This quiz is designed to motivate you to study the Gauḍīya Vaiṣṇava scriptures in specific, and the Sad Darshanas in general, which are necessary to understand Gauḍīya philosophy properly.
Jnana or knowledge related to bhakti is also part of bhakti. In fact, hearing, which includes studying shastra, is the first limb of bhakti. Learning, followed by consolidating and then testing our knowledge in the form of a quiz is a fun and effective way to help us retain information.
This quiz is in multiple-choice questions format. (MCQs). If you see the response that you anticipated simply click on it. The quiz will immediately show which answers are correct or incorrect so we can learn as we go.
1 / 10
What is jnana-yoga?
Learn more: Different Types of Yoga
2 / 10
What does the word jnana in jnana-yoga signify?
Learn more: Studying Śastra: Jñāna or Bhakti?
3 / 10
The word jñāna is used both for ātmā, and for knowledge acquired as a vṛtti (specific impression or modification of the mind). What is the distinction between the two?
In Sanskrit, the word "jñānam" is derived from the root √ jña avabodhane (to know) and has three etymological meanings:
The second meaning is the most general meaning of the word jñāna. The function of knowledge, taken in this sense, is to reveal an object. It reveals an object to a conscious self, an ātmā, the bearer of knowledge signified by the third sense of “jñāna” discussed above.
Jñāna in the second sense of content-filled knowledge reveals itself as well as the object to a conscious self. It is thus described as svayaṁ-prakāśa, self-luminous. The self knows what is revealed to it by this knowledge. This knowledge, however, cannot know the object it reveals. That which knows but does not reveal the objects outside it except to itself is called pratyak or svasmai svayaṁ-prakāśa, self-luminous and self-conscious. This is the characteristic feature of the ātmā.
Learn more: What Is Jnana.
4 / 10
If knowledge is mano-vṛtti, or a modification of the mind, and remains external to the ātmā, then how are bhajana memories transferred to the spiritual world with the ātmā, as the citta is also material?
Learn more: Interactions between the Ātmā and the Mind.
5 / 10
If buddhi, the decision making faculty, is material and different from the ātmā, why is the ātmā responsible for controlling the mind, choosing the right desire of the mind and acting accordingly?
6 / 10
If the ātmā does not have inherent knowledge of Bhagavān, then how does it receive this knowledge?
Learn more: Are the Vedas Inherent in the Heart?.
7 / 10
What is the meaning of nirañjana-jñāna in the following verse of the Bhāgavata (SB 1.5.12)?
naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam kutaḥ punaḥ śaśvad abhadram īśvare na cārpitaṁ karma yad apy akāraṇam
"Even knowledge that is pure and free from bondage to action is without beauty, if devoid of devotion to the infallible Lord. What, then, can be said of action, which is always inauspicious when not offered to the Lord, even if performed without any motive? (SB 1.5.12)"
Śrīdhara Svāmī comments: “The word niṣkarma (devoid of action or the consequences of action) means Brahman; and the jñāna that is characterized by freedom from bondage to karma, because it is of the same nature as Brahman, is known as naiṣkarmya (liberation). The word añjana (lit., tincture) is that by which one is colored or corrupted. It is used here in the sense of upādhi or an artificial designation of the self. The jñāna that eliminates all such artificial designations is known as nirañjana.
Even this type of jñāna is without beauty, if devoid of devotion to the infallible Lord. This means that it cannot give complete and direct apprehension of the Truth that lies beyond the purview of the senses.
Alternatively, nirañjana means “knowledge even without any upādhis.” As this verse is highly regarded, Śrī Sūta repeats it in the concluding section of the Twelfth Canto (SB 12.12.52)
8 / 10
When Śrī Kṛṣṇa says ahaṁ vai sarva-bhūtāni, “I am all living beings”, what does it mean?
When the Lord says ahaṁ vai sarva-bhūtāni, “I am all living beings,” it does not mean that the living beings and Bhagavān are absolutely one.
The meaning is that Bhagavān is immanent in all living beings. Though mangoes are wrapped in paper and packed in a wooden crate, they are still referred to as mangoes.
The Smṛti says: haris tu sarva-bhūtāni tad-antaryaṁ vyāpekṣayā
"Śrī Hari is all living beings because He is within every being"
9 / 10
What is śāstrīya-śraddhā?
Learn more: Two Types of Śraddhā – Laukīkī and Śāstrīya
10 / 10
What is the meaning of the word anādi?
Learn more: The Jīva’s Beginningless Nature and Bondage
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Then how does the soul merged in brahman can experience the bliss of brahman if he has no senses there?Pls clarify this doubt
Question: Then how can the jīva experience Brahman – where there’s no mind, no body and no individual consciousness – and then also keep his own individuality?
Answer: The sages realize Brahman while still living in the sādhaka deha (their present body). The realization is in the mind, while still maintaining one’s individuality.
It is not the same as brahma-sāyujya, which is attained after one gives up one’s sādhaka deha and identifies with Brahman. In such a state, the jīva is without any subtle or gross body.
The sages, however, have their realization while still maintaining a distinction between the self and Brahman
Gopis are not proud, otherwise they will fight with each other, and become possessive and jealous, thinking I am closer to Krishna than someone else. Krishna teaches how to co-operate and not make politics to bring others down.
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