Bhagavad Gītā Overview

CHAPTER 4: TRANSCENDENTAL KNOWLEDGE

In chapter 3, Kåñëa explained that lust covers knowledge and that ignorance
binds us. He recommended karma-yoga for attaining transcendental
knowledge. Thus, after urging Arjuna to be transcendental with the help of
knowledge, He now explains what that knowledge is and how it is received.
TRANSCENDENTAL KNOWLEDGE ABOUT KÅÑËA (1–10)
As the supreme authority, Kåñëa spoke this knowledge earlier to Vivasvän
and now speaks it again to Arjuna because he is Kåñëa‖s devotee and friend.
Although Kåñëa is unborn, He comes into this world to reestablish religion,
to protect His devotees, and to kill the demoniac. Anyone who understands
this knowledge will attain love for Kåñëa and go back to Godhead at the end
of this life.
KÅÑËA AS THE GOAL OF ALL PATHS AND THE CREATOR OF VARËÄÇRAMA (11–15)
After giving knowledge about Himself, which leads to liberation, Kåñëa now
explains how He is the ultimate goal of all paths and how everyone is
dependent upon His mercy for attaining success. He has created the
varëäçrama system whereby men can fulfill their material desires and make
progress toward liberation, but He is above this system. Krsna is neutral and
only facilitates, through the agency of material nature, fulfillment of the jivas'
desires to act, but is not responsible for their right or wrong activities and
their subsequent results. He does not aspire for the fruits of action and is
aloof from material actions and reactions. Arjuna should follow the example
of past liberated souls who acted with this understanding of Krsna's
transcendental nature.
KARMA-YOGA (16–24)
After explaining His transcendental position, Kåñëa analyzes action and
describes how to perform activities on the transcendental plane.
SACRIFICES LEAD TO TRANSCENDENTAL KNOWLEDGE (25–33)
After describing how to act on the transcendental platform, Kåñëa describes a
variety of sacrifices (in verses 25 through 33) because the ultimate goal of
these sacrifices is transcendental knowledge, which is the theme of this
chapter. Sacrifice has already been discussed in Bhagavad-gétä 3.9–16, where
Kåñëa explained that without sacrifice to Viñëu one cannot live happily in
this world.
SUMMARY OF TRANSCENDENTAL KNOWLEDGE (34–42)
Having explained that all sacrifices lead to transcendental knowledge, Kåñëa
now describes various aspects of transcendental knowledge. To attain
transcendental knowledge, one must control the senses and submissively
approach a spiritual master to render faithful service to him. Thus one will
become free from sinful reactions and understand knowledge of his
relationship with the Supreme Lord. Kåñëa urges Arjuna to arm himself with
transcendental knowledge and fight.

CHAPTER 5: KARMA-YOGA - ACTION IN KÅÑËA CONSCIOUSNESS

In chapter 4, the Lord told Arjuna that all kinds of sacrificial work culminate
in knowledge. But at the end of chapter 4, the Lord advised Arjuna to wake
up and fight, being situated in perfect knowledge. Therefore, by
simultaneously stressing the importance of both detached work and inaction
in knowledge, Kåñëa has perplexed Arjuna and confused his determination.
KARMA-YOGA IS EQUAL TO BUT EASIER THAN RENOUNCING WORK (1–6)
Therefore chapter 5 opens with a question by Arjuna that is similar to the
one Arjuna asked at the beginning of chapter 3: “Which is better, detached
work or renunciation of work?” Krsna replies that although the results of
karma-yoga and renunciation of work are ultimately the same, karma-yoga is
better, being easier to perform, safer and more practical as it keeps the senses
engaged while simultaneously purifying the heart by working with
detachment.
DESCRIPTION OF A NIÑKAMA-KARMA-YOGI (7–12)
Kåñëa explains the performance of niskama-karma-yoga. One in knowledge
of Kåñëa understands his incompatibility with material nature and thus acts
only for purification, giving the results of his work to Kåñëa. Thus he
remains unattached, performing work as a matter of duty.
RELATIONSHIP BETWEEN ĪŚVARA, JIVA AND PRAKÅTI (13–16)
The transcendentalist who works with detachment has knowledge of the
relationship between the living entity, material nature, and the Supersoul.
Although the modes of nature or the Supersoul may appear to be the cause of
action and reaction, they are not responsible. When the living entity desires
to enjoy material nature, the modes carry out the necessary actions, with the
permission of the Supersoul.
VISION OF A JNĀNĪ OR PARAMĀTMAVĀDĪ (17–26)
One who is fixed in the knowledge of the relationship between the living
entity, material nature, and the Supersoul takes shelter of the Supersoul,
becomes enlightened, and attains liberation. A Kåñëa conscious person
enjoys unlimited pleasure within himself by fixing his consciousness on
Kåñëa. Always busy working for the welfare of all beings, he soon achieves
liberation.
INTRODUCTION TO DHYĀNA-YOGA AND THE PEACE FORMULA (27- 29)
Kåñëa introduces dhyäna-yoga at the end of this chapter and will elaborate
on it in chapter 6. He also presents the peace formula in the last verse: A
person in full consciousness of Kåñëa, knowing Kåñëa to be the ultimate
beneficiary.
CHAPTER 6: DHYÄNA-YOGA
In the first five chapters, Kåñëa has explained buddhi-yoga, working with
one's consciousness fixed on Him and without fruitive desires. The Lord has
also explained säìkhya, karma-yoga, and jïäna-yoga as processes to obtain
liberation and as steppingstones to Kåñëa consciousness.
YOGA-RURUKÑU AND YOGĀRŪḌHA PRACTICE (1–9)
At the end of chapter 5 and continuing into chapter 6, Kåñëa explained
dhyäna-yoga, concluding that He is the goal of meditation. Even in añöäìga-
yoga, karma-yoga is necessary in the beginning stages. When one becomes
accomplished in the practice of meditation, he ceases all disturbing mental
activities and comes to the stage of yogarudha.
STAGES IN YOGA PRACTICE AND SAM ÄDHI (10–27)
Having described the stages of añöäìga-yoga, Kåñëa next explains the practice
of those stages. By practicing yoga with determination, controlling the mind,
and fixing the mind on Supersoul, one attains the stage of perfection, called
samädhi, wherein one enjoys unlimited transcendental pleasure.
PERFECTION OF YOGA: REALIZATION OF KÅÑËA AS SUPERSOUL (28–32)
After describing the yoga practice of fixing the mind on the self, Kåñëa
explains the realization of the yogé. Prabhupäda explains: “A Kåñëa conscious
yogé is the perfect seer because he sees Kåñëa situated in everyone‖s heart as
Supersoul. He sees Kåñëa everywhere and everything in Kåñëa. Thus he sees
all living entities equally.”
AṢṬĀṄGA-YOGA REJECTED BY ARJUNA (33-36)
Arjuna rejects the añöäìga-yoga system as impractical because his mind
appears uncontrollable. Kåñëa assures Arjuna that it is possible to control the
mind by constant practice and detachment.
DESTINATION OF THE UNSUCCESSFUL YOGĪ (37–45)
Arjuna asks about the destination of the unsuccessful yogé, but Kåñëa assures
him that the yogé‖s next birth will be auspicious, giving him another chance
for self-realization.
THE TOPMOST Y OGĪ (46–47)
Kåñëa concludes His description of añöäìga-yoga by comparing yogés to
karmés, jïänés, and tapasvés. The yogé is superior to all, and the best yogé is
the bhakta who always thinks of Kåñëa, worshiping Him with full faith.
 Selected Analogies from BHAGAVAD-GÉTÄ CHAPTERS 1-3

4.6 His appearance and disappearance are like the sun's rising, moving before
us, and then disappearing from our eyesight. When the sun is out of sight,
we think that the sun is set, and when the sun is before our eyes, we think
that the sun is on the horizon. Actually, the sun is always in its fixed
position,
4.14 He is aloof from the material actions and reactions. For example, the
rains are not responsible for different types of vegetation that appear on the
earth, although without such rains there is no possibility of vegetative
growth.
4.21 As a machine part requires oiling and cleaning for maintenance, so a
Kåñëa conscious man maintains himself by his work just to remain fit for
action in the transcendental loving service of the Lord. He is therefore
immune to all the reactions of his endeavors.
4.24 For example, a patient who is suffering from a disorder of the bowels
due to overindulgence in milk products is cured by another milk product,
namely curds. The materially absorbed conditioned soul can be cured by
Kåñëa consciousness as set forth here in the Gétä
5.10 One who performs his duty without attachment, surrendering the
results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf
is untouched by water.
5.15 The Lord is the constant companion of the living entity as Paramätmä,
or the Supersoul, and therefore He can understand the desires of the
individual soul, as one can smell the flavor of a flower by being near it.
6.34 The individual is the passenger in the car of the material body, and
intelligence is the driver. Mind is the driving instrument, and the senses are
the horses.
6.34 Mind is so strong and obstinate that it often overcomes even one‖s own
intelligence, as an acute infection may surpass the efficacy of medicine.
 CLOSED-BOOK EXAMS Question
Bank

CHAPTER 4
Short Answer Questions
1. Describe the divine nature of lord Krishna's appearance based on 4.5-
10.
2. Explain the analogy Srila Prabhupada gives in 4.6 to explain how the
Lord appears in every millennium in His original transcendental form?
(4.6)
3. List the six kinds of avataras. (4.8)
4. List the eight steps from sraddha to prema, in English or Sanskrit.
(4.10)
5. List the 12 mahajanas. (4.16)
6. Explain, giving examples for each, the distinction between ‘karma’,
‘akarma’ & ‘vikarma’ in relation to the practice of Krishna bhakti, as
discussed by Sri Krishna in 4.17-18.
7. What is the purpose of sacrifices? What is the effective way to attain
spiritual knowledge? (4.30- 42)
Long Answer
1. Present a summary of Bhagavad-Gita Chapter 4, identifying the main
philosophical concepts, sections of verses, and how they connect.
2. Discuss three statements from Bhagavad-Gita, chapter 4, that reflect
Srila Prabhupada’s mood and mission.
CHAPTER 5
Short Answer Questions
1. Describe the characteristics of yoga yukta. (5.7-11)
2. Give the explanation of the phrase phalam tyaktva santim apnoti
naisthikim. (5.12)
3. Who are the three doers and how? (5.13-16)
4. List the nine gates of the body. (5.13)
5. Explain the analogy of smelling the flower. (5.15)
6. Describe the equal vision of a self-realized person. (5.18)
7. Why is sense enjoyment distressful and how to deal with it? (5.22-
23)
8. Write Sloka 5.29 and explain.
Long Answer
1. Present a summary of Bhagavad-Gita Chapter 5, identifying main
philosophical concepts and sections of verses, and how they
connect.
2. Explain how a living entity can “live happily within the city of nine
gates” as mentioned in BG 5.13 verse and purport.)
CHAPTER 6
Short Answer Questions
1. What are the eight practices of ashtanga yoga? (6.3-4)
2. Discuss how does 6.9 inspires you to cultivate friendly Vaishnava
dealings.
3. Explain the significance of the story of the sparrow. (6.24)
4. How is the mind both friend and enemy? What is the success
formula in yoga? (6.5-6 & 6.26)
5. Explain the analogy of the acute infection which may surpass the
efficacy of medicine. (6.34)
6. Why did Arjuna say that ashtanga yoga is impractical and what did
Krishna suggest? (33-36)
7. What is the destination of an unsuccessful Yogi? (6.40-45)
8. Who is the topmost Yogi? (6.46-47)
Long Answer Questions
1. Present a summary of Bhagavad-Gita Chapter 6, identifying main
philosophical concepts and sections of verses, and how they
connect.
2. Describe the characteristics of mind and the art of mind control
based on Chapter 6.
 OPEN-BOOK EXAMS

1. As the pure spiritual knowledge gets lost over generations, what do

you think the humanity needs to do to preserve it? (Ch. 4)
2. Is Krishna partial in creating the 4 castes? Explain. (Ch. 4)
3. What’s the effective process to attain spiritual knowledge? How do you
justify the need for submissiveness and service to guru in acquiring
jnana? (Ch. 4)
4. How does the knowledge of the three doers help you not to become
proud of your accomplishments? (Ch.5)
5. Share your reflections on maintaining equal vision towards all living
entities, along with some practical life experiences. (Ch. 5)
6. Explain, in your own words, who is responsible for the suffering of the
conditioned living entities with reference to Sanskrit verses, analogies
and purports, from Bhagavad-Gita 4.14; 5.14-15.
7. How would you like to apply the mind control tips given by Krishna in
chapter 6?
8. Share your understanding of the hierarchy of the paths of karma-yoga,
jnana-yoga, dhyana-yoga & bhakti-yoga. (Ch. 6)
9. Establish, in your own words, the superiority of bhakti over the other
yoga systems with reference to verses and purports from Bhagavad-
Gita, Chapters 2-6, and comments from Prabhupada’s lectures. In your
answer explain the following:
a. The impracticality of yoga systems, other than bhakti- yoga, in
Kali-yuga.
b. How bhakti-yoga contains all the components of the other yoga
systems.
c. How bhakti-yoga can be practiced without having practiced
other yoga systems.
 Guidelines for Open Book Exam

Students should keep in mind the following guidelines when writing answers
to open book questions.
• NOTE
o Open-book exams can be attempted before the Closed-book
exam or after the completion of each module.
o Open-book exams, test the understanding of the students more
than their ability to memorize.
o Practical application, personal application, analysis and shastric
understanding are some of the themes on which the Open-book
questions are set.
• RELEVANCE
o Answers need to be relevant to the theme of the question.
o The answer may even negate the question by presenting relevant
arguments.
o Real life incidents and relevant shastric quotations, analogies,
examples and personal reflections may also be included, as
necessary.
• STRATEGY- PLEASE FORMULA
The following are some of the aspects observed in the evaluation of the
Open-book essays – Balanced presentation: PLEASE formula
o Personal/Practical application
o Lesson
o Example
o Analogy
o Shastric connections
o Elaboration
• PRESENTATION STYLE
o Divide the essay into sections and paragraghs. (optionally give
headings or bullet points)
o Follow a sequential development of concepts
o Include introduction and conclusion.
• FOCUS
o Write a focused and concise response responding to the
questions.
 o Avoid additional irrelevant philosophical information.
o Do not exceed the word limit.
• QUOTATIONS
o Quote, with exact reference, to support your points.
o Explain the significance of the quotes.
o Quote specific phrases from verses, purports and lectures.
o Do not include long quotes without any explanation.
 SHLOKAS FOR MEMORISATION

Bhagavad-Gita Module 1.2

Chapters 4-6

4.2
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ paran-tapa

Synonyms
evam — thus; paramparā — by disciplic succession; prāptam — received; imam — this science; rāja-
ṛṣayaḥ — the saintly kings; viduḥ — understood; saḥ — that knowledge; kālena — in the course of
time; iha — in this world; mahatā — great; yogaḥ — the science of one’s relationship with the
Supreme; naṣṭaḥ — scattered; param-tapa — O Arjuna, subduer of the enemies.

Translation
This supreme science was thus received through the chain of disciplic succession, and the
saintly kings understood it in that way. But in course of time the succession was broken, and
therefore the science as it is appears to be lost.

4.8
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

Synonyms
paritrāṇāya — for the deliverance; sādhūnām — of the devotees; vināśāya — for the
annihilation; ca — and; duṣkṛtām — of the miscreants; dharma — principles of
religion; saṁsthāpana-arthāya — to reestablish; sambhavāmi — I do appear; yuge —
millennium; yuge — after millennium.

Translation
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of
religion, I Myself appear, millennium after millennium.

4.9
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna

Synonyms
janma — birth; karma — work; ca — also; me — of Mine; divyam — transcendental; evam — like this; yaḥ —
anyone who; vetti — knows; tattvataḥ — in reality; tyaktvā — leaving aside; deham — this body; punaḥ —
again; janma — birth; na — never; eti — does attain; mām — unto Me; eti — does attain; saḥ — he; arjuna —
O Arjuna.

Translation
One who knows the transcendental nature of My appearance and activities does not, upon
leaving the body, take his birth again in this material world, but attains My eternal abode, O
Arjuna.

4.34
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

Synonyms
tat — that knowledge of different sacrifices; viddhi — try to understand; praṇipātena — by approaching a
spiritual master; paripraśnena — by submissive inquiries; sevayā — by the rendering of
service; upadekṣyanti — they will initiate; te — you; jñānam — into knowledge; jñāninaḥ — the self-
realized; tattva — of the truth; darśinaḥ — seers.

Translation
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and
render service unto him. The self-realized souls can impart knowledge unto you because they
have seen the truth.

5.22
ye hi saṁsparśa-jā bhogā
duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ

Synonyms
ye — those; hi — certainly; saṁsparśa-jāḥ — by contact with the material senses; bhogāḥ —
enjoyments; duḥkha — distress; yonayaḥ — sources of; eva — certainly; te — they are; ādi —
beginning; anta — end; vantaḥ — subject to; kaunteya — O son of Kuntī; na — never; teṣu — in
those; ramate — takes delight; budhaḥ — the intelligent person.

Translation
An intelligent person does not take part in the sources of misery, which are due to contact with
the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise
man does not delight in them.

5.29
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

Synonyms
bhoktāram — the beneficiary; yajña — of sacrifices; tapasām — and penances and austerities; sarva-loka — of
all planets and the demigods thereof; mahā-īśvaram — the Supreme Lord; su-hṛdam — the benefactor; sarva —
of all; bhūtānām — the living entities; jñātvā — thus knowing; mām — Me (Lord Kṛṣṇa); śāntim — relief from
material pangs; ṛcchati — one achieves.

Translation
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices
and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-
wisher of all living entities, attains peace from the pangs of material miseries.

6.47
yoginām api sarveṣāṁ
mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ
sa me yukta-tamo mataḥ

Synonyms
yoginām — of yogīs; api — also; sarveṣām — all types of; mat-gatena — abiding in Me, always thinking of
Me; antaḥ-ātmanā — within himself; śraddhā-vān — in full faith; bhajate — renders transcendental loving
service; yaḥ — one who; mām — to Me (the Supreme Lord); saḥ — he; me — by Me; yukta-tamaḥ — the
greatest yogī; mataḥ — is considered.

Translation
And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself
and renders transcendental loving service to Me – he is the most intimately united with Me in
yoga and is the highest of all. That is My opinion.