1.

Explain how Sankhya-yoga and Buddhi-yoga are interconnected as religion

and philosophy?

Sankhya-yoga is the analytical study of matter and spirit—it's a philosophical approach that
helps one discriminate between the temporary body and the eternal soul. Buddhi-yoga, on the
other hand, is the practical application of that knowledge in devotional service to the Lord.
While Sankhya gives the understanding (philosophy), Buddhi-yoga guides the intelligence
(religion) to act on that realization by engaging in Krishna consciousness. Ultimately, both
lead to the same destination—liberation and reunion with Krishna. In Bhagavad-gītā 2.39,
Krishna says He has explained Sankhya for understanding and Buddhi-yoga for action, thus
linking both paths.

2. Apart from gaining prosperity, what are the benefits of performing yajna?
How is yajna an indirect practice of Krishna consciousness?

Yajña purifies the performer by encouraging selflessness, detachment, and surrender to a

higher authority. It promotes cooperation, sacrifice, and humility. It also sustains the cosmic
order by pleasing the demigods and ultimately the Supreme Lord. Yajña is an indirect
practice of Krishna consciousness because when performed properly, all yajñas are meant for
the satisfaction of Viṣṇu (as per Bhagavad-gītā 3.9), even when the performer doesn’t have
direct devotion. Thus, yajña gradually elevates the consciousness from material desire to
spiritual realization.

3. Discuss the viability of following instruction and imitating a personality.

Quote with an example given by Srila Prabhupada in his purport.

Imitating great personalities can be dangerous if done without qualification. Śrīla Prabhupāda
explains that following the instruction of a realized soul is safe and beneficial, whereas
imitating their actions without understanding or purification can lead to downfall.
Example: Lord Śiva drank poison during the churning of the ocean, but ordinary people
imitating this act would die. Similarly, Krishna danced with the gopīs, but that was
transcendental; if a person imitates this on the bodily platform, it leads to degradation.
Therefore, one should follow the instructions and not imitate the actions of exalted beings.

4. What is the function of the demigods? For whom is worship of the demigods
recommended?

Demigods are empowered administrators of the universe who manage various natural
functions like rain, wind, health, etc. They act as servants of the Supreme Lord, executing His
will. Worship of demigods is recommended for those who are materially inclined and not yet
ready for pure devotional service. Krishna says in Bhagavad-gītā 7.20 that such worship is
done by people whose intelligence has been stolen by desires. However, those on the path of
bhakti understand that the results from demigod worship ultimately come from Krishna alone
(BG 7.22).

5. How does one develop detachment through the practice of karma-yoga?

Karma-yoga is the process of working according to one’s duties without attachment to the
results. By offering the fruits to the Lord and working in a spirit of service, the practitioner
gradually becomes free from the desire for enjoyment or lamentation over failure. This
detachment helps one rise above dualities and focus on the inner spiritual progress rather than
external success. Over time, such purified action leads to renunciation and knowledge,
making one eligible for transcendental realization.

6. Why shouldn’t devotees of Kṛṣṇa accept anything without first offering it to

the Supreme Lord?

Devotees recognize that everything belongs to Kṛṣṇa. Accepting something for one’s own
enjoyment without offering it first is considered stealing. In Bhagavad-gītā 3.13, Krishna
states that those who eat without offering are eating only sin. Offering food or other things to
Kṛṣṇa sanctifies them and purifies the devotee’s consciousness. This act transforms material
activity into spiritual service. It fosters humility, dependence on God, and gratitude.

7. How does Bhagavad-gītā explain the cycle of the jiva’s full dependence on
the Lord?

The jīva (soul) depends on the Lord for every function: breathing, digestion, memory,
intelligence, and even life itself. In BG 15.14–15, Krishna says He is the fire of digestion and
the giver of knowledge and memory. The jīva can’t sustain itself independently; it is
maintained by the Lord through His energies. Even material facilities like rain, food, and the
sun are provided by the Lord. Recognizing this dependence leads to surrender and devotion.

8. Define karma, vikarma, and akarma.

 Karma: Actions performed in accordance with Vedic injunctions that lead to pious
results and future enjoyment.
 Vikarma: Forbidden actions or sinful activities that result in suffering and
degradation.
 Akarma: Actions performed in devotional service to Kṛṣṇa, which produce no
material reaction. These actions transcend karma and free one from bondage.
9. Why do impersonalist cease the practice of furtive activities?

Impersonalists see the material world as illusion and consider any activity—even pious—as
binding. Therefore, they withdraw from karma and aim for cessation of action to merge into
Brahman. However, lacking devotion to the Lord, their renunciation is incomplete.
Bhagavad-gītā 12.5 mentions that the path of impersonal realization is more troublesome
because it is unnatural for the soul, who is inherently a servant of God.

10. Why does Krishna strictly perform prescribed duties of varnasrama-

dharma?

Krishna, although the Supreme Personality of Godhead, performs duties to set an example for
humanity. In Bhagavad-gītā 3.23–24, He explains that if He did not act, people would follow
His example and society would fall into chaos. Thus, to maintain social order and encourage
righteous behavior, Krishna strictly follows varnasrama principles even though He is not
bound by them.

11. Briefly explain the consciousness of one who acts under false ego.

One acting under false ego believes he is the doer of all actions, forgetting that the modes of
nature are actually responsible. This leads to pride, attachment, and entanglement in karma.
In contrast, a wise person sees that the body, senses, and modes interact, and the soul is only
a witness. Misidentifying with the body leads to bondage; realizing one's spiritual identity
leads to freedom.

12. Define: (i) mithyācāraḥ (ii) yajña (iii) adhyātma-cetas.

 (i) Mithyācāraḥ: A pretender or hypocrite—one who externally performs religious

duties but internally remains attached to material desires.
 (ii) Yajña: Sacrifice, especially one intended to please Lord Viṣṇu. It's a method to
purify work and consciousness.
 (iii) Adhyātma-cetas: One whose consciousness is fixed on the self or the Supreme
Self—such a person performs all activities for spiritual benefit.

13. Explain the understanding of one who is in the knowledge of the Absolute
Truth.

Such a person knows that Krishna is the source of everything—material and spiritual. He sees
the Lord as the enjoyer, the controller, and the well-wisher of all beings (BG 5.29). This
realization leads to peace and detachment. He doesn’t identify with the body or mind and
performs all activities as service to the Lord, being unaffected by success or failure.
14. While speaking about regulated sense enjoyment Srila Prabhupada writes,
“There is always a chance of accident, even on the royal road.” What are we
being warned about?

Even if one is on the path of regulated spiritual life, there’s always the danger of falling if one
becomes careless or proud. The royal road represents the authorized path, but without
vigilance, one can still be trapped by maya. This warns practitioners to remain humble,
cautious, and always dependent on Krishna’s mercy.

15. In what context does Kṛṣṇa say: “It is far better to discharge one’s
prescribed duties, even though faultily, than another’s duties perfectly.”

Krishna gives this instruction in Bhagavad-gītā 3.35 to emphasize the importance of

following one's natural duties based on varna and ashrama. Performing one’s own duty, even
imperfectly, keeps one safe and gradually purifies the consciousness. Doing another's duty—
even perfectly—can be dangerous, as it may conflict with one's nature and lead to instability.

16. Explain the analogy of the “milk”.

Śrīla Prabhupāda uses the analogy of milk touched by a serpent to describe Māyāvāda
philosophy. Just as milk is nourishing but becomes poisonous when touched by a snake, so
too Vedic knowledge becomes dangerous when interpreted by impersonalists. Although they
use Vedic words, their denial of Krishna’s personality ruins the purpose and misleads the
soul.

17. “The human form of life is a chance for the living entity to escape the
entanglement of material existence.” – Explain the analogies of smoke, mirror,
and embryo given by Srila Prabhupada in this context.

These analogies from Bhagavad-gītā 3.38 describe how lust covers the soul's knowledge:

 Smoke over fire: minimal covering—knowledge is visible but hazy.

 Dust on a mirror: heavier covering—requires cleansing.
 Embryo in the womb: complete covering—knowledge is inaccessible.
These stages show the importance of purifying one’s heart through devotion to revive
one’s original spiritual consciousness.
18. What are the sitting places of lust? What are the characteristics of lust
according to verses 37-40?

Lust resides in the mind, senses, and intelligence, as explained in BG 3.40. Lust is born of
contact with the mode of passion and becomes the all-devouring enemy of the soul. It leads to
unending desires, frustration, and ultimately destruction of spiritual progress. Curbing it
requires spiritual knowledge and regulation of the senses.

19. Explain the hierarchy of bodily functions. How can this knowledge help
one curb lust?

The soul is higher than intelligence, which is higher than the mind, which in turn is higher
than the senses. By strengthening spiritual intelligence through scriptural study and
association, one can control the mind, and thereby the senses. Knowing this hierarchy helps
the practitioner focus on purifying intelligence to conquer lower urges like lust.