Question 1
What framework does Krishna introduce in verse 17.7? A Food, Yajna, tapas, and charity are each shaped by the three gunas and can be sattvik, rajasik, or tamasik. B Only meditation is affected by the gunas; food, worship, discipline, and charity remain neutral. C The three gunas apply only to people who reject scripture, not to everyday choices. D Food is discussed separately from spiritual life because it has no effect on inner clarity.
Krishna moves from faith to daily practice. The gunas show up not only in beliefs, but also in what people eat, offer, practice, and give.
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Question 2
How do verses 17.8-17.10 distinguish the three kinds of food? A Sattvik food supports life, purity, strength, health, happiness, and cheerfulness; rajasik food is extreme and agitating; tamasik food is stale, spoiled, leftover, or impure. B Sattvik food is harsh and burning, rajasik food is stale and impure, and tamasik food increases health and clarity. C All food is sattvik when eaten after a ritual, regardless of quality, freshness, or effect on the mind. D Krishna rejects all food preferences and says diet has no connection with energy, health, or consciousness.
The food teaching is practical: sattva nourishes and steadies, rajas overstimulates, and tamas dulls or degrades the body and mind.
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Question 3
What separates sattvik, rajasik, and tamasik Yajna in verses 17.11-17.13? A Sattvik Yajna follows scripture and duty without desire for reward; rajasik Yajna seeks results or display; tamasik Yajna lacks rule, sharing, mantra, offering, and faith. B Sattvik Yajna is done for praise, rajasik Yajna is done without faith, and tamasik Yajna is done as duty without reward. C All Yajna is equally sattvik because outward ceremony cancels motive and scriptural discipline. D Tamasik Yajna is praised because it removes the need for mantra, food sharing, offerings, and faith.
The same act can carry different inner qualities. Krishna judges Yajna by motive, scriptural order, generosity, reverence, and faith.
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Question 4
What are the three areas of tapas described in verses 17.14-17.16? A Body: reverence, purity, simplicity, self-restraint, harmlessness; speech: truthful, pleasant, helpful, non-agitating words and study; mind: serenity, gentleness, silence, self-control, purity of intent. B Body: self-torture; speech: harsh criticism; mind: anger and pride, because intensity proves devotion. C Body: diet only; speech: mantra only; mind: no discipline, because the mind is beyond the gunas. D Body, speech, and mind are listed only as ritual categories and have no connection with daily conduct.
Krishna makes tapas concrete. Discipline is not only fasting or ritual effort; it includes respectful conduct, responsible speech, and a purified mind.
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Question 5
When is the threefold tapas of body, speech, and mind called sattvik in verse 17.17? A When it is practiced with deep faith, steadiness, and no desire for reward. B When it is performed mainly to receive respect, honor, and public praise. C When it is used to hurt oneself or intimidate others. D When it rejects faith and replaces inner purity with outward severity.
Sattvik tapas is disciplined but not self-advertising. It is faithful, steady, and free from bargaining for recognition or reward.
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Question 6
How do verses 17.18-17.19 contrast rajasik and tamasik tapas? A Rajasik tapas is done for respect, honor, worship, and show, so its result is unstable; tamasik tapas comes from delusion and harms oneself or others. B Rajasik tapas is selfless and steady, while tamasik tapas follows scripture with deep faith. C Rajasik and tamasik tapas are both praised because any painful discipline is automatically purifying. D Tamasik tapas is only a strict diet, while rajasik tapas is only regular scriptural study.
Krishna warns against two distortions of discipline: the performance done for admiration and the dark discipline driven by delusion or harm.
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Question 7
What makes charity sattvik according to verse 17.20? A It is given as a duty, without expectation of return, at the right place and time, to a worthy recipient. B It is given to force the receiver into future repayment. C It is given publicly for honor, even when the recipient is unworthy. D It is given with contempt, at the wrong time, and without respect.
Sattvik giving combines generosity with discrimination. It is not transactional, careless, or disrespectful.
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Question 8
How do verses 17.21-17.22 distinguish rajasik and tamasik charity? A Rajasik charity is given grudgingly or for return and reward; tamasik charity is given at the wrong place or time, to the unworthy, with disrespect or contempt. B Rajasik charity is given without expectation, while tamasik charity is given with purity and careful judgment. C Rajasik and tamasik charity are identical because Krishna does not consider the giver’s motive. D Tamasik charity is best because it avoids discrimination about time, place, recipient, and respect.
The charity verses distinguish a transaction from a dark or harmful gift. Motive, respect, timing, place, and recipient all matter.
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Question 9
What recurring pattern should a learner notice across food, Yajna, tapas, and charity in this section? A Sattva nourishes, follows Dharma, and gives without attachment; rajas seeks stimulation, reward, or display; tamas neglects wisdom and becomes dull, careless, or harmful. B Sattva is mostly about public success, rajas is about scriptural faith, and tamas is about calm selfless duty. C The categories change randomly from topic to topic, so there is no pattern to apply in daily life. D Krishna’s only concern is whether a ritual looks impressive, not whether it is nourishing, truthful, respectful, or selfless.
The section trains practical discernment. The same guna pattern can be recognized in ordinary consumption, sacred offering, personal discipline, and giving.
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