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Bhagavad-gita Overview - Homework Answers Chapter 1

1.Significance of the names of the Lord: a) Acyuta: means infallible. Arjuna calls Krsna as Acyuta because He never fails in His affection for His devotees. Although He is the Supreme Lord, He accepts the subordinate position of charioteer in order to serve His devotee. At the same time He is also the supreme Lord (does not fall from His position). (1.21-22) b) Govinda: means object of pleasure for the cows and the senses. Arjuna calls Krsna by this name to indicate that Krsna should understand what will satisfy his senses (because he wants Krsna to satisfy his senses). (1.32,35) c) Madhava: means the husband of the goddess of fortune. Arjuna addresses Krsna as "Madhava" to point out that, as the husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. (1.36) d) Hrsikesa: means owner and controller of all senses including the mind. Sanjaya uses this word for Krsna in verse 1.15. The significance is that being the controller and knower of the mind, He knows what is in Arjunas mind. (1.15,24) 2.Vikarna (before Gita was spoken, on Kauravas side; later joined the Pandavas army.), Krpacarya, Jayadratha, Krtavarma, Bhurisrava, Somadatta. 3.Six kinds of aggressors: a poison giver, one who sets fire to the house, one who attacks with deadly weapons, one who plunders anothers riches, one who occupies anothers land, and one who kidnaps anothers wife. 4. Any two of these (or expansion of these): a) By calling Dhrstadyumna as "Drupada-putrena", in order to make sure that Dronacarya would not be lenient this time with the Pandavas. b) He mentioned all the great heroes from the Pandavas side so that Dronacarya would take the war seriously (he says all of them are equal in fighting to Bhima and Arjuna). c) While mentioning the names of great heroes from his side, he first mentioned the name of Dronacarya even before Bhisma, who was eldest (because by mentioning the name of a brahmana before mentioning the name of a ksatriya is acceptable etiquette). d) He further mentioned the name of Krpacarya (Dronacaryas brother-in-law) and Asvatthama (Dronacaryas son) as chief captains. e) He mentioned the name of Vikarna (Duryodhanas youngest brother), although he was not a maharathi, in order to inspire him to fight from his side (because he was the only one from Kauravas side who opposed the incident of disrobing Draupadi). f) He said, There are many other heroes who are prepared to lay down their lives for my sake, well equipped with weapons and experienced in military science. g) He used the word "aparyaptam" diplomatically, to inspire both Bhisma and Dronacarya (Bhisma took the meaning to be immeasureable and he felt satisfied, whereas Dronacarya took the meaning to be insufficient, hence Kauravas victory depends on his valor). h) He asked everyone to support and protect Bhisma from all sides, as he is old, and also the enemy can take advantage of his being engaged in fighting at one place. i) He inspired his army by saying that their strength is immeasurable and well protected by Bhisma, whereas the strength of the Pandavas is limited, under the protection of Bhima.

5. Killing of elders [which may mean a) killing physically, b) not properly respecting them, or c) if the elders get involved (if they kill themselves spiritually due to their weakness) in sense gratification] leads to destruction of family or dynasty. thus eternal family tradition is vanquished. family members become involved in irreligion, women become degraded (due to lack of proper protection and engagement), unwanted children are born (resulting in cessation of offering oblations to the forefathers, who then fall down), all kinds of community projects and family welfare activities are devastated, thus bringing about chaos in society (as we see in present society). 6.a) 2; b) 6; c) 7; d) 8; e) 11; f) 4; g) 5; h) 12; i) 10; j) 9,11 (Vyasadeva is also grandfather of Duryodhana, as Bhisma is. Bhismas father, Santanu (Bhisma is the son of Mother Ganges) married Satyavati, who is the mother of Vyasadeva).

Chapter 2
1.a) Out of compassion for his own friends, kinsmen and relatives, especially superiors like Bhisma and Drona. (2.27,28) b) He will not be able to enjoy the kingdom if it is won at the cost of the lives of his relatives.(1.3135, 2.7-8) c) Destruction of family will result, which will bring irreligion and destruction of family tradition. The women will become polluted and thus unwanted progeny will be produced. (1.37-43) d) Saintliness and fear of sinful reactions for destroying the family & society and killing superiors. (1.44-45, 2.5) e) Indecision whether to conquer the opposite party or be conquered by them. (2.6-7) 2.a) 2 .2-3, 2.11; b) 2.7; f) 2.26, 2.28; g) 2.29; j) 2.45, 2.42-43; k) 2.47; c) 2.11; d) 2.12; e) 2.13; h) 2.34, 2.33-36, 2.3; i) 2.40; l) 2.71-72 (also 66 related to the topic)

3.a) Small well and reservoir of water: (2.46) A reservoir of water can easily fulfill the purpose of a small well, similarly one who understands the purposes of the Vedas can understand the goal of the Vedas. In other words, all purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served by one who knows the purpose behind them (namely, understanding Krsna). b) Tortoise: (2.58) The tortoise can at any moment retract his limbs and exhibit them again at any time for a particular purpose. Similarly the senses of the Krsna conscious person are used only for some particular purpose in the service of the Lord, otherwise they are withdrawn. c) Ocean: (2.70) The ocean is constanly being filled with water from many rivers, yet it always remains unagitated and never overflows. Similarly, a Krsna conscious person may experience so many material desires, but he remains unagitated due to being happy in the service of the Lord. d) Boat on water: (2.67) As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a mans intelligence. 4.By contemplation of the objects of the senses (the thinking stage, which may mean positively or negatively), one develops attachment for them (the feeling stage), which leads to lust (a very deep longing, which makes gratification unavoidable: the willing stage). When lust is satisfied, it is like adding fuel to a fire, increasing the passion. When lust is unsatisfied, it results in anger, which leads to delusion, which leads to bewilderment of memory, which leads to loss of intelligence, and then one falls down into gross material existence. 5.Arjuna askes four questions about sthita-prajna, one whose consciousness is merged in transcendence. They are as follows (and Lord Krsna responds in the verses indicated): a) What are his symptoms (how is his position revealed)? (2.55) b) How does he speak and what is his language (how are his mentality and words affected by dealings of others)? (2.56-57) c) How does he sit (what is his mentality when his senses are restrained from their objects)? (2.5963) d) How does he walk (how does he engage his senses)? (2.64-71) 6.Maharaja Ambarisa was a sthita-prajna, because he engaged all of his senses, mind and intelligence in the service of the Lord, and because of this, he could remain tolerant to all of Durvasa Munis injustices to him.

Chapter 3
1.Arjuna was confused by equivocal instructions of Krsna. Lord Krsna, in Chapter 2, first explained the eternal nature of the soul and said that Arjuna will not be killing the other warriors, as the soul cannot be killed. Rather, he will be helping them change their bodies. Then in verses 31-38, He asked Arjuna to fight either as fruitive work or detached work, among which detached work is better. Thereafter (3.39-72) the Lord glorified buddhi-yoga, engaging intelligently in Krsnas service. Arjuna considered buddhi yoga something like retirement from active life and practice of austerities in a secluded place. Therefore Arjuna could not understand how he could fight and still act in buddhi-yoga. Lord Krsna replied that since the soul is active by nature, renunciation of work (jnana yoga), if ones heart is not yet clean, is inferior to performing ones prescribed duties with knowledge and detachment (niskama karma or karma-yoga). 2.(3.36) Arjuna inquired by what one is impelled to sinful acts, even unwillingly, as if by force. Origin of lust: (3.37 verse & purport) When a living entity comes in contact with the material creation, his eternal love for Krsna is transformed into lust, in association with the mode of passion. Sitting places of lust: (3.40) the senses (weakest zone of lust), the mind (main center of lust and its strongest zone), the intelligence. How to conquer the lust: (3.41,43) Lust, the destroyer of jnana (material knowledge) and vijnana (spiritual or realized knowledge) should first be controlled by regulating the senses by engaging them in Krsnas service (following four regulative principles and 64 items of devotional service). After engaging ones senses in the service of the Lord, one should, by deliberate spiritual intelligence (understanding properly the higher position of soul, over the senses, mind and intelligence), steady (or control or fix) the mind in the Lords service (as per ch. 6, by suitable practice of devotional service and detachment from matter, one can control the mind). 3.a) Covering of lust: i. as fire is covered by smoke (human life). ii. as mirror is covered by dust (birds and beasts). iii. as embryo is covered by the womb (trees and plants). b) Just as milk is transformed into yogurt, when in contact with sour tamarind, in the same way, the eternal sense of love of God becomes transformed into lust when the living entity comes in contact with the mode of passion, i.e. this material creation. c) Lust is like fire, which cannot be satisfied by the constant supply of sense enjoyment, as fire cannot be extinguished by constant supply of fuel. d) Dull matter senses (because bodily action means the functions of the body) sense objects (from Katha Upanisad, quoted in the purport) mind intelligence (this is material intelligence, but when it is connected to supersoul, then it becomes spiritual intelligence) soul. (exept for the soul, all are material. The soul is always in knowledge but he is covered as the sun is coverd by the clouds) b) 3.13; c) 3.5, 3.33; d) 3.20; f) 3.21,3.25 (indirectly,3.20,3.23,3.24); h) 3.26,3.29; i) 3.31-32; j) 3.41.

4.a) 3.9, 3.16; e) 3.22; g) 3.27;

5.a) Living bodies food grain rains performance of yajna prescribed duties Vedas Lord. b) Performance of yajna eatables sanctified existence purified finer tissues in memory purified and thus memory get sanctified one thinks of liberation Krsna consciousness.

Chapter 4
1.a) Through a bonafide spiritual master in parampara. b) The chain of disciplic succession was broken by the influence of time. c) The sun-god (Vivasvan), Manu (Vaivasvata), Iksvaku. d) The saintly kings (rajarsis) and devotees. e) By misinterpretation of verses by deletion or rejection of some portion by whimsical participation or speculation. f) Arjuna was most qualified to hear; he was Krsnas devotee and His friend. g) Non-envious of Krsna (anasuyave). h) Satisfaction of the self-realized spiritual master. i) Blind following and absurd inquiries are condemned. j) Inquiring submissively and rendering service. k) fire of knowledge, burns to ashes all reactions to material activities. (4.37) By the help of this boat of transcendental knowledge. (4.36) never fall again into such illusion. (4.35) attains supreme spiritual peace. (4.39) attains liberation. (4.15) does not become entangled in the fruitive reaction of work. (4.14) one does not take birth again in this material world. (4.9) one achieves Krsnas abode. (4.9) one attains transcendental love for Krsna. (4.10) l) One who is faithful and dedicated to this transcendental knowledge and subdues his senses. m) One who is successfully working in transcendental knowledge: desires no fruits, has no doubts, knows he is an eternal servant of Krsna, and is not bound by work. 2.Krsna appears: a) To deliver the pious b) To annihilate the miscreants c) To reestablish the principles of religion. (He descends whenever and wherever there is a decline in religious practice and a predominant rise of irreligion.) Main reason for His appearance: to mitigate the anxieties of His pure devotees, who are suffering because of separation from Him. 3.a) 4.4; f) 4.13; k) 4.31; 4. 5. b) 4.9; g) 4.12; l) 4.30,4.32; c) 4.10; h) 4.16; m) 4.33; d) 4.11; i) 4.18; n) 4.40. e) 4.14; j) 4.19-22;

1)-C; 2)-D; 3)-F; 4)-A; 5)-E; 6)-B. a) Analogy of boat, b) Analogy of fire, c) Analogy of weapon

Chapter 5
1.Devotional service (karma yoga) is non-differentt from Sankhya in the sense that they have the same result (5.4). By following either of the two one achieves the result of both. However, devotional service is better in the sense that it is easier than Sankhya and it is safer because the senses are properly engaged and theree is less chance of falldown. In actuality karma yoga and Sankhya are the same path, but two different stages. In sankhya one finds the ultimate cause and goal as being Visnu (like finding the root of the tree), whereas in karma yoga one engages in the service of Visnu (like watering the root), which will naturally follow if one is successful in searching after Him. Sankhya is a two-step method involving first detachment from matter and then attachment to the Lord, whereas in devotional service one directly get attached to the Lord (detachment from matter occurs simultaneously). 2.In every action there are three doers involved --a) living entity, b) material nature, c) Supersoul. The soul desires the action, paramatma sanctions it according to the souls qualification , and the modes of nature carry it out. Since the living entity caused the action by desiring it, he gets the reaction. Paramatma, being neutral, does not interfere with the minute independence of the living entity, therefore He is not responsible for any reactions (5.15). Even when the modes influence someone, still they leave room for him to choose a specific action within the range of the modes. 3.Peace formula: To know that Krsna is: a) the Supreme controller, b) the Supreme proprietor and c) the Supreme benefactor (our best well-wishing friend) and thus knowing all these, to offer the results of all ones activities to Him. 4.Verses talking about this: in Chapter 5, texts 3,6,7,10,12,16,17,19,20,21,23,24,25,26,27-28,29. Examples: 5.3: One who neither hates nor desires the fruits of his activities and who is free from all dualities. 5.12: One who works in devotion, who is a pure soul and who controls his mind and senses. 5.17: One whose mind, intelligence, faith and refuge are all fixed in the Supreme. 5.16: Those who are enlightened by knowledge. 5.19: Those whose minds are established in sameness and equanimity. 5.Symptoms of self-realized soul are already given in the question. Main symptoms: one who works in devotion. (5.7) one who controls his mind and senses. (5.7) one whose intelligence, mind, faith & refuge are all fixed on the Supreme. (5.17) one who tolerates the urges of material senses and checks the forces of desire and anger (5.23) one who sees all living entities on the spiritual basis and bestows mercy on everyone. (5.18) Other relevant verses in this chapter: 3,10,19,20,21,24. 6. a) 5.3; b) 5.7; c) 5.11; d) 5.13-14; e) 5.17; f) 5.18; g) 5.21-22.

Chapter 6
1.Yoga: the process of linking oneself with the Supreme. The beginning stage of the yoga-ladder is called yogaruruksa stage. Work (engaging the body) is said to be the means. The highest stage is called yogaruddha stage, where cessation of all material activities is said to be the means (they engage in spiritual activities). Different stages of yoga ladder: Bhagavan realization (bhakti-yoga) niskama karma yoga sakama karma yoga (beginning of yoga) karma-kanda (civilized human beings) animal life (uncivilized human beings) Among civilized human beings, yoga begins when we come to know about the Supreme Lord and make Him our ultimate goal of life (as Brahman, Paramatma or Bhagavan). From 6.47p: Yoga actually means bhakti-yoga; all other yogas are progression towards the destination of bhakti-yoga. Animal life: human beings are uncivilized when their only concern is about the four basic activities, namely, eating, sleeping, mating and defending. They dont follow any scriptural injunctions and their goal is to enjoy the material life in their own whimsical way. (As the mind dictates). Karma-kanda: is for civilized human beings who follow the scriptural injunctions to fulfill their material desires. Their goal is to enjoy in this life and in the next life (taking birth in heavenly planets in order to enjoy heavenly pleasures). They follow varnasrama-dharma and follow the regulative principles,-- no illicit sex, no gambling, no meat-eating, no intoxication. Karma-yoga (sakama or niskama) Yoga begins here, when Krsna, the Supreme Lord, becomes the ultimate goal of life. Sakama karma yoga: The difference between sakama karma-yogi and karma-kandi is that the former knows about the Supreme Lord and makes Him the ultimate goal of life, although he is attached to sense gratification. Attachment to the fruit of ones work and attachment to the work itself are characteristic of the person under the lower modes of passion and ignorance. Niskama-karma-yoga: He is detached from the fruit of his work (if his goal is bhakti-yoga then he offers the result to Krsna, the Supreme person). Still he has attachment for the nature of the work. When the linking process (yoga) is predominantly fruitive activities (either attached or detached from the fruit of the work) it is called karma-yoga. (6.46p) When karma-yoga increases in knowledge and renunciation (jnana & vairagya), that stage is called jnana-yoga. (6.47p) When jnana-yoga increases in meditation on the Supersoul by different processes, and the mind is fixed on Him, it is called astanga yoga. When astanga yoga increases in loving devotional relationship with the Lord, it is called bhaktiyoga. (Hatha-yoga is lower part of astanga-yoga, up to pranayama. Raja-yoga is upper part of astangayoga - pratyahara to samadhi.) 2.i) Need of controlling the mind: (p. 313) For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage (unconquered mind is

realization Brahman realization (jnana yoga)

Paramatma (astanga yoga)

8 our greatest enemy), and mind detached from sense objects is the cause of liberation (conquered mind is our greatest friend). (Amrita-bindu Upanisad & Bg 6.5-6) Or, For one whose mind is unbridled, self-realization is difficult work. (6.36) Or, Intelligence is supposed to direct the mind, but if the mind is not under control, it will dictate to the intelligence and will serve the senses rather than Krsna (thus remaining our greatest enemy). (6.6p,34p) ii) Lord Krsnas instruction on controlling the mind: [a) & b) 4 constitute the main part of the answer.] a) Verse 35. See Q5 (g) (main part of the answer) b) Verses 24,25, 26: some other suitable practices. 1. Engage in yoga with determination and faith, do not be deviated from the path. 2. Abandon all material desires and control all the senses on all sides by the mind. 3. Mind should be fixed on the self or Supreme alone (as self-realization and realization of the Lord go side by side) and should think of nothing else. 4. From wherever the mind wanders due to its flickering and unsteady nature one must certainly withdraw it and bring it back under the control of the self. iii) Srila Prabhupada says that hearing about Krsnas transcendental activities is expert treatment for the mad mind and eating foodstuff offered to Krsna is the appropriate diet for the suffering patient. This treatment is the process of Krsna consciousness.(6.35p) 3.Unsuccessful yogi, after long period of practice: (verse 42) He takes a rare birth directly (without going to heavenly planets) in a family of transcendentalists who are surely great in wisdom and thus he receives spiritual impetus from the very beginning of his life. He revives his Krsna consciousness from his previous life and endeavors for complete success. After short practice: He takes birth in the heavenly planets and after many years of enjoyment there, he is born into a family of rich aristorcracy, or if fortunate (or more advanced), into a family of righteous brahmanas or into a Vaisnava family. 4.a) mind and sense control. b) free from desire and feelings of possessiveness. c) he lives alone in a secluded place (or in the holy dhama). d) he should fix his body, mind and self in relation to Krsna (or engage them in relationship with the Supreme). e) accept favorable and reject unfavorable conditions. f) make the Supreme the ultimate goal of life. 5. a) 1-2,4; b) 5-6; c) 7; d) 8-9; e) 20-23; f) 33-34; g) 35; h) 46-47

Chapter 7
1.a) 1. b) (In the order of importance, best quote first) 7,26,30,19,6,12-13,10,24,3,21. c) 20,21,22,23,25. d) 23,24,25,19 (Vasudevah, son of Vasudeva) 26,12,13,14 (The Lord is never under maya or the modes). e) 28. f) 24, 25, 13. g) 14, 29. h) 19, 3, 28. 2.Four classes of men who never surrender to Lord: mudhas - grossly foolish; naradhamas lowest among mankind; mayayapahrta-jnana - those whose knowledge is stolen by illusion; asuram bhavam asritah - those of demoniac principles. Four classes of men who do surrender to the Lord: artha - the distressed; artha-arthi - the desirer of wealth or property (1st two are sakama or karma-misra devotees); jijnasu - the inquisitive (karma-jnana misra devotee); jnani - he who is searching for knowledge of Absolute ( jnana-misra devotees). Among those pious men (the magnanimous souls) who begin to render devotional service, the jnani is the best, because he is in full knowledge and doesnt approach the Lord for material gain. The devotee becomes very dear to the Lord because his only purpose is to serve the Supreme Lord with love and devotion. Jnanis after many many births of practice become unalloyed pure devotees. 3.Alpa-medhasah (verse 23) - those of small intelligence. Hrta-jnanah (verse 20) - those who are deprived of knowledge, whose intelligence has been stolen by material desires. Mudha (verse 25) foolish. Two things the Lord does for the demigod worshippers: 1) Krsna endows the demigod worshippers with steady faith in a particular demigod. 2) He fulfills the worshippers desire by giving, through the demigod, the desired benediction. Differences of results of demigod worship and worship of Krsna: a) Demigod worshippers get temporary material benefit mainly for sense gratification. Worshipper of Krsna gets his material desires (if any) fulfilled and simultaneously the purification of his heart takes place. (The Lord mercifully takes away the material desires; that is why He is known as Hari.) b) Worshipper of demigod goes to the planet of the respective demigod (still in the material world). Worshipper of Krsna goes to His eternal Supreme abode (spiritual world). 4.a) ability; b) not contrary to religious principles c) the original fragrance d) the life, penances e) the prowess, the strength, devoid of passion and desire. 5.a) Gross elements: (in ascending order from gross to subtle) earth, water, fire, air and ether; subtle elements: mind, intelligence and false ego. b) para-prakrti: jivas (living entities). 6.a) tat srnu: meaning: try to hear that (from Me, Krsna); significance: in Chapter 6, Krsna tells Arjuna that topmost yoga is to render devotional service unto Him with love. That devotional service has nine processes, of which hearing is the most important. No one can be greater authority than Krsna and by hearing from Him one receives the greatest opportunity to become a perfectly Krsna conscious person. In His absence one should hear from His representatives, the pure devotees of the Lord. b) abuddhayah - unintelligent. (7.24) c) mudhah - foolish. (7.25)

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Chapter 8
1.Eight questions: 1) Brahman.........................................................................7.29 2) Adhyatma.......................................................................7.29 3) Karma.............................................................................7.29 4) Adhibhuta.......................................................................7.30 5) Adhidaiva.......................................................................7.30 6) Adhiyajna.......................................................................7.30 7) Adhiyajnas dwelling place in this body.........................-8) Prayana-kala; how to remember Krsna at death...........7.30 Inquiry 8.1 8.1 8.1 8.1 8.1 8.2 8.2 8.2 Reply by Krsna 8.3 8.3 8.3 8.4 8.4 8.4 8.4 8.5,8.28

2.a) Auspicious time for a yogi to leave the body: (8.24) Passing away of the soul from the world during the influence of fiery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north. b) Inauspicious time for yogi to leave the body: Passing away of the soul during the smoke, the night, the fortnight of the waning moon, or six months when the sun travels in the south. (Result: they reach to the moon planet but again come back after enjoying heavenly life.) c) Process for leaving body for devotees: By being always engaged in Krsnas service, especially chanting of Hare Krsna mantra, and by strictly following the order of the bona fide spiritual master and previous Acaryas. 3.a) Duration of yugas: Kali-yuga (k.y.) Dvapara yuga Treta yuga Satya (krta)yuga 432,000 earthly years 864,000 1,296,000 1,728,000 =1x k.y. =2x k.y. =3x k.y. =4x k.y. =10x k.y.

Divya yuga 4,320,000 (Kali+Dvarapa+Treta+Satya)

b) & c) Brahmas day = 12 hours of Brahmaloka = Brahmas night = 1,000 divya yugas = 10,000 k.y. d) Brahmas lifetime = 100 years of Brahmaloka = 311 trillion, 40 billion earthly years e) # of cycles of divya yuga in 24 hours of Brahma = 1,000 (no creation at night, although duration is the same as Brahmas day) 4.a) 7; d) 14,22; g) 15,16,21; b) 9; e) 15-19; h) 1,4,8-9,15,21,22; c) 10-13, 23-26; f) 20,21; i) 28.

5.(1) H; (2) I; (3) M; (4) L; (5) G; (6) F; (7) K; (8) B; (9) J. (note: adhidaiva may also mean demigods, karma may refer to (c),(d), (e), (g), atma may also refer to (h), but here the answer is expected according to the subject matter of Ch. 8.)

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Chapter 9
1.Three degrees of knowledge: Confidential knowledge - spiritual knowledge discussed in ch. 2 & 3. More confidential knowledge - topics discussed in ch. 7 & 8, specifically related to devotional service and which gives enlightenment in Krsna consciousness. Most confidential knowledge - ch. 9 - unalloyed (pure) devotional service. 2.a) b) c) d) e) f) g) h) raja-vidya (king of knowledge). raja-guhyam (most secret). pavitram (pure). uttamam (transcendental). pratyaksa-avagamam (gives direct perception of self). dharmyam (perfection of religion). su-sukham (joyfully performed). avyayam (everlasting).

3.Analogy of judge: A high-court judge affects the lives of so many people by his decisions -someone is put into jail, someone is hanged or one may be awarded a huge amount of money -- yet he personally remains neutral and unaffected. Similarly, the Lord remains neutral although His hand is there in every sphere of life. Analogy of sky: Although the wind is great, it is still situated within the sky. It moves within the sky (space), it is contained by the space, but it has no contact with it. Similarly, not a blade of grass moves without the sanction of the Lord, yet He remains aloof from the activities of the conditioned souls. Analogy of the fragrance of a flower: A person smells a flower without physically touching it. The fragrance of a flower is touched by the smelling power of a person, yet the smelling and fragrance are detached.Similarly, Krsna creates this material world by His glance and ordains; yet He remains aloof and is not touched by it. 4.1) One who worships himself as one with the Supreme Lord (ekatvena) - worst among the three. 2) One who concocts some form of the Supreme Lord and worships that (prthaktvena - diverse in many). Demigod worshipers come in this category. 3) One who worships the Universal form (visvato-mukham) can only see the manifestation of the universe - best among the three categories. 5.a) never envious. b) path of birth and death in this material world. c) repeated birth and death. d) true transcendental nature of Krsna. e) ancestors, takes birth among such beings, lives with Him (Krsna). f) love and devotion. g) freedom from bondage to work, get liberated and comes to Krsna. h) he is properly situated in his determination and he quickly becomes righteous and attains lasting peace. 6. a) True; b) True; c) False; d) True; e) True; b)11; f) 22; j) 13-14; f)True. d)16-19; h) 27-28;

7.a) 4-5; e) 16; i) 29;

c)12; g) 23; k) 32-33;l) 34.

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Chapter 10
1.a) 1; e) 4-5; i) 15; b) 2; f) 7; j) 18 c) 3; g) 8-11; k) 19,40-42. d) 6; h) 2, 3, 8, 12-13, 15, 17,40-42;

2.a) Lord Krsna has instructed Arjuna to be man-mana- fix his mind on Him (9.34). Therefore Arjuna requests Krsna to explain His opulences in this world by which he can meditate upon Him. Arjuna is not so much concerned about himself, but more so for the people in general, so that they can fix their minds on Krsna, especially impersonalists who concern themselves mainly with the all-pervading nature of the Supreme. Krsna is explaining about His opulences (including yogam aisvarya) out of affection for Arjuna (priyamananam) to make him more fixed and enthusiastic in devotional service. b) verse 20: concerned with all beings. (Beginning, middle and end of all beings) verse 32: concerned with creation (beginning [creation], middle [maintenance] and end [destruction] of material creation) c) Analogy of sowing seed: Lord Caitanya compares transcendental devotional service to the sowing of a seed in the heart of the living entity. The devotional service is like a seed. When it is sown in the heart of a living entity who goes on hearing and chanting Hare Krsna mahamantra and engages in practical devotional service, [which is like watering the seed], then the seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual bhakti-lata plant gradually grows until it penetrates the covering of the material universe and enter into the brahmajyoti. In the spiritual sky, that plant keep on growing until it reaches the highest planet, Goloka Vrndavana, the Supreme planet of Lord Krsna. Finally the plant takes shelter under the lotus feet of Krsna and rests there. d) Gudakesa means one who has conquered the darkness of sleep. Krsna addresses Arjuna as Gudakesa, because Arjuna is above the darkness of ignorance, and thus it is possible for him to understand Krsnas various opulences. 3.Catur sloki: Krsna describes the opulences of His position as the source of all, His devotees eagerness to love and serve Him, and His own reciprocation with that eagerness. Connections: 1) All of Krsnas opulences are summarized in verse 8. By knowing these opulences as the Lords, one can attain the realization of verses 9,10 and 11. 2) Knowing Krsna as the source of all, the devotees cannot maintain their lives without Him, as fish cannot live without water.Thus they worship Him with the great desire as described in verse 9. 3) Krsna reciprocates with such devotees by giving them direct inspiration and thus direct association with Him, as described in verse 10. 4) The devotee with real intelligence, who overcomes the ignorance caked upon his heart by millions of births, as described in verse 11, is awarded Krsna's entrance into his heart, just as a bee enters a lotus flower. 4.a) buddhi; f) yasa; 5.a) Marici; f) Meru; k) Narada; o) Bhrgu; t) ocean. b) jnanam; g) brahmana; b) Visnu; g) lion; l) Kapila. p) Brhaspati; c) asammoha; d) satyam; h) brahmana or devotee of the Lord; c) Lord Siva; d) spring; h) king; i) Garuda; m) Usana [Sukracarya]; q) Gayatri; r) silence; e) ahimsa; i) bhaya.

e) Magasirsa; j) Vasuki; n) Vyasadeva; s) Brahma;

13

Chapter 11
1.Why Arjuna wanted to see the Universal form: a) So that in the future others would not think of Krsna as an ordinary person. b) To set a criteria for knowing who is God. If in the future, imposters who claim to be God, should be prepared to show their universal form to prove it. c) The Lord has described Himself and His glories and opulences in Chapter 10. Now Arjuna desires to see how He is acting from within the universe, although He is apart from it. (Because Arjuna is beginning the parampara system, he thinks it is necessary not only to receive the theoretical presentation of the Supreme, but also to make Krsna actually reveal Himself as such). 2.a) Specific plan of Krsna being carried out in this material world: This cosmic manifestation is a chance for the conditioned souls to prepare to go back to Krsnas abode (by giving up their domineering mentality and fully surrendering to Krsna). b) Savya-sacin: One who can shoot arrows very expertly in the battlefield. Nimita-matram: Just become an instrument. c) Yogesvara (The Lord of all mystic power): The Lord is unlimited and inconceivable, but because He is "Yogesvara", by His causeless mercy, He can reveal Himself. Kamala-patraksa (O lotus-eyed one): Arjuna addresses Lord Krsna as lotus-eyed (one whose eyes are like the petals of a lotus flower) out of his joy, because Krsna has assured Him that He is the source of all material and spiritual creations and that although He is the cause of the material creation, He is aloof from it. 3.a) Main reason why Arjuna should fight: Because Krsna desires it. b) How Arjuna became completely convinced that he should fight: By seeing the "Kala-rupa" form, wherein Lord Krsna has shown that all Arjuna's opponents (his relatives and friends for whom he wanted to avoid fighting) are destined to die according to His plan, whether Arjuna fought or not. He saw men from both parties being crushed in the jaws of the kala form of the Lord, except for the Pandavas, and thus Arjuna became assured that the Pandavas are going to be victorious in the battle (verses 7,27,28,29,30,34) Therefore it was best for Arjuna to be Krsna's instrument and render loving service to Him by fighting. 4.a) 3-4; b) 5-46; c) 10-13; d) 15-30; e) 20-23, 36; f) 26-30, 32-24; g) 47-48, 6; h) 48; i) 52-54; j) In different sections of the chapter different rasas are exhibited: sakhya (friendship) 1-13, adbhuta (wonder) 14-22, bhayanak (fear) 23-34, dasya (servitorship) 35-44, sakhya 45-55. 5. The Lord exhibits the Universal form in verses 11.5-45. In verse 11.46, Arjuna requests the Lord to mercifuly show His four-armed form. In verses 11.47-48, the Lord explains that no one before Arjuna has seen this Univesal form. In verse 11.49, the Lord winds up His Universal form. The Lord says that with a peaceful mind Arjuna can see the form of his desire (idam rupam - this form). In verse 11.50, Krsna shows His four-armed form and then His two-armed form. "svakam rupam darsayam asa bhuyah". Someone may claim that it is still refering to the four-armed form, because Vasudeva (one of the catur-vyuha) has four arms. But "bhuyah" means again; the Lord was in two-armed form before, therefore "bhuyah" refers to this form. Furthermore, Sanjaya says :"bhutva punah (again become) saumya-vapuh (beautiful form)". Why? To encourge the fearful Arjuna (asvasayam asa bhitam anam). Still someone may say that "saumya-vapuh" is use for the four-armed form. In verse 11.51 the word "manusam-rupam" (human-like form) is used, which is the two-handed form. Arjuna's relation with Krsna (two-armed form) is in friendship mood,so by seeing that form,he become equipoised in mind and restore to his original nature (sat cetah prakrtim gatah) Thus it is confirmed that the Lord displayed finally His most beautiful two-armed form which is so rare to see (11.52).

14

6.a) Lord Krsna is the cause of all causes and Krsna is the origin of all incarnations (Krsnas tu bhagavan svayam), which He had shown by displaying His universal form, then the four-armed form and then again resumed His two-armed form. b) Universal form is: not eternal but it is.... real: not imaginary. Even the material world is real, why not the Universal form? temporary: It manifests to help Brahma and the demigods to manifest the universe and with the end of it, the Universal form is wound up. spiritual: Like the Deities of the Lord, the Universal Form is also spiritual. material: it is material manifestation, only in material universes It is only in the material sphere (manifested for cosmic manifestation).

15

Chapter 12
1.Those engaged in the devotional service of the personal form of the Lord are more perfect. Disadvantage of impersonal worship: advancement is very troublesome. it is a difficult path for the embodied or conditioned beings (to fix the mind on inconceivable form). much penance (austerities) involved. long practice is needed (to control the senses, intelligence and mind). Advantage of worship of the personal form: the process is easy and natural (as they accept the authentic form of the Lord, authorized by scriptures) Krsna helps those who desire to come in His service through this path as He is the swift deliverer from the ocean of birth and death. 2.Different stages of devotional service (direct process) in ascending order: verse 11. (Sakama karma or any pious activities): Doing ones duty by giving up the result of ones work for some good cause, may or may not be for Krsna. verse 10. (Sakama or niskama karma): Working for Krsna or helping the preaching movement through land, capital, organization or labor (engaging the fruit of ones work in Krsnas service). verse 9. (vaidhi or raganuga sadhana bhakti): Following the regulative principles of bhakti-yoga verse 8. Fixing all ones intelligence and mind in Krsnas service. 3.Devotees attitude towards suffering: Whenever a devotee is in distress or has fallen into difficulty, he thinks that it is the Lords mercy upon him. He thinks that by his own previous karma, he should suffer more (he also thinks he deserves to suffer more because of his present wrong propensities), but the Lord very mercifully reduces the suffering to a great extent. Devotees attitude towards enemies: A pure devotee is not envious of anyone. Nor does he become his enemys enemy. He thinks that the person is acting as his enemy because of his (devotees own) past misdeeds. So its better to suffer than to protest. 4.35 qualities of devotees: 1. Non-envious; 2. Kind to all beings; 3. Does not consider himself a proprietor; 4. Equal in both happiness and distress; 5 Heat and cold; 6, Honor and dishonor; 7, Equal to friends and enemies; 8 Free from false ego; 9. Tolerant; 10. Always satisfied; 11 Self-controlled; 12 Engaged in devotional service; 13. Mind and 14. Intelligence fixed on Him; 15. For whom no one is put into difficulty; 16. Not disturbed by anyone; 17 Equal in fear and anxiety; 18. Not dependent on ordinary course of activities; 19 Pure; 20. Expert; 21. Without cares; 22. Free from all distress; 23. Not striving for some result; 24. Neither rejoices,25. Nor grieves, 26, Nor laments, 27 Nor desires; 28. Renounces both auspicious 29 And inauspicious things; 30 Free from all contaminating association; 31. Equal in fame and infamy; 32 Silent; 33. Satisfied with anything; 34. Does not care for any residence; 35. Fixed in knowledge. 5. a) 3-5; b) 1-7; c) 6-7; d) 12; e) 15; f) 17; g) 20.

16

Chapter 13
1A.a) 3,6,2 (both material world and body are composed of prakrti, inferior energy of the Lord (gross and subtle elements)). b) 1,4 c) Knowledge of all 6, especially 5 d) 1,4 e) 2,3,6 (Prakrti is inferior energy of the Lord. Verse 6-7 describes that the elements and the material world is its manifestation) f) 1,4 1B. a) T; b) T; c) T; d) T; e) F; f) T (based on 7.4-5); g) F; h) F.

2.a) Five stages of Brahman realization: Anna-maya: seeing the Absolute in the food. Dependence upon food for existence. [selfcentered, mainly concerned with maintaining one's body (eating, sleeping, mating, defending), concerned with artha and kama (for self-pleasure)]. Prana-maya: realizing the Absolute Truth in the living symptoms or life forms. [ego expands to family, society, country, humanity and finally to all living symptoms (animals, then insects, trees and plants, etc). All philanthropic or altruistic activities (all -ism: communism, socialism, nationalism, humanism, etc). Dharma, artha, kama.] Jnana-maya: (or mana-maya) thinking, feeling and willing. [mentally active stage or mental platform; comprise all great scientists, thinkers, psychologists, society planners, philosophers (gradually becomming interested in spiritualism). Dharma, artha, kama.] Vijnana-maya: realization of distinction of living entitys mind and life symptoms from self. [begins to doubt about their real identity (whether they are really this body or something else). "athato brahma jijnasa" stage (spiritual inquiry). Dharma, artha, kama, moksa.] Ananda-maya: realization of the all-blissful nature. [sat, cit,ananda vigraha realization Brahman, Paramatma, Bhagavan; (sambandha, abhideya, prayojana); moksa and prema]. b) Twenty four elements: gross: subtle: sense objects: knowledge-acquiring senses: working senses: rest: (5) earth, water, fire, air, ether. (3) mind, intelligence, false ego. (5) smell, taste, sight, touch, sound. (5) nose, tongue, eyes, skin, ear. (5) voice, legs, hands, anus, genitals. (1) avyakta (unmanifested), or pradhana.

c) Interactions or manifestations of gross elements: desire (iccha), hatred (dvesa), happiness (sukha), distress (dukha). Interactions or manifestations of subtle body: living symptoms (consciousness) and the convictions. d) 25th element: soul. 26th element: Supersoul, the Supreme Lord.

3.a) Constant and unalloyed devotional service to Krsna. b) Accepting a bonafide spiritual master. c) Humility. b) Accepting the importance of self-realization. philosophical search for the Absolute Truth. detachment from the general mass of people, living in a solitary place. e) Humility. f) Tolerance. g) Simplicity. h) Self-control. i) Steadiness. j) External cleanliness: bathing. internal cleanliness: chanting Hare Krsna. k) Tongue.

17 l) Tongue: taking prasadam, engaging in Krsna-katha & chanting. eyes: seeing the Deity. ears: hearing Krsna-katha. nose: smelling flowers offered to Krsna. m) False ego means accepting the body as the self. Real ego means understanding that we are not the body but eternal servant of Krsna. n) Chanting Hare Krsna, eating only Krsna-prasad, discussing Srimad-Bhagavatam, Deity worship. 4.a) Essence of Chapter 13: One should know the distinction between the body, the owner of the body (soul) and Supersoul, and one should practice the process of liberation described in verses 8-12. b) Three processes to realize the Supersoul: working without fruitive results (karma-yoga). cultivation of knowledge (jnana-yoga or sankhya-yoga). the process of meditation (dhyana or astanga-yoga). c) Analogies used for the soul: Verse 33, analogy of sky: Just as the sky, due to its subtle nature, does not mix with anything, although it is all-pervading, similarly the soul situated in Brahman vision does not mix with the body, although situated in that body. Verse 34, analogy of sun: As the sun alone illuminates the entire universe, so does the soul illuminate the entire body by consciousness. 5.a) 2-3,23,28,13-18; d) 13; g) 21-22; j) 35,24,19. b) 6-7; e) 14; h) 26; c) 8-12; f) 14-17; i) 28-32,35;

18

Chapter 14
1.a) 1-2; d) 10; g) 20; b) 3; e) 11; h) 22-23; c) 4; f) 19; i) 27.

2.The scorpion lays its eggs in a pile of rice and sometimes it is said that the scorpion is born out of rice. The mother scorpion, not the rice, is the cause of the baby scorpions. In the same way, material nature is not the cause of the birth of living entities. The seed is given by the Supreme Personality of Godhead and they only seem to come out as a product of material nature. 3.a) G; e) P; i) I; m) P; 4.a) F; d) T; g) F; b) P; f) P; j) G; n) I; b) T; e) F; h) T; c) I; g) G; k) P; o) G; c) T; f) F; i) T. d) I; h) G; l) P; p) P.

5. These symptoms generally manifest step by step in sequence: Regards alike happiness and distress. Looks upon a lump of earth, a stone and a piece of gold with an equal eye. Equal toward the desirable and undesirable. Steady. Situated equally well in praise and blame. Equal in honor and dishonor. Treats or regards all these with an equal mind: honest well-wisher, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners. (6.8-9) One who is completely renounced materially. Process of transcending the modes: Continuous pure (unalloyed) devotional service.

19

Chapter 15
1.a) 6,4; d) 15,17-18,19,7,6; g) 10-11; j) 20. 2.a) 5; d) 10; g) 1; j) 3; b) 7,4; e) 1-4; h) 14; b) 11; e) 7; h) 9; k) 8. c) 6,4; f) 8-9; i) 15; c) 4; f) 2; i) 6;

3.Splendor: The splendor of the sun, moon and fire come from Krsna. Entering into the planets: Krsna enters into each planet, and by His energy they stay in orbit. Entering into the moon: Lord Krsna becomes the moon and supplies the juice of life to all vegetables. Digestion: Krsna is the fire of digestion in all living entities and He joins with the air of life to digest four kinds of foodstuff (those which are licked, chewed, drunk and sucked). 4.One who has these qualities comes to know how to surrender unto the Supreme Person: Freedom from: false prestige, illusion, false association, lust and the dualities of happiness and distress. He understands the eternal (soul, Supreme Soul, spiritual world). Unbewildered. 5.Verse 16: Two kinds of living entities: fallible (in material world) and infallible (in spiritual world). Verse 17-18: Supreme Lord: Beyond both the fallible and infallible living entities, there is the Supreme Lord, who has entered into the three worlds and is maintaining them. He is celebrated as the Supreme Person in this world and in the Vedas. Verse 19: One who knows Krsna is the knower of everything, and he engages in full devotional service to Him. 6.1) Verse 1-5: Overcoming the weaknesses of the heart, which are of two kinds: a) the desire to lord it over material nature (defined as lust). b) attachment to matter and possession of matter (caused by satisfying the propensity to lord it over material nature). (Process of spiritual fall-down: verses 2.62-63). 2) Verse 6-20: Purusottama yoga: Explain the yoga of the Supreme Person.

20

Chapter 16
1.a) 1-3; d) 5; g) 13-15,8,11; j) 19-20. b) 4,5,7-20,23; e) 6; h) 23; c) 4; f) 7; i) 21-22;

2A.a) sannyasi. b) fearlessness, the mercy of the Supreme Personality of Godhead. c) he should not have intimate relationship with a woman. d) intimate relations with women, wealth for sense gratification. 2B.a) sudras; f) grhastha; sannyasi. b) vaisyas; c) ksatriyas; d) brahmanas (also sannyasis); e) brahmacari; g) grhastha; h) grhastha; i) vanaprastha; j) sannyasi ; k) sannyasi; l)

3.Qualities of demoniac nature: (other than: pride, arrogance, conceit, anger, harshness and ignorance) 1. They are dominated by lower modes of passion and ignorance, hence, engaged in unbeneficial, horrible works. 2. Confused, not knowing what is to be done and what is not to be done. 3. Unclean habits and improper behavior. 4. Untruthful. 5. Fault-finding. 6. Overpowered by lust, hence attracted to unclean work, the impermanent. Conceited. 7. Self-complacent and always impudent. 8. Deluded by wealth, power and false prestige (even using illegal means). 9. Self-centered--work for their own or extended sense gratification & prosperity. 10. Perform religious work like austerity, sacrifice or charity for name and fame only (not for spiritual benefit). 11. Either they do not believe in God (atheist) or they are envious of Him (so instead of surrendering to the Supreme, they want to kill God or take His place). 12. Bewildered by false ego, strength, pride, lust and anger. 4.a) Thoughts of demoniac people: He thinks only to increase his wealth and power even to the point of killing his enemies (who are obstacles in the way of his sense gratification). I am the lord of everything, I am the enjoyer, I am perfect, powerful and happy. I am the richest man, surrounded by aristrocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifice, give charity and thus I shall rejoice. b) Their preaching: The demoniac person thinks of himself as the Supreme and he tells his followers, Why are you seeking God elsewhere? You are God yourself, you are all God. Whatever you like you can do. Dont believe in God. Throw away God, God is dead (maybe He existed in a previous age, but no more). c) Their beliefs: They say that the world is unreal, with no foundation, no God in control. They say it is produced from sex desire and has no cause other than lust. The aim of life is to gratify the senses to the fullest extent. 5.a) Manu-samhita about women liberation: Women should not be given freedom. They should be given protection, as are children. In youth a woman should be given protection by her father, then the husband, then the grown up sons. b) Conclusion of Chapter 16: Those who are devotees of the Lord accept the shelter of the Lord and the principles laid down by Him in scriptures. They are devas, demigods. Those who deny the existence of the Lord, for whatever reason, and fail to follow the revealed scriptures are demons, asuras. They (the demons) achieve neither perfection, nor happiness, nor the Supreme destination (verse 23). Rather they suffer perpetually in hell. So one should take guidance from sastra (scripture). c) Cause of all falldown is aversion to the principles of understanding the Supreme Lord. Cause of demoniac life is ignorance and passion. One must raise himself at least to the platform of goodness before the path to understanding the Lord can be opened. If one takes shelter of a bonafide spiritual master and follows his guidance, one can achieve all perfection.

21

Chapter 17
1.a) 1; d) 5-6; g) 25; b) 2-3; e) 23; h) 26-27; c) 4; f) 24; i) 28.

2.a) The purpose of food is to increase the duration of life, purify the mind and aid bodily strength, good health, happiness and satisfaction. Food in the mode of goodness best fulfills these requirements. They are sweet, juicy, fattening, and palatable. Milk products, cereals like rice and wheat, dahl, fruits and vegetables are in goodness. Foods in the mode of passion cause distress, misery and disease. b) Remnants of food may be eaten only when they are part of a meal that was first offered to the Supreme Lord or first eaten by saintly persons, especially the spiritual master. Otherwise the remnants of food are considered to be in the mode of darkness, and they increase infection or disease. c) i) ii) iii) iv) v) vi) vii) ignorance passion goodness goodness goodness/transcendence (depends on purity of the offering) ignorance goodness/transcendence (depends on purity and position of devotee)

3.a) mind; b) body (simple living), mind (simplicity, non-duplicity). c) speech; d) mind; e) body; f) speech; h) mind; i) body; j) mind; 4A.a) passion; b) ignorance; c) goodness; d) goodness; e) goodness; f) ignorance; g) passion; h) ignorance.

g) body; k) body.

4B.a) ignorance; b) ignorance; c) ignorance; d) passion; e) transcendence (unless one has material expectation, which may make it tinged with lower modes); f) goodness; g) ignorance; h) transcendence (because he has spiritual desire not material desire); i) passion; j) goodness; k) transcendence (see e). 5A.a) faithlessness; b) silence; c) control of the mind; d) detachment of the mind from sense gratification . Best training: Gravity of the mind, or divert it to the Vedic literatures. or to make the mind devoid of duplicity or by thinking of the welfare of all. By engaging the mind in Krsna's service, all the above will naturally manifest. e) taking the mind away from thoughts of sense enjoyment. Less. 5B. a) passion and ignorance. b) ignorance. c) pure goodness or transcendental mode. d) goodness, five kinds of demigods. e) philosophized Visnu. f) transcendentally situated.

22

Chapter 18
1.a) 40; f) 63; k) 72; 2. b) 47-48; g) 65-71; l) 73; c) 50-54; h) 65; m) 74-77; d) 55; i) 66; n) 78. e) 58-60; j) 68-69;

a) T; b) F (passion); c) T; d) T; e) T (please note verse 7 and verse 8 (sanskrit) both words are used for the same meaning).

3.a) 5 factors of action are: 1. The place of action. (body and external environment). 2. The performer. (false ego, who dictates or controls the desire of the soul). 3. The various senses. (including the mind). 4. Many different kinds of endeavor. (endevor with the body, mind and intelligence, and taking help from others). 5. The Supersoul. (the Supreme Lord, the supreme sanctioner of the activities). b) Factors that motivate action: knowledge, object of knowledge, knower. c) Constituents of action: senses, work, doer. d) i) Unqualified to hear B.g.: Those who are envious of the Lord, not austere, not devoted, not engaged in devotional service. ii) Qualified to hear B.g.: the devotees of the Lord. iii) Why devotees hold open class: Devotees sometimes hold open classes to reach out to those who are not yet devotees, but are innocent. e) Result of listening to the B.g. with faith and without envy: One becomes free from sinful reactions and attains to the auspicious planets where the pious people dwell. f) Lord's opinion about one who studies this sacred conversation of B.g.: He worships Krsna by his intelligence. 4.a) peacefulness, austerity, tolerance, honesty. b) determination, resourcefulness, generosity. c) farming, cow-protection. d) labor and service to others. e) Anyone can attain perfection by worshiping the Lord with the fruit of ones work. 5. a) G; b) P; c) I; d) P; e) G; f) I; g) P; h) G; i) I; j) I; k) P; l) P; m) I; n) I (enjoyment for something which does not exist; passion is always mixed up, but depending on the purpose it can have the result of passion,goodness or transcendental (if movie is about Krsna or His devotees); o) I; p) P; q) P; r) G; s) I; t) P; u) T (because determination is for spiritual purpose). 6.a) Five principal subject matters discussed in the Bhagavad-gita: 1. The Supreme Personality of Godhead (isvara). 2. Material nature (prakrti). 3. The living entities (jiva). 4. Eternal time (kala). 5. All kinds of activities (karma). b) Instruction of the Bhagavad-gita that constitutes the supreme process of religion & morality: Verses 18.65 and 18.66, to become a devotee of the Supreme Lord and to surrender to Him c) Essence of the 18th Chapter: Surrender to Krsna in devotional service in full consciousness of Him.