Module 1
📘 CHAPTER 1 – OBSERVING THE ARMIES
Short Answer Questions
1. Write a brief note on Dhritarashtra's selfish mentality (1.1)
● Dhritarashtra asks about "my sons" versus "the sons of Pandu", revealing bias.
● He is more concerned about his own sons' victory than dharma.
● Shows moral blindness due to excessive attachment to Duryodhana.
● Sets tone for the conflict rooted in personal interest, not righteousness.
2. Why was Duryodhana confident of the support of Bhishma and Drona in the battle?
(1.11)
● Bhishma and Drona had personal obligation to fight for the Kauravas.
● Duryodhana relied on Bhishma’s affection and Drona’s loyalty due to past favors.
● He boasted about their valor and downplayed the strength of Pandavas.
● His confidence was more political than spiritual.
3. List and explain the significance of the signs of victory for the Pandavas. (1.14–20)
● Lord Krishna blew His conch Panchajanya – auspicious sign.
● Arjuna, Bhima, Yudhisthira, Nakula, and Sahadeva also blew their conches.
● White horses and Hanuman flag on Arjuna’s chariot – divine backing.
● Loud conch blowing struck fear in Kaurava hearts – sign of victory by dharma.
4. Write a brief note on Lord Krishna's affection for His devotees. (1.21–23)
● Krishna became Arjuna’s charioteer, a humble role.
● He obeyed Arjuna’s instruction to place the chariot in the middle.
● He exhibited personal affection by serving His devotee.
● Shows Krishna is bhakta-vatsala – affectionate to His surrendered devotees.
5. List the six kinds of aggressors. (1.36)
● Poison giver
● Arsonist
● Attacker with deadly weapons
● Plunderer of wealth
● Usurper of land
● Molester of wife
6. What are the consequences of the destruction of a dynasty? (1.39–42)
● Loss of family traditions and dharma.
● Rise of irreligion and unwanted progeny (varna-sankara).
● Pitris fall due to cessation of śrāddha rituals.
● Leads to hellish life and total social degradation.
7. Explain the significance of Krishna’s names in this chapter: Acyuta, Govinda, Madhava,
Hṛṣīkeśa.
● Acyuta – Infallible; Krishna never deviates from His nature or promises.
● Govinda – Giver of pleasure to senses and cows; called by Arjuna with affection.
● Madhava – Husband of Lakshmi; indicates divine opulence.
● Hṛṣīkeśa – Controller of the senses; signifies Krishna directing the war and Arjuna’s
destiny.
Long Answer Question
Q: State and explain the reasons for Arjuna’s disinclination to fight. (1.28–46)
● Arjuna, upon seeing his relatives, teachers, and friends on both sides of the
battlefield, was overwhelmed with compassion, sorrow, and confusion. His
disinclination to fight stemmed from multiple layers of emotional, moral, and
philosophical concerns.
● Firstly, he experienced bodily symptoms of distress: his limbs trembled, his mouth
dried up, his Gandiva bow slipped from his hands, and he was unable to stand.
Emotionally, he was shaken seeing family and friends prepared to kill each other.
● Secondly, Arjuna feared the destruction of family traditions (kuladharma). He
reasoned that if elders like Bhishma and Drona died, family rituals would be lost. This
would lead to varna-sankara—unwanted progeny—which in turn would cause societal
degradation and offense to forefathers who rely on pinda offerings.
● Thirdly, he questioned the value of victory. What pleasure would remain in a kingdom
earned by the slaughter of loved ones? Even if he won, he would be surrounded by
grief, not joy.
● Fourthly, he considered it a sin to kill his superiors—Bhishma and Drona—even
though they were fighting on the wrong side. His sentiment overrode his rational
understanding of dharma.
● Finally, Arjuna expressed a desire to renounce the battle, saying it was better to live
by begging than to enjoy blood-stained riches. He sat down on the chariot, confused,
dejected, and unwilling to fight.
● This pivotal moment of crisis sets the stage for Krishna’s instructions in the rest of
the Bhagavad-gītā.
📘 CHAPTER 2 – CONTENTS OF THE GITA SUMMARIZED
Short Answer Questions
1. Explain the analogy of the dress of a drowning man. (2.1)
● Just as clothes are unimportant for a drowning man, bodily concerns are trivial for a
person facing spiritual crisis.
● Krishna rebukes Arjuna for lamenting like a non-Aryan.
2. Define the 3 phases of understanding the Absolute Truth in relation to the sun analogy.
(2.2)
● Brahman: Like sunlight – impersonal effulgence.
● Paramatma: Like sun disc – localized aspect.
● Bhagavan: Like the sun globe – personal form.
3. List the six characteristics of Bhagavan. (2.2)
● Complete wealth
● Complete strength
● Complete fame
● Complete beauty
● Complete knowledge
● Complete renunciation
4. When can a teacher be abandoned? (2.5)
● When he is ignorant of transcendental knowledge.
● When he lacks proper spiritual understanding.
● A true guru must be realized in tattva.
5. Who is a dhira? (2.13)
● A sober person who tolerates bodily changes.
● Not disturbed by birth, death, youth, or old age.
● Understands that the soul remains unchanged.
6. Write a brief note on equanimity in dualities. (2.14 & 2.38)
● One must tolerate heat/cold, pleasure/pain.
● These are temporary and caused by senses.
● Equanimity leads to eligibility for liberation.
7. List the six kinds of bodily transformations. (2.20)
● Birth
● Growth
● Maintenance
● Reproduction
● Dwindling
● Death
8. Summarize Krishna’s instructions on sakama-karma. (2.31–37)
● Perform duty as a Kshatriya – righteous war.
● Avoid sin by fulfilling prescribed duties.
● Fame or victory – both lead to benefit.
9. Meaning of “vyavasayatmika buddhi” (2.40–41)
● Resolute intelligence fixed in devotional service.
● One-pointed focus on Krishna without distraction.
● Essential for success in spiritual life.
10. Four qualities of sthita-prajna (2.55–71)
● Free from desires
● Steady in joy and distress
● Detached from sense objects
● Engaged in Krishna consciousness
11. How does a sthita-dhīr muni regard happiness and distress? (2.56)
● Tolerant and not disturbed.
● Neither elated by happiness nor agitated by distress.
12. Explain the analogy of rivers entering the ocean. (2.70)
● Desires flow into the self-realized person like rivers into the ocean.
● But he remains undisturbed – like an ocean never overflows.
Long Answer Question
Q: Describe the characteristics of the spirit soul (ātma). (2.11–30)
In verses 11 to 30 of Chapter 2, Krishna delivers foundational spiritual knowledge about the
nature of the soul (ātma), distinguishing it from the temporary body. This knowledge is meant
to dispel Arjuna’s lamentation.
The soul is eternal (nitya)—it was never born, nor does it ever die. Unlike the body, which
undergoes six transformations (birth, growth, maintenance, reproduction, dwindling, and
death), the soul remains unchanged.
Krishna states that the soul is indestructible. It cannot be cut by weapons, burned by fire,
moistened by water, or dried by wind. This highlights that the soul is beyond the reach of
material elements.
The soul is immutable and indivisible. It does not undergo changes like the body does. It
remains the same throughout childhood, youth, and old age. Death is merely a transition for
the soul to another body, just like a person changing worn-out garments for new ones.
The soul is also described as invisible, inconceivable, and immutable. It cannot be seen
with material eyes, and it is beyond empirical logic. Despite being incomprehensible, it is the
core of our identity.
Krishna concludes that lamentation is unnecessary for the soul, which cannot be destroyed,
and also unnecessary for the body, which is temporary. A dhīra (sober person) who
understands these truths is never bewildered by bodily changes.
This section lays the groundwork for the spiritual worldview of the Gītā, emphasizing
detachment and eternal identity.
📘 CHAPTER 3 – KARMA-YOGA
Short Answer Questions
1. What is the difference between karma-yogi & jnana-yogi? (3.3)
● Karma-yogi acts with detachment, offering results to Krishna.
● Jnana-yogi focuses on renunciation through knowledge.
● Karma-yogi uses work as a means to reach transcendence.
● Jnana-yogi tries to renounce work, but premature renunciation is discouraged.
2. Explain – “A sincere sweeper in the street is far better than a charlatan meditator.” (3.7)
● One who sincerely does his duty with devotion is superior.
● Pretending to be spiritual without duty is hypocrisy.
● Real renunciation is working without selfish desire.
3. Why is premature renunciation discouraged? (3.4–9)
● One cannot renounce without purifying the heart.
● Inactive renunciation leads to mental speculation.
● Better to engage in prescribed duty with detachment.
4. Describe the cycle of sacrifice. (3.10–16)
● Lord created yajna for prosperity.
● Demigods pleased by yajna provide necessities.
● Human duties, yajna, and demigods form a mutual cycle.
● Breaking this leads to sin and imbalance.
5. Explain with examples – “Do not imitate the powerful; follow their instructions.” (3.24)
● Krishna sets example for the world by performing duties.
● Arjuna should follow Krishna’s instructions, not imitate.
● Imitating without qualification leads to downfall.
6. Difference between attached and detached worker. (3.25–29)
● Attached worker: acts for sense enjoyment, bound by result.
● Detached worker: acts for duty, not attached to outcome.
● Detached worker sets example for others.
7. Why is a Krishna conscious person not obliged to follow Vedic injunctions? (3.17)
● Such a person is self-satisfied, free from obligation.
● Has no material desire and no need for scriptural rules.
● Works only for Krishna’s satisfaction.
8. Principles of spiritual leadership in 3.20–24 and personal relevance
● Leaders must act properly to set example.
● Their conduct influences common people.
● Avoid hypocrisy; perform prescribed duties.
● Be guided by Krishna consciousness in leadership.
9. Explain the analogy of the cashier counting millions. (3.30)
● Like a cashier doesn’t own money he counts, we shouldn’t claim doership.
● Duty must be performed without false ego or proprietorship.
● Krishna is the ultimate enjoyer and controller.
10. Explain the analogy of “milk” with reference to lust. (3.37)
● Milk is nourishing, but when touched by a serpent, becomes poisonous.
● Similarly, the soul is pure, but lust (desire) pollutes it.
● Must purify the desire through Krishna consciousness.
Long Answer Question
Q: How does lust degrade a person? How to conquer it? (3.37–43)
In response to Arjuna’s question about the force that impels one to sinful acts, Krishna
identifies lust (kāma) as the all-devouring enemy of the living entity. Born of contact with the
mode of passion (rajo-guṇa), lust becomes transformed into anger when unfulfilled, and it
leads to complete bewilderment.
Lust acts like a powerful contaminant that covers the soul’s pure consciousness, similar to
how smoke covers fire, dust covers a mirror, or an embryo is covered in the womb. These
analogies indicate increasing levels of difficulty in removing the covering.
Lust resides in the mind, intelligence, and senses, making it difficult to detect and uproot.
When these are overpowered by lust, the soul’s real knowledge becomes obscured, and one
becomes a slave to material desires.
To conquer lust, Krishna prescribes a methodical approach:
● Regulate the senses right from the beginning, before lust gains strength.
● Use intelligence, fixed in spiritual understanding, to restrain the mind and senses.
● Act in knowledge, seeing oneself as distinct from the body and senses.
● Offer actions to Krishna, thus purifying desires and aligning them with the divine will.
Krishna emphasizes that the soul is superior to intelligence, and by knowing this, one should
conquer the lower self by the higher self. The path of karma-yoga, performed in Krishna
consciousness, helps transform lust into love.
Thus, victory over lust is possible by spiritual practice, self-discipline, and unwavering
devotion to the Supreme.
📘 CHAPTER 4 – TRANSCENDENTAL KNOWLEDGE
Short Answer Questions
1. Describe Krishna’s divine appearance (4.5–10)
● Krishna takes birth in His original form by His own will.
● Not subject to karma or material laws.
● Appears to protect devotees and destroy miscreants.
● One who knows this becomes liberated.
2. Analogy in 4.6 about Krishna’s appearance
● Like a jail superintendent entering prison but not becoming a prisoner.
● Krishna enters the world without being bound by material energy.
3. Six kinds of avataras (4.8)
● Purusha-avatara
● Lila-avatara
● Guna-avatara
● Manvantara-avatara
● Yuga-avatara
● Saktyavesha-avatara
4. Eight steps from śraddhā to prema (4.10)
● Śraddhā (faith)
● Sādhu-saṅga (association)
● Bhajana-kriyā (practice)
● Anartha-nivṛtti (cleansing)
● Niṣṭhā (steadiness)
● Ruci (taste)
● Āsakti (attachment)
● Bhāva → Prema (pure love)
5. List the 12 mahājanas (4.16)
● Brahma
● Narada
● Shiva
● Kapila
● Manu
● Prahlada
● Janaka
● Bhishma
● Bali
● Śuka
● Yamarāja
● The four Kumaras
6. Karma, Akarma, Vikarma (4.17–18)
● Karma: Vedic actions leading to good results.
● Akarma: Actions in Krishna consciousness – no reactions.
● Vikarma: Forbidden actions causing suffering.
7. Purpose of sacrifice and means to attain knowledge (4.30–42)
● Sacrifices purify mind and senses.
● Knowledge is attained by:
○ Service to guru
○ Inquiry with humility
○ Listening from realized souls
Long Answer Question
Q: Present a summary of Bhagavad-Gītā Chapter 4 – Transcendental
Knowledge
Chapter 4 of the Bhagavad-gītā is titled “Transcendental Knowledge” (jñāna-yoga). It
elaborates on the eternal nature and origin of spiritual wisdom, the glories of Krishna’s divine
birth, and the means to attain liberation through knowledge and sacrifice.
Krishna begins by explaining that He originally spoke this imperishable science to the
sun-god Vivasvan, who passed it to Manu, and then to Ikshvaku. Over time, this disciplic
succession (paramparā) was broken, and He now revives it through Arjuna, His devotee and
friend. This emphasizes that bhakti and surrender are prerequisites for receiving divine
knowledge.
Krishna reveals that although He appears in this world, He does not do so like an ordinary
living entity. His birth and actions are transcendental. He appears to protect devotees,
destroy miscreants, and re-establish dharma. One who knows this in truth becomes liberated
and does not take birth again.
The chapter also discusses different kinds of sacrifices (yajñas)—offering of possessions,
austerities, study of scriptures, and cultivation of knowledge. Among all, jñāna-yajña, or the
sacrifice of spiritual knowledge, is considered supreme.
Krishna highlights the importance of approaching a bona fide guru with humility, inquiry, and
service to receive transcendental knowledge. This knowledge destroys ignorance and
situates one in pure consciousness.
Finally, Krishna advises Arjuna to cut through doubts using the sword of knowledge and rise
to fight. The chapter thus blends bhakti, jñāna, karma, and surrender into a cohesive
spiritual path.
📘 CHAPTER 5 – KARMA-YOGA – ACTION IN KRISHNA
CONSCIOUSNESS
Short Answer Questions
1. Characteristics of yoga-yukta (5.7–11)
● Sees everything as Krishna’s property.
● Detached in work, peaceful in mind.
● Engages senses in Krishna’s service.
2. Explain “phalam tyaktva santim apnoti naisthikim” (5.12)
● By giving up results of work, a person attains lasting peace.
● Attachment to fruits causes bondage.
● Detachment through bhakti leads to spiritual peace.
3. Who are the three doers? (5.13–16)
● Soul
● Body
● Supersoul (Krishna as ultimate sanctioner)
4. List the nine gates of the body (5.13)
● 2 eyes
● 2 ears
● 2 nostrils
● Mouth
● Genitals
● Anus
5. Analogy of smelling the flower (5.15)
● Krishna does not force action or reaction.
● Just as sun illuminates but doesn't interfere, Krishna is neutral.
● Soul chooses and gets result accordingly.
6. Equal vision of a self-realized soul (5.18)
● Sees brahmana, dog, elephant, cow, and outcaste equally.
● Based on soul, not body.
● Applies spiritual vision in daily life.
7. Why is sense enjoyment distressful? How to deal with it? (5.22–23)
● Sense pleasures have beginning and end – cause suffering.
● Wise person tolerates impulses.
● True happiness is internal, spiritual.
8. Sloka 5.29 and explanation
● "Bhoktāraṁ yajña-tapasām sarva-loka-maheśvaram..."
● Krishna is the ultimate enjoyer, controller, and friend.
● Knowing this gives peace and liberation.
Long Answer Question
Q: Explain how a living entity can “live happily within the city of nine gates”
(5.13)
In Bhagavad-gītā 5.13, Krishna describes the human body as a city of nine gates—the
openings being two eyes, two nostrils, two ears, one mouth, genitals, and anus. The soul,
though residing in this body, does not control bodily activities directly; it remains a witness.
A living entity can live happily when it understands that it is not the body but the spirit soul,
which is separate from the material senses and mind. By recognizing this, one gives up false
proprietorship and the sense of being the doer.
The Supreme Lord, through His material energy (prakriti), conducts the functioning of the
body. The soul merely witnesses these actions but becomes entangled when identifying with
the body and claiming doership.
Happiness arises when one:
● Performs duties without attachment to results.
● Sees oneself as a servant of Krishna, not the controller.
● Lives a regulated, simple life, aligned with spiritual goals.
● Understands that Krishna is the enjoyer, proprietor, and best friend (5.29)
By seeing the body as a temporary residence and not the self, and by engaging in devotional
service, the soul remains unaffected by bodily activities and dualities. This knowledge brings
freedom from anxiety and fear.
Thus, real happiness in the city of nine gates comes from spiritual realization, detachment
from bodily identity, and Krishna consciousness, where the soul remains undisturbed,
peaceful, and joyful.
📘 CHAPTER 6 – DHYANA-YOGA
Short Answer Questions
1. Eight practices of ashtanga-yoga (6.3–4)
● Yama
● Niyama
● Asana
● Pranayama
● Pratyahara
● Dharana
● Dhyana
● Samadhi
2. How does 6.9 inspire Vaishnava dealings?
● Treat friends, neutrals, enemies with equal mind.
● Equality in dealings leads to peaceful spiritual life.
● Encourages humility and compassion in devotee relationships.
3. Significance of the sparrow story (6.24)
● Determined sparrow got help from Garuda.
● Perseverance in spiritual life pleases Krishna.
● Never give up despite challenges.
4. Mind – friend and enemy? (6.5–6 & 6.26)
● Controlled mind is friend; uncontrolled is enemy.
● Success in yoga depends on mind control.
● Bring mind back to Krishna when it wanders.
5. Analogy of acute infection surpassing medicine (6.34)
● Like disease not responding to medicine, mind resists control.
● Regular practice and detachment cure mental agitation.
6. Why Arjuna found yoga impractical? What did Krishna suggest? (6.33–36)
● Mind is restless and difficult to control.
● Krishna agrees but says it can be achieved by effort and detachment.
7. Destination of an unsuccessful yogi (6.40–45)
● Falls to heavenly planets or pious families.
● Continues spiritual progress in next life.
● Eventually attains perfection.
8. Who is the topmost yogi? (6.46–47)
● Devotee engaged in Krishna’s service with full faith.
● Bhakti-yogi is superior to others.
Long Answer Question
Q: Describe the characteristics of the mind and the art of mind control
(Chapter 6)
In Chapter 6, Krishna describes the mind as both the friend and enemy of the conditioned
soul. The uncontrolled mind leads to bondage, while the controlled mind becomes an
instrument of liberation.
The mind’s natural tendency is to wander and dwell on sensory objects. When it is allowed
to act whimsically, it drags the soul into illusion and suffering. This is why Arjuna calls the
mind restless, turbulent, strong, and obstinate (6.34), comparing its control to that of the
wind.
However, Krishna assures that mind control is possible through abhyāsa (practice) and
vairāgya (detachment) (6.35). Regular, disciplined spiritual practice, such as japa
meditation, regulation of senses, scriptural study, and association with devotees, gradually
calms the mind.
A yogi with a controlled mind:
● Remains undisturbed in dualities.
● Feels satisfied internally.
● Is compassionate, equal to all beings, and forgiving.
● Has fixed intelligence and firm determination.
Krishna further emphasizes that of all yogis, the bhakti-yogi—who fixes his mind and heart
on Krishna—is the highest. Even if one fails, Krishna protects his progress, and he resumes
spiritual life in the next birth.
Therefore, the art of mind control lies in consistent practice, spiritual association,
detachment from sense gratification, and ultimately surrender to Krishna. When the mind is
engaged in Krishna’s service, it becomes our best friend, leading us toward the eternal path
of liberation.
