make the place the traveller’s own home. It is only alongwith a sense of possession, reinforced with a sense of happiness and comfort, that the place under a roof becomes a home. A true devotee has for himself a satisfactory shelter only at the seat of the All-Pervading and therefore, his mental condition is indicated here by the simple pertinent word ‘homeless’(P 793,794)

154. Who is exceedingly dear to the Lord.

ye tu xMyaRm&timd< ywaeKt< pyuRpaste,

ïÎxana mTprma -KtaSte=tIv me iàya>. 12.20.

They indeed, who follow this ‘Immortal DHARMA’ (Law of Life) as described above, endowed with faith, regarding Me as their Supreme Goal—such devotees are exceedingly dear to Me.(P 794)

155. What is the ‘Path-of-Devotion’?

The ‘Path-of-Devotion’ is not a mere sentimental explosion; or an excessive emotional display. It is not a mere frivolous hysteria. It is the blossoming of the human personality through the surrender of all our limitations and by acquiring new vitality during the inspired moments of deep contemplation.(P 795)

CHAPTER TITLE: CHAPTER XIII– THE FIELD AND ITS KNOWER

156. How does Sri Krishna define Kshetra?
mha-UtaNyh<karae buiÏrVyKtmev c,

#iNÔyai[ dzEk< c p<c ceiNÔygaecra>. 13.6.

The great elements, egoism, intellect and also the unmanifested (MULA-PRAKRITI), the ten senses and the one (the mind) and the five objects-of-the-senses,.....

#CDa Öe;> suo< Ê>o< s<"atíetna x&it>,

@tT]eÇ< smasen sivkarmudaùtm!. 13.7.

Desire, hatred, pleasure, pain, aggregate (body), intelligence, fortitude—this Kshetra has been thus briefly described with its modifications.(P 806)

157. What is Mula-Prakrti or Maya?

The source of all individual activities is the residual vasanas in the individual. Naturally therefore, in its macrocosmic aspect, the total universe of men and things, and their behaviours, must spring from the total vasanas of the total living beings. This totality of vasanas is called in Sanskrit as the ‘Moola-Prakriti’ by the Sankhyans, or as ‘Maya’ by the Vedantins.(P 807)

158. Differentiate Iswara and Ego.

The Supreme functioning through Maya(Moola-Prakriti) is the Creator of the total universe; and the same Supreme, functioning through the vasana-layers in the individual (Avidya), is the creator, sustainer and destroyer of the individual life, the ‘Ego’.(P 807)

159. What are the 24 Tattwas of Sankhyan Philosophy?

The unmanifested (7+1), the sense-organs(8+10), mind(18+1), and the five sense-objects(19+5)=24.(P 808FN)

160. What are the 20 qualities of Knowledge in Chapter 13?

AmainTvmdiM-Tvmih<sa ]aiNtrajRvm!,

AacayaeRpasn< zaEc< SwEyRmaTmivin¢h>. 13.8.

Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control....

#iNÔyaweR;u vEraGymnh<kar @v c,

jNmm&TyujraVyaixÊ>odae;anudzRnm!. 13.9.

Indifference to the objects of the senses, and also absence of egoism, perception of (or reflection upon) evils in birth, death, old age, sickness and pain......

AsiKtrni-:v¼> puÇdarg&haid;u,

inTy< c smicÄTvimòainòaeppiÄ;u. 13.10.

Non-attachment; non-identification of Self with son,wife,home and the rest; and constant even-mindedness on the attainment of the desirable and the undesirable.....

miy canNyyaegen -iKtrVyi-cair[I,

ivivKtdezseivTvmritjRns<sid. 13.11.

Unswerving devotion unto Me by the YOGA of non-seperation, resorting to solitary places, distaste for the society of men........

AXyaTm}aninTyTv< tÅv}anawRdzRnm!,

@tJ}animit àaeKtm}an< ydtae=Nywa. 13.12.

Constancy in Self-knowledge perception of the end of true knowledge—this is declared to be Knowledge, and what is opposed to it is ‘ignorance’.

1.Humility,

2.Unpretentiousness,

3.Non-injury,

4.Forgiveness,

5.Uprightness,

6.Service to the teacher,

7.Purity,

8.Steadfastness,

9.Self-control

10.Indifference to the objects of the senses,

11.Absence of egoism,

12.Perception of (or reflection upon) evils in birth, death, old age, sickness and pain,

13.Non-attachment;

14.Non-identification of Self with son,wife,home and the rest;

15.Constant even-mindedness on the attainment of the desirable and the undesirable 16.Unswerving devotion unto Me by the YOGA of non-seperation,

17.Resorting to solitary places,

18.Distaste for the society of men

19.Constancy in Self-knowledge,

20.Perception of the end of true knowledge.(P 810-816)

161.What is the description of the ‘Jyeyam’ or ‘Kshetrajna’ as we find in the 13th chapter?

}ey< yÄTàvúyaim yJ}aTva=m&tmîute,

AnaidmTpr< äü n sÄÚasÊCyte. 13.13.

I will declare that which has to be ‘known’, knowing which one attains to Immortality—the beginningless Supreme BRAHMAN, called neither being nor non-being.

svRt> pai[pad< tTsvRtae=i]izraemuom!,

svRt> ïuitmLlaeke svRmav&Ty itóit. 13.14.

With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the world, enveloping all...

sveRiNÔygu[a-as< sveRiNÔyivvijRtm!,

AsKt< svR-&CcEv inguR[< gu[-aeKt& c. 13.15.

Shining by the functions of all senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer...

bihrNtí -Utanamcr< crmev c,

sUúmTvaÄdiv}ey< ËrSw< caiNtke c tt!. 13.16.

Without and within(all)beings, the ‘unmoving’ and also the ‘moving’; because of its subtlety unknowable; and the near and far away—is That.

Aiv-Kt< c -Ute;u iv-Ktimv c iSwtm!,

-Ut-t&R c tJ}ey< ¢is:[u à-iv:[u c. 13.17.

And undivided, yet He exists as if divided in beings; That is to be known as the Supporter of Beings; He devours and He generates.

Jyaeit;amip tJJyaeitStms> prmuCyte,

}an< }ey< }angMy< ùid svRSy iviótm!. 13.18.

That (BRAHMAN), the Light-of-all lights, is said to be beyond darkness; (It is) Knowledge, the Object-of-Knowledge, seated in the hearts of all, to be reached by Knowledge.(P 817-826)

162. Prakriti(Matter) and Purusha(Spirit) are both beginningless. Which shloka of Geeta confirms this idea?
àk«it< pué;< cEv iv*naid %-avip,

ivkara<í gu[a<íEv iviÏ àk«its<-van!. 13.20.

(Ans: C 13 V 20)

163.What is Prakrti and Purusha the cause for according to Sri Krishna?

kayRkar[kt&RTve hetu> àk«itéCyte,

pué;> suoÊ>oana< -aeKt&Tve hetuéCyte. 13.21.

In the production of the effect and the cause, Prakrti is said to be the cause; in the experience of pleasure and pain, Purusha is said to be the cause.(P 831)

164. What is the cause for the transmigration of the Purusha?

pué;> àk«itSwae ih -u'œKte àk«itjaNgu[an!,

kar[< gu[s¼ae=Sy sds*aeinjNmsu. 13.22.

The PURUSHA, seated in PRAKRTI, experiences the qualities born of Prakriti; attachment to the qualities is the cause of his birth in good and evil wombs.(P833)

165. What are the various names given to Purusha by Sri Krishna?

%pÔòanumNta c -taR -aeKta mheñr>,

prmaTmeit caPyuKtae dehe=iSmNpué;> pr>. 13.23.

The supreme Purusha in this body is also called the Spectator, the Permitter, the Supporter, the Enjoyer, the great Lord and the Supreme Self.(P 835)

166. %pÔòanumNta c -taR -aeKta mheñr>,

prmaTmeit caPyuKtae dehe=iSmNpué;> pr>. 13.23.

Explain the terms Upadrashta, Anumanta, Bharta, Bhokta and Iswara.

Upadrashta: When an individual is completely deluded and totally unconscious of the Self, in and through him the Infinite Divine expresses Himself as though He is only an ‘onlooker’(Upadrashta); that is to say when a person murders an innocent victim, the Infinite All-powerful Lord expresses through that criminal’s vehicle only as a silent spectator of it all (Upadrashta)

Anumanta: When proper actions are undertaken, the mind is in a quiet mood. When the individual actor is not ttotally forgetful of the Self, in such a being, the Supreme expresses Himself as a ‘Permitter’ (Anumanta)

Bharta: When proper actions are done with full consciousness of the Self and in a spirit of total surrender to the Lord, the Lord is the ‘fulfiller’(Bharta). Such actions are filled with success by His grace. He aids, as it were, the fulfilment of all such activities.

Bhokta: When, with entire dedication unto Him the individual is completely a Yoga-Yuktah, in his Eternal Conscious nature (Nitya Chaitanya Swaroopa), It SEEMS to be the very ‘enjoyer’ (Bhokta)

Iswara: The great Iswara, the Lord of Lords (Maheswara) is the Higher Self in this very same body.(P 835,836)

167. What is Meditation according to Sri Sankara Bhagawatpada?

Meditation consists in ‘withdrawing, by concentration, all the sense organs away from their respective sense objects into the mind, and then withdrawing the mind into the inner intelligence, and then contemplating upon THE HIGHEST.’ It is a continuous and unbroken thought-flow, like a stream of flowing oil. In order to pursue this path, naturally, the individual must have a dynamic head and heart—both least disturbed by their own subjective defects.(P 839)

168. Every being is the union of Kshetra and Kshetrajna. In which shloka of Geeta, this is explained?

yavTs<jayte ik<icTsÅv< Swavrj¼mm!,

]eÇ]eÇ}s<yaegaÄiÖiÏ -rt;R-. 13.27.

Whenever any being is born, the unmoving or the moving, know you, O best of the Bharatas, that it is from the union between the ‘Field’ and the ‘Knower-of-the-Field’.(P 844)

169. “He who sees, verily sees”( y> pZyit s pZyit ) this term is expressed twice in the 13th chapter. Mention the verse numbers.

sm< sveR;u -Ute;u itóNt< prmeñrm!

ivnZyTSvivnZyNt< y> pZyit s pZyit. 13.28.

àk«TyEv c kmaRi[ i³yma[ain svRz>,

y> pZyit twaTmanmktaRr< s pZyit. 13.30.

(C 13 V 28 & 30)(P 845&850)

170. When does one become Brahman according to Sri Krishna in the 13th chapter?

yda -Utp&wG-avmekSwmnupZyit,

tt @v c ivStar< äü s<p*te tda. 13.31.

When he sees the whole variety-of-beings, as resting in the One, and spreading forth from That(One) alone, he then becomes Brahman.(P 851)

171. What example does Sri Krishna uses to show that the Self is Untainted?

ywa svRgt< saEúMyadakaz< naepilPyte,

svRÇaviSwtae dehe twaTma naepilPyte. 13.33.

As the all pervading ether is not tainted, because of its subtlety, so too the Self, seated everywhere in the body, is not tainted.(Ans: C 13 V 33)(P 855)

172. What example does Sri Krishna uses to show that the Self is the Illuminator?

ywa àkazyTyek> k«TSn< laekimm< riv>,

]eÇ< ]eÇI twa k«TSn< àkazyit -art. 13.34.

Just as the one Sun illumines the whole world, so also the Lord-of-the-Field (Paramatman) illumines the whole ‘Field’, O Bharata.(Ans: C 13 V 34)(P 856)

CHAPTER TITLE: CHAPTER XIV– THE GUNAS—THE THREE MOODS

173. What are gunas?

The term guna, used in the dialetics of the Geeta, indicates not the ‘properties’ of a material but the ‘attitude’ with which the mind functions. The psycholological being in everyone of us comes under the influence of three different ‘climatic conditions’ prevalent in our bosom. These three are called the gunas; Unactivity(Sattwa), Activity(Rajas), and Inactivity(Tamas).(P 861)

174. In which chapter and shloka do we find Sri Krishna calling himself as the father of the Universe?

svRyaein;u kaENtey mUtRy> s<-viNt ya>,

tasa< äü mh*aeinrh< bIjàd> ipta. 14.4.

Whatever forms are produced, O Kaunteya, in all the wombs whatsoever, the great BRAHMA is their womb, and I am the seed-giving Father.(P 871)

175. The concept of God being the Father is not the monopoly of Christian Faith. In the words of Pujya Gurudev; “ The Geeta happened to be declared and written long before Christ, and therefore, the Bible cannot claim, as some of us having been coaxed to believe, that the great Fatherhood of God is a fact recognised ONLY by the Christian Faith. At best, we can say that it is an idea borrowed from earlier religions.”--- Which Shloka of Geeta declares God as the Father?

svRyaein;u kaENtey mUtRy> s<-viNt ya>,

tasa< äü mh*aeinrh< bIjàd> ipta. 14.4.

(Ans: C 14 V 4)(872)

176. How does Pujya Gurudev describes the bondage of Sattwa?

Sattwa also binds the Infinite to matter through the attachment to ‘knowledge’ and ‘happiness’. When once one has experienced the thrilling joys of creative thinking and the inspiring life of goodness and wisdom one gets so attached to them that one will thereafter sacrifice anything around in order to live constantly that subtle joy. A true scientist, working self-dedicatedly in his laboratory; a painter working at his canvas in his shabby studio; pale with hunger and weak with disease; a poet hunted out from society, living in public parks, seeking his own joys in his own visions and words; matyrs facing cruel persecutions; politicians suffering long years of exile; mountaineers embracing death—are all examples of how, having known the subtler thrills of a higher joy, when the bosom is inspired with Sattwa, the individual becomes as much bound with attachment to them as others are to their own material joys and possessions. (P 877)

177. The term given for ‘desire’ in Sanskrit is ‘Trishna’ meaning ‘thirst’. Why?

The term used in Sanskrit for ‘desire’ is ‘thirst’. When an individual is thirsty, nothing, for the time being, is of as much importance as water, which alone can satisfy his thirst. Just as a thirsty man would struggle and suffer, wanting nothing but water to relieve his pangs, so too, a human personality thirsts for the satisfaction of every desire that burns him down.(P 878)

178. What is Desire and Attachment?

Desire is our mental relation ship towards ‘objects’ which have not yet been acquired by us and Attachment is the mental slavishness binding us to the objects so acquired.(P 878)

179.Where do we find the famous description of desire and attachment thus:

“Desire for the acquisition of things and the creation of situations which are expected to yield a certain quota of personal happiness, and the sense of clinging Attachment to things already so acquired—are the volcanoes that constantly throw up their molten lava to scorch and raze the smiling fields of life.”

(In Explanation to Verse 7 of 14th chapter)(P 878)

180. How does Pujya Gurudev explain the influence of Tamas?

Tamas is BORN OF ‘IGNORANCE’—Under the influence of Tamas man’s intellectual capacity to discriminate between the right and wrong gets veiled and he starts acting as if under some hallucination or stupefaction. Lord Krishna says that Tamas, in the human personality, binds it to its lower nature by providing it with endless misconceptions and miscomprehensions of the true divine purpose of life; which, naturally, forces one in that condition to live in lives ever asleep to the nobler and the diviner aspirations of life. There is no consistency of purpose, brilliance of thought, tenderness of emotion, or nobility of action in an individual who comes under the contamination of the Tamoguna-influences.(P 880)

181. Which shloka summarises the effects of Sattwa, Rajas and Tamas?

sÅv< suoe s<jyit rj> kmRi[ -art,

}anmav&Ty tu tm> àmade s<jyTyut. 14.9.

Sattwa attaches to happiness, Rajas to action, O Bharata, while Tamas, verily, shrouding knowledge, attaches to heedlessness.(P 880)

182. How do we know that Sattwa is predominantly in a person?

svRÖare;u dehe=iSmNàkaz %pjayte,

}an< yda tda iv*aiÖv&Ï< sÅvimTyut. 14.11.

When, through every gate(sense) in this body, the light-of-intelligence shines, then it may be known that ‘Sattwa’ is predominent.(P 882)

183. How do we know that Rajas is predominantly in a person?

lae-> àv&iÄrarM-> kmR[amzm> Sp&ha,

rjSyetain jayNte ivv&Ïe -rt;R-. 14.12.

Greed, activity, undertaking of actions, restlessness; longing—these arise when Rajas is predominant, O best in the Bharatha family.(P 884)

184. How do we know that Tamas is predominantly in a person?

Aàkazae=àv&iÄí àmadae maeh @v c,

tmSyetain jayNte ivv&Ïe k…énNdn. 14.13.

Darkness, inertness, heedlessness and delusion—these arise when Tamas is predominant, O descendant-of-Kuru.(P 886)

185. What are the results of Death when Sattwa, Rajas and Tamas predominates respectively?

yda sÅve àv&Ïe tu àly< yait deh-&t!,

tdaeÄmivda< laekanmlaNàitp*te. 14.14.

If the embodied one meets death when Sattwa is predominant, then he attains to the spotless worlds of the ‘knowers of the Highest”.

rjis àly< gTva kmRsi¼;u jayte,

twa àlInStmis mUFyaein;u jayte. 14.15.

Meeting death in Rajas, he is born among those attached to action; and dying in Tamas, he is born in the womb of the senseless.

kmR[> suk«tSya÷> saiÅvk< inmRl< )lm!,

rjsStu )l< Ê>om}an< tms> )lm!. 14.16.

The fruit of good action, they say, is Sattwic and pure; verily, the fruit of Rajas is pain, and the fruit of Tamas is ignorance. (P 890,891)

186. What does Evolution mean?

Evolution means: ‘a greater awareness of experience, a lesser amount of agitations and a sharper power of intelligence’.(P 896)

187. Who attains the Lord as per Sri Krishna, in Chapter 14?

naNy< gu[e_y> ktaRr< yda ÔòanupZyit,

gu[e_yí pr< veiÄ mÑav< sae=ixgCDit. 14.19.

When the seer beholds no agent other than the Gunas and knows that which is higher than the Gunas, he attains to My being.(P 899)

188. What is the question of Arjuna in the 14th chapter?

AjuRn %vac,

kEilR¼EôINgu[anetantItae -vit à-ae,

ikmacar> kw< cEta<ôINgu[anitvtRte. 14.21.

What are the marks of him who has crossed over the three Gunas, O Lord? What is his conduct, and how does he go beyond these three Gunas?(P 905)

189. Who is a Gunaateeta?

àkaz< c àv&iÄ< c maehmev c pa{fv,

t Öeiò s<àv&Äain n inv&Äain ka'œ]it. 14.22.

Light, activity, and delusion, when present, O Pandava, he hates not, nor longs for them when absent.

%dasInvdasInae gu[EyaeR n ivcaLyte,

gu[a vtRNt #Tyev yae=vitóit ne¼te. 14.23.

He who seated like one unconcerned, is not moved by the ‘Gunas’, who, knowing that the “Gunas” operate, is self-centred and swerves not...

smÊ>osuo> SvSw> smlaeòaZmka<cn>,

tuLyiàyaiàyae xIrStuLyinNdaTms<Stuit>. 14.24.

Alike in pleasure and pain; who dwells in the Self; to whom a clod of earth, precious stone and gold are alike; to whom the dear and the not-dear are the same; firm; the same in censure and self-praise...

manapmanyaeStuLyStuLyae imÇairp]yae>,

svaRrM-pirTyagI gu[atIt> s %Cyte. 14.25.

The same in honour and dishonour; the same to friend and foe; abondoning all undertakings—he is said to have crossed beyond the Gunas.(P 905-912)

190. smÊ>osuo> SvSw> smlaeòaZmka<cn>,

tuLyiàyaiàyae xIrStuLyinNdaTms<Stuit>. 14.24.

What is the true meaning of—REGARDING A CLOD OF EARTH, A PRECIOUS STONE AND CLOD ALIKE?

Possession of things is another appetite which the majority of living creatures have. People like to possess and hoard precious-stones or gold, but do not care for a clod of mud. But to an awakened Man of Wisdom, all these possessions are one and the same and from his estimation none of them has any real value.(P 912)

CHAPTER TITLE: CHAPTER XV– THE SUPREME SPIRIT

191.“This chapter is one of the rarest pieces of literature available in the world, that so directly indicates the Infinite. For the beauty and brevity of the stanzas in the chapter, no other portion even in the Geeta can stand a favourable comparison. In India, from the ancient days onwards, this chapter has been recited before taking food as a prayer by the Brahmins”---Introducing which chapter does Pujya Gurudev says so. (Chapter 15)(P 921)

192. What is the description of the Samsara-Vruksha called as Ashwattha?

ïI-gvanuvac,

^XvRmUlmx>zaomñTw< àa÷rVyym!,

DNda<is ySy p[aRin ySt< ved s vedivt!. 15.1.

They (wise people) speak of the indestructible Ashwattha Tree as having its roots above and branches below, whose leaves are the VEDAS; he who knows it, is alone a Veda-knower.

AxíaeXv¡ às&taStSy zaoa gu[àv&Ïa iv;yàvala>,

Axí mUlaNynus<ttain kmaRnubNxIin mnu:ylaeke. 15.2.

Below and above are spread its branches, nourished by the Gunas; sense-objects are its buds; and below, in the world of men, stretch forth the roots, originating in action.

n êpmSyeh twaepl_yte naNtae n caidnR c s<àitóa,

AñTwmen< suivêFmUl< As¼zôe[ †Fen iDÅva. 15.3.

Its form is not perceived here as such, neither its end, nor its origin, nor its foundation, nor its resting-place; having cut asunder this firm-rooted Aswattha-tree with the strong axe of non-attachment....(P 921-926)

193. What is the derivative meaning of Aswattha?

Swa-means ‘tomorrow’, Stha means ‘that which remains’, there A-swattha: ‘that which will NOT remain the same till tomorrow’. (P 922)

194. Why is Samsara referred as Vriksha acording to Sri Anandagiri?

According to Sri Anandagiri, Samsara is represented as a tree(Vriksha) because of the etymological meaning of the Sanskrit term, Vriksha: ‘that which can be cut down’.(P 923)

195. “The Samsara-Vriksha is to be cut asunder with the strong axe of non-attachment.” Which shloka of Geeta says so.

n êpmSyeh twaepl_yte naNtae n caidnR c s<àitóa,

AñTwmen< suivêFmUl< As¼zôe[ †Fen iDÅva. 15.3.

Its form is not perceived here as such, neither its end, nor its origin, nor its foundation, nor its resting-place; having cut asunder this firm-rooted Aswattha-tree with the strong axe of non-attachment....(P 927)

196. The Tree-of-life springs from the ____(1)_____ and it ends on the ___(2)____, and it exists only so long as the mental demands and ____(3)_____ function.

‘ignorance’ of Reality (Avidya)
‘realisation of the Self’(Vidya)
‘desires’(vasanas)(P 928)

197. What are the five conditions a person should possess to reach Goal-Eternal as per Sri Krishna .

inmaRnmaeha ijts¼dae;a AXyaTminTya ivinv&Äkama>,

ÖNÖEivRmuKta> suoÊ>os<}E> gCDNTymUFa> pdmVyy< tt!. 15.5.

Free from pride and delusion
Victorious over the evil of attachment
Dwelling constantly in the Self
Desires having completely retired
Freed from the pairs-of-opposites—such as pleasure and pain—the undeluded reach that Goal-Eternal.(P 930)

198. “But it is also true that all those who mechanically put in plenty of self-effort (Yoga) do not necessarily succeed. Hundreds are those who complain that though they were regular in their spiritual programme for years, no appreciable amount of self-development has come to them. One may wonder why this should be so.”--- Which shloka of the Geeta answers the question why have I not reached the Truth inspite of my efforts?

ytNtae yaeigníEn< pZyNTyaTmNyviSwtm!,

ytNtae=Pyk«taTmanae nEn< pZy<Tycets>. 15.11.

The seekers striving (for Perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.

(C 15 V 11)(P 942)

199. What is Kshara Purusha?

The Spirit, when It has assumed the form of matter, looks as though It is subject to change and destruction. Thus the ‘realm of matter’ is indicated in this stanza as the Perishable(Kshara) Purusha.(P 952)

200. What is Akshara Purusha?

The Consciousness which has been constantly recognising and illumining all changes, at all levels, all through the individual’s life, is necessarily changeless. This Conscious Principle is called Akshara only with reference to and as a contrast with the Perishable, the (Kshera).(P 952)

201. Why Lord is called Purushottama?

ySmaT]rmtItae=hm]radip caeÄm>,

Atae=iSm laeke vede c àiwt> pué;aeÄm>. 15.18.

As I transcend the perishable and I am even Higher than the Imperishable, I am declared as the Purushottama (the Highest-PURUSHA) in the world and in the VEDAS.(P 954.)

CHAPTER TITLE: CHAPTER XVI– THE DIVINE AND DEVILISH ESTATES

202. How is mankind classified in 16th chapter?
The entire mankind, of all times and of all ages, has been classified under three types: (a) the Divinely Good(Devas), (b) the Diabolically Fallen (Asuras), and (c) the Incorrigibly Indifferent (Rakshasas).(P 959)

203. What could be the probable reason why the Rakshasa type are not discussed in 16th chapter?
The Rakshasic type is not taken up for discussion in the 16th chapter, most probably because, for that type, no conscious self-development programme is ever possible unless it be broken, recast and moulded again by the relentless hand of adversity.(P 959)

204. How does Pujya Gurudev explain Daana(charity)?

Charity must come from one’s sense of abundance. Charity springs only from a sense of oneness in us—oneness between the giver and the recipient. Unless one is able to identify oneself with others, one will not feel this noble urge to share all that one has with others who do not have it. Thus Daana is born out of a capacity to restrain one’s instincts of acquisition and aggrandisement, and to replace them with the spirit of sacrifice, and it consists in sharing with others the objects of the world that one possesses. (P 963)

205. What is Tapas?

All conscious self-denials at the body level, whereby an individual reduces his indulgences in the world outside, gains more and more energy within himself, and applies the new-found energy for the purpose of self-development, are called Tapas.(P 964)

206. How does Pujya Gurudev explain the importance of Dhriti(Fortitude)?

When an individual daringly meets life he cannot expect, all the time, happy situations, favourable circumstances and a conducive arrangement of chances in his field of activity. Ordinarily, a weak man suddenly feels dejected and is tempted to leave his field of work when it is only half done. Many lose their chances of achieving the Highest, and desert the field of action, almost at the moment when, perhaps, victory is round the corner! In order to stick to his guns, man needs a secret energy to nurture and nourish his exhausted and fatigued morale, and this sacred energy welling up in his well-integrated personality is “Fortitude.” Strength of faith, conviction in the goal, consistency of purpose, vivid perception of the ideal and a bold spirit of sacrifice cultivated diligently—all these form the source from which fortitude trickles down to remove exhaustion, fatigue, despair and so on.(P 970)

207. What are 25 the qualities of the Divine Estate (Daivi Sampat)?

1.Fearlessness, 2.Purity of heart, 3.Steadfastness in the Yoga-of-Knowledge, 4.Alms-giving, 5.Control of the senses, 6.Sacrifice, 7. Study of the Sastras, 8. Straightforwardness, 9.Harmlessness, 10.Truth, 11.Absence of anger, 12.Renunciation, 13.Peacefulness, 14.Absence of crookedness, 15.Compassion to beings, 16.Non-covetousness, 17.Gentleness, 18.Modesty, 19.Absence of fickle-mindedness, 20.Vigour, 21.Forgiveness, 22.Fortitude, 23.Purity, 24.Absence of hatred, 25.Absence of pride.(P 961-969)

208. What are the six qualities of that Demoniac Estate(Asuri Sampath)?

dM-ae dpaeR=i-maní ³aex> paé:ymev c,

A}an< cai-jatSy pawR s<pdmasurIm!. 16.4.

1.Hypocrisy, 2.Arrogance, 3.Self-conceit, 4.Anger, 5.Harshness and 6. Ignorance. These are the six qualities of Demoniac Estate.(P 971)

209. How does Sri Krishna describe the Demoniac People (Asuri Pravrti)?

àv&iÄ< c inv&iÄ< c jna n ivÊrasura>,

n zaEc< naip cacarae n sTy< te;u iv*te. 16.7.

The demoniac know not what to do and what to refrain from; neither purity, nor right conduct, nor truth is found in them.

AsTymàitó< te jgda÷rnIñrm!,

AprSprs<-Ut< ikmNyTkamhEtukm!. 16.8.

They say, ‘the universe is without truth, without (moral) basis, without a God; not brought about by any regular causal sequence, with lust for its cause, What else?

@ta< †iòmvò_y nòaTmanae=LpbuÏy>,

à-vNTyu¢kmaR[> ]yay jgtae=ihta>. 16.9.

Holding this view, these ruined souls of small intellect and fierce deeds, come forth as the enemies of the world, for its destruction.

kammaiïTy Ê:pUr< dM-manmdaiNvta>,

maeha̯hITvasÍahaNàvtRNte=zuicìta>. 16.10.

Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves.

icNtampirmeya< c àlyaNtamupaiïta>,

kamaep-aegprma @tavidit iniíta>. 16.11.

Giving themselves over to immeasurable cares ending only with death, regarding gratification of lust as their highest aim, and feeling sure that, that is all (that matters).

AazapazztEbRÏa> kam³aexpray[a>,

$hNte kam-aegawRmNyayenawRs<cyan!. 16.12.

Bound by a hundred ties of hope, given to lust and anger, they do strive to obtain, by unlawful means, hoards of wealth for sensual enjoyments.

#dm* mya lBximm< àaPSye mnaerwm!,

#dmStIdmip me -iv:yit punxRnm!. 16.13.

“This has to-day been gained by me”—“this desire I shall obtain”—“this is mine”—and “this wealth shall also be mine in future”.

AsaE mya ht> zÇuhRin:ye capranip,

$ñrae=hmh< -aegI isÏae=h< blvaNsuoI. 16.14.

“That enemy has been slain by me”—“and others also shall I destroy”—“I am the Lord”—“I am the enjoyer”—“I am perfect, powerful and happy.”

AaF(ae=i-jnvaniSm kae=NyaeiSt s†zae mya,

yúye daSyaim maeid:y #Ty}anivmaeihta>. 16.15.

“I am rich and well-born—Who else is equal to me?—I will give (alms,money)—I will rejoice.” Thus are they, deluded by ‘ignorance.’

AnekicÄivæaNta maehjalsmav&ta>,

àsKta> kam-aege;u ptiNt nrke=zucaE. 16.16.

Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.

AaTms<-aivta> StBxa xnmanmdaiNvta>,

yjNte namy}ESte dM-enaivixpUvRkm!. 16.17.

Self-conceited, stubborn, filled with pride and drunk with wealth, they perform sacrifices in name (only) out of ostentation, contrary to scriptural ordinance.

Ah<kar< bl< dp¡ kam< ³aex< c s<iïta>,

mamaTmprdehe;u àiÖ;Ntae=_ysUyka>. 16.18.

Given to egoism, power, haughtiness, lust and anger, these malicious people hate Me in their own bodies, and in those of others.(P 977-992)

210. AsTymàitó< te jgda÷rnIñrm!,

AprSprs<-Ut< ikmNyTkamhEtukm!. 16.8.

Whose words are these?(Ans: Asuri Pravrtti)(P 979)

211. #dm* mya lBximm< àaPSye mnaerwm!,

#dmStIdmip me -iv:yit punxRnm!. 16.13.

Describing whom, does Sri Krishna say so?(Ans: Asuri Pravrti)(P 987)

212. What are the three gateways to hell?

iÇivx< nrkSyed< Öar< naznmaTmn>,

kam> ³aexStwa lae-StSmadetTÇy< Tyjet!. 16.21.

These three are the gates of hell, destructive of the Self-lust, anger, and greed; therefore, one should abondon these three.(P 995)

213. Where do we find this famous shloka in Geeta?

tSmaCDaô< àma[< te kayaRkayRVyviSwtaE,

}aTva zaôivxanaeKt< kmR ktuRimhahRis. 16.24.

Ans: C 16 V 24)(P 1000)

CHAPTER TITLE: CHAPTER XVII– THE THREE FOLD FAITH

214. Where do we find this famous shloka in Geeta?

sÅvanuêpa svRSy ïÏa -vit -art,

ïÏamyae=y< pué;ae yae yCD+Ï> s @v s>. 17.3.

Ans: C 17 V 3)(P 1006)

215. What do the Sattwic, Rajasic and Tamasic worship?

yjNte saiÅvka devaNy]r]a<is rajsa>,

àetaN-Utg[a<íaNye yjNte tamsa jna>. 17.4.

The Sattwic, or ‘pure’ men, worship the gods; the Rajasic or the ‘passionate,’ the Yakshas and the Rakshasas; the others—Tamasic people or the ‘dark’ folk, worship the ghosts and the hosts of Bhutas, or the nature spirits.(P 1008)

216. What is Sattwic Food?

Aayu>sÅvblaraeGysuoàIitivvxRna>,

rSya> iSnGxa> iSwra ù*a Aahara> saiÅvkiàya>. 17.8.

The food which increase life, purity, strength, health, joy and cheerfulness (good appetite), which are savoury and oleaginous, substantial and agreeable, are dear to the Sattwic (Pure)(P 1013)

217. What is Rajasic Food?

kqœvMllv[aTyu:[tIú[ê]ivdaihn>,

Aahara rajsSyeòa Ê>ozaekamyàda>. 17.9.

The food that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the Rajasic, and are productive of pain, grief and disease.(P 1014)

218. What is Tamasic Food?

yatyam< gtrs< pUit pyuRi;t< c yt!,

%iCDòmip cameXy< -aejn< tamsiàym!. 17.10.

That which is stale, tasteless, putrid and rotten, refuse and impure, is the food liked by the Tamasic.(P 1015)

219. What is Sattwic Yajna?

A)la'œi]i-yR}ae ivix†òae y #Jyte,

yòVymeveit mn> smaxay s saiÅvk>. 17.11.

That sacrifice which is offered by men without desire for fruit, and as enjoined by ordinance, with a firm faith that sacrifice is a duty, is Sattwic or ‘pure.’(P 1016)

220. What is Rajasic Yajna?

Ai-s<xay tu )l< dM-awRmip cEv yt!,

#Jyte -rtïeó t< y}< iviÏ rajsm!. 17.12.

The sacrifice which is offered, O best of the Bharatas, seeking for fruit and for ostentation, you may know that to be a Rajasic-Yajna.(P 1018)

221. What is Ramasic Yajna?

ivixhInms&òaÚ< mÙhInmdi][m!,

ïÏaivriht< y}< tams< pirc]te. 17.13.

They declare that sacrifice to be Tamasic which is contrary to the ordinances, in which no food is distributed, which is devoid of Mantras and gifts, and which is devoid of faith.(P 1018)

222. What is Saareeram Tapas (Austerity of the body)?

deviÖjguéàa}pUjn< zaEcmajRvm!,

äücyRmih<sa c zarIr< tp %Cyte. 17.14.

Worship of the gods, the twice-born, the teachers and the ‘wise’; purity, straightforwardness, celibacy, and non-injury; these are called the ‘austerity of the body’.(P 1019)

223. Who is Dwija?

The term indicates the Brahmins; and the term Brahmin means one who has realised the Self. Born as we are from the wombs of our mothers, we are all born as humans with certain intellectual beauties, no doubt, but also with many moral defects. Born out of the womb all right, but we are yet in the womb-of-matter! To hatch ourselves out of our matter-identifications and to emerge into the joy-of-Perfection is to grow into the Divine Estate of Godmen. This is conceived in our philosophy as the ‘second birth’, and one who has accomplished it is called the ‘twice-born’: once born from the womb, and for a second time grown out of all the limitations suffered by the Spirit in Its seeming identifications with matter. (P 1020)

224. What is austerity of speech?

AnuÖegkr< vaKy< sTy< iàyiht< c yt!,

SvaXyaya_ysn< cEv va'œmy< tp %Cyte. 17.15.

Speech which causes no excitement, and is truthful, pleasant and beneficial, and the practice of the study of the Vedas, these constitute the ‘austerity of speech’.(P 1022)

225. What is Mental austerity?

mn> àsad> saEMyTv< maEnmaTmivin¢h>,

-avs<zuiÏirTyetÄpae mansmuCyte. 17.16.

Serenity of mind, good-heartedness, silence, self-control, purity of nature—these together are called the ‘mental austerity’.(P 1024)

226. What is Sattwic austerity?

ïÏya prya tPt< tpStiTÇivx< nrE>,

A)laka'œi]i-yuRKtE> saiÅvk< pirc]te. 17.17.

This three-fold austerity, practised by steadfast men, with the utmost faith, desiring no fruit, they call Sattwic.(P 1027)

227. What is Rajasic austerity?

sTkarmanpUjaw¡ tpae dM-en cEv yt!,

i³yte tidh àaeKt< rajs< clmØuvm!. 17.18.

The austerity which is practised with the object of gaining good reception, honour and worship, and with hypocrisy, is here said to be Rajasic, unstable, and transitory.(P 1027)

228. What is Tamasic austerity?

mUF¢ahe[aTmnae yTpIfya i³yte tp>,

prSyaeTsadnaw¡ va tÄamsmudaùtm!. 17.19.

That austerity which is practised with self-torture, out of some foolish notion, for the purpose of destroying another, is declared to be Tamasic. (P 1028)

229. What is Sattwic charity?

datVyimit yÎan< dIyte=nupkair[e,

deze kale c paÇe c tÎan< saiÅvk< Sm&tm!. 17.20.

That gift which is given, knowing it to be a duty, in a fit time and place, to a worthy person, from whom we expect nothing in return, is held to be Sattwic.(P 1029)

230. What is Rajasic charity?

yÄu àÅyupkaraw¡ )lmuiÎZy va pun>,

dIyte c piriKlò< tÎan< rajs< Sm&tm!. 17.21.

And that gift which is given with a view to receiving in return, or looking for fruit again, or reluctantly, is held to be Rajasic.(P 1030)

231. What is Tamasic charity?

Adezkale yÎanmpaÇe_yí dIyte,

AsTk«tmv}at< tÄamsmudaùtm!. 17.22.

The gift that is given at a wrong place and time, to unworthy persons, without respect, or with insult, is declared to be Tamasic.(P 1031)

232. Where do we find the following famous quote of Pujya Gurudev?

“Charity must come from within, as an expression of an irrepressible urge of one’s own heart. Intelligent charity must spring from the abundance felt within the individual. He who feels impoverished by his giving has not done a charity by the mere physical act of giving away.”

(Ans: In explaining Verse 22 of Chapter 17 of Geeta)(P 1031)

233. What is designation (Nirdesa) ?

A Nirdesa, generally given in ritualism, is that by performing which any defects that are in the sacred worship are all removed. (P 1031)

234. What does the words Om, Tat, Sat mean?

To invoke the thoughts of “Om,” which express the Transcendental Absolute, or to invoke “Tat”, the Universal Truth, or to cherish the concept of “Sat”, the Reality.(P 1032)

235. When are we to use the term ‘Om’?

tSmadaeimTyudaùTy y}dantp>i³ya>,

àvtRNte ivxanaeKta> stt< äüvaidnam!. 17.24.

Therefore, with the utterance of ‘OM’ are begun the acts of sacrifice, gifts and austerity as enjoined in the scriptures, always by the students of Brahman.(P 1033)

236. When is “Tat” used?

tidTyni-s<xay )l< y}tp>i³ya>,

dani³yaí ivivxa> i³yNte mae]ka'œi]i->. 17.25.

Uttering “Tat” without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of liberation. (P 1033)

237. What is the significance of repeating “Sat”? What are its implications?

sÑave saxu-ave c sidTyetTàyuJyte,

àzSte kmRi[ twa sCDBd> pawR yuJyte. 17.26.

The word ‘Sat’ is used in the sense of Reality and of Goodness; and also, O Partha, the word ‘Sat’ is used in the sense of an auspicious act.

y}e tpis dane c iSwit> sidit caeCyte,

kmR cEv tdwIRy< sidTyevai-xIyte. 17.27.

Steadfastness in sacrifice, austerity and gift is also called ‘Sat’ and also, action in connection with these (for the sake of the Supreme) is called ‘Sat’.(P 1035)

238. What is Asat?

AïÏya ÷t< dÄ< tpStPt< k«t< c yt!,

AsidTyuCyte pawR n c tTàeTy nae #h. 17.28.

Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called ‘A-Sat,’ O Partha; it is not for here or hereafter.(P 1036)

CHAPTER TITLE: CHAPTER XVIII– LIBERATION THROUGH RENUNCIATION

239. “The Geeta is a piece of art of strange beauty and it stands apart from everything else, in a class all by itself. It is liquid poetry, expounding solid philosophy. In the fluidity of its metre it crystallises some of the rarest gems of moral and spiritual values. Its breezy discourses have a firm style. The fluidity of its eloquence falls like merciful rain upon every broken personality, making it whole by its magic touch. It is not a book of science, and yet, it is very scientific in its approach to the theme. It has not the airy nothingness of familiar philosophical discourses, and yet, all philosophies seem to meet within its ample stretch.”—Introducing which chapter of Geeta, does Pujya Gurudev write thus? (Ans: Chapter 18 of Geeta)(P 1039)

240. Why is Sri Krishna called as Kesinishudana?

Kesi was a Daitya who attacked Krishna in the form of a horse. Krishna killed him by tearing him into two halves. Hence Sri Krishna is called as Kesinishudana.(P 1043)

241. What are the three things that should not be abondoned?

y}dantp>kmR n TyaJy< kayRmev tt!,

y}ae dan< tpíEv pavnain mnIi;[am!. 18.5.

Acts of sacrifice, charity and austerity should not be abandoned, but should be performed; worship, charity, and also austerity, are the purifiers of even the ‘wise’.(P 1047)

242. How does Pujya Gurudev mathematically define attachment?

The arithmetic of attachments in the Geeta is that “Ego+Ego-centric desires=Attachment (Sanga or Raga).(P 1048FN)

243. What is Sattwic renunciation?

kayRimTyev yTkmR inyt< i³yte=juRn,

s¼< TyKTva )l< cEv s Tyag> saiÅvkae mt>. 18.9.

Whatever ‘obligatory action’ is done, O ARJUNA, merely because it is ought to be done, abondoning ‘attachment and also fruit,’ that abondonment is regarded as Sattwic (pure).(P 1051)

244. What is Rajasic renunciation?

Ê>oimTyev yTkmR kayKlez-yaÅyjet!,

s k«Tva rajs< Tyag< nEv Tyag)l< l-et!. 18.8.

He who, from fear of bodily trouble, abandons action because it is painful, thus performing a Rajasic (passionate) abondonment, obtains not the fruit of ‘abandonment’.(P 1050)

245. What is Tamasic renunciation?

inytSy tu s<Nyas> kmR[ae naepp*te,

maehaÄSy pirTyagStams> pirkIitRt>. 18.7.

Verily, the renunciation of ‘obligatory actions’ is not proper; the abandonment of the same from delusion is declared to be Tamasic (dull).(P 1049)

246. What is Medha-sakti?

Medha-sakti is not merely the intellect’s power of understanding or reasoning, but it is also the intellect’s FACULTY TO MEMORISE AND RETAIN THINGS.(P 1054)

247. What should a cultered man of unbroken equipoise and steady understanding have constant memory of?

A cultured man of unbroken equipoise and steady understanding must have a constant memory of :1) the constituents of the field of his activity, 2) the instruments through which he contacts the world outside; 3) his own essential infinitely divine nature, and 4) his exact relationship with the world-of-objects when he is contacting it through his sense.(P 1054)

248. Describe ‘Reincarnation theory’ in the ‘Sanatana Dharma’.

In the constant flow of time the PRESENT determines the immediate FUTURE, and therefore, these tendencies, in their different textures, must necessarily determine our reactions to our environments in the IMMEDIATE future. If we extend this theory to the very last moment of our days in this embodiment, it becomes amply evident that, after the departure from here through death, our next embodiment and the general type of environment that we will find ourselves in, would be determined by the type of tendencies produced by our actions. This is what is called the ‘reincarnation theory’ in the ‘Sanatana Dharma’.(P 1057)

249. How does Pujya Gurudev summarise the Geeta-technique?

The Geeta-technique for the rehabilitation of man’s personality, so beautifully elaborated and exhaustively discussed, when briefly put would be: (a) the seeker first gets detached from the lower sensuous cravings and passions by identifying himself with the nobler ideals of self-control and moral-perfection; (b) a mind so conditioned becomes tamer than a mind goaded by sensuality. This purified mind develops in itself the required amount of subtle powers of thinking, of consistent self-application, and of steady contemplation; (c) on realising the Pure Be-ness, all becomings end. To the pure Self there is no becoming; the ‘tendencies’ of the mind (vasanas) cannot shackle the Spirit. Its subtle Presence cannot but be ever Immaculate and Unconditioned.(P 1058,1059)

250. What according to Sri Krishna are the five factors which are the constituent parts in all actions?

Aixóan< twa ktaR kr[< c p&wiGvxm!,

ivivxaí p&w‹eòa dEv< cEvaÇ p<cmm!. 18.14.

The ‘seat’ (body), the doer (ego), the various organs-of-perception, the different functions of various organs-of-action, and also the presiding deity, the fifth.

Stripping off all these details of explanations, if we re-read the stanza, it merely enumerates the constituent parts of every action. They are: 1)the body, 2)the ego, 3)the organs-of-perception, 4)the organs-of-action and 5)the five elemental forces.(P 1061)

251. What according to Sri Krishna is the three fold ‘basis of action’?

}an< }ey< pir}ata iÇivxa kmRcaedna,

kr[< kmR kteRit iÇivx> kmRs<¢h>. 18.18.

Knowledge, the known and knower form the three-fold ‘impulse to action’; the organs, the action, the agent, form the three-fold ‘basis of action’.(P 1067)

252. What is Guna?

Guna is the preponderance of a given type of temperament in one’s inner nature. The human mind and intellect function constantly, but they always come to function under the different ‘climatic conditions’ within our mind. These varying climates of the mind are called the three gunas: the ‘good’, the ‘passionate’ and the ‘dull’.(P 1070)

253. What is Sattwa Jnana?

svR-Ute;u yenEk< -avmVyymI]te,

Aiv-Kt< iv-Kte;u tJ}an< iviÏ saiÅvkm!. 18.20.

That by which one sees the one indestructible Reality in all beings, undivided in the divided, know that ‘knowledge’ as Sattwic (Pure). (P 1070)

254. What is Rajasic Jnana?

p&wKTven tu yJ}an< nana-avaNp&wiGvxan!,

veiÄ sveR;u -Ute;u tJ}an< iviÏ rajsm!. 18.21.

But that ‘knowledge’ which sees in all beings various entities of distinct kinds, (and) as different from one another, know that knowledge as Rajasic (Passionate). (P 1072)

255. What is Tamasic Jnana?

yÄu k«TSnvdekiSmNkayeR sKtmhEtukm!,

AtÅvawRvdLp< c tÄamsmudaùtm!. 18.22.

But that ‘knowledge’, which clings to one single effect, as if it were the whole, without reason, without foundation in truth, and narrow, that is declared to be Tamasic (Dull)(P 1073)

256. What is Sattwic Karma?

inyt< s¼rihtmragÖe;t> k«tm!,

A)làePsuna kmR yÄTsaiÅvkmuCyte. 18.23.

An ‘action’ which is ordained, which is free from attachment, which is done without love or hatred, by one who is not desirous of the fruit, that action is declared to be Sattwic (Pure)(P 1074)

257. What is Rajasic Karma?

yÄu kamePsuna kmR sah<kare[ va pun>,

i³yte b÷layas< tÔajsmudaùtm!. 18.24.

But that ‘action’ which is done by one, longing for desires, or gain, done with egoism, or with much effort, is declared to be Rajasic (Passionate)(P 1075)

258. What is Tamasic Karma?

AnubNx< ]y< ih<samnpeúy c paEé;m!,

maehadar_yte kmR yÄÄamsmuCyte. 18.25.

That action which is undertaken from delusion, without regard for the consequence, loss, injury, and ability, is declared as Tamasic (Dull)(P 1076)

259. Who is Sattwic Kartha?

muKts¼ae=nh<vadI x&TyuTsahsmiNvt>,

isÏ(isÏ(aeinRivRkar> ktaR saiÅvk %Cyte. 18.26.

An ‘agent’ who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure is called Sattwic (Pure)(P 1077)

260. Who is Rajasic Kartha?

ragI kmR)làePsuluRBxae ih<saTmkae=zuic>,

h;RzaekaiNvt> ktaR rajs> pirkIitRt>. 18.27.

Passionate, desiring to gain the fruits-of-action, greedy, harmful, impure, full if delight and grief, such an ‘agent’ is said to be Rajasic (Passionate)(P 1080)

261. Who is Tamasic Kartha?

AyuKt> àak«t> StBx> zQae nE:k«itkae=ls>,

iv;adI dI"RsUÇI c ktaR tams %Cyte. 18.28.

Unsteady, vulgar, unbending, cheating, malicious, lazy, despondent, and procastinating, such an ‘agent’ is said to be Tamasic (Dull) (P 1081)

262. How does Pujya Gurudev use the example of ‘the nurse’ to describe Sattwic Karta?

The nurse in the hospital has no attachment to the patient; she has no ego that she is curing the patient, because she knows that there is the ability of the doctor behind every successful cure. She has fortitude (Dhriti) and enthusiasm (Utsaha)—or else she will not be able to continue efficiently in her job. And lastly, she is not concerned with success or failure; she does not rejoice when a patient walks out fully cured, nor does she moan for every patient that dies. She cannot afford such an indulgence. She understands the hospital to be an island of success and failure, of births and deaths, and she is there only to serve. (P 1079)

263. What is Sattwic Buddhi?

àv&iÄ< c inv&iÄ< c kayaRkayeR -ya-ye,

bNx< mae]< c ya veiÄ buiÏ> sa pawR saiÅvkI. 18.30.

That which knows the paths of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that ‘understanding’ is Sattwic (Pure), O Partha. (P 1085)

264. What is Rajasic Buddhi?

yya xmRmxm¡ c kay¡ cakayRmev c,

AywavTàjanait buiÏ> sa pawR rajsI. 18.31.

That by which one wrongly understands Dharma and Adharma and also what ought to be done and what ought not to be done, that intellect (understanding), O Partha, is Rajasic (Passionate).(P 1087)

265. What is Tamasic Buddhi?

Axm¡ xmRimit ya mNyte tmsav&ta,

svaRwaRiNvprIta<í buiÏ> sa pawR tamsI. 18.32.

That which, enveloped in darkness, sees Adharma as Dharma, and all things perverted, that intellect (understanding), O Partha, is Tamasic (Dull). (P 1088)

266. What is Sattwic Dhriti?

x&Tya yya xaryte mn>àa[eiNÔyi³ya>,

yaegenaVyi-cair{ya x&it> sa pawR saiÅvkI. 18.33.

The unwavering ‘fortitude’ by which, through YOGA, the functions of the mind, the PRANA and the senses are restrained, that ‘fortitude’, O Partha, is Sattwic (Pure). (P 1088)

267. What is Rajasic Dhriti?

yya tu xmRkamawaRNx&Tya xaryte=juRn,

às¼en )laka'œ]I x&it> sa pawR rajsI. 18.34.

But the ‘fortitude,’ O Arjuna, by which one holds fast to duty, pleasure and wealth, from attachment and craving for the fruits-of-actions, that ‘fortitude’, O Partha, is Rajasic (Passionate) (P 1090)

268. What is Tamasic Dhriti?

yya SvPn< -y< zaek< iv;ad< mdmev c,

n ivmu<cit ÊmeRxa x&it> sa pawR tamsI. 18.35.

The ‘constancy’ because of which a stupid man does not abondon sleep, fear, grief, depression, and also arrogance (conceit), that ‘fortitude’, O Partha, is Tamasic (Dull)(P 1091)

269. ________ is that power within ourselves by which we constantly see the goal we want to achieve; and while striving towards it, ______ discovers for us the necessary constancy of purpose to pursue the path, in spite of all the mounting obstacles that rise on the way. _______ paints the idea, maintains it constantly in our vision, makes us steadily strive towards it, and when obstacles come, ________ mobilises secret powers withus us to face them all courageously, heroically, and steadily. We shall use the term ‘fortitude’ to indicate all the above-mentioned suggestions implied in the term ________. (Ans: DHRITI)(P 1089)

270. What are the three characters a man of extreme ‘dullness’ will constantly keep within his bosom?

A man of extreme ‘dullness’ will constantly keep these three within his bosom and thereby suffer a sense of self-depletion and inner exhaustion. ‘Grief’ (Sokam) is, in general, the painful feeling of disappointment at something that has already happened in the PAST; while ‘depression’ (Vishadam) generally reaches our bosom as a result of our despair regarding the FUTURE; and ‘arrogance’ (Madam) is the sense of lusty conceit with which a foolish man lives his immoral, low life in the PRESENT.(P 1092)

271. What is Sattwic Sukha?

yÄd¢e iv;imv pir[ame=m&taepmm!,

tTsuo< saiÅvk< àaeKtmaTmbuiÏàsadjm!. 18.37.

That which is like poison at first, but in the end like nectar, that ‘pleasure’ is declared to be Sattwic (Pure), born of the purity of one’s own mind, due to self-realisation.(P 1094)

272. What is Rajasic Sukha?

iv;yeiNÔys<yaega*Äd¢e=m&taepmm!,

pir[ame iv;imv tTsuo< rajs< Sm&tm!. 18.38.

That pleasure which arises from the contact of the sense-organs with the objects, (which is) at first like nectar, (but is) in the end like poison, that is declared to be Rajasic (Passionate)(P 1095)

273. What is Tamasic Sukha?

yd¢e canubNxe c suo< maehnmaTmn>,

inÔalSyàmadaeTw< tÄamsmudaùtm!. 18.39.

The pleasure, which at first and in the sequel deludes the Self, arising from sleep, indolence and heedlessness, is declared to be Tamasic (Dull)(P 1096)

274. Define four varnas on the basis of Guna.

Brahmanas—with a major portion of Sattwa, a little RAJas and with minimum TAMAS: THE Kshatriyas—mostly Rajas with some Sattwa, and a dash of Tamas; the Vaisyas—with more Rajas, less Sattwa and some Tamas; and the Sudras—mostly TAMas, a little Rajas, with only a suspicion of Sattwa.

In modern language, the four types of people may be called: (1) the creative thinkers, (2) the politicians, (3) the commercial employers; and (4) the labourers (the proletarians). (P 1100)

275. Who is a true Brahmana?

A true Brahmana is necessarily a highly cultured Sattwic man who can readily control his sense-organs, and with perfect mastery over his mind, can raise himself, through contemplation, to the highest peaks of meditation upon the Infinite.(P 1102)

276. What determines the cause of Varna of a person?

The type of a man’s ‘actions’, the quality of his ‘ego’, the colour of his ‘knowledge’, the texture of his ‘understanding’, the temper of his ‘fortitude’, and the brilliance of his ‘happiness’ will determine his ‘caste’(Varna).(P 1102 FN)

277. What is Brahmana Karma?

zmae dmStp> zaEc< ]aiNtrajRvmev c,

}an< iv}anmaiStKy< äükmR Sv-avjm!. 18.42.

Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation, belief-in-God—are the duties of the Brahmanas, born of (their own) nature.(P 1103)

278. What is Kshatriya Karma?

zaEy¡ tejae x&itdaRúy< yuÏe caPyplaynm!,

danmIñr-aví ]aÇ< kmR Sv-avjm!. 18.43.

Prowess, splendour, firmness, dexterity, and also not fleeing from battle; generosity, lordliness—these are the duties of the Kshatriyas, born of (their own) nature.(P 1106)

279. What are Vaisya and Sudra Karmas?

k«i;gaErúyvai[Jy< vEZykmR Sv-avjm!,

pircyaRTmk< kmR zUÔSyaip Sv-avjm!. 18.44.

Agriculture, cattle-rearing and trade are the duties of the Vaisyas, born of (their own) nature; and service is the duty of the Sudras, born (of their own) nature.(P 1108)

280. What are the three examples used by Pujya Gurudev to say that the Swabhava of each one cannot destroy him?

1)the deadly poison in the fangs of a serpent never kills the serpent; 2)living organisms crawling in fermented wine never get drunk; 3)the malarial germs in the mosquitoes do not attack them with shivering fevers. These are the three examples used by Pujya Gurudev to say that the Swabhava of each one cannot destroy him.(P 1114)

281. What is Naishkarmya-Siddhi?

The ego arises when we are ignorant and forgetful of our spiritual nature. When this ‘ignorance’ is ended, there is the experience of the Infinite Bliss of the All-Full-Consciousness. Naturally, there is no want felt, and therefore, no desire can arise. Where desires are absent, the thought-breedings end. When thoughts are dried up, actions, which are the parade of thoughts, marching out through the archway of the body, are no more. This state is called ‘Actionlessness”—Naishkarmya-Siddhi.

The Supreme State described so elaborately in the Upanishadic literature and indicated here by the technical term ‘Naishkarmya-Siddhi’ is that ‘WISE’ state-of-being wherein there is no ‘ignorance’.(P 1118)

282. What are the four factors necessary for a meditator according to Pujya Gurudev?

A meditator is one who has (1)an intellect purified of all its extrovert desires; (2)a mind, together with the sense-organs, brought well under the control of this intellect, so purified; (3)the sense-organs no more contacting the sense-objects; and (4) a mind that has given up its ideas of likes and dislikes. It is this individual who becomes a successful meditator.(P 1122)

283. To whom should the Geeta not be spoken?

#d< te natpSkay na-Ktay kdacn,

n cazuïU;ve vaCy< n c ma< yae=_ysUyit. 18.67.

This is never to be spoken by you to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who desires not to listen, nor to one who cavils at Me.(P 1154)

284. What is Jnana Yajna?

In a Yajna, Lord Fire is invoked in the sacrificial trough and into it are offered oblations by the devotees. From this analogy, the term Jnana Yajna has been originally coined and used the the Geeta. Study of the Scriptures and regular contemplation upon their deep significances kindly the ‘Fire-of-Knowledge’ in us and into this the intelligent seeker offers, as his oblation, his own false values and negative tendencies. This is the significance of the metaphorical phrase Jnana Yajna.(P 1160)

om tat sat