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Bhagavad Gita – Chapter 2 – Contents of the Gita Summarized

Chapter Summary as given in the text book:

This chapter instructs us in self-realization by an analytical study of the material body and the
spirit soul, as explained by the supreme authority, Lord Çré Kåñëa. This realization is made
possible by working without attachment and the living being situated in the fixed conception
of the real self. (BG 2.1 Purport)

As a prelude to the Bhagavad-gétä in this chapter, many different paths are explained, such as
säìkhya-yoga, buddhi-yoga, control of the senses by intelligence, work without fruitive
desire, and the position of the neophyte. (BG 3.2 Purport)

Çréla Bhaktivinode Öhäkur has summarized this Second Chapter of the Bhagavad-gétä as
being the contents for the whole text. In the Bhagavad-gétä, the subject matters are karma-
yoga, jïäna-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jïäna-yoga have
been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for
the complete text. (BG 2.72 Purport)
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Section wise chapter summary - The second chapter has 72 verses which can be divided into
five sections as given below:

Section 1: Verses 1 to 10 - Arjuna’s confusion and submission

Sanjaya says that Krisna encouraged Arjuna who was full of compassion.
Lord Krishna does not approve the so-called compassion of Arjuna. Arjuna should give up
such false magnanimity and act under the guidance of Krishna.
Arjuna’s arguments:
1) How can he kill respectable Bhisma and Drona.
2) It is better to beg and live rather than kill worshipable elders.
3) To enjoy material profits after killing them would mean to enjoy spoils tainted with blood.
4) He does not know whether conquering them or getting defeated by them is better.
5) He is confused about his duty. He surrenders to Krishna and asks Krishna to solve his
problem conclusively.

Section 2: Verses 11 to 30 – Sankhya Yoga

The Lord instructs Arjuna on the characteristics of the immutable spirit soul.
The individuality of Krishna, Arjuna and the assembled kings is eternal.
One who is steady both in happiness and distress is fit for liberation.
There is no endurance for the temporary body and there is no change for the eternal soul. This
is the version of the seers of the truth.
The individual soul that pervades the destructible body by consciousness is indestructible.
Those in knowledge know that the self neither slays nor is slain.
Change of body is like changing dresses.
The soul cannot be cut by weapons, burnt by fire, moistened by water, or dried by the wind.
He is unbreakable, unchangeable, immovable, invisible and inconceivable.
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Even if one thinks that the soul is always born and dies for ever, still there is no reason for
lamentation.
The cycle of birth and death is certain, so one should not worry.
Illusioned by the material energy, those who are so engrossed in sense gratification look at
the soul proper as wonderful either by constitution or by description.
Thus the Lord concludes His description of the soul by instructing Arjuna not to grieve for
the living being.

Section 3: Verses 31 to 38 – Perform prescribed duty of fighting

Arjuna should not hesitate to fight because fighting on religious principles is the duty of a
kshatriya. Arjuna feared that he would go to hell by fighting, but Lord Krishna is telling him
that such fighting opens the doors of the heavenly planets. By not fighting, Arjuna would
incur sin for neglecting his duty and also lose his reputation as a fighter. The great generals
would conclude that Arjuna ran from the battlefield out of fear only. Either he will die in the
battle an attain heavenly planets or conquer and enjoy earthly kingdom. Therefore he should
stand with determination and fight. At the end of this section, Lord Krishna instructs Arjuna
to fight for the sake of fighting because He desires the battle.

Section 4: Verses 39 to 53 – Buddhi Yoga

In this section Lord Krishna instructs Arjuna in the knowledge of Yoga by which one works
without fruitive results. By acting with such intelligence, he can free himself from the
bondage of works.
Krishna says that there is permanent gain in this path even if unfinished – one will be saved
from the greatest danger.
The intelligence of those who are resolute on this path is firmly fixed on one aim. Others are
diverted by many-branched fruitive activities.
Such less intelligent people who are attracted by the flowery words of the Vedas say that
there is nothing more than heavenly enjoyment. They are bewildered and bereft of the
resolute determination for devotional service.
The Vedas deal with the subject of the three modes of nature. Arjuna should rise above these
and be situated in the self, without duality.
One who knows Krishna as the purpose of the Vedas can attain all the purposes of the Vedas.
Therefore Krishna advises Arjuna to fight as matter of duty without attachment to results, in
coplete equanimity. This is yoga.
In such surrendered compliance, all abominable activities can be discarded. Only misers
desire to enjoy the fruits of action.
Striving for yoga (the art of working without getting bound) Arjuna should act in Krishna
consciousness, the purifying process of resultant action.
The great sages free themselves from the cycle of birth and death by this process of buddhi
yoga or devotional service and reach the destination where there are no miseries.
When Arjuna’s intelligence passes out of the forest of delusion, he will become indifferent to
all that he has heard and all that he has to hear.
Without being disturbed by Vedic revelations, when Arjuna becomes fixed in transcendence,
he will attain self realization.
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Section 5: Verses 54 to 72 – Symptoms of one fixed in transcendence

Arjuna enquires about the symptoms of one who is fixed in transcendence.
One who gives up all kinds of sense desires manufactured by mental concoction and remains
satisifed in himself as servant of Krishna, is called a sthitaprajna.
Not disturbed by the onslaught of three-fold miseries, giving credit to the Lord for his
happiness, he is indifferent to attachment, fear and anger.
Unaffected by good and evil he is only concerned with Krishna.
He is able to withdraw his senses from sense objects just like a tortoise draws its limbs within
the shell.
The restrictions from sense enjoyment cannot fully rectify one’s inclination for sense
enjoyment. Only by experiencing a higher taste can one be fixed in consciousness.
Because the senses are very strong, they can carry away even the mind of a man of
discrimination. One who controls them by being fully situated in his relationship with
Krishna is known as sthitaprajna.
Contemplation of sense objects leads to attachment which results in lust. When lust is not
satisfied it leads to anger which results in illusion. Next bewilderment of memory follows,
leading to loss of intelligence and total destruction.
Being transcendental to attachment and aversion, one who acts with his senses only for
Krishna attains His mercy.
There are no material miseries for he who is fully satisfied in the self with fixed intelligence.
One who is not connected with Krishna has no firm intelligence or controlled mind. Without
these there is no peace. How can there be happiness without peace?
Like a wind sweeps away a boat on water, any one of the senses can carry away a man’s
intelligence. Therefore one who can curb the forces of sense gratification is called a man of
fixed intelligence.
Activities of an introspectie sage are night for materiialy absorbed persons. Material activities
are night for such a sage.
A devotee is not disturbed by any desires because he is full in Krishna consciousness. He is
peaceful unlike those who strive to satisfy such desires.
Giving up such desires and all sense of proprietorship, ridding himself of false ego, he attains
real peace.
One is never bewildered after attaining this situation in spiritual life. Even at hour of death
one who is thus situated reaches Sri Krishna’s abode.
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1. What are the two examples given in the text book to explain change of body at death? Cite
the respective verses.
Just as we change our body in this life from childhood to youth to old age, similarly we
change our body at death.
dehino 'smin yathä dehe
kaumäraà yauvanaà jarä
tathä dehäntara-präptir
dhéras tatra na muhyati
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Just as a person puts on new garments, giving up old ones, similarly, the soul accepts new
material bodies, giving up the old and useless ones.
väsäàsi jérëäni yathä vihäya
naväni gåhëäti naro 'paräëi
tathä çaréräëi vihäya jérëäny
anyäni saàyäti naväni dehé
2. Krishna is addressed as Madhusudana which means He is killer of the Madhu demon. Arjuna
wanted Krishna to kill the demon of misunderstanding that had overtaken him in the
discharge of his duty.
3. A man fallen in the ocean of nescience cannot be saved simply by rescuing his outward dress
—the gross material body. One who does not know this and laments for the outward dress is
called a çüdra, or one who laments unnecessarily.
4. This chapter instructs us in self-realization by an analytical study of the material body and the
spirit soul, as explained by the supreme authority, Lord Çré Kåñëa.
5. Absolute Truth is realized in three phases of understanding, namely Brahman or the
impersonal all-pervasive spirit; Paramätmä, or the localized aspect of the Supreme within the
heart of all living entities; and Bhagavän, or the Supreme Personality of Godhead, Lord
Kåñëa.
6. These three divine aspects of the Absolute Truth can be explained by the example of the sun,
which also has three different aspects, namely the sunshine, the sun's surface and the sun
planet itself.
7. As explained by Parashara Muni, the Supreme Personality who possesses all riches, all
strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavän.
8. The word äryan is applicable to persons who know the value of life and have a civilization
based on spiritual realization.
9. Krishna tells Arjuna “Do not yield to this degrading impotence. It does not befit you. Give up
such petty weakness of heart and arise.”
10. Arjuna is particularly thinking that he cannot kill respectable superiors like grandfather
Bhisma and teacher Dronacharya, who are always worshipable. Would Krishna ever attack
his own grandfather Ugrasena or His teacher Sandipani Muni? These were some of the
arguments of Arjuna to Krishna.
Additional Notes:
Worship of respectable superiors is instructed by Krishna in BG 17.14 as follows:
deva-dvija-guru-präjïa-
püjanaà çaucam ärjavam
brahmacaryam ahiàsä ca
çäréraà tapa ucyate
The austerity of the body consists in worship of the Supreme Lord, the brähmaëas, the
spiritual master, and superiors like the father and mother.
11. Arjuna is confused about his duty because of miserly weakness. He is asking Krishna to
instruct him in what is best for him. Even though Arjuna is Krishna’s friend, he wants to stop
friendly talks. He voluntarily becomes Krishna’s disciple and surrenders to Krishna.
Additional Notes:
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Srila Prabhupada says: “Kåñëa is therefore the original spiritual master of the science of
Bhagavad-gétä, and Arjuna is the first disciple for understanding the Gétä.”
Even though Sripada Shankaracharya preached impersonalism, he says in the introduction to
his commetary on the Bhagavad Gita that Lord Krishna is the spiritual master of the whole
universe.
vasudeva-sutaḿ devaḿ
kaḿsa-cāṇūra-mardanam
devakī-paramānandaḿ
kṛṣṇaḿ vande jagad-gurum
I offer my obeisances to Lord Krishna, the beloved son of Vasudeva, destroyer of the demons
Kamsa and Chanura, the supreme bliss of Mother Devaki and the spiritual master of the
universe.
12. In the Garga Upaniñad the kåpaëa is described as follows:
yo vä etad akñaraà gärgy aviditväsmäl lokät praiti sa kåpaëaù
"He is a kåpaëa or a miserly man who does not solve the problems of life as a human and
who thus quits this world like the cats and dogs, without understanding the science of self-
realization."
ya etad akñaraà gärgi viditväsmäl lokät praiti sa brähmaëaù
On the other hand there is the brähmaëa, or he who is intelligent enough to utilize this body
to solve all the problems of life.
13. The four fundamental problems of material existence are birth, old age, disease and death.
These problems cannot be counteracted by accumulation of wealth and economic
development. They can be solved only by consulting any one of the following three:
i) Kåñëa
ii) the Bhagavad-gétä and Çrémad-Bhägavatam
iii) the bonafide representative of Kåñëa, who is the man in Kåñëa consciousness.
14. Who is fit to be a spiritual master? It is said in Vedic literatures:
ñaö-karma-nipuëo vipro mantra-tantra-viçäradaù
avaiñëavo gurur na syäd vaiñëavaù çvapaco guruù
"A scholarly brähmaëa, expert in all subjects of Vedic knowledge, is unfit to become a
spiritual master without being a Vaiñëava, or expert in the science of Kåñëa consciousness.
But a person born in a family of a lower caste can become a spiritual master if he is a
Vaiñëava, or Kåñëa conscious."
Srila Prabhupada explains: “ñaö-karma means Brähmaëa's business is six -- paöhana,
päöhana, yajana, yäjana, däna, pratigraha. A brähmaëa must be learned, and he must make
others learned. He must worship God, and he must teach others also how to worship God. He
gives charity and also takes charity. Therefore in India it is said if a brähmaëa gets one lakh
of rupees, still he is a beggar. Why? Because he does not keep it. If he gets one lakh of rupees
now, next moment he will spend it for Kåñëa.”
15. As stated in BG 2.10 Krishna was smiling. Why?
Because a friend (Arjuna) had chosen to become a disciple(of Krishna).
16. According to BG 2.11 who can be called a pandita or a learned man?
One who knows matter, spirit and the controller of both is called a learned man.
17. One who is learned does not lament for any condition of the body either living or dead.
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18. According to the following verse from the Katha Upanishad, what are the similarities and
differences between the soul and the Supreme Personality of Godhead?
nityo nityänäà cetanaç cetanänäm
eko bahünäà yo vidadhäti kämän
The similarities are that both are eternal and both are conscious. But the difference is that the
Supreme Personality of Godhead is the maintainer of all the souls.
19. The individuality of all is confirmed in BG 2.12 for all the three phases of time namely past,
present and future as well as for all three persons namely first person – Krishna, second
person – Arjuna and third person – the kings.
20. The supreme authority Lord Krishna does not support the Mayavadi theory which states that
after liberation the individual soul will merge into the impersonal Brahman and lose its
individuality.
21. How are the following Mayavadi arguments refuted in the purport to BG 2.12?
i) The individuality spoken of here exists only in the conditioned state.
Kåñëa clearly says herein that in the future also the individuality of the Lord and others, as it
is confirmed in the Upaniñads, will continue eternally.
ii) The individuality spoken of here is material.
If the individuality mentioned here is material, then how can one distinguish Kåñëa's
individuality? Kåñëa affirms His individuality in the past and confirms His individuality in
the future also. He has confirmed His individuality in many ways, and impersonal Brahman
has been declared to be subordinate to Him.
iii) The plurality mentioned here is conventional and it refers to the body.
Previous to this verse such a bodily conception is already condemned. After condemning the
bodily conception of the living entities, how was it possible for Kåñëa to place a conventional
proposition on the body again?
iv) The individuality mentioned here refers to the empirical universe.
If individuality refers to the empirical universe, then there is no need of teaching by the Lord.
22. What is the example given to explain the nondevotee’s approach to the teachings of the Gita
in BG 2.12?
It is something like bees licking on a bottle of honey. One cannot have a taste of honey unless
one opens the bottle.
23. Lord Caitanya has forbidden us to read commentations made by the Mäyävädés. What
happens to one who takes to such an understanding of the Mäyävädé philosophy?
He loses all power to understand the real mystery of the Gétä.
24. A dhira or most sober man is defined in BG 2.13 as a man who has perfect knowledge of the
constitution of the individual soul, the Supersoul, and nature—both material and spiritual.
Such a dhira is not deluded by change of bodies.
25. Why cannot the Mäyävädé theory of oneness of the spirit soul with the Supreme be
entertained?
The spirit soul cannot be cut into pieces as a fragmental portion. Such cutting into different
individual souls would make the Supreme cleavable or changeable, against the principle of
the Supreme Soul being unchangeable.
26. The nonpermanent appearance of happiness and distress, and their disappearance in due
course, are like the appearance and disappearance of winter and summer seasons.
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27. According to BG 2.14, due to what reason do happiness and distress arise?
They arise from sense perception.
28. According to BG 2.14, how should one deal with happiness and distress?
One must learn to tolerate them without being disturbed.
Additional Notes:
In BG 5.22 Lord Krishna says that enjoyment due to sense contact or saàsparça (which is
called mäträ-sparçä in BG 2.14) is a source of misery.
In BG 6.23 it is stated that by reaching the stage of perfection in yoga called as samadhi or
trance one can experience actual freedom from all miseries arising from material contact or
saàyoga which is called as mäträ-sparçä in BG 2.14.
29. Cite two examples of duties which one has to execute in spite of climatic inconveniences
which is given in BG 2.14.
One has to take his bath early in the morning even during the month of Mägha (January-
February). It is very cold at that time, but in spite of that a man who abides by the religious
principles does not hesitate to take his bath. Similarly, a woman does not hesitate to cook in
the kitchen in the months of May and June, the hottest part of the summer season.
30. What are two conditions mentioned in BG 2.15 for a person to be eligible for liberation?
Anyone who is steady in his determination for the advanced stage of spiritual realization and
can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for
liberation.
31. As explained in BG 2.15, how did Lord Chaitanya show by His personal example the way for
achieving liberation from material bondage?
Lord Caitanya took sannyäsa at the age of twenty-four, and His dependants, young wife as
well as old mother, had no one else to look after them. Yet for a higher cause He took
sannyäsa and was steady in the discharge of higher duties.
32. As explained in BG 2.16, the removal of ingorance by the instruction of the Lord involves
two things. What are they?
Removal of ignorance involves the reestablishment of the eternal relationship between the
worshiper and the worshipable and the consequent understanding of the difference between
the part and parcel living entities and the Supreme Personality of Godhead.
33. As explained in BG 2.16, in the Vedänta-sütras, as well as in the Çrémad-Bhägavatam, the
Supreme has been accepted as the origin of all emanations.
34. The living entities are always subordinate to the Supreme Lord, which is impossible to
understand under the spell of ignorance, and to drive away such ignorance the Lord teaches
the Bhagavad-gétä for the enlightenment of all living entities for all time.
35. What is spread all over the body which is indestructible?
Consciousness.
36. What is the size of the soul according to Svetashvatara Upanishad?
The soul is one ten-thousandth part of the upper portion of the hair point in size.
37. What is the example given to explain the influence of a spiritual spark spread all over the
body?
The influence of a spiritual spark is spread all over the body as the influence of the active
principle of some medicine spreads throughout the body.
38. Consciousness is not due to any amount of material combination, but due to the spirit soul.
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39. According to the Mundaka Upanishad as explained in BG 2.17, the soul is atomic in size and
can be perceived by perfect intelligence. This soul is floating in the five kinds of air - präëa,
apäna, vyäna, samäna and udäna. It is situated within the heart, and spreads its influence all
over the body of the embodied living entities. When the soul is purified from the
contamination of the five kinds of material air, its spiritual influence is exhibited.
40. The haöha-yoga system for controlling the five kinds of air encircling the pure soul is not
meant for any material profit. What is meant for?
It is meant for liberation of the minute soul from the entanglement of the material
atmosphere.
41. As explained in BG 2.17, what is called as prabhä?
The fragmental parts of the Supreme Lord are atomic sparks of the rays of the Supreme Lord,
called by the name prabhä.
42. There was no cause of lamentation for Arjuna because the living entity cannot be killed and
the material body cannot be saved.
43. The living entity cannot be killed because of his spiritual constitution. This however, does not
at all encourage killing of the body. Yet why was Arjuna engaged in killing?
Arjuna is being engaged in killing for the principle of religion, and not whimsically.
44. What are the six kinds of transformations of the body?
The body i) takes its birth in the womb of the mother's body
ii) remains for some time
iii) grows
iv) produces some effects
v) gradually dwindles
vi) at last vanishes into oblivion.
45. Explain how the soul is free from the six changes of the body?
The soul is not born, but, because he takes on a material body, the body takes its birth.
Because the soul has no birth, he does not die. The soul does not at any time become old, as
the body does. The changes of the body do not affect the soul. The soul does not deteriorate
like a tree, nor anything material. The soul has no by-product either. The by-products of the
body, namely children, are also different individual souls; and, owing to the body, they
appear as children of a particular man. The body develops because of the soul's presence, but
the soul has neither offshoots nor change. Therefore, the soul is free from the six changes of
the body.
46. Even if one does not find the soul within the heart, where he is situated, one can still
understand the presence of the soul simply by the presence of consciousness.
47. Explain the above point with the example of sun in the sky.
Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but
the light of the sun is always there, and we are convinced that it is therefore daytime. As soon
as there is a little light in the sky early in the morning, we can understand that the sun is in the
sky. Similarly, since there is some consciousness in all bodies-whether man or animal-we can
understand the presence of the soul.
48. What are the two kinds of souls as explained in BG 2.20?
There are two kinds of souls-namely the minute particle soul (aëu-ätmä) and the Supersoul
(the vibhu-ätmä).
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49. According to Katha Upanishad, both the types of soul are situated on the same tree of the
body within the same heart of the living being, and only one who has become free from all
material desires as well as lamentations can, by the grace of the Supreme, understand the
glories of the soul.
50. Krishna is the fountain head of both the types of souls.
51. Arjuna is forgetful of his real nature; therefore he requires to be enlightened by Kåñëa, or by
His bona fide representative – the spiritual master.
52. Although the justice of the peace awards capital punishment to a person condemned for
murder, the justice of the peace cannot be blamed. Why?
Because he orders violence to another person according to the codes of justice.
53. In Manu-saàhitä, 1the lawbook for mankind, it is supported that a murderer should be
condemned to death. What is the benefit for the murderer?
In his next life the murderer will not have to suffer for the great sin he has committed.
54. When Kåñëa orders fighting, it must be concluded that violence is for supreme justice.
55. Transference of the atomic individual soul to another body is made possible by the grace of
the Supersoul.
56. The Muëòaka Upaniñad, as well as the Çvetäçvatara Upanisad, compare the soul and the
Supersoul to two friendly birds sitting on the same tree. What are the two birds doing?
One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird
(Kåñëa) is simply watching His friend.
57. Kåñëa is the witnessing bird, and Arjuna is the eating bird. Although they are friends, one is
the master and the other is the servant.
58. What is the cause of one of the bird’s changing his position from one tree to another?
Forgetfulness of the relationship by the atomic soul is the cause of one's changing his position
from one tree to another (or one body to another).
59. In BG 2.22 Srila Prabhupada has quoted a verse from the Upanishad which gives the formula
for becoming free at once from all anxieties. What is the formula given in this verse from the
Upanishad and how is this applicable to Arjuna?
If in some way or other the eating bird (atomic soul) turns his face to his friend who is the
Lord and knows His glories—at once the suffering bird becomes free from all anxieties.
Arjuna has now turned his face towards his eternal friend, Kåñëa, and is understanding the
Bhagavad-gétä from Him. And thus, hearing from Kåñëa, he can understand the supreme
glories of the Lord and be free from lamentation.
60. In BG 2.23, the characteristic of the soul is given as that which cannot be
i) cut to pieces by any weapon
ii) burnt by fire
iii) moistened by water
iv) withered by the wind.
In the purport Srila Prabhupada explains this to mean that the soul cannot be killed by
swords, flames, rains, tornadoes. This also means formerly there were other weapons made of
all different types of material elements, namely earth, water, air, ether in addition to the
modern weapons of fire.
61. In the Varaha Purana the living entities are described as separated parts and parcels of the
Supreme.
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62. As explained in BG 2.24, after liberation from material contamination, the atomic soul has
two choices as regards going to the spiritual world. What are they?
The atomic soul may prefer to remain as a spiritual spark in the effulgent rays of the Supreme
Personality of Godhead or he may enter into the spiritual planets to associate with the
Personality of Godhead.
63. In BG 2.24 the individual soul is described as all-pervading. How is this different from the
all-pervading nature of Lord Krishna?
Lord Krishna is present everywhere in the material and spiritual world and therefore He is
described as all-pervading. But the living entity is a tiny part of Lord Krishna and is always
limited. The living entity remains limited even after liberation. Therefore the living entity is
not all-pervading like Lord Krishna. The living entity is described as all-pervading because
living entities are present all over God’s creation.They live on the land, in the water, in the
air, within the earth and even within fire.
64. As far as the soul's existence is concerned, no one can establish his existence experimentally
beyond the proof of çruti. There are many things we have to accept solely on grounds of
superior authority. There is no other source of understanding the identity of the father except
by the authority of the mother.
65. The Supreme Soul is infinite, and the atomic soul is infinitesimal. Therefore, the individual
soul, being unchangeable, can never become equal to the infinite soul, or the Supreme
Personality of Godhead. This concept is repeated in the Vedas in different ways just to
confirm the stability of the conception of the soul.
66. What is the philosophy of the Lokayatikas and Vaibhashikas?
They say that life symptoms or soul takes place at a certain mature condition of material
combination. They do not believe in the separate existence of the soul beyond the body.
67. The Battle of Kurukñetra, being the will of the Supreme, was an inevitable event, and to fight
for the right cause is the duty of a kñatriya.
68. There are two classes of philosophers, one believing in the existence of soul and the other not
believing in the existence of the soul. In either case, there is no cause for lamentation.
Explain this statement.
Even if we accept the atheistic theory that there is no soul, there is no cause for lamentation.
Apart from the separate existence of the soul, the material elements remain unmanifested
before creation. From this subtle state of unmanifestation comes manifestation. When it is
dismantled, the manifestation becomes again unmanifested and remains as atoms in the
ultimate stage. The law of conservation of energy remains, but in course of time things are
manifested and unmanifested—that is the difference. There is no cause for lamentation either
in the stage of manifestation or unmanifestation. Somehow or other, even in the unmanifested
stage, things are not lost. Both at the beginning and at the end, all elements remain
unmanifested, and only in the middle are they manifested, and this does not make any real
material difference.

If we accept the Vedic conclusion as stated in the Bhagavad-gétä (antavanta ime dehäù) that
these material bodies are perishable in due course of time (nityasyoktäù çarériëaù) but that
soul is eternal, then we must remember always that the body is like a dress; therefore there is
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no need to lament the changing of a dress. The material body has no factual existence in
relation to the eternal soul.
69. Some look on the soul as amazing, some describe the soul as amazing, and some hear of the
soul as amazing, while others, even after hearing about the soul, cannot understand him at all.
70. What example is given in BG 2.29 to explain the amazing nature of the soul?
The fact that the atomic soul is in the body of a gigantic banyan tree, and also in the microbic
germs, millions and billions of which occupy only an inch of space, is certainly very
amazing.
71. Some people who are inclined to hear about the soul may be attending lectures in good
association, but owing to ignorance, they are misguided by acceptance of the Supersoul and
the atomic soul as one without distinction of magnitude.
72. It is very difficult to find a man who perfectly understands the position of the soul. It is still
more difficult to find a man who has actually derived full benefit from knowledge of the soul,
and who is able to describe the position of the soul in different aspects. What is the easiest
process for understanding the subject matter of the soul?
The easiest process for understanding the subject matter of the soul is to accept the statements
of the Bhagavad-gétä spoken by the greatest authority, Lord Kåñëa, without being deviated
by other theories.
73. What is the only way to know Lord Krishna as such?
Lord Krishna can be known as such only by the causeless mercy of the pure devotee.
74. Even though the soul is immortal and the body is temporary, violence is not encouraged. But
in some cases there is need of violence. How can it be justified?
Violence can be justified only in terms of the sanction of the Supreme Lord and not
capriciously.
75. What are the two kinds of svadharmas as explained in BG 2.31?
There are two kinds of svadharmas, specific duties. As long as one is not liberated, one has to
perform the duties of that particular body in accordance with religious principles in order to
achieve liberation. When one is liberated, one's svadharma—specific duty—becomes
spiritual and is not in the material bodily concept.
76. Arjuna was afraid of going to hell by killing his kinsmen in the battle, but the religious law
books state differently. What do they say?
In the religious law books it is stated: “In the battlefield, a king or kñatriya, while fighting
another king envious of him, is eligible for achieving heavenly planets after death”.
77. When Lord Krishna tells Arjuna “fight for the sake of fighting”, what does it mean?
It means Arjuna should fight because Krishna desires the battle.
78. According to the Nirukti or the Vedic Dictionary, what is the meaning of sankhya?
Sankhya means that which describes phenomena in detail
79. Sankhya as described in this chapter means analytical description of body and soul.
80. Lord Kåñëa's säìkhya and Lord Kapila's säìkhya, as described in the Bhägavatam are one and
the same. They are all bhakti-yoga.
81. “In this endeavor there is no loss or diminution, and a little advancement on this path can
protect one from the most dangerous type of fear.” What is the danger mentioned in this
statement?
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One may degrade himself to lower species and lose the opportunity of devotional service
which was available in the human form of life.
82. What is the definition of çraddhä as explained in BG 2.41?
çraddhä means unflinching trust in something sublime. When one is engaged in the duties of
Kåñëa consciousness, he need not act in relationship to the material world with obligations to
family traditions, humanity, or nationality. Simply by acting in Krishna consciousness he
achieves all perfection.
83. Who are described as veda-väda-ratäù?
They are men of small knowledge who are very much attached to the flowery words of the
Vedas, which recommend various fruitive activities for elevation to heavenly planets,
resultant good birth, power, and so forth. Being desirous of sense gratification and opulent
life, they say that there is nothing more than this.
84. What happens to those who are too attached to sense gratification and opulent life?
In the minds of such people the resolute determination of devotional service to the Supreme
Lord does not take place.
85. The Vedic dictionary, the Nirukti, says, samyag ädhéyate 'sminn ätmatattva-yäthätmyam.
What does it mean?
When the mind is fixed for understanding the self, it is called samädhi.
86. The Vedas deal mostly with fruitive activities to gradually elevate the general public from the
field of sense gratification to a position on the transcendental plane.
87. Arjuna, as a student and friend of Lord Kåñëa, is advised to raise himself to the
transcendental position of Vedänta philosophy where, in the beginning, there is brahma-
jijïäsä, or questions on the Supreme Transcendence.
88. When the activities for sense gratification, namely the karma-käëòa chapter, are finished,
then the chance for spiritual realization is offered in the form of the Upaniñads, which are
part of different Vedas.
89. The Bhagavad-gétä is a part of the fifth Veda, namely the Mahäbhärata.
90. All the purposes of the Vedas can be served to one who knows the Supreme Brahman. What
is the example given in the text book to explain this point?
All purposes that are served by the small pond can at once be served by the great reservoirs of
water.
91. As stated in the Srimad Bhagavatam (SB 3.33.7), who is considered to be situated on the
highest platform of self-realisation?
One who is chanting the holy name of the Supreme Lord.
92. According to the recommendation of Lord Chaitanya, the best purpose of Vedic wisdom is
served by inoffensively chanting the holy name of the Lord.
93. Who is described as the highest Vedantist in BG 2.46?
One who takes pleasure in chanting the holy name of the Lord is called the highest Vedantist.
94. What are three considerations of work in the verse BG 2.47?Describe each of them.
There are three considerations of work described in this verse: prescribed duties, capricious
work, and inaction. Prescribed duties refer to activities performed while one is in the modes
of material nature. Capricious work means actions without the sanction of authority. Inaction
means not performing one's prescribed duties.
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95. The three subdivisions of prescribed duties are routine work, emergency work and desired
activities.
96. Yoga means to concentrate the mind upon the Supreme by controlling the ever-disturbing
senses.
97. It is said in the Viñëu Puraëa that in the varëäçrama-dharma, the whole aim is to satisfy
Viñëu.
98. Explain the statement “Those who want to enjoy the fruits of their work are misers.”
Misers do not know how to utilize the assets of riches which they acquire by good fortune or
by hard labor. One should spend all energies working in Kåñëa consciousness, and that will
make one's life successful. Like the misers, unfortunate persons do not employ their human
energy in the service of the Lord.
99. Except for work in Kåñëa consciousness, both pious and sinful activities are abominable.
Why?
Because both pious and sinful activities continually bind the worker to the cycle of birth and
death.
100. A man engaged in devotional service rids himself of both good and bad actions even
in this life. Therefore strive for yoga, which is the art of all work.
101. One's ignorance can be removed by the instruction of the Bhagavad-gétä which
teaches one to surrender unto Lord Çré Kåñëa in all respects and become liberated from the
chained victimization of action and reaction, birth after birth.
102. Arjuna is therefore advised to act in Kåñëa consciousness, the purifying process of
resultant action.
103. In verse number 51, Lord Krishna states that the wise who engage in devotional
service free themselves from the cycle of birth and death and attain the state beyond all
miseries. Srila Prabhupada quotes a verse from the Srimad Bhagavatam to explain this point.
In this verse the lotus feet of the Lord is compared to a boat. The Lord is described as shelter
of the cosmic manifestation and also described as the giver of mukti. The material world is
compared to an ocean. Crossing the material world becomes easy because the material world
shrinks to the size of a calf’s hoofprint. The material world is described also as a place where
there is misery at every step. On the other hand the state beyond all miseries is described as
Vaikuntha or param padam.
104. In verse number 52, intelligence passing out of the dense forest of delusion means to
engage in devotional service of the Lord. To become indifferent to all that has been heard and
all that is to heard means to become indifferent to rituals of the Vedas.
105. The great devotee and acharya Srila Madhavendra Puri says that ever since he has
taken to the devotional service of remembering Lord Krishna, who is described as great
descendant of the Yadu dynasty and also described as enemy of Kamsa, he is unable to do
four Vedic rituals: i) offer prayers three times a day; ii) take the prescribed ritualistic bath; iii)
offer ritualistic respects to the demigods; iv) offer ritualistic respects to the forefathers. This
is because devotional service is sufficient to purify him from all sinful bondage, which is the
ultimate goal of the four rituals mentioned herein.
106. Persons in Krishna consciousness transcend the limits of sabda-brahma, or the range
of the Vedas and Upanishads. There is also a reference to this in the sixth chapter in verse
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number 44, wherein it is mentioned that an inquisitive transcendentalist stands above the
ritualistic principles of the scriptures.
107. To say that one is in samädhi is to say that one has fully realized Kåñëa
consciousness; that is, one in full samädhi has realized Brahman, Paramätmä and Bhagavän.
108. The highest perfection of self-realization is to understand that one is eternally the
servitor of Kåñëa and that one's only business is to discharge one's duties in Kåñëa
consciousness.
109. Arjuna asks Krishna about four types of symptoms of a person whose consciousness
is merged in Transcendence. The four types of symptoms: i) How does he speak, ii) How
does he sit, iii) How does he walk? iv) What is his language?
110. Srila Prabhupada explains that the immediate symptom of a Kåñëa conscious man is
that he speaks only of Kåñëa and of matters relating to Him.
111. Srila Prabhupada gives three examples of different kinds of people who are known by
their specific symptoms: i) As a rich man has his symptoms by which he is known as a rich
man, as a diseased man has his symptoms, by which he is known as diseased, or as a learned
man has his symptoms, by which he is known as learned, so a man in transcendental
consciousness of Kåñëa has specific symptoms in various dealings.
112. The Bhägavatam affirms that any person who is fully in Kåñëa consciousness, or
devotional service of the Lord, has all the good qualities of the great sages, whereas a person
who is not so transcendentally situated has no good qualifications, because he is sure to be
taking refuge in his own mental concoctions.
Also refer the following quotation in BG 1.28
yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä
mano-rathenäsati dhävato bahiù
113. Verse number 56 describes thus: One who is not disturbed in spite of the threefold
miseries, who is not elated when there is happiness, and who is free from attachment, fear
and anger, is called a sage of steady mind.
114. The third line of verse 56 is repeated in a verse in chapter 4, which describes the result
of such a person becoming purified by knowledge of Krishna. What is the line which is
repeated? What is the verse number in chapter 4? What is the result?
The line which is repeated is véta-räga-bhaya-krodhaù
The verse number is 10
The result is that such a person attains transcendental love for Krishna.
Additional notes:
Verse 56 purport states: “It is said that every muni has a different angle of vision, and unless
a muni differs from other munis, he cannot be called a muni in the strict sense of the term.
Näsäv munir yasya mataà na bhinnam.” The full verse from the Mahabharata Vana-pärva
313.117 with the translation follows:
tarko ‘pratiñöhaù çrutayo vibhinnä
näsäv åñir yasya mataà na bhinnam
dharmasya tattvaà nihitaà guhäyäà
mahäjano yena gataù sa panthäù
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Dry arguments are inconclusive. A great personality whose opinion does not differ from
others is not considered a great sage. Simply by studying the Vedas, which are variegated,
one cannot come to the right path by which religious principles are understood. The solid
truth of religious principles is hidden in the heart of an unadulterated, self-realized person.
Consequently, as the çästras confirm, one should accept whatever progressive path the
mahäjanas advocate.
115. Srila Prabhupada explains each of the five symptoms of a sage of steady mind
described in BG 2.56. The explanations are as follows:
i) A fully Kåñëa conscious person is not at all disturbed by the onslaughts of the threefold
miseries, for he accepts all miseries as the mercy of the Lord, thinking himself only worthy of
more trouble due to his past misdeeds; and he sees that his miseries, by the grace of the Lord,
are minimized to the lowest.
ii) When he is happy he gives credit to the Lord, thinking himself unworthy of the happiness;
he realizes that it is due only to the Lord's grace that he is in such a comfortable condition and
able to render better service to the Lord.
iii) For the service of the Lord, he is always daring and active and hence fearless.
iv) He is not influenced by attachment or aversion. Attachment means accepting things for
one's own sense gratification, and detachment is the absence of such sensual attachment. But
one fixed in Kåñëa consciousness has neither attachment nor detachment because his life is
dedicated in the service of the Lord.
v) He is not at all angry even when his attempts are unsuccessful.
116. Explain the example of the tortoise which is used to describe the person firmly fixed
in Krishna consciousness.
The tortoise can at any moment wind up his senses and exhibit them again at any time for
particular purposes. Similarly, the senses of the Kåñëa conscious person are used only for
some particular purpose in the service of the Lord and are withdrawn otherwise. Keeping the
senses always in the service of the Lord is the example set by the analogy of the tortoise, who
keeps the senses within.
117. It is not possible to successfully stop sense enjoyment merely by restraining the
senses. What is the reason for this? What is the method suggested in BG 2.59?
Even though one may restrain the senses from their object the taste for the sense object
remains. By experiencing a higher taste one can give up objects of lower taste.
118. The senses are so strong that they can carry away the mind even of a man of
discrimination. Explain one example of failure and one example of success in endeavour for
sense control.
Example of failure: Viçvämitra, a great sage and perfect yogé, was misled by Menakä into
sex enjoyment, although the yogé was endeavoring for sense control with severe types of
penance and yoga practice.
Example of success: Çré Yämunäcärya, a great saint and devotee says: “Since my mind has
been engaged in the service of the lotus feet of Lord Kåñëa, and I have been enjoying an ever
new transcendental humor, whenever I think of sex life with a woman, my face at once turns
from it, and I spit at the thought.”
119. Mahäräja Ambaréña was able to control his senses because he engaged them as
follows:
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a) Mind fixed on the lotus feet of Krishna

b) Words in describing the abode of the Lord
c) Hands in cleansing the temple of the Lord
d) Ears in hearing the pastimes of the Lord
e) Eyes in seeing the form of the Lord
f) Body in touching the body of the devotee
g) Nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord
h) Tongue in tasting the tulasé leaves offered to Him
i) Legs in traveling to the holy place where His temple is situated
j) Head in offering obeisances unto the Lord
k) Desires in fulfilling the desires of the Lord
120. Trace the different steps leading to fall down beginning with contemplating the
objects of the senses:
a) contemplating the objects of the senses
b) develops attachment for them
c) lust develops
d) anger arises
e) delusion arises
f) memory is bewildered
g) intelligence is lost
h) falls down again into the material pool
121. Who can obtain the complete mercy of the Lord to become free from attachment and
aversion?
One who can control his senses by practicing the regulated principles of freedom can get the
complete mercy of the Lord to become free from attacahment and aversion.
122. In BG 2.64, the term vidheyatma is translated as “one who follows regulated
principles of freedom”. According to the explanation of Srila Prabhupada how is this actually
done?
This is done simply by acting under the direction of Krishna.
123. In BG 2.65 it is described that a person who is “ayukta” or a person who is devoid of
Krishna consciousness cannot have four things. What are they?
Such a person cannot have
i) controlled mind,
ii) steady intelligence,
iii) peace,
iv) happiness.
124. Kåñëa consciousness is a self-manifested peaceful condition which can be achieved
only in relationship with Kåñëa.
125. As mentioned in the life of Mahäräja Ambaréña, all of the senses must be engaged in
Kåñëa consciousness, for that is the correct technique for controlling the mind. If not, then
even one of the senses on which the mind focuses can carry away a man’s intelligence.
126. What is described as night for all beings? What is described as night for the
introspective sage?
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Activities of the introspective sage which are activities of self realisation , is night for all
beings.
Activites of sense gratification engaged in by all beings, is night for the introspective sage.
127. As explained in BG 2.70, only a devotee can be peaceful because he has no material
demands. As opposed to this, what are the three categories of people who cannot be peaceful?
What are their demands?
The three categories of people are the fruitive workers, the salvationists and the yogis.
The fruitive workers want material gain.
The salvationists want liberation.
The yogis want mystic powers.
128. As described in BG 2.71, what are the three qualifications for attaining real peace?
Nihsprha (free from desires for sense gratification), nirmama (free from sense of
proprietorship), nirahankara (free from false ego).
129. Real desirelessness is not an artificial attempt to abolish desires. What is it?
It is desire for satisfaction of Krishna.
130. Nirvana means ending the process of materialistic life. According to Buddhist
philosophy there is only void after the completion of material life. According to the
Bhagavad Gita there is brahma niravana. What is brahma niravana?
It is devotional service of the Supreme Lord.
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131. Memorise the following verses (with meaning): BG 2.12, BG 2.13, BG 2.41
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132. Write the verse BG 2.13, its meaning and explain the verse in ten sentences.
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