Shastra Quiz 5

This quiz is designed to motivate you to study the Gaudiya Vaishnava scriptures in specific, and the Sad Darshanas in general, which are necessary to understand Gaudiya philosophy properly.

 


0%
125

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 Tantra in Gauḍīya Vaiṣṇavism?

2 / 10

In the Gauḍīya sampradāya, which of the following is true about Śiva tattva?

3 / 10

When it is said that it is an offense to distinguish between the name of Śiva and Viṣṇu, what does it mean?

4 / 10

Garbhodakaśāyī Viṣṇu is the Paramātmā for?

5 / 10

Which Paramātmā is the source of all the avatāras?

6 / 10

What is the purpose of the law of kārma?

7 / 10

What are Kṛṣṇa’s sakhās (friends) in Goloka called?

8 / 10

What does “sac-cid-ānanda” mean when it is applied to jīva?

9 / 10

If the punishment inflicted on the jīvas is for their ultimate good, why are they allowed to enjoy in this world and not just suffer constantly so that they would have no choice but to surrender?

10 / 10

According to Śrī Rūpa Gosvāmī, what is the very first step in bhakti?

Your score is

0%

Please click the stars to rate the quiz

Notify me of new articles

Comments ( 5 )
  1. Vic DiCara

    I have two questions, please.

    1) Is Kundalini a valid part of shakta-tantra?

    2) When sat-cit-ānanda is explained as “not inert and not truly troubled” it seems this accounts only for cit and ānanda. What is the meaning of sat? “not unreal”?

    If this is the meaning, why are the words direct and not indirect. The English translations are indirect (maybe “negations” is the more correct word for it “NOT inert”, “NOT miserable”). The sanskrit words do not seem to be anācit-annirānand (or something, I am just guessing at actual Sanskrit).

    • Raman Post author

      Dear Vic DiCara ji,

      1) Yes. Please see https://www.jiva.org/questions-on-gaudiya-vaishnavism/
      2) The meaning of sat is that the atma is a real existent. cit means that it is conscious, which is expressed here as not inert. ananda means that there is an absence of misery in the jiva. Please see Paramatma Sandarbha for more details. Or please read: https://www.jiva.org/are-the-vedas-inherent-in-the-heart-2/

      Radhe Radhe!

    • Babaji

      1. Yes.
      2. Brahman is nirguna, qualityless. Therefore, no words with direct meaning (mukhyartha) can be used to describe it because a word cannot describe something qualityless. Therefore, negationn is used to describe Brahman. Any positive statement will entail quality or action.

    • Vic DiCara

      I have a follow-up question, please!

      Babaji writes, “Brahman is nirguna, qualityless. Therefore, no words with direct meaning (mukhyartha) can be used to describe it because a word cannot describe something qualityless. Therefore, negationn is used to describe Brahman. Any positive statement will entail quality or action.”

      Sat-cit-ananda describes brahman, doesn’t it? These words are not negative. They are mukhyartha – aren’t they?

      Sat-cit-ānanda is used not only in reference not to brahman, but also to ātmā and paramātmā – I think, right?

      My confusion is: when the statement is clearly mukhyārtha (“ātmā is sat-cit-ānanda”) why is the explanation of the meaning NOT mukhyārtha? (“…it means ātmā is not unreal, not incognizant, and not miserable”)

    • Babaji

      Q: Sat-cit-ananda describes brahman, doesn’t it? These words are not negative. They are mukhyartha – aren’t they?

      A: Truly speaking, according to Advaita Vedanta, here mukhyartha is not accepted. Rather, sat means that it is not asat, cit means that it is not acit, and ananda means it is not nrānanda.

      Q: Sat-cit-ānanda is used not only in reference not to brahman, but also to ātmā and paramātmā – I think, right?
      My confusion is: when the statement is clearly mukhyārtha (“ātmā is sat-cit-ānanda”) why is the explanation of the meaning NOT mukhyārtha? (“…it means ātmā is not unreal, not incognizant, and not miserable”)

      A: Because sat would imply that Brahman has existence and this brings duality. The same is applicable to the other two words.

  • Satyanarayana Dasa

    Satyanarayana Dasa
  • Daily Bhakti Byte

    Passing urine and stool is giving up of part of I. Donating wealth is giving up of my. We feel proud about the second, not about the first. Why? Because we are attached to the second. That means the problem is in the attachment and not in the object of attachment.

    — Babaji Satyanarayana Dasa
  • Videos with Bababji

  • Payment

    If you want to donate to Jiva Institute, please contact info@jiva.org.
  • Subscribe

  • Article Archive

  • Chronological Archive

© 2017 JIVA.ORG. All rights reserved.