MadhavaHarinamDas_BG_Unit 1_OBA_15Oct2023

Question 1.
Explain, in your own words, the process of sense control by Krishna
consciousness with reference to verses, purports, cited analogies and examples
from Bhagavad-Gita 2.54-68. How is this relevant for:
a. Arjuna’s situation on the battlefield of Kurukshetra?
b. Your own practice of Krishna consciousness?
Answer:
Although Arjuna is a pure devotee of Lord Krishna, he is playing the role of a
typical conditioned soul, bewildered about whether to fight. His senses are
uncontrolled, and he is attached to his subtle body, gross body, and his kinsmen. He
did not want to kill the enemy because they were his own family members. He was
self-centered, evaluating every situation according to his own happiness and
distress. His senses were not in control, leading him to fall prey to frustration. His
limbs quivered, his mouth dried up, his body trembled, hair stood on end, his bow
slipped from his hand, skin burned, and his mind reeled. He forgot himself and
could not stand any longer. These are symptoms of a lack of sense control.
As a strong wind sweeps away a boat on the water, even one of the roaming senses
on which the mind focuses can carry away a person's intelligence (BG[2.67]).
Sense control is necessary for steady intelligence, achievable only in full Krishna
consciousness (BG 2.61). The process of sense control is to engage the senses in
the service of Krishna. We can see the example of Ambarish Maharaj, who
engaged all his senses in the service of Krishna. King Ambarish fixed his mind on
the lotus feet of Lord Krishna, engaged his words in describing the abode of the
Lord, his hands in cleansing the temple of the Lord, his ears in hearing the
pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching
the body of the devotee, his nostrils in smelling the flavor of the flowers offered to
the lotus feet of the Lord, his tongue in tasting the tulasi leaves offered to Him, his
legs in traveling to the holy place where His temple is situated, his head in offering
obeisances unto the Lord, and his desires in fulfilling the desires of the Lord. In
this way, he was full in Krishna consciousness, undisturbed even when Durvasa
Muni appeared to punish him. Ambarish handled the situation with humility and
tolerance, without agitation.
Similarly, we can see the life of the great devotee Haridas Thakur. He was tempted
by a prostitute at the dead of night for sexual union, but he was fully engaged in
the service of the Lord, using his mind, voice, and ears to chant the holy name of
Lord. He remained fully conscious of the holy name, which is not different from
Lord Krishna Himself, and thus could tolerate the temptations, remaining steady in
intelligence.
In contrast, Vishwamitra Muni tried to control the senses without Krishna
consciousness but failed many times. He fell prey to Apsaras, losing control of the
senses due to attacks of lust and anger.
At the end of the Bhagavad Gita, Arjuna engaged his senses in the fighting spirit
for the satisfaction of Krishna. On Krishna's orders, Arjuna fought to establish the
principles of religion. Arjuna then declared that he was perfectly situated in steady
consciousness.
In my practical life, I serve at our preaching center, where I must deal with many
devotees engaged in service. I need to train, educate, and offer services for their
sound Krishna consciousness. As devotees advance, they often face issues and may
share them with us. At such times, my mind becomes agitated with their problems.
Sometimes, hot issues can bewilder the intelligence. During such moments, I
increase my chanting and book reading. When the senses are engaged in the
service of the Lord, we naturally remember the Lord, and all doubts vanish,
restoring our intelligence.
A strong daily practice, including chanting during Brahma Muhurta, morning book
reading, and a conscious morning program, ensures that the whole day proceeds
well. Even when temptations arise, I can handle them without disturbing my peace
of mind. While dealing with devotees, a servant's mood can provide ample
opportunities for engaging the senses positively in Krishna's service. More service
leads to greater happiness.
In conclusion, whether in personal life or through historical examples, the best
process for controlling the senses is to engage them in the service of the Lord.

Question 2.
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. In your answer explain the following:
a. The impracticality of yoga systems, other than bhakti-yoga, in Kaliyuga.
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

The Age of Kali is very dangerous for the human being. Human life is simply
meant for self-realization, but due to this dangerous age, men have completely
forgotten the aim of life. People will gradually lose their memory, finer sentiments,
strength, and better qualities. The people are so busy with sense gratification that
they completely forget about self-realization. Out of madness they frankly say that
there is no need for self-realization because they do not realize that this brief life is
but a moment on our great journey towards self-realization.
In this age of kali yuga people are short lived and their mind is always agitated, so
it is difficult to practice Dhyan yoga. These days there are almost no forest, so
finding a secluded place is also very challenging.Moreover, to practice dhyan yoga
one has to leave his home which may not be possible for all. For women to leave
home and live in a secluded place to practice dhyan yoga will be very difficult.
In Jnana Yoga one acquires knowledge by studying 24 material elements. Jnana
Yoga is also called sankhya yoga. By studying and analysing the 24 material
elements, a Jnana Yogi tries to understand that they are souls and not material body
comprising of gross and subtle elements. They also try to understand this material
world and come to the conclusion that everything in this material world is
temporary. With this understanding they develop renunciation.
A sakam karma yogi gradually comes to the platform of niskama karma yoga.
Niskama karma yoga means no attachment for fruitive results. Coming from the
stage of sakam karma yoga to niskama karma yoga may take lots of times, it could
be many lifetimes also. In Niskama Karma Yoga, the practitioners have to do his
duties perfectly as per the scriptures following varnashrama dharma but he should
not be attached to the results. Its is very difficult in this age.
In kaliyuga, Bhakti seva to Krishna is easy for all because the people are more
involved in material activities and they can easily divert that material attachment
towards Krishna as Krishna is all attractive. But, other practices are not practically
easy in this kaliyuga. Hence we can conclude that other yoga system is impractical
in thus age of Kali Yuga.

If one is fortunate enough to come to the point of bhakti-yoga, it is to be

understood that he has surpassed all the other yogas. Therefore, to become Kṛṣṇa
conscious is the highest stage of yoga, just as, when we speak of Himalayan, we
refer to the world’s highest mountains, of which the highest peak, Mount Everest,
is considered to be the culmination.
The culmination of all kinds of yoga practices lies in bhakti-yoga. All other yogas
are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means
bhakti-yoga; all other yogas are progressions toward the destination of bhakti-
yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to
self-realization. Karma-yoga, without fruitive results, is the beginning of this path.
When karma-yoga increases in knowledge and renunciation, the stage is called
jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different
physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And, when
one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality
of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination.

Bhakti-yoga contains Karma-yoga because service for the cause of the Lord is
called karma-yoga. (BG 2.51 Purport). When all our activities, austerities and
charities are offered to the Lord then it is perfect Karma-yoga. By acting in this
way, a devotee is free from bondage of work and he achieves complete perfection
by attaining the Lord. Bhakti-yoga contains Gyan Yoga because Krishna Conscious
person knows fully well that Krishna is the whole and that he is part and parcel of
Krishna. Due to his perfection of knowledge; he is protected from all material
contaminations on strength of his devotional service. Bhakti-yoga contains
Dhyana-yoga because Samadhi is easily attained by a Krsna Consciousness
devotee as his mind and senses are controlled and always fixed on Krishna by
following the nine processes of devotional service like hearing, chanting etc. (BG
Purport 5.7; 6.34). Bhakti-yoga is not dependant on any other yoga process. A
person who accepts the path of devotional service is not bereft of the results
derived from studying the Vedas, performing austere sacrifices, giving charity or
pursuing philosophical and fruitive activities. Hence we can conclude that bhakti-
yoga contains all the components of the other yoga systems.