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 (Personal Application)

The symptoms of a sthita prajna (self-realized soul) person are described in BG 2.55. A sthita prajna
person gives up all material desires and is always satisfied in the self. When one is engaged in Krishna
Consciousness, automatically all sense desires subside without extraneous efforts (BG 2.55 purport).
Therefore, sense control is easily achieved by a person in Krishna Consciousness.

The process of sense control is explained by Krishna in terms of how to restrain the senses (in verses 2.58
– 63) and how to respond to sense objects (in verses 2.64 – 71).

In 2.58, Krishna gives the example of how a tortoise withdraws its limbs within its shell. Similarly, a
person striving to attain perfection must learn the art of how to withdraw the senses from sense objects.
At the same time whenever needed, a devotee in Krishna Consciousness exhibits all his senses and
actively engages them for the service of the Lord as can be seen in the life of Ambarish Maharaj.

In verses 2.59-61, SP points out that artificial restraint of the senses through substandard processes of
astanga yoga (yama, niyama, asana etc..) is recommended for neophytes. When the senses are positively
engaged in the service of the Lord, the soul gets the higher taste of KC and gradually the devotee loses
taste for all dead material things. Without engaging the mind in Krishna, it is really difficult to control the
senses and cease all material engagements. In 2.61 purport, SP writes, “unless one is Krishna Conscious
it is not at all possible to control the senses”. Durvasa Muni, who was a powerful yogi failed to control
his senses but Ambarish Maharaj even though a king could easily control his senses by dint of his Krishna
Consciousness. For one who is not KC the slightest thought of sense gratification can agitate him to
gratify his desires as can be seen in the case of Viswamitra muni.

In verses 2.62-63, Krishna scientifically explains different stages of fall down (contemplation ->
attachment -> lust -> anger -> delusion -> bewilderment of memory -> loss of intelligence -> fall down),
so that the sadhaka can be cautious and remain steady in his practice.

Below are some other some aspects of sense control which SP very nicely explains in the purports.

Equanimity in Happiness and Distress

How a Krishna Conscious person is not disturbed by miseries and not elated by happiness is described in
the purport to BG 2.64 (dukhesv anudvigna manah sukhesu vigata sprhah). When he is faced with
miseries, he doesn’t get disturbed rather he feels himself worthy of more suffering but by Krishna’s grace
they are minimized. And when there is happiness, he feels unworthy of such happiness and feels that
Krishna has arranged for such comfortable situation so that he can render better service to the Lord.
Freedom from Attachment and Detachment
Attachment means accepting things for one’s own sense gratification and detachment is absence of such
sensual attachment (BG – 2.56 purport). A Krishna conscious person is free from all attachment and
detachment because he is concerned only with the satisfaction of Krishna and nothing else. Because he
acts only under the direction of Krishna his senses are in control. (BG – 2.64 Purport).

Freedom from Anger

Since, a devotee has no personal agenda in his activities and works only for the pleasure of the Lord he is
not frustrated when his attempts are not successful. Therefore, he can conquer anger and be steady in
his determination always.

In the case of Arjuna, it is important that he engages in this righteous war to establish dharma even
though he must fight with his family members and relatives. From Arjuna’s arguments in the 1st chapter
and few of the beginning verses of the second chapter it is quite clear that Arjuna had lost control of his
mind and senses and was not able to decide what was the best course of action for him. In 2.64, Krishna
advises to give up attachment and aversion (raga dvesa vimuktais tu), so that Arjuna can give up his
attachment for his relatives and aversion for not doing his prescribed duty of a ksatriya by choosing not
to fight. SP writes in the purport of the same verse – “A devotee in Krishna Consciousness is ready to do
anything which is ordinarily undesirable and ready to give up anything which is desirable (for his own
sense gratification) for serving Krishna.” This was exemplified by Arjuna in the battlefield as he gave up
his material attachment for his relatives and became ready to fight with them for the higher cause of
establishing dharma and pleasing Krishna.

Personal Application

As a Sadhaka trying to attain perfection, our advancement in KC will be determined by the extent to
which we can control the senses and engage them in devotional service. It is very important for us to
understand the different stages of fall-down as described in verses 2.62-63. Everything starts with
contemplation. If our mind is not contemplating on Krishna, then naturally it will be attracted toward
sense gratification.

From the tortoise example in 2.58 we learned how to restrain the senses and at the same time engage
them in KC activities whenever opportunities come.

We also understood that just by artificially restraining the senses from sense objects we cannot achieve
complete perfection. Our senses need positive engagement and therefore like Ambarish Maharaj we
must strive to engage all our senses 24X7 in Krishna Conscious activities. Gradually with the
development of higher taste of KC, we will be easily able to shun all sense-gratificatory activities and be
fixed in samadhi. This state was attained by Yamunacharya and many other devotees who have executed
this process of devotional service under the guidance of a bonafide spiritual master.
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 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. (Preaching
Application)

A–

(a) The impracticality of yoga systems, other than bhakti-yoga, in Kali yuga.

In BG-2.60, Krishna indicated even a jnani who can discriminate between matter and spirit (vipascitah)
can be distracted by the senses. So, it is better to perform buddhi-yoga and not give up work. Krishna is
showing the defect in practicing jnana to establish the superiority of bhakti.

In BG 3.10, Krishna speaks about performance of yajna by which living entity can live happily in the
material world and achieve liberation. In the purport to that verse SP writes “Other yajñas prescribed in
the Vedic literatures are not easy to perform in this Age of Kali, but the saṅkīrtana-yajña is easy and
sublime for all purposes, as recommended in Bhagavad-gītā also (9.14).” Also, while acting in Karma Yoga
one must abandon all attachment to success and failure (BG 2.48, translation). It is difficult to give up
this attachment without being Krishna conscious. In the purport to the same verse SP mentions the same
- ‘Only by Krishna Consciousness can one give up the sense of proprietorship.’ (BG 2.48 purport).

In BG 6.33 purport SP writes It is not possible for an ordinary man to leave home and go to a secluded
place in the mountains or jungles to practice yoga in this Age of Kali. The present age is characterized by
a bitter struggle for a life of short duration. People are not serious about self-realization even by simple,
practical means, and what to speak of this difficult yoga system, which regulates the mode of living, the
manner of sitting, selection of place, and detachment of the mind from material engagements. As a
practical man, Arjuna thought it was impossible to follow this system of yoga, even though he was
favorably endowed in many ways. Five thousand years ago, Arjuna had much better facilities than we do
now, yet he refused to accept this system of yoga. In fact, we do not find any record in history of his
practicing it at any time. Therefore, this system must be considered generally impossible in this Age of
Kali.

In BG 6.13-14 purport SP mentions that in jnana and dhyana schools there is no scope for a householder
practitioner because complete abstinence from sex life is a prerequisite for practicing jnana and dhyana
yoga.

(b) How bhakti-yoga contains all the components of the other yoga systems.

Karma

The perfection of Karma Yoga is to act in a detached spirit by offering the results of our activities to the
supreme Lord. Or in other words not acting for one’s personal sense gratification rather working for
Krishna’s sense gratification or pleasure. Narad Muni defines Bhakti in the following manner – “hṛṣīkeṇa
hṛṣīkeśa sevanaṁ bhaktir ucyate” - Bhakti, or devotional service, means engaging all our senses in the
service of the Lord, the Supreme Personality of Godhead, the master of all the senses. So, in other words
Bhakti Yoga is the topmost form of Karma Yoga because the performer is only acting for the service of the
Lord without any tinge of attachment for the result of his activities. Therefore, SP concludes in the purport
of BG 2.51 - Service for the cause of the Lord is called karma-yoga or buddhi-yoga, or in plain words,
devotional service to the Lord.

Jnana

In the purport of BG 4.38, SP writes “Ignorance is the cause of our bondage, and knowledge is the cause
of our liberation. This knowledge is the mature fruit of devotional service, and when one is situated in
transcendental knowledge, he need not search for peace elsewhere, for he enjoys peace within himself.
In other words, this knowledge and peace culminate in Kṛṣṇa consciousness.”

Transcendental Knowledge about Krishna’s appearance and activities (which is an essential part of Bhakti
Yoga) makes one eligible to enter the spiritual realm or the kingdom of God which is the highest forms of
all liberation (BG – 4.9-10). Results of jnana are – (a) No bewilderment (4.35), (b) pure vision (4.35), (c)
destruction of sins and reactions to all material activities (4.36-37) (d) sense of fulfillment and joy because
there is nothing as sublime and pure as transcendental knowledge (4.38). A jnana yogi attains all this after
great endeavor and cultivation of knowledge and mental speculation.

On the other hand, a Bhakta Yogi can attain highest perfection just by his implicit faith in the Supreme Lord
and the spiritual master.

SP writes in BG 6.47 purport –

This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic
literature:
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the
imports of Vedic knowledge automatically revealed.”
Dhyana

BG 6.13-14 purport - The yoga process is practiced in order to discover and see this localized form of Viṣṇu,
and not for any other purpose. The localized viṣṇu-mūrti is the plenary representation of Kṛṣṇa dwelling
within one’s heart. One who has no program to realize this viṣṇu-mūrti is uselessly engaged in
mock yoga practice and is certainly wasting his time. Kṛṣṇa is the ultimate goal of life, and the viṣṇu-
mūrti situated in one’s heart is the object of yoga practice.

BG 6.31 purport - A yogī who is practicing meditation on the Supersoul sees within himself the plenary
portion of Kṛṣṇa as Viṣṇu – with four hands, holding conchshell, wheel, club and lotus flower.
The yogī should know that Viṣṇu is not different from Kṛṣṇa. Kṛṣṇa in this form of Supersoul is situated in
everyone’s heart. Furthermore, there is no difference between the innumerable Supersouls present in the
innumerable hearts of living entities. Nor is there a difference between a Kṛṣṇa conscious person always
engaged in the transcendental loving service of Kṛṣṇa and a perfect yogī engaged in meditation on the
Supersoul.
BG 6.47 purport - The ideal yogī concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, who is
as beautifully colored as a cloud, whose lotuslike face is as effulgent as the sun, whose dress is brilliant
with jewels, and whose body is flower-garlanded. Illuminating all sides is His gorgeous luster, which is
called the brahma-jyotir. He incarnates in different forms such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the
Supreme Personality of Godhead, and He descends like a human being, as the son of mother Yaśodā, and
He is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband, friend and master, and He
is full with all opulences and transcendental qualities. If one remains fully conscious of these features of
the Lord, he is called the highest yogī.

Since a Bhakta Yogi is always meditating on Krishna’s name, form, qualities and pastimes (personal features
of the Lord) he is already in perfect Samadhi which is the highest stage of Dhyana yoga.

How bhakti-yoga can be practiced without having practiced other yoga systems. (Preaching
Application)

The progression from karma yoga to jnana yoga to dhyana yoga and eventually bhakti yoga is a gradual
step by step process. One can either go step by step or directly take to Bhakti Yoga by the mercy and
association of the pure devotee of the Lord which is compared to a lift. SP speaks in his lecture on BG 6.46-
47 -- Los Angeles, February 21, 1969: “Lord Caitanya has recommended that in this age, people are very
short-living, they are disturbed, they are full of anxiety. Therefore, by His grace, by His causeless mercy, He
is giving us the lift immediately - come to the bhakti-yoga by chanting Hare Kṛṣṇa. Immediately. You haven't
got to wait. Immediately take. That is the special gift of Lord Caitanya. Other yoga system there must be
mixture of bhakti. But bhakti-yoga is unadulterated devotion. Therefore, this direct process of bhakti-yoga
is recommended for this age, because they haven't got sufficient time to execute all the paraphernalia,
any other system of yoga.”

We can see the example of how Srila Prabhupada by his transcendental association converted so many
hippies (who didn’t have the slightest idea about yoga or self-realization or Krishna, rather were engaged
in all sorts of sinful activities) into pure devotees in Krishna Consciousness.

Sastric Examples – Narad Muni transforming Mrugari a cruel hearted hunter into a soft hearted and
compassionate devotee of the Lord, Narad Muni transforming Dasyu Ratnakar (a dacoit) into Valmiki muni
the author of Ramayana.