V AI AVA TRAINING & EDUCATION

Course Material

r opaniad Nectar of Devotion Nectar of Instruction

for

the Bhakti astri Course

The International Society for Krishna Consciousness Founder-Acarya: His Divine Grace A C !ha"tivedanta S#a$i %ra&hu'ada

Contents
Page

Overviews Sri Isopanisad Nectar of Devotion Nectar of Instruction Themes List of Key Verses Homework

3 7 10 12 17 20

r opaniad Overview
1. Introduction The Importance of Vedic knowled e In the introduction, Srila Prabhupada establishes the definition of Veda, and the need to take guidance from the Vedas. Sri Iso a!isa" is directly Vedic literature, being part of the sruti# !. Invocation to "antra Three The perfect relationship #etween the $ord% the livin entities and &is creation The Invocation The Invocation describes the objective of the book: the bsolute Truth, the Personality of !odhead. "y repeated recognition of #is various types of completeness, the Iso a!isa" establishes the supreme position of the Personality of !odhead. (antra ) The Invocation e$plained that the Personality of !odhead is perfectly complete, as are #is energies. Srila Prabhupada comments that, %all forms of incompleteness are due to incomplete kno&ledge of the 'omplete (hole.) *antra + describes ho& the living entities can again regain their sense of completeness by acting in relationship &ith ,-a . This action is called isa$as%a consciousness. (antra * *antra . e$plains the benefit of &orking in the isa$as%a conception: one becomes free from karmic reaction and acts on the liberated platform. Such activities are the o!l% method for freedom. (antra + *antra / e$plains the fate of those &ho fail to recognise the 0ord1s proprietorship and therefore act in a vikarmic &ay. '. "antras ()* The inconceiva#le $ord can onl+ #e known #+ the $aha-&ha,avata (antra *antra 2 e$plains &hy such people are unable to understand the 0ord1s position: #e is beyond material calculations and is thus kno&n only &hen he reveals #imself to the sincere. (antra . *antra 3 continues this discussion describing that the 0ord has inconceivable potencies &hich render #im unkno&able to those &hom #e does not favour. (antra / *antra 4 describes the vision of one &ho can see ,-a every&here, the &aha'(ha)a$ata. (antra 0
2

*antra 5 continues describing the consciousness of the &aha'(ha)a$ata* &hich &as introduced *antra 4. (antra 1 *antra 6 describes some 7ualities of the 0ord as he is kno&n by the &aha'(ha)a$ata described in mantras 4 and 5. (. "antras ,)11 -omparin the cultivation of knowled e and nescience (antra 2 The previous three mantras have described the &aha'(ha)a$ata, and his vision of ,-a . *antra 8 discusses t&o kinds of people &ho lack kno&ledge of ,-a : those &ho are simply ignorant and those &ho are follo&ers of material scholarship, thinking it the end9all of kno&ledge. "oth kinds of people disregard the 0ord1s proprietorship and conse7uently are degraded into the %darkest regions of ignorance.) (antra )3 *antra 8 described the results of cultivating ignorance and false kno&ledge. *antra +: e$plains that true kno&ledge brings a different result than either of these. It also emphasises the need to take guidance from a "hira in the act of discriminating bet&een real and illusory kno&ledge. (antra )) The previous t&o mantras have e$plained that ignorance and false kno&ledge bind one and are in contrast to true kno&ledge. *antra ++ describes ho& one must kno& the relative positions of material and spiritual kno&ledge to transcend the material energy and attain deathlessness. .. "antras 1!)1( -omparin worship of the /#solute to worship of the relative. (antra )* ;ust as verses 8)++ compared kno&ledge and nescience, and the respective destinations for the follo&ers of each, verses +. )+2 e$plain the &orship of the relative and the bsolute. ;ust as cultivation of the &rong kno&ledge can be binding, so too can improper conceptions of the bsolute Truth. (antra )+ *antra +. e$plained that both &orship of the dependent <the demigods= and the bsolute <impersonal "rahman= can lead to bondage. *antra +/ e$plains that one achieves a different result &hen his understanding of the absolute is guided by a "hira. (antra )*antras +. and +/ e$plained that one &ho conducts &orship of the improper object or &ith the improper conception &ill not achieve spiritual emancipation. *antra +2 states that one must kno& the spiritual and material energies properly, in their respective positions, to achieve liberation.
3

0.

"antras 1.)1* 1ra+ers for revelation of the $ord2s spiritual form (antra ). *antras +.)+2 described the necessity of understanding ,-a in relationship &ith #is material energies. *antra +3 e$plains that one must also understand ,-a 1s relationship &ith #is spiritual potency, the (rah&a+%oti, in order to achieve realisation of #im. (antra )/ This mantra continues the prayer of *antra +3 for the 0ord to reveal #is spiritual form. (antra )0 The prayers of the devotee continue from mantras +3 and +4. t mantra +5, the prayer has an emphasis of understanding ,-a at the time of death. (antra )1 *antra +6 is the concluding prayer of the devotee, &ho desires to achieve ,-a1s mercy.

>r? @opaniad 3 /nalo ies 4 56amples

"ahatma 7andhi 4 8enned+: one of the four defects is to make mistakes Own hands in a dark room: you cannot see them, the senses are imperfect -ow dun 9 Vedic principles sometimes appear contradictory :ruti is like a mother: only the mother can say &ho the father is ;adio pro ramme9 perfect kno&ledge, sabda &and severed from the #od+: &e are parts and parcels of the complete &hole The milk3 ivin cow only eats grass and grain: milk is part of the 7uota given to humans by ,-a / house made of earth% wood% etc : the builder is not the proprietorA bringing ingredients together does not transfer o&nership :tolen #read9 both capitalists and communists fail to see that everything belongs to ,-a / tree lives for hundreds of years, (ello,s breathe, etc. Therefore live in the spirit of isavasya, not uselessly The human #od+ is a #oat: to cross over the o-ea! of material e$istence, sastra and acaryas are the e. ert (oat&e!, facilities of the body are the fa$oura(le breeBes &eat and li ht emanate from a fire : <Vis!u /ura!a= a fire in one place distributes heat and light. Similarly, ,-a is fi$ed in !oloka Vrindavana but has #is energies 1rahlada "ahara<a9 kne& the !od &as every&here, even in the pillar :parks in the fire: living entities are 7ualitatively one &ith the 0ord, yet not e7ual 7uantitativelyA amount of heat and light in the sparks not e7ual to fire &eat% li ht% and fire9 no meaning to %fire) &ithout heat and lightA they are different, but in synthesis the sameA no difference bet&een the energy and the energeticA everything is the energy of the 0ord :alt in a drop of sea water: the 7uantity of salt in a drop is never e7ual to that &ithin the complete ocean =amil+ 4 nation9 the interest is one, but the members are individuals =ather creates and maintains children9 ,-a &ants pleasure from #is childrenA obedience gives oneness and pleasure / co#ra decorated with a <ewel9 dangerous, represents !odless education Decoration of a dead #od+: modern civilisation devoid of spiritual education /n ass9 modern man is being converted into, by %advancement of kno&ledge) &iran+akasipu: even the greatest materialists fail, unable to stop death =ever9 C materialism should not be increased C temperature cannot be &iped out altogether, there is a normal condition D balanced programme of spiritual and material kno&ledge -oconut covered #+ a husk: the universe is covered by the material elements, thus is dark and airtight and needs the sun and moon / ticket to -alcutta doesn1t take you to "ombay: different destinations according to mode of &orship >aterin a tree9 &ater the root not the leaves. Similarly, philanthropic activities don1t &ater the root, the soul The sun 4 its ra+s9 compared to the 0ord and the +i$as, i.e. same in 7uality sun rays are innumerable sun has varieties of energy, ultimate source is the sun9god
5

r opaniad ) 8e+ Terms

sa u?a nir u?a anupa+ati ekatvam pari#h@A Bruti prat+akBa anumana Ba#da sat3cit3ananda3vi raha karma% akarma% vikarma p@r?am apauruBe+a para prakBti apara prakBti atma3ha uddham apapa3viddham avid+a vid+a veda3vada3rata ma+a+apahta3<nana dhra asam#h@tim etc. sam#h@tim p@Ban muhkam hira?ma+a3patra so2 ham asmi a ne the bsolute Personality of !odhead <*antras +., +/ E +2A also called sambhavat E asambhavat= sustainer, maintainer <*antras +3 E +4= the face <*antra +3= daBBling effulgence <*antra +3= I am that, %like unto the sun, as am I) <*antra +4= %F my 0ord, po&erful like the fire) <*antra +6= &ith 7ualities &ithout 7ualities observing by hearing from the acarya <*antra si$= oneness in 7uality <*antra seven= the greatest of all <*antra eight= kno&ledge ac7uired by hearing sense perception induction received by aural reception the form of eternity, kno&ledge and bliss pious, transcendental and impious activity respectively complete, or all9perfect &ords spoken by the 0ord, not by mundane person superior energy inferior, or material, energy a killer of the soul <*antra three= antiseptic <*antra eight= prophylactic <*antra eight= nescience, ignorance <*antras 8,+:,++= kno&ledge <*antras 8,+:,++= misunderstand the Vedas, not in parampara <also called vidya9rata= self9made %gods) the sober <*antras +: E +/= that &hich is not supreme or independent, demigods,

Nectar of Devotion Overview

Contents of the !ha"ti-ras4$5ta-sindhu A! o-ea! is "i$i"e" i!to four si"es0 easter!* souther!* ,ester!* !orther!# 1a-h o-ea! has su("i$isio!s* -alle" 2,a$es3# The first "i$isio!* 21aster!*3 has four ,a$es0 The 1st wave% sa$anya-&ha"ti. general description of devotional service. <Introduction and 'hapter += The !nd wave% sadhana-&ha"ti, Gevotional service in practice. <'hapters .C+4= The 'rd wave% &hava-&ha"ti, Gevotional service in ecstasy. <'hapters +5C+6= The (th wave% 're$a &ha"ti. Gevotional service in pure love of !od. <'hapter +8= +. Sa$anya &ha"ti C1reface and IntroductionD C a ,eneral descri'tion of devotional service 1reface C Bhakti rasa Srila Prabhupada gives us a history of the Hectar of Gevotion and describes its purpose I to educate and elevate everyone to the position of pure devotee and to e$plain the concept of (hakti'rasa. Bhakti'rasa is the spiritual pleasure of devotional service &hich one can taste by being trained in the science of devotional service. Introduction ) $an,alacarana and definition of 'ure devotional service The author invokes auspiciousness by establishing ,-a as the objective of the book, by offering obeisances to the 0ord, his guru, and the Vaisnavas, and by offering benedictions. fter giving an overvie& of the &hole book, he gives the definition of pure devotional service &hich is the thesis statement upon &hich the entire Hectar of Gevotion e$pands. -hapter 1 C -hara-teristi-s of ure "e$otio!al ser$i-e Pure devotional service is so sublime and satisfying that devotees engaged in ,-a Js service donJt &ant anything besides that service I not even the liberation of salok%a. !. Sadhana &ha"ti C-hapters !)10D ) devotional service in practice
Note9 this &ave is divided into t&o parts as follo&s: Part Fne <'hapters .C+2= C Vai"hi'sa"ha!a (hakti Kollo&ing the rules and regulations according to the guru1s instructions

%art T#o 6Cha'ters ).7)/8 7 9a,anu,a-sadhana &ha"ti

Spontaneous devotional practice

-hapter ! C ri!-i les of sa"ha!a (hakti

The three categories of devotional service are described, &ith particular emphasis on sa"ha!a (hakti. Fne1s eligibility for practising sa"ha!a (hakti is attraction to pleasing ,-a , and the most important part of this process is to al&ays remember ,-a and never forget #im. -hapter ' C eli)i(ilit% for a--e ti!) "e$otio!al ser$i-e The prere7uisite for beginning devotional service is attraction, &hich is obtained by the mercy of a devotee. dvancement in $ai"hi's4"ha!a'(hakti depends on oneJs level of faith and kno&ledge of the scriptures. (hen one is free from the bodily concept of life &hile having the e$clusive desire to serve ,LL-a, he is 7ualified to practice pure devotional service. -hapter ( C ure "e$otio!al ser$i-e free fro& "esire for li(eratio! a!" se!se )ratifi-atio! Kurther evidence is given in support of the statement that devotees are free from the desire for (hukti and &ukti. Gevotees of ,-a in Vndavana reject the desire for all liberation, even personal liberation to Vaikuntha. -hapter . C ure "e$otio!al ser$i-e is self'suffi-ie!t a!" i!"e e!"e!t !enerally, to practise self9realisation one must have a great deal of preliminary 7ualification, such as pious birth, purification through Vedic rituals and follo&ing $ar!asra&a "har&a. Bhakti is not dependent upon any of the above three prere7uisites. Gevotional service is the constitutional position of the living entity. Therefore, both the process of (hakti and eligibility for (hakti are independent of considerations of birth, caste, community and other processes. -hapter 0 C ,a%s to ra-tise "e$otio!al ser$i-e Srila Mupa !osvami basically lists the 42 items of devotional service. -hapter EC e$i"e!-e re)ar"i!) "e$otio!al ri!-i les #ere the first eighteen items of devotional service: the ten ra$rttis <doJs= and the first eight !i$rttis <donJts= are further e$plained. -hapter * C offe!-es to a$oi" #ere the +8th item of devotional service: Ncarefully avoiding the various offences in chanting the holy name of the 0ord or in &orshipping the Geity in the temple.N is described. Thirty9t&o offences are listed from the supplementary Vedic literature, and others from the Varaha9Purana. The ten offences against the holy name, as found in the Padma Purana, are described here. Cha'ter 2 ) ,a%s to ra-tise ure "e$otio!al ser$i-e Scriptural evidence is given for items .:C2. of the 42 angas of (hakti &ith emphasis on Geity &orship, chanting and prayer. -hapter 1F C ,a%s to ra-ti-e ure "e$otio!al ser$i-e Scriptural evidence is given for items no. 2/C24 of the 42 angas of (hakti &ith emphasis on hearing and remembering. -hapter 11C ,a%s to ra-tise ure "e$otio!al ser$i-e
8

Ovidence is given for items 25C3/ of the 42 angas of (hakti &ith emphasis on servitude, friendship and surrender.

-hapter 1! C ,a%s to ra-tise ure "e$otio!al ser$i-e Scriptural evidence is given for items 32C42 of the 42 angas of (hakti, five of &hich are considered to be most potent forms of devotional service &ith emphasis on festivals and the five most potent forms of devotional service. -hapter 1' C the fi$e &ost ote!t ra-ti-es of "e$otio!al ser$i-e This chapter completes the discussion on the 42 items of devotional serviceA elaborates on the &onderful effects of performing the five potent forms of devotional service described in 'hapter T&elveA and begins to discuss some items &rongly considered to be angas of (hakti. -hapter 1( C the relatio! of "e$otio!al ser$i-e to other s iritual ra-ti-es Srila Mupa !os&ami continues to e$plain &hy certain items commonly thought to be angas of (hakti cannot be accepted as such. Cha'ter ). 7 s o!ta!eous "e$otio!al ser$i-e 5 ra)at&ika This chapter describes ra)at&ika'(hakti* the spontaneous devotional service of the eternal residents of Vrindavana. -hapter 10 C s o!ta!eous "e$otio!al ser$i-e i! ra-ti-e The process of ra)a!u)a'(hakti, spontaneous devotional service in practice is described. '. Ghava3#hakti ) devotional service in ecstatic love -hapter 1E5 "efi!itio! a!" attai!&e!t of (ha$a'(hakti This chapter describes the &ays and means of rising to the platform of (ha$a' (hakti, ecstatic love for ,-a . -hapter 1* C s%& to&s of (ha$a'(hakti This important chapter e$amines the characteristics of a person &ho has developed ecstatic love. "y studying them carefully, one &ill understand the difference bet&een the ecstatic love of a genuine devotee and the so9called ecstatic symptoms of a pretender. (. 1rema3#hakti ) devotional service in pure love of 7od Cha'ter )2 7 're$a-&ha"ti In this chapter the definition and attainment of re&a'(hakti is described. The development of re&a is a gradual evolution beginning &ith sra""ha.

Nectar of Instruction Overview

Verses )70: Verse 1: Verses 27)): vaidhi-sadhana &ha"ti ra,anu,a-sadhana &hava-&ha"ti and 're$a-&ha"ti

1. Vaidhi3sadhana #hakti )Te6ts 1CE 1reface C the )oal of 67a -o!s-ious!ess a!" the &ea!s to attai! it To reach perfection in ,-a consciousness one must follo& the instructions of the Si$ !os&amis of Vrindavana by controlling the mind and senses as instructed by Srila Mupa !os&ami in the Ppadesamrita. Te6t 1 C -o!trolli!) the si. ur)es This verse elaborates on the prere7uisites for spiritual life described in the third main point of the Preface I the necessity of controlling the mind and senses. person &ho has mastered these prere7uisites is fit to be a guru. Te6t ! C o(sta-les to "e$otio!al ser$i-e Te$t T&o describes the implications of not controlling the mind and senses. "y his o&n choice, the conditioned soul has fallen under the jurisdiction of the material energy of the 0ord. Pnder its influence, he has to meet the demands of the body, &hich is a product of this energy. Te$t T&o further e$plains ho& to meet these basic demands in a &ay that fosters spiritual progress rather than material entanglement. Te6t ' C ri!-i les that ai" "e$otio!al ser$i-e Si$ principles are given that help us progress on the path of pure devotional service. "ut before discussing them, Srila Mupa !osvami e$plains e$actly &hat pure devotional service is. Te6t ( C si. lo$i!) e.-ha!)es In previous lessons &e mentioned that one1s desires and ambitions develop according to the company one keeps I sa8)4t sa9+4%ate k4&a:. Therefore, if &e &ant to progress in ,LL-a consciousness, &e have to associate &ith devotees. Te$t 2 e$plains &hat association consists of. It also begins to e$plain ho& one should associate &ith devotees. Kurther instructions on ho& to associate &ith different types of devotees are found in te$ts 3 and 4. Te6t . C asso-iatio! a--or"i!) to le$els of a"$a!-e&e!t In order to properly apply the si$ loving e$changes described in the previous verse, one must select proper persons &ith &hom to reciprocate. (hat kind of Vaisnava should be selected as a friend and ho& one should deal &ith different kinds of Vaisnavas is the subject matter of this verse. ll devotees should be respected, but in order to make spiritual advancement &e must associate &ith serious devotees and distance ourselves from casual association. Te6t 0 C asso-iati!) ,ith the ure "e$otee Te$t 4 discusses further ho& &e should associate &ith devotees 9 especially &ith the spiritual master, &ho is understood to be transcendentally situated.
10

Te6t E C -ha!ti!) the hol% !a&e In order to come to the platform of utta&a'(hakti, &e must first cleanse our consciousness of the materialistic contamination that covers the mirror of the heart. "y carefully chanting the #are ,-a maha9mantra every day, &e gradually become cured from the jaundice of ignorance and revive kno&ledge of our blissful constitutional position as ,-a Js servant. !. ;a anu a3sadhana3#hakti C Te6t * Te:t 1 7 s'ontaneous devotional service in 'ractice I! this $erse* Srila Ru a Gos,a&i )i$es the esse!-e of all a"$i-e0 to fi. o!e;s &i!" o! 67a ,ithout "e$iatio! (% -o!sta!tl% heari!) a!" -ha!ti!) a(out <i& a!" re&e&(eri!) <is asti&es# '. Ghava3#hakti and prema3#hakti C Te6ts ,C11 Te6t , C the hierar-h% of the &aterial a!" s iritual ,orl"s Te$t nine describes the hierarchy of the different regions of the 0ordJs creations &ith Madha 9kunda as the topmost place. Te6t 1F C the hierar-h% of "iffere!t t% es of hu&a! (ei!)s Te$t ten describes the hierarchy of the different types of human beings &ithin the creation and Madha9kunda is the place of residence for the topmost human beings. Te6t 11C the )lories of Ra"ha'ku!"a Te$t eleven perfectly illustrates the point that the cultivation of spiritual life is a gradual process. In the same &ay as one is meant to read the first nine cantos of Srimad9"hagavatam before approaching the Tenth 'anto, one must assimilate the first ten verses of Hectar of Instruction before approaching Madha9kunda. If one fails to do so, one is sure to misunderstand the instructions given herein and ruin oneJs spiritual life.

11

Themes

CNOD% I:O% NOID

page 68

1. 1urit+ of Devotional :ervice

Nectar of Devotion

!. Transcendental Devotional :ervice '. Hukta3Vaira +a (. 1arampara .. 5li i#ilit+

E Themes

0. &appiness E. :adhu3san a

ri Iopaniad
1. 8nowled e !. The $ivin 5ntities '. "aterialism (. Defeatin Impersonalism .. Ghakti 0. The /#solute Truth E. Isavasya 7 Themes

Nectar of Instruction
1. "ind and :ense -ontrol !. /ttitude '. 7uru and Disciple (. I:8-ON2s 1urpose .. :adhu3san a 0. Devotees
<types, behaviour, 7ualifications= E. Ghakti <stages and development=

7 Themes

12

"a<or Themes in Nectar of Devotion

1ref Intr o -h.1 -h.' -h.( -h.. -h.0 -h.E -h.* -h., Ch= -h1 1 -h1 ! -h1 ' -h1 ( -h1 . -h1 0 -h1 E -h1 * -h1,

1urit+ of Devotional :ervice Transcendental Devotional service

/ G D 5 / G -D 5 =7 &I I $ 8 " N / = 7 &

;u"tavaira,ya

1arampara

D5

& I I 8 $" N O 1 K

5li i#ilit+

/G

-D 5= 7& NO 1J ;

&appiness

-D 5= 7

&I

I8 $"

:adhu3san a

-D

5=

7&

The letters a ove in!i"ate referen"es to the "orres#on!ing $a%or Theme&

8e+9

passage

VS

= Main verse or

The es in Sri Isopanisad

"!
P.3

= other verse/passage
= Verse

Int ro

8nowled e

P+9+:

I "1 n
P+3 P+6

"'

"(
P/4

".

"0

"E
P3/

"*

",

VS P239 24

P429 43 VS P429 5+ VS P6:9 6.

"1 F

"1 1

"1 !
P62

"1 '
P62

"1 (
P62

"1 .
P++39 ++4

"1 0
P+..

"1 E
P+.4

"1 *
P+/5

The $ivin 5ntities

P+39 +4 VS P+69. P.29 .3 P/:9 /. P/29 /4

P23

VS P3+

P3
4938 P42

P+:.9 +:4

P+.+

P+.+9 +.3

"aterialism
P+3

P.:

P.3

VS P/+9 /.

P/8

P23

P3.

P359 38

VS P429 43 VS P5+9 52 VS P549 6: VS P639 68

P859 86

P+:/9 +:5

P+.5

Defeatin impersonalism

P4

VS P+2 VS P+6

P..

VS P/29 /3 VS P/59 2:

VS P3: VS P349 38

P66

VS P829 85

VS P++3 P++89 +.+

P+.2

Ghakti
P6

P+3

P..

P.5

P/2

P/8

P22 VS P3/ P35

P44

P889 +::

P+:4

VS VS VS P+.89 +/: VS

The /#solute Truth

P69++

P+29 +4 VS P+6

VS P/2 VS P2:9 2.

P3:9 3.

VS P349 4:

P56

P6/9 63

P85

P+:/9 +:3 P+++9 ++. P++8

P+/39 +/4

Isavas+a

VS ll PP VS P.4

VS

P3.

P42

P+:4

14

85H9

Major Reference Minor Reference Digits denote page numbers

"a<or Themes in the Nectar of Instruction

I:8-ON2s 1urpose 7uru and Disciple
!uru: Kollo&er of Srila Mupa !os&ami

"ind 4 :ense -ontrol

9Kirst duty 9!oodness first, then transcendence

ttitude
9Getermines the progress 9Tolerance

Sadhusan,a

Devotees
C8inds% Gehavior 4 LualificationsD 9!os&amis

Ghakti
C:ta es 4 DevelopmentD 9The goal of GS in 0ord 'aitanyaJs line: Ontering ,rsnaJs conjugal pastimes

1ref. 1

94 urges:
9Tolerating 9Ongaging

Quality of guru: self9 controlled

9!os&amis

94 faults due to no !
sense9control9 *ahatma E duratma

9Simplicity <simple living= 9"road9mindedness, devotion 9Principle9based

9.+: Sat9sanga E a&akening of love of !od 9.4: Systematic education E peace 9/:: llo&s hearing from pure devotee E engagement in GS

9.+:Gef. of asat9 sanga9Purpose of sat9 sanga9./: / types of persons &hose association is asat 9//: sat9sanga tyaga

9*ahatmas 94 faults to avoid 9Isavasya

9Onthusiasm9 '
'onfidence, 9Getermination9 Patience9Kavorable attitude9 Submissiveness9 Sincerity9 'allousness to&ard karma, jnana E yoga 9!ive and take mentality9 In7uisitiveness 90oving attitude 9Mespect 9Service attitude 9Hon9critical mentality

94 favorable principles

9.5: Pttama bhakti

defined9.6: 8 angas 9/::Oligibility94 favorable principles9 /4:Success is assured

92:: To facilitate 4 loving e$changes 922: Teaches love of !od 93+:Oligibility for diksa 936: !rades of gurus

9/8: 4 types of
e$changes923: sat9 sanga

4 loving dealings

92+: Hatural a&akening 92.: Hama as means to cultivate bhakti 3+: Giksa

926: Sat9sanga according to levels of devotees

/ types of devotees

15

"ind 4 :ense -ontrol

/ttitude
Hon9enviousness

I:8-ON2s 1urpose

7uru and Disciple

9#o& to relate &ith guru 943: !uru is not obliged to others 95::Oligibility for diksa 95:: Giksa as bhajana kriya

:adhu3san a

Devotees

Ghakti
94:: Suddha9bhakti9 4/,43: Kalldo&n from bhakti by offenses

94/: *eant for parama9hansas free from jealousy 946: To dispell avidya, ignorance 95::Kacilitates chanting the holy name 95/: To train the mind to think of ,rsna

9 ssociation &ith the pure devotee

9Qualities of pure devotees 94.:!os&ami, not by birth

E
5/: *ind is friend or enemy 52: 'hange of body

9Seriousness, attentiveness

9VS: nartha9nivrttiA Muci948:'leansing by chanting95:: Sraddha to prema95+: "hava9 bhakti

9Surrender, dependence

952: Taking shelter of an advanced devotee 953: chieving the eternal guidance of a ragatmika

9Maganuga bhakti9
54: Stages of self9 realiBation in bhakti9 55: 3 bhakti rasas 9"hajan in Madha9 ,unda 9Prema9bhakti

,
9Oagerness

9!radations of
devotees 9The topmost devotee99Sri Madhika

9Prema9bhakti9
stakaliya bhajan9 Geveloping a spiritual body surcharged &ith ecstasy9 Vipralambhaseva 9Perfection of GS: serving Sri Madha9 ,unda R "ecoming an assistant of Sri Madha under the guidance of the gopis

1F

11

16

8e+ "emoriMation Verses CNOD% I:O% NOID

:ri Isopanisad C! mantrasD Invocation "antra 1

Nectar of Devotion C( versesD 1.1.11 an+a#ilasita3sun+am 1.1.1! sarvopadhi3vinirmuktam 1.!.!'( atah sri 8?a3namadi 1.!.!.. anasaktas+a visa+an

Nectar of Instruction C' te6tsD Te6t One Te6t Two Te6t Three

17

Nectar of Devotion
Key Memorization Verses
an+N#hilNOitN3PQn+aR <SNna3karmNd+3anNvTtam NnukQl+ena kTOUNnu3 PVlanaR #haktir uttamN
Bhakti'ras>&?ta'si!"hu =#=#== anya-a&hil<=it<->?nya$without desires other than those for the service of Lord Ka, @A<naknowledge of the philosophy of the monist Myvd s! "ar$a"y fruitive activities! <di artificial detachment, mechanical practice of yoga, studying the #$khya philosophy, and so on! an<vBta$not covered! <nu"?lyenafavora"le! "B=Ca-anu>Dlana$cultivation of service in relationship to Ka! &ha"tiE utta$<first%class devotional service.

hen first!c"ass devotiona" service deve"ops# one must be devoid of a"" materia" desires# $no%"edge obtained b& monistic phi"osoph&# and fruitive action. 'he devotee must constant"& serve ()*+a favorab"&# as ()*+a desires., -ne shou"d render transcendenta" "oving service to the Supreme .ord ()*+a favorab"& and %ithout desire for materia" profit or gain through fruitive activities or phi"osophica" specu"ation. 'hat is ca""ed pure devotiona" service., sarvopNdhi3vinirmuktaR tat3paratvena nirmalam hTOVkeUa hTOVkePa3 sevanaR #haktir uc+ate
Bhakti'ras>&?ta'si!"hu =#=#=C sarva-u'<dhi-vinir$u"ta$free from all kinds of material designations, tat-'aratvena"y the sole purpose of serving the #upreme &ersonality of 'odhead! nir$ala$uncontaminated "y the effects of speculative philosophical research or fruitive activity! hB=D"eCa"y purified senses freed from all designations! hB=D"a-D>aof the master of the senses! sevana$the service to satisfy the senses! &ha"tiEdevotional service! ucyateis called( Ma"h%a @#=AB

/0ha$ti# or devotiona" service# means engaging a"" our senses in the service of the .ord# the Supreme 1ersona"it& of 2odhead# the master of a"" the senses. hen the spirit sou" renders service unto
18

the Supreme# there are t%o side effects. -ne is freed from a"" materia" designations# and one3s senses are purified simp"& b& being emp"o&ed in the service of the .ord.,
Ma"h%a =@#=BD

19

ataW PrV3kTOUa3nNmNdi na #haved rNh+am indri+aiW sevonmukhe hi <ihvNdau sva+am eva sphurat+ adaW
Bhakti'ras>&?ta'si!"hu =#C#CEF ataEtherefore )"ecause Ka*s name, form, +ualities and pastimes are all on the a"solute platform, >rD-"B=Ca-n<$a-<diLord Ka*s name, form, +ualities, pastimes and so on! nanot! &havetcan "e! ,r<hya$perceived! indriyaiE"y the "lunt material senses! seva-un$u"heto one engaged in -is service hicertainly! @ihv<-<dau"eginning with the tongue! svaya$personally! eva certainly! s'hurati"e manifest! adaEthose )Ka*s name, form, +uality and so on,(

4o one can understand the transcendenta" nature of the name# form# 5ua"it& and pastimes of 6r7 ()*+a through his materia""& contaminated senses. -n"& %hen one becomes spiritua""& saturated b& transcendenta" service to the .ord are the transcendenta" name# form# 5ua"it& and pastimes of the .ord revea"ed to him., /'herefore materia" senses cannot appreciate ()*+a3s ho"& name# form# 5ua"ities and pastimes. hen a conditioned sou" is a%a$ened to ()*+a consciousness and renders service b& using his tongue to chant the .ord3s ho"& name and taste the remnants of the .ord3s food# the tongue is purified# and one gradua""& comes to understand %ho ()*+a rea""& is.,
Gori)i!all% fro& /a"&a /ur>Ha* Iuote" i! C-# Ma"h%a =B#=EAJ

anNsaktas+a viOa+Nn +athNrham upa+uS<ataW nir#andhaW kTOUa3sam#andhe +uktaR vairN +am uc+ate
.hakti%rasmta%sindhu /( 0(011 an<sa"tasyaof one who is without attachment! vi=ay<nto material sense o"2ects! yath<-arha$according to suita"ility! u'ayuA@ataEengaging! nir&andhaEwithout "ondage! "B=Ca-sa$&andhein relationship with Ka! yu"ta$proper! vair<,ya$renunciation! ucyateis called

hen one is not attached to an&thing but at the same time accepts an&thing in re"ation to ()*+a# one is right"& situated above possessiveness. -n the other hand# one %ho rejects ever&thing

20

%ithout $no%"edge of its re"ationship to ()*+a is not as comp"ete in his renunciation.,

21

&omework Juestions
Part One '(eneri" )*estions+ for $o!*le One, $o!*le Two and $o!*le Three
There are no rigidly defined answers for these questions (Part One). You may want to discuss answers in class, time permitting. Keep in mind also that by answering these questions you are training yourself to read in an acti e way. 1!
2!

"hoose one verse#passa$e fro this section %hich &ou find difficu't& in understandin$ ( e)a ine and e)p'ain %h&* +,nd!
"hoose one verse#passa$e in this section %hich &ou don-t understand so %e''#fu''&* Identif& and %rite do%n up to three .uestions %hich/ if ans%ered/ %ou'd he'p &ou to 0etter understand the su01ect* +,nd!

3!

2rite do%n %hat &ou consider to 0e the ain phi'osophica' points of this section* Identif& so e of the specific Sans3rit %ords# phrases that direct'& re'ate to these ain points* 4a3e a note of an& especia''& si$nificant state ents ade 0& Sri'a 5ra0hupada* +,nd# SS6! 7)p'ain ho% this section of verses re'ates to the 'ast section of verses* +,nd# SS6! "hoose one verse fro this section %hich/ if app'ied/ %ou'd enhance &our o%n 6rishna consciousness* 2rite do%n a p'an for doin$ this & +5e8! Identif& one verse#passa$e etc* that appears to 9spea3 to &ou direct'&: +i*e* see s 1ust re'evant to &ou/ and &our current situation/ cha''en$es/ etc!* 7)p'ore and %rite do%n one thin$ &ou cou'd do 0ased on this to i prove &our spiritua' 'ife* +5e8! "hoose 1#2#3; +;de'ete as re.uired! persona' .ua'ities entioned in this section* 2rite do%n the specific 0ehaviour traits that de onstrate this .ua'it&* 7)p'ore ho% %e'' &ou are doin$ in deve'opin$ this .ua'it& +perhaps even as3 a devotee friend!* +5e8! <f a'' the =aishnava .ua'ities 'isted in this section/ choose those in %hich &ou fee' ost cha''en$ed* 2rite do%n &our 0ehaviour#attitudes that de onstrate this* +5e8!

4! 5! 6!

7!

8!

22

9!

"hoose a verse or passa$e fro the section %hich &ou fee' enhances &our faith and conviction in 6rishna "onsciousness and#or Sri'a 5ra0hupada +and the discip'ic succession! +>?"! ost usefu' in

10! "hoose one verse in this section %hich &ou consider preachin$* 7)p'ain %h& and discuss* +5r8!

11! Identif& one state ent %hich appears to 0e contradictor& to popu'ar conte porar& thou$ht +va'ues/ opinions/ etc*!* 7)p'ain ho% &ou %ou'd present it to an audience of non@devotees in such a %a& as to 0e tactfu' 0ut not co pro isin$ our princip'es and va'ues* +5r8! 12! "onsiderin$ the + an&! current topica' issues in societ&/ choose a verse#passa$e that cou'd constructive'& contri0ute to%ards that de0ate* 7)p'ain %h& &ou chose this verse#passa$e* +Th*8! 13! "hoose one verse or passa$e fro this section %hich ref'ects Sri'a 5ra0hupada-s 4ood and 4ission +or 1ust one of these!* 2rite a para$raph or t%o e)p'orin$ this* +4?4! 14! "hoose a verse that re'ates to a difference of practice 0et%een e 0ers of IS6"<N and those 0e'on$in$ to its 0roader tradition +e*$* Ainduis in $enera'/ other =aishnava traditions/ other Baudi&a =aishnava traditions!* 7)p'ain ho% those practices differ and e)p'ore reasons for the differences* +4?4! 15! "hoose one verse that &ou fee' is pertinent to Sri'a 5ra0hupada-s 'ife and#or IS6"<N-s ission* 7)p'ain %hat it eans to &ou and ho% it affects &our 'ife* +4?4/ 5e8! 16! Se'ect one verse#passa$e that &ou consider is re'evant to IS6"<N-s deve'op ent and e)p'ain* +4?4/ Th*8!* 17! "hoose one verse in this section/ and identif& and e)p'ain ho% it is or cou'd 0e isused +one e)a p'e is enou$h!* Then identif& and e)p'ain the fa''ac&* >ina''&/ disprove it* +84I! 18! "hoose one verse#passa$e fro this section* 7)p'ain ho% it could 0e used to support non@6rishna conscious 0ehaviour* 8na'&se the ar$u ents +are the& honest/ 'o$ica'/ %e''@supported/ etc*C! +84I! 19! "hoose one verse in this section that cou'd serve as a tri$$er for he'pin$ &ou re e 0er sastra in certain situations* Identif& and 0rief'& descri0e those situations* +S"! 20! "hoose one verse#passa$e in this section that re inds &ou of so ethin$ %ritten 0& a person outside of the =aishnava tradition +e*$* a p'a& or poe !* 7va'uate their state ents in the 'i$ht of 6rishna consciousness* +S"! 21! "hoose one verse in this section a0out %hich &ou fee' &ou have so e rea'isation* 7)p'ore and discuss &our insi$hts and rea'isations* +Dea!

23

22! "hoose one verse fro this section %hich &ou have difficu't& in acceptin$/ or %hich raises dou0ts in &our ind* Tr& to identif& %h&* +8uth/ >?"! 23! "hoose one verse#passa$e that &ou have difficu't& acceptin$ +for e)a p'e/ it a& appear i''o$ica' or e)a$$erated!* 2rite a para$raph on ho% &ou dea' %ith such scriptura' passa$es +perhaps descri0in$ &our thou$hts/ fee'in$s/ etc*!* +8ut! 24! "hoose a verse that is re'evant to so e di'e a or difficu't choice &ou-ve had in 'ife* 7)p'ore ho% scripture i$ht 0e usefu' in ascertainin$ %hat is &our 0est course of action* +7va! 25! "hoose a verse in this section that is re'evant to 8i Nu 0er +specif& 1E12! and e)p'ain %h&* +DfF/ p'us %hatever 8i &ou specif&! 26! "hoose a verse#passa$e fro this section %hich &ou rea''& 'i3e/ %hich inspires &ou and#or %hich stands out for &ou* Identif& and e)p'ain %h& or ho%* +T#8#D!

24

:ri Isopanisad &omework Juestions

$esson 1 +. (hy is Vedic kno&ledge a more authentic source of kno&ledge than that obtained through the mind and sensesS $esson ! +. #o& is "hagavan realisation the most complete understanding of transcendenceS .. #o& can the living entity realise its completenessS $esson ' +. ns&er the follo&ing in7uiry based upon *antra +: %If everything belongs to ,-a, can I take your laundry soap &ithout askingS) $esson ( +. Gefine kar&a, $ikar&a and akar&a. done in the isa$as%a& conceptionS .. (ho is a %killer of the soulS) $esson . +. (hy can even the great demigods misunderstand ,-a1s positionS .. (hat does contradictory 7ualities of the 0ord proveS $esson 0 +. #o& is the *adhyama Vaisnava different from the ,anisthaS .. Krom *antra 5, please e$plain t&o &ays to understand ho& the soul and !od are one. $esson E +. (hat is the value of understanding that the 0ord has no veinsS .. #o& can kno&ledge be considered &orse than ignoranceS $esson * +. (hat are some of the 7ualifications of a "hiraS .. (hat is the value of Vedic activities of religious sense gratificationS $esson , #o& &ould you categorise &ork

25

pa$e 70

Part Two 'Content-s#e"ifi" Homework )*estions+

+. "riefly e$plain &hy one cannot kno& &hat the bsolute Truth is by negation. .. #o& &ould you counter someone &ho preached that %all paths lead to the same goal)S $esson 1F +. (hat is the main theme of *anta +2 and purportS .. #o& does *antra +3 prove the supremacy of the personal feature of !odheadS $esson 11 +. #o& are the 0ord and the soul different according to the final verses of Sri IsopanisadS .. #o& does the 0ord assist #is devotees in coming to #imS $esson 1! +. (hat t&o &ays does the 0ord guide the devoteeS .. Is birthright a 7ualification for kno&ing ,-aS

26

Nectar of Devotion &omework Juestions

1reface 2eneric 89 8. hat is .ord :aitan&a3s universa" princip"e; <. Define .hakti. Introduction 2eneric = 8. .ist the 8< rasas <. hat are the four sides of the ocean and %hat do the& correspond to; 9. Define anu>7"ana. ?. hen %e spea$ of ()*+a, %e refer to -hapter 1 2eneric @ A <8 8. hat eBamp"es does 1rabhupCda give of /mature3 sinfu" reactions; <. hat does the eBamp"es of a person suffering from venerea" disease i""ustrate; 9. hat does the comparison bet%een m&stic perfections and modern scientific improvements indicate; ?. h& does ()*+a rare"& agree to offer a sou" devotiona" service; -hapter ! 2eneric 89 or 86 8. hat is the definition of sCdhana!bha$ti; <. hat is the impetus for performing vaidhi!sCdhana!bha$ti; 9. hat is the most important regu"ative princip"e; -hapters ' 4 ( 2eneric 8D 8. hat is the 5ua"ification for performing vaidhi!sCdhana! bha$ti; <. .ist the characteristics of the three "eve"s of e"igibi"it& for vaidhi!bha$ti. 9. h& ma& devotees sometimes accept the four "iberated states; -hapter . 2eneric 88 or 88 8. SummariEe the main points of this chapter. -hapter 0 2eneric <? 8. FBp"ain the difference bet%een princip"es and detai"s. <. -ut of the first <D items# %hich are the most important; -hapters E 4 * 2eneric 6 8. hat are the 5ua"ifications of a spiritua" master;

27

<. 9.

h& are the 0uddhists considered non!devotees; h& are the devotees of the demigods considered to be nondevotees;

-hapter , 2eneric 6 8. FBp"ain the three t&pes of submission <. hat is the price for entering into the $ingdom of 2od; -hapter 1F 2eneric 8D 8. h& shou"d a devotee not eBpect immediate re"ief from the reactions of his past misdeeds; <. Go% does the .ord accept service performed in meditation; -hapter 11 2eneric 8= 8. hat is the difference bet%een the devotees defined in #kanda &urana and pure devotees HbhagavatasI; <. FBp"ain %h& devotees do not care %hich species of "ife the& %i"" be born in# nor ho% the& %i"" maintain themse"ves. -hapter 1! 2eneric 6 8. FBp"ain the significance of rendering service to Devotees. <. hat ana"og& does 1rabhupCda give to eBp"ain ho% 6r7mad!0hCgavatam shou"d be received in the paramparC s&stem; -hapter 1' 2eneric 8D 8. hat is the specia" feature of these five forms of devotiona" service; <. h& is Deit& %orship especia""& important for a g)hastha; -hapter 1( 2eneric 8? 8. hat is the difference bet%een performing duties according to var+C>rama princip"es and practicing devotiona" service; <. hat is the difference bet%een impersona"ists and the devotees3 acceptance and rejection of materia" objects; -hapter 1. 2eneric 88 8. h& have impersona"ists been compared %ith materia"istic demons "i$e (amsa A Sisupa"a; <. h& is the gopis "ove for ()*+a referred to as "ust& desire,; -hapter 10 8. 0rief"& define raganuga!bha$ti and give eBamp"es. <. hat is the criterion for e"igibi"it& for one %ho aspires to fo""o% in the footsteps of a particu"ar resident of Vrndavana;

28

-hapter 1E 8. Describe the t%o %a&s of e"evation to the stage of ecstas&. FBp"ain %ith eBamp"es. -hapter 1* -hapter 1, 2eneric 8= 2eneric <6

29

Nectar of Instruction &omework Juestions

$esson One C1refaceD + .. (ho is Srila Mupa !os&amiS (hich are the most e$alted of ,rishnaJs pastimesS #o& can &e understand themS

$esson Two CTe6t OneD +. .. /. 2. Gefine the &ord Ngos&amiN according to te$t +. (hat are the three bodily urgesS (hat is *aharaja PariksitJs 7uestion to Sukadeva !os&amiS (hat types of persons are compared to croaking toadsS

$esson Three CTe6t Two ) first halfD +. (hat is the difference bet&een a &ahat&a and a "urat&aS .. O$plain the factual position of tatastha'sakti in relation to the other t&o saktis. $esson =our CTe6t Two ) second halfD +. O$plain the t&ofold meaning of !i%a&aa)raha.

$esson =ive CTe6t Three) first halfD +. .. /. Gefine enthusiasm. (hy is the International Society for ,rishna 'onsciousness opening centresS (hy does Srila "haktisiddhanta Sarasvati Thakura say that Ncultivation of kno&ledge by philosophical speculation, the collection of mundane opulence by the advancement of fruitive activities, and the desire for %o)a'si""his, material perfections, are all contrary to the principles of devotional serviceNS

$esson :i6 CTe6t Three) second halfD +. .. Gefine tat tat kar&a ra$arta!at. (hat is the value of attending the morning programme in IS,'FHS

$esson :even CTe6t =ourD +. .. !ive t&o reasons &hy IS,'FH has been formed. 0ist the four means by &hich &e can develop our devotional service and dormant ,rishna consciousness.

$esson 5i ht CTe6t =iveD +. #o& many kinds of devotees does te$t five mentionS (hat are their respective characteristicsS .. (ho is a bona fide VaishnavaS #o& should one treat himS $esson Nine CTe6t :i6D +. .. O$plain the connection bet&een the Miver !anges and the body of a pure devotee. %The )os,a&i title is actually the monopoly of pure devotees.) Please e$plain.

30

/.

#o& does one distinguish a superior Vaisnava from an inferior VaisnavaS

$esson Ten CTe6t :evenD +. .. (hat is the symptom of our diseased conditionS (hat are the different stages a person successively goes through &hile chanting the #are ,rishna maha9mantraS

$esson 5leven CTe6t 5i htD 1. XIn the transcendental realm of Vraja <Vraja9dhama= one should serve the Supreme 0ord, Sr? ,rishna, &ith a feeling similar to that of #is associates, and one should place himself under the direct guidance of a particular associate of ,rishna and should follo& in his footsteps. This method is applicable both in the stage of sadhana <spiritual practices e$ecuted &hile in the stage of bondage= and in the stage of sadhya <!od realisation=, &hen one is a siddha9purusha, or a spiritually perfect soul.) O$plain the different kinds of sadhana. (hich one does the above 7uote refer toS

$esson Twelve CTe6ts Nine% Ten and 5levenD +. Gescribe the hierarchy of the spiritual &orld. <Te$t Hine= .. (hat is a jnaniS (hy is he considered superior to karmisS <Te$t Ten=. /. (hat is the difference bet&een a karmi and a vikarmiS (hat are their goalsS (hat are their destinationsS <Te$t Ten=

31