NECTAR OF DEVOTION

BHAKTI SHASTRI STUDENT GUIDE

Nectar of Devotion Overview ............................................................................... 1
Nectar of Devotion summary ................................................................................ 3
Outline of Sāmānya-bhakti.................................................................................... 5
Outline of Sādhana-bhakti ..................................................................................... 6
Outline of Bhāva-bhakti, chap 17-18 .................................................................... 7
Outline of Prema-bhakti, chap 19 ......................................................................... 7
Nectar of Devotion, Preface through Chapter one ................................................ 8
Nectar of Devotion, chapters 2 and 3 .................................................................. 13
Nectar of Devotion, chapters 4 & 5 .................................................................... 19
Nectar of Devotion, chapters 6-8 ........................................................................ 26
Nectar of Devotion, chapters 9-12 ...................................................................... 29
Nectar of Devotion, chapters 13-16 .................................................................... 36
Nectar of Devotion, chapters 17, 18, and 19 ....................................................... 41

Nectar of Devotion Overview

Contents of the Bhakti-rasāmṛta-sindhu

An ocean is divided into four sides: eastern, southern, western, northern. Each ocean
has subdivisions, called “waves”. The first division, “Eastern,” has four waves:
The 1st wave, samanya-bhakti, is a general description of devotional service.
This includes the Introduction and chapter 1.
The 2nd wave, sadhana-bhakti, is devotional service in practice. This includes
Chapters 2-16.
The 3rd wave, bhava-bhakti, is devotional service in ecstasy. This includes
Chapters 17-18.
The 4th wave, prema bhakti, is devotional service in pure love of God. This
includes Chapter 19.

Samanya bhakti—general description of devotional service.

Preface—Bhakti rasa
Srila Prabhaupada gives us a history of the Nectar of Devotion and describes its
purpose— to educate and elevate everyone to the position of pure devotee and to explain the
concept of bhakti-rasa. Bhakti rasa is the spiritual pleasure of devotional service which one
can taste by being trained in the science of devotional service.

Introduction—mangalacarana and definition of pure devotional service

The author invokes auspiciousness by establishing Krsna as the objective of the book,
by offering obeisances to the Lord, his guru, and the Vaisnavas, and by offering benedictions.
After giving an overview of the whole book, he gives the definition of pure devotional
service which is the thesis statement upon which the entire Nectar of Devotion expands.
Sadhana-bhakti—devotional service in practice (Chapters 2-16).
Chapter 1—characteristics of pure devotional service.
Pure devotional service is so sublime and satisfying that devotees engaged in Krsna's
service don't want anything besides that service -- not even the liberation of salokya.

Vaidhi-sadhana bhakti—following the rules and regulations according to the

guru’s instructions—chapters 2-14.
Chapter 2—principles of sadhana bhakti.
The three categories of devotional service are described, with particular emphasis on
sadhana bhakti. One’s eligibility for practicing sadhana bhakti is attraction to pleasing Krsna,
and the most important part of this process is to always remember Krsna and never forget
Him.

Chapter 3—eligibility for accepting devotional service.

The prerequisite for beginning devotional service is attraction, which is obtained by
the mercy of a devotee. Advancement in vaidhi-sādhana-bhakti depends on one's level of
faith and knowledge of the scriptures. When one is free from the bodily concept of life while
having the exclusive desire to serve Kṛṣṇa, he is qualified to practice pure devotional service.

Chapter 4—pure devotional service free from desire for liberation and sense gratification.
Further evidence is given in support of the statement that devotees are free from the
desire for bhukti and mukti. Devotees of Krsna in Vrndavana reject the desire for all
liberation, even personal liberation to Vaikuntha.

Chapter 5—pure devotional service is self-sufficient and independent.

Generally, to practice self-realization one must have a great deal of preliminary
qualification, such as pious birth, purification through Vedic rituals, and following varnsrama
dharma. Bhakti is not dependent upon any of the above three prerequisites. Devotional
service is the constitutional position of the living entity. Therefore, both the process of
bhakti and eligibility for bhakti are independent of considerations of birth, caste, community
and other processes.

Chapter 6—ways to practice devotional service

Srila Rupa Gosvami basically lists the 64 items of devotional service.

Chapter 7—evidence regarding devotional principles

Here the first eighteen items of devotional service: the ten pravrttis (do's) and the first eight
nivrttis (don'ts) are further explained.

Chapter 8—offenses to avoid

Here the 19th item of devotional service: "carefully avoiding the various offenses in chanting
the holy name of the Lord or in worshiping the Deity in the temple." Is described. Thirty-two
offenses are listed from the supplementary Vedic literature, and others from the Varaha-
Purana. The ten offenses against the holy name are described in the Padma Purana.

Chapter 9—ways to practice pure devotional service

Scriptural evidence is given for items 20 to 42 of the 64 angas of bhakti with emphasis on
Deity worship, chanting and prayer.

Chapter 10—ways to practice pure devotional service.

Scriptural evidence is given for items no. 43 – 46 of the 64 angas of bhakti with emphasis on
hearing and remembering.
Chapter 11—ways to practice pure devotional service.
Evidence is given for items 47 – 53 of the 64 angas of bhakti with emphasis on servitude,
friendship and surrender.

Chapter 12—ways to practice pure devotional service.

Scriptural evidence is given for items 54 – 64 of the 64 angas of bhakti, five of which are
considered to be most potent forms of devotional service with emphasis on festivals and the
five most potent forms of devotional service.

Chapter 13—the five most potent practices of devotional service

This chapter completes the discussion on the 64 items of devotional service; elaborates on
the wonderful effects of performing the five potent forms of devotional service described in
Chapter Twelve; and begins to discuss some items wrongly considered to be angas of bhakti.

Chapter 14—the relation of devotional service to other spiritual practices

Srila Rupa Goswami continues to explain why certain items commonly thought to be angas of
bhakti cannot be accepted as such.

Raganuga-sadhana bhakti—spontaneous devotional practice

Chapter 15—spontaneous devotional service—ragatmika
This chapter describes ragatmika-bhakti, the spontaneous devotional service of the eternal
residents of Vrindavana.

Chapter 16—spontaneous devotional service in practice

The process of raganuga-bhakti, spontaneous devotional service in practice is described.

Bhava-bhakti—devotional service in ecstatic love

Chapter 17—definition and attainment of bhava-bhakti
This chapter describes the ways and means of rising to the platform of bhava-bhakti, ecstatic
love for Krsna.

Chapter 18—symptoms of bhava-bhakti

This important chapter examines the characteristics of a person who has developed ecstatic
love. By studying them carefully, one will understand the difference between the ecstatic love
of a genuine devotee and the so-called ecstatic symptoms of a pretender.

Prema-bhakti—devotional service in pure love of God

Chapter 19—prema-bhakti
In this chapter the definition and attainment of prema-bhakti is described. The development of
prema is a gradual evolution beginning with sraddha.

Nectar of Devotion summary

Introduction
• Preface—history and purpose, Rasa (not capala-sukha or bhoga-tyaga), One must learn
the science
• Introduction—invoking auspiciousness and defining pure devotional service, Object of
this book, Offering obeisances, Offering benedictions, Overview of book, Devotional
service is: 1)for Krishna, 2)active engagement, 3)favorable, 4)pure motive, 5)only activity
• Chapter one—six characteristics of pure devotional service (Relief from distress, All-
auspicious, Above liberation, Rare and difficult, Incalculable pleasure, Only means to
attract Krsna)

Pre-requisites
• Chapter two—eligibility, definition of sadhana, basic principle (remember Krsna)
• Chapter three—grades of eligibility (three levels of devotees), rejecting bhukti and mukti
• Chapter four—details of rejection of bhukti and mukti
• Chapter five—what are not qualifications for taking up devotional service

64 devotional items
• Chapter six—list of 64 items of devotional service (principles, to do, not to do, 44 ways to
do the nine processes), most essential and most powerful practices
• Chapter seven—items 1-18
• Chapter eight—item 19 offenses against the name and Deity
• Chapter nine—items 20-42 (Deity worship) and two categories of prayer
• Chapter ten—items 43-46 hearing, expecting mercy, remembering, and meditating
• Chapter eleven—servitude, friendship, and surrender
• Chapter twelve—overview of 64 items, five most potent practices

Potent Practices and Spontaneous Practice

• Chapter thirteen—more evidence on five most potent practices
• Chapter fourteen—other “spiritual” practices: bhakti or support for bhakti?
• Chapter fifteen—Ragatmika (spontaneous) bhakti; two types
• Chapter sixteen—Raganuga sadhanna bhakti; eligibility, categories, practices

Bhava and Prema

• Chapter seventeen—Bhava bhakti characteristics, ways of getting mercy
• Chapter eighteen—Bhava bhakti, 9 symptoms (time, perseverance, detachment, humility,
hope, eagerness, attraction to chanting, glorifying Krsna, and living in the dhama),
reflective and shadow bhava
• Chapter nineteen—Prema bhakti, definition, ways to achieve, types
Outline of Sāmānya-bhakti

I. Introduction
A. Maṅgalācaraṇa
B. Guru-vandana
C. Vaiṣṇava-vandana
D. Grantha-vibhāga

II. Definition of Uttama-bhakti

III. Six unique qualities of Uttama-bhakti

A. Kleśa-ghnī (destruction of suffering)
1. Pāpa (sinful reactions)
a) Aprārabdha
b) Kūṭa
c) Bīja
d) Prārabdha
2. Pāpa-bīja (desire)
3. Avidyā (ignorance)

B. Śubha-dā (Bestowal of auspiciousness)

1. Sarva-jagatām prīṇanam (compassion for the world)
2. Anuraktatā (object of affection for the world)
3. Sad-guṇa (good qualities)
4. Sukha (happiness)

C. Mokṣa-laghutā-kṛt (disregard for liberation)

D. Sudurlabhā (rarity)
1. Not attained without āsakti

2. Not attained quickly even with āsakti

E. Sāndrānanda-viśeṣātmā (intense bliss)
F. Śrī-kṛṣṇākarṣiṇī (attractive to Kṛṣṇa)

IV. Qualification for Understanding Bhakti

Outline of Sādhana-bhakti

Definition of Sādhana-bhakti

A. Vaidhi-bhakti
1. Definition of Vaidhi-bhakti
2. Results of Vaidhi-bhakti
3. Qualification for Vaidhi-bhakti: Faith in Scriptures
a) Uttamādikārī
b) Madhyamādhikārī
c) Kaniṣṭhādhikārī
d) Purification of Mixed Devotees
e) Rejection of desire for Bhukti and Mukti
f) Highest Qualification: Devotee of Govinda
(1) Difference between Govinda and Viṣṇu
g) Rejection of Varṇa and Āśrama as a Qualification for Bhakti
4. Definition of an Aṅga of Bhakti
5. Aṅgas of Bhakti listed with examples
a) The Door to Bhakti
(1) The first ten injunctions: most important are
(a) Take shelter of a Guru
(b) Take Dīkṣā and Sikṣā
(c) Serve the Guru
(2) The second ten: prohibitions
b) The remaining forty-four Aṅgas
(1) Whole body: 11 Items
(2) Voice: 5 Items
(3) Taste: 2 Items
(4) Smell: 1 Items
(5) Touch: 1 Item
(6) Sight: 2 Items
(7) Hearing: I Item
(8) Mind: 9 Items
(9) Tadīya-sevā: 4 Items
(10) Mixed: 3 items
(11) 5 Important Items Repeated
c) Glorification of the Five Prominent Aṅgas
(1) Mūrti, Bhāgavatam, Kṛṣṇa-bhakta, Nāma, Mathurā-maṇḍala
6. Rejected as Aṅgas of Uttama-bhakti
a) Varṇāśrama
b) Jñāna and Phalgu-Vairāgya
(1) Definition Yukta-vairāgya
c) Bhakti dependent on wealth and followers
d) Cultivation of Good Qualities and Good Conduct
7. Practicing one Aṅga
8. Practicing many Aṅgas

B. Rāgānuga-bhakti
1. Definition of Rāgānuga-bhakti
a) Definition of Rāgātmika-bhakti
(1) Kāma-rūpa-rāgātmika-bhakti
(2) Sambandha-rūpa-rāgātmika-bhakti
2. Qualification for Rāgānuga-bhakti
3. Aṅgas of Rāgānuga: same as Vaidhi where favorable
a) Internal service following nitya-siddhas
b) External service following ācāryas
 4. Types of Rāgānuga
a) Kāmānuga
(1) Sambhogecchā-mayī
(2) Tad-tad-bhāvecchātmika
b) Sambandhānuga

Outline of Bhāva-bhakti, chap 17-18

I. Definition of Bhāva-bhakti

II. Causes of Bhāva-bhakti

A. From Sādhana
1. Vaidhi-sādhana
2. Rāgānuga-sādhana
B. From Mercy
1. Mercy of Kṛṣṇa
a) From Words
b) From Presence
c) Within the Heart
2. Mercy of the Devotee

III. Anubhāvas (typical actions) of the Bhāva-bhakta

IV. Raty-ābhāsa (resemblance to bhāva or rati)

A. Pratibimba: reflection, appearing in impersonalists and materialists
B. Chāyā: splendor, appearing in the curious

V. Destruction of Bhāvābhāsa and Bhāva

VI. Apparent faults in the Bhāva-bhakta

Outline of Prema-bhakti, chap 19

I. Definition of Prema-bhakti

II. Cause of Prema-bhakti

A. From Vaidha-bhāva arising from Vaidhi-sādhana
B. From Rāgānugīya-bhāva arising from Rāgānuga-sādhana
C. From Kṛṣṇa’s Mercy
1. Māhātmya-jñāna-yukta (for Vaidha-bhaktas)
2. Kevala (for Rāgānuga-bhaktas)

III. Stages leading to Prema

Nectar of Devotion, Preface through Chapter one
Learning Outcomes:
Students should be able to:
1. Demonstrate familiarity with the overal structure of Nectar of Devotion
2. Cite the name, author, and brief history of the Sanskrit work Nectar of Devotion is
based on
3. Explain why Kṛṣṇa-prema is the ultimate satisfaction and goal
4. Succincly define the basic concept of rasa
5. Clearly explain why the pleasure of devotional service is superior to material
happiness, with reference to the two main defects of the latter (capala-sukha and
bhoga-tyāga)
6. Explain the essential elements of a standard maṅgalācaraṇam
7. Demonstrate clear understanding of the Nectar of Devotion’s maṅgalācaraṇam
8. Explain the meaning of each key phrase in the definition of devotional service 1
9. In doing so, explain the philosophical subdivisions of each concept 2
10. Explain decisively what devotional service is and what it is not
11. Explain why pure devotional service is more effective than any other method from
relieving distress
12. Explain in detail the origin and development of suffering
13. Understand which scriptural quote refers to which stage of suffering
14. List the four criteria of “all-auspiciousness” & explain why only pure devotional
service meets these criteria
15. Explain the three grades of happiness in pure devotional service
16. Explain why pure devotional service is rarely achieved
17. Explain the relation between Śrīmatī Rādhārāṇī and the ability of pure devotional
service to attract Śrī Krishna
18. Explain which characteristics manifest at which stages of pure devotional service

Topics of preface:
• Śrīla Prabhupada’s explaination of love as (1) the primary need of all beings, and (2)
compared to a beam of light
• History of the book, and its connection to Lord Caitanya
• Rasa, or the “juice” of pleasure in any activity. Material rasa is both unsatisfying and
temporary

Topics of introduction:
• the definition of devotional service
Kṛṣṇa
• “Since God is everything one can worship God by worship of the sense objects.”
Explain how this is incorrect, and how it could be corrected 3
Anu-śīlanam
• devotion is an active emotion, rather than a passive one. Love implies actions which
express that love (“service”)
• importance of the spiritual master in linking one’s activities to Krishna
Anukūlyena

1
Änukülyena, kåñëa, anu-çilanaà
2
E.g. The subdivisions of çélanam are positive & negative, further divided into body, mind, and words.
3
I.e. What is the correct way to use everything (including the sense objects) in devotional service?
 • Why Kaṁsa wasn’t a devotee, although his actions pleased Krishna
• Why Yaśodā is a devotee, although her actions appeared to displease Krishna 4
• The difference between a desire to please Krishna and an unmotivated desire to please
Krishna (this is the difference between devotional service and pure devotional
service).
• Pure devotion at the stage of practice - discuss the difference between desire
(abhilāṣa) and motive (abhilāṣitā).
• Anāvṛttam — non devotional activity and knowledge are not completely barred from
pure devotional service, but they mustn’t overshadow it’s importance.

Concept One: Kṛṣṇa — the target of bhakti

• Krishna is the sole target or recipient of genuine devotional service.
• “What about loving other people?” Referring to NOD xxiii, explain that Krishna
includes everyone and everything. Others can also be recipients of bhakti, by engaging
them in Kṛṣṇa’s service.
• Discuss practical applications of this principle.5
• Explain the three categories included in “kṛṣṇa.” 6

Concept Two: Śīlanam — bhakti is active

• Love is not passive, it is active — “If you love someone, you do something for them.”
• Explain the subcategories of śīlanam.7
• Make a clear diagram of this.8
• Ask students to classify various activities according to the above categories.
• Practical point: “Body, mind, and words” indicates that one can be engaged in service
through devotional studies, not just by physical labor.

Concept Three: Anu-śīlanam — following the spiritual master

• Śrīla Prabhupada makes two points in this regard:
1. Our activities (śīlanam) can link to kṛṣṇa only when we follow (anu) those who
follow Krishna in disciplic succession — the spiritual masters.
2. The activities of devotional service are part and parcel of the internal energy, and
therefore are not material activities.
• Discussion: Can a person not formally initiated execute devotional service?9

Concept Four: Ānukūlyena — favorable intention

• Devotional service is activity that intentionally pleases Krishna.
• Explain Kamsa and Yaśodā.
• Practical point: Mechanical, thoughtless engagement in service is not very effective.
We must cultivate the desire to please Krishna through our actions.

Freedom from ulterior motive

(anyābhilāṣitā-śūnyaṁ)
• Explain Sanskrit:
4
As in the case of Dämodara Lélä.
5
For example: food may be an object of Krishna Bhakti when that food is the remnant of what has been
offered to Krishna for His pleasure.
6
Ref. NOD Study guide
7
Ref. NOD xxi, 2nd half
8
If you have to erase the board, try erasing only the first two lines of the definition, leaving the last two.
Draw a thick line separating the two sections.
9
Viz. NOD xxii 1st Paragraph. Resolve the discussion to this point: Initiation is of two kinds, çikña and dikña.
 anya - other; abhilāṣa - desire; śūnyam - void
• Difference between devotion and pure devotion.
1. Pure devotion is not just a desire to please Krishna, it is an unmotivated desire to
please Krishna
2. Example: A person may bow to Deity with desire to please Krishna, but he may
have a motive that by pleasing Krishna He will receive material benedictions.
3. See if students can think of similar examples
• Perfection is not elimination of desire but purification of it
4. Practical: One overcomes material desires not by negating them, but by developing
spiritual desires.
• Desire & motive
Explain key points from the essay in the Teacher’s Companion

Uninterrupted Devotion
(jñāna-karmādy-anāvṛtam)
• Jñāna — knowledge that is not a part of devotional service. For example, knowledge
of mater and spirit for the sake of detachment from material desires that interfere with
bhakti.
• Karma — activities that are not a direct part of devotional service - for example the
nine activities of devotional service do not interfere with bhakti
• Adi — any other thing that is not a direct part of devotional service.
• Anāvṛttam
1. “What about activities or knowledge that is not a part of devotional service but are
necessary for normal existence in this world?”
2. Anāvṛtam allows a place in pure devotional service for knowledge and activities
that aren’t a part of bhakti, provided they do not overshadow the primary
importance of bhakti.
3. Ex: Lord Caitanya does Piṇḍa in Gaya for father’s funeral.
4. Discuss the implications of this, especially for the householder.

Topics of chapter one:

• Anatomy of suffering
• Self-perpetuating cycle of suffering
• How other methods fail to fully relieve distress.
• After defining pure devotional service, Śrīla Rūpa Goswāmī explains its six effects, or
characteristics
1. Relief from suffering - kleśāghni
2. All-auspiciousness - śubhadā
3. Derides even liberation - mokṣalaghutākṛt
4. Extremely rare - sudurlabhā
5. Incalculable bliss - sandrānanda viśeṣātmā
6. Attracts Krishna - śrī kṛṣṇa karṣiṇī

Anatomy of suffering10
• Establish basic anatomy by asking:
Q: What causes suffering
A: Karma, reactions to previous sinful actions (pāpam)
Q: What impels one to engage in sinful action?
A: Sinful desires (bījam)
Q: What gives rise to material desires?

10
Utilize the white board fully
 A: Bodily identification, resulting from ignorance (avidyā) of one’s spiritual
identity as Krishna’s eternal servant.
Display OHP - “Basic anatomy of suffering”
• Complete anatomy of suffering
1. Two types of reaction:
Manifest - prārabdha
Unmanifest - aprārabdha
2. Effect of unmanifest reactions - intensification of material desires through kuṭam
(sinful disposition)
Display OHP - “Complete anatomy of suffering” and explain it

Counteracting suffering
• Why does Śrīla Rūpa Goswāmī go into so much detail here? To scientifically establish
that pure devotional service is the best and only means to fully counteract distress.
• other means of relief: medicine or drugs counteracts only manifest reactions, healthy
lifestyle and religiousity counteract sinful actions, philosophical knowlege counteracts
sinful desire, but only bhakti counteracts ignorance.

Scriptural support
How bhakti destroys suffering at every stage
• Unmanifest reactions
Kṛṣṇa to Uddhava, SB 11.14.19, NOD pg 4 - 5
• Manifest reactions
Devahūti to Kapila, SB 3.33.6, NOD pg 5.
• Sinful desires
Śukadeva Gosvāmī, Śrīmad Bhāgavatam 6.2.17 regarding Ajamila
• Ignorance
Sanat Kumar, Śrīmad Bhāgavatam 4.22.39
Padma Purāṇa - “snakes of ignorance.”

All-Auspiciousness - śubhadā
• Four aspects of all-auspiciousness
1&2. Attract and benefit everyone
 No other welfare movements can succseed in this. Ex: United Nations.
 This is because such movements are based on the limited bodily platform.
 Only bhakti, being on the universal platform of the spirit soul can appeal to and
benefit all living entities.
3. Saintly qualities
 Nothing else bestows saintly qualities as thoroughly as bhakti. Ex: Mundane
education & yoga.
 Other processes do not desolve the false-ego. Thus whatever good qualities one
develops ultimatly become dovetailed with selfishness and spoiled
4. Superior happiness
 Three cateogries of happiness:
Happiness from sense gratification
Happiness from liberation
Happiness from devotional service
 The happiness of pure devotional service is superior to the others because:
It includes the others,
since the devotee’s senses are still active and he is liberated from
dualities of material existence
 It alone is eternal
Other forms of happiness are based on temporary conceptions of the
self as the body, or the self as Brahman. Only happiness built on an
eternal self-concept (krsnera nitya dasa) can be eternal.

Happiness that derides liberation - mokṣalaghutākṛt

• The happiness of pure devotional service is so great that it makes even the inestimatble
happiness of liberation appear trivial.11

Rare and difficult to attain - sudurlabhā

• Two reasons pure devotional service is so rare and difficult to attain:
1. We cannot obtain it by our own efforts, it only comes by Krishna’s mercy
2. Krishna does not easily agree to grant it.
• “If we cannot achieve bhakti by our own efforts, why should we endeavor so hard in
Krishna Consciousness?”
Our efforts cannot cause bhakti, but they can:
1. Attract Krishna’s mercy by showing our sincerity
2. Purify our heart and make it a receptacle capable of holding Krishna’s mercy.
• Why doesn’t Krishna give it easily? Because it has the power to control him12

Incalculable bliss - sandrānanda-viśeṣātmā

• The happiness of pure devotional service can become so intense that it is incalculably
condensed and fills the entire consciousness of the devotee.11

Attracting Śrī Krishna - śrī kṛṣṇa kārṣiṇī

• Being the Supreme Lord, Śrī Kṛṣṇa is not in need of anything, but He is attracted to the
pleasure of His own internal potency, expressed through the loving affection of His parts
and parcels.
• In discussing this characteristic, Śrīla Prabhupada mentions Śrīmatī Rādhārāṇī. This is
because pure devotional service, as a manifestation of the internal potency, expands from
Her. Since She is the most attractive to Krishna, Her potency, pure devotional service,
also has the potential to attract Krishna.

Chronology in the development of these characteristics

• the three stages of pure devotional service:
1. sādhana — practice
2. bhāva — dawn of perfection
3. prema — complete perfection
• In each stage, two characteristics of pure devotional service manifest.
Sadhana — practice
1. Relief from all distress
2. All-auspiciousness
Bhava — the beginning of perfection (the previous two qualities plus:)
3. Happiness deriding liberatation
4. Difficult attainment/ rarity
Prema — perfection (the previous four characteristics, plus:)
5. Incalculable bliss
6. Attracting Krsna

11
Do not describe in more detail yet. Save it for the discussion on the three types of happiness.
12
See Nectar of Devotion page 15 for an example of Krishna being controlled by the paëòavas.
Three Types of Happiness
• The happiness of sadhana-bhakti is superior to all others.
• The happiness of bhava-bhakti is so wondrous that it derides even liberation.
• The happiness of prema-bhakti is simply incalculable.

Nectar of Devotion, chapters 2 and 3

Objectives (students should be able to):

1. Clearly define sādhana-bhakti
2. Offer at least one suggestion how their personal sādhana might improve by
understanding that the essence of sādhana is the fix the mind on Krishna
3. Accurately and succinctly compare vadhī and rāgānugā
4. State the eligibility for taking up sādhana-bhakti
5. Offer a personal realization how this might impact that feelings about themselves and
others as candidates for pure devotional service
6. Accuratly define the three grades of eligibility for advancing in vaidhī sādhana

Chapter two

There are three categories of pure devotional service:

I. When one does not have self-realized devotion for the Supreme Personality of
Godhead, but apractices to achieve it - one executes pure devotion in the category of
sādhana.
II. When one begins to achieve self-realized affection for the Supreme he executes pure
devotion in the category of bhāva.
III. When that affection for the Lord deepens to the greatest extent he executes pure
devotion in the category of prema.

Chapters Two through Sixteen describe sādhana-bhakti.

Eligibility for Sādhana Bhakti

I. Attraction to pleasing Kṛṣṇa is the only requirement for beginning to practice pure
devotional service (sādhana-bhakti).
II. This attraction results from devotional service performed in previous lifetimes.
III. Ultimatly, it comes from the mercy of a pure devotee.

Definition of Sādhana Bhakti13

Madhya 22.105:
krti-sadhya bhavet sadhya-
bhava sa sadhanabhidha
nitya-siddhasya bhavasya

13
Full sloka is in the Bhakti-Sastri Sloka Book.
prakatyam hrdi sadhyata
SYNONYMS
krti-sadhya -- which is to be executed by the senses; bhavet -- should be; sadhya-bhava -- by
which love of Godhead is acquired; sa -- that; sadhana-abhidha -- called sadhana-bhakti, or
devotional service in practice; nitya-siddhasya -- which is eternally present; bhavasya -- of
love of Godhead; prakatyam -- the awakening; hrdi -- in the heart; sadhyata -- potentiality.
TRANSLATION
"‘When transcendental devotional service, by which love for Krsna is attained, is executed by
the senses, it is called sadhana-bhakti, or the regulative discharge of devotional service. Such
devotion eternally exists within the heart of every living entity. The awakening of this eternal
devotion is the potentiality of devotional service in practice.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.2.2). Because living entities are minute,
atomic parts and parcels of the Lord, devotional service is already present within them in a
dormant condition. Devotional service begins with sravanam kirtanam, hearing and chanting.
When a man is sleeping, he can be awakened by sound vibration; therefore every conditioned
soul should be given the chance to hear the Hare Krsna mantra chanted by a pure Vaisnava.
One who hears the Hare Krsna mantra thus vibrated is awakened to spiritual consciousness, or
Krsna consciousness. In this way one's mind gradually becomes purified, as stated by Sri
Caitanya Mahaprabhu (ceto-darpana-marjanam [Cc. Antya 20.12]). When the mind is
purified, the senses are also purified. Instead of using the senses for sense gratification, the
awakened devotee employs the senses in the transcendental loving service of the Lord. This is
the process by which dormant love for Krsna is awakened.
Sādhana is a systematic practice executed with the mind and senses that reawakens the
ecstatic love of Godhead (bhāva-bhakti) lying dormant within the heart.
I. Sādhana does not exactly create love of Godhead. Rather, it revives the love of
Godhead dormant in the heart.
II. As a dormant seed does not grow without sunlight, the seed of love of Godhead cannot
grow without recieving the Lord’s mercy.
III. Sādhana is the systematic process for purifying the heart and attracting the Lord’s
mercy to decend and revive one’s dormant love of God.

Two Important Analogies

Srila Prabhupada gives two analogies to explain that sādhana does not create
something new, but revives something intrinsic to the living entity. These are, (1) the
child learning to walk, and (2) the patient recovering health.
A. Every human child has the potential to walk, he practices walking just to
revive or bring out what is already latent within him. Similarly, Love of
Godhead is latent in every living entity, and sādhana-bhakti brings it out.
B. The doctor helps the patient return to his normal healthy condition. Loving
service to the Lord is the normal condition of the spirit-soul, and the spiritual
master is like a doctor who proscribes treatment and therapy (sadhana) to
bring the patient back to his normal state, love of Godhead.

Most Important Part of Sādhana

I. Sādhana is the process of reviving our love of Gohead. The most important part of this
process is to always remember the Lord and never forget Him. “My dear king, one has
 to fix his mind on Krsna by any means.”14If we want to be effective in devotional
realization, we must perform all our activities as an inspiration to remember the Lord.
II. Lord Caitanya gave the most efficacious means for constantly remembering Kṛṣṇa:
Chanting of the Hare Kṛṣṇa Maha Mantra.

Two Types of Sādhana

I. There are two types of sādhana: (1) vaidhi - regulated, and (2) rāgānugā -
spontaneous. The difference between them is mainly in their inspiration.
A. When the inspiration for practicing devotional service comes a natural
attraction to pleasing Kṛṣṇa, one engages in rāgānugā-sadhana - spontaneous
practice.
B. When there is no such natural attraction and the inspiration for practicing
devotional service comes from the scriptures and the orders of the spiritual
master, one engages in vaidhi-sādhana - regulated practice.15 In other words,
when the inspiration to perform sādhana comes from anything other than a
natural attraction to service, it is vaidhī-bhakti. However, still it is an exchange
of love between the devotee and the Lord, and it impels a person to place him
or herself under the order of guru and śāstra.
II. The remainder of Chapter Two through Chapter Fourteen describe vaidhi sādhana
bhakti.

Example of Vaidhi Sādhana

Sukadeva Gosvami said, “My dear King, if you want to be fearless in meeting your death next
week... then you must immediately begin the process of hearing and chanting and
remembering God.” 16
This is an example of vaidhi-sadhana because the inspiration for hearing and chanting
is comes from the order of guru (Sukadeva Gosvami)

The Most Important Statement of Scripture

I. Scriptural statements impel vaidhi-sadhana. It is therefore important to know which is
the most important scriptural statement, which is:
“Always remember Kṛṣṇa and never forget Him. All the rules and prohibitions
mentioned in the śāstras are servants of these two principles.”17
II. The scriptures give rules and regulations.
A. A rule is something that must be done to achieve auspiciousness.
B. A regulation is something that must be avoided to escape inauspiciousness.
III. If one always remembers Kṛṣṇa, he automatically follows all the scriptural rules and
achieves all their auspicious results. If one never forgets Kṛṣṇa, he automatically
adheres to all the scriptural regulations and escapes all inauspiciousness. 18

14
NOD pg 21 middle
15
This is the definition of vaidhi sädhana. The full Sanskrit is in the Bhakti-Sastri Sloka Book.
16
Çréla Prabhupäda's commentary on a devotee’s fearlessness comprises the next three paragraphs of The
Nectar of Devotion, ending just before the quote from Padma Puräëa.
17
Sanksrit Sloka is in the Bhakti-Sastri Sloka Book, and must be memorized.
18
Authenticating this, Çréla Rüpa Gosvämé quotes Çrémad-Bhägavatam (11.27.49): If people simply manage
to worship (remember) the Lord, “Then automatically they become very happy within this world, as well
as in the next (pg 26).”
IV. If one follows all the scriptural rules but does not remember Kṛṣṇa, he achieves
nothing auspicious. If one adheres to all the regulations but forgets Kṛṣṇa, he cannot
escape inauspiciousness. 19
V. Therefore the injunction to always remember Kṛṣṇa and never forget Him is the most
important injunction for everyone, in all varnas and asramas. 20

Chapter three

Eligibility for Vaidhi-sādhana

I. The eligibility for taking up vaidhi-sādhana is attraction to Krishna’s service.21
II. There is no other requirement. Even if one is deficient in knowledge or renunciation, if he has any
attraction to serving Krishna, he is qualified to begin.
III. How can one obtain the great fortune of attraction to Krishna’s service? By association with His
devotee’s.22

Grades of Eligibility to Advance23

I. The stronger one’s attraction to Krishna consciousness, the more one is qualified to begin and advance
in sādhana-bhakti.
II. In vaidhi-sādhana one’s attraction to Krishna’s service arises from the inspiration of śāstra and guru.
The stronger one’s faith in and knowledge of the scriptures, the stronger is one’s attraction, and thus the
more eligible he is to advance.24

Three Gradations of Eligibility

FAITH KNOWLEDGE
Uttama Strong. Strong.
High Grade Convinced, and can Can defeat opposing
convince others. opinion.
Madhyama Strong. Good, but can't always
Medium Convinced. defeat opposing opinion.
Grade

19
In confirmation, Çréla Rüpa Gosvämé quotes Çrémad-Bhägavatam (11.5.2 - 3): “The four social orders,
namely the brähmaëas, the kñatriyas, the vaiñyas and the çüdras, have come out of the different parts of
the universal form of the Supreme Lord... The injunction herein is that one has to act according to his
position, and by such activities one must either satisfy the Supreme Personality of Godhead or else fall
down from one's position (pg 24 - 25).”
20
In his commentary, Çréla Prabhupäda takes time to explain the four varnas to his western students. (pg 24
- 26) This concludes Chapter Two.
21
Çréla Prabhupäda clearly explains this in the first paragraph of Chapter Three
22
The second paragraph further explains this, and cites a reference from Çrémad-Bhägavatam.
23
The third paragraph begins to discuss the three grades of candidates who are eligible to advance in
sädhana.
24
In this context, faith means conviction that the conclusions of scripture are correct. The ultimate
conclusion of scripture is sarva-dharman parityajyä... one should abandon all personal desires and
endeavor only to please Kåñëa. The more strongly one is convinced that this is the correct conclusion, the
more eligible one is for sädhana-bhakti.
Knowledge means understanding why the conclusions of scripture are correct. The more one’s
intellect is convinced in this way, the stronger is his attraction and conviction to engage in devotional
practices.
 Kaniṣṭha Weak. Weak, cannot offer
Low Grade Easily swayed. arguments to opposing
opinion

There are three gradations of people qualified for vaidhi-sādhana, the highly qualified, the medium
qualified, and the minimally qualified.
A. Highly Qualified25
1. The highly qualified candidate (uttama-adhikārī)26has strong faith in
the correctness of scriptural conclusions, and due to deep knowledge,
can explain why they are correct, thereby convincing others of their
correctness.
2. By convincing others of the scriptural conclusions, he gives them some
faith and knowledge and thus makes then eligible to begin devotional
service. Therefore such a person is a competent spiritual master, one
who can initiate others into the practice of devotional service.
B. Medium Qualification27
1. The candidate with medium qualification (madhyama-adhikārī) has
strong faith in the scriptural conclusions, but his knowledge is not as
strongly developed yet.
2. Therefore he cannot always explain the scriptural conclusions, and may
not always be able to fully defend or explain his convictions when
challenged or questioned. However, even though he may not always be
able to invoke faith in others, his own faith in Krishna consciousness
remains unshaken.
C. Minimum Qualification28
1. The candidate with the minimum qualification for practicing devotional
service (kaniṣṭha-adhikārī) has slight faith in the scriptures, and almost
no knowledge.
2. Lacking knowledge, he can be defeated by non-devotional opinions and
loose his weak faith in bhakti, falling temporarily from the path of
devotional practice.Although this faith is weak, there is some faith in
the idea that pleasing Kṛṣṇa is the goal of life.

Ineligible persons
I. The minimum qualification for taking to the regulated practice of pure devotional service is that one
must have a slight attraction for serving Krishna without selfish motive. Some people do not have any
faith in this.
II. Thus they have no attraction to selfless service and are therefore ineligible to begin sādhana-bhakti.
III. As an example, Śrīla Rūpa Gosvāmī cites the four classes of pious men: the distressed, the needy, the
inquisitive and the wise.29
A. These persons approach God to achieve their own desires.

25
Çréla Prabhupäda describes the highly qualified candidate in the third paragraph of Chapter Three.
26
The three grades discussed here (uttama, madhyama, and kaniñöha adhikäré) should not beconfused with
the three grades of devotees discussed in the Bhägavatam’s 11th canto (uttama, madhyama, and kaniñöha
bhägavat).
27
Çréla Prabhupäda describes the candidate with medium qualification in the first full paragraph on page 30:
“The second-class devotee...”
28
Çréla Prabhupäda describes this candidate in the second paragraph of page 30.
29
See BG 7.16. Çréla Prabhupäda comments on this verse in the Nectar of Devotion from the bottom of page
30 untill the top of page 33.
 B. Pure devotional service, however, requires one to abandon his selfish motives (anyābhilāṣitā-
śūnyam).
C. Therefore although they are pious, they do not yet possess the minimum eligibility to begin
sādhana-bhakti.30

Disqualification: motive for liberation or enjoyment.

I. Selfish desire prohibits attraction to selfless bhakti, and thus disqualifies one from pure devotional
service.
II. Selfish desire falls into two categories:
A. Bhukti — desire to enjoy the senses and mind
B. Mukti — desire to be liberated from suffering.31
III. Śrīla Rūpa Gosvāmī compares bhukti and mukti to ghosts and witches.32
A. A haunted person cannot act on his own freewill. Being possessed by ghosts or witches, he is
forced to fulfill their desires.
B. If desires for bhukti or mukti haunt the heart they will, like ghosts and witches, force one to
continually pursue sense gratification and liberation.
C. One will not be able to act in one’s own self interest, which lies in loving and serving the
Supreme Personality of Godhead.
IV. Again, selfish desire prohibits attraction to selfless bhakti, and thus disqualifies one from pure
devotional service. Without abandoning desires for enjoyment or liberation one cannot develop
attraction to pure devotional service and taste the sweetest, transcendental relishable mellow.
V. Those on the path of sādhana-bhakti very scrupulously reject these desires.“Pure devotee is anyone
who has no other motive except to serve Kṛṣṇa. It doesn’t matter he’s first class, second class, or third..
If he’s got some motive, then he’s not pure devotee. He may be not advanced, but if he has not motive,
then he’s pure devotee. If he wants to utilize Kṛṣṇa for his personal benefit, then he’s not pure devotee.”
(NOD lecture Vrindavana 1072)

Examples of devotees who reject liberation and enjoyment

The remainder of Chapter Three33 and the entirety of Chapter Four presents example after example of devotees
rejecting sense gratification and liberation in favor of pure love of Godhead.

30
Still, since they are turning to God for their needs, they wil gradually be purified and attain the minimum
degree of faith necisarry to begin devotional service.
31
Of the four types of pious but ineligible men, the first three (the needy, the distressed, and the
inquisitive) turn to God for bhukti — desires to enjoy the senses and the mind. The fourth, the wise man
(“jïäné”) turns to God for mukti — the desire for liberation.
32
Nectar of Devotion, first half of page 33.
33
Beginning at the second paragraph, “A pure devotee never cares...”
Nectar of Devotion, chapters 4 & 5
Main points from these chapters:

1. besides attraction to pleasing Krishna, there is no prerequisite for taking up the

practice of pure devotional service. Thus no one is inherently disqualified or of lesser
qualification
2. pure devotional service is self-sufficient and requires no assistance from anything
extraneous. One simply has to strive for pure devotion - and everything else will be
taken care of

Chapter four (BRS 1.2.30-59):

Devotees of Krishna in Vṛndāvana Reject All Desires for Liberation

I. There are five kinds of liberation:34
A. To become one with the Lord
B. To live on the same planet as the Lord
C. To obtain the same bodily features as the Lord
D. To have the same opulences as the Lord
E. To have constant association with the Lord.
II. The quotations have shown how all pure devotees specifically reject the first type of
liberation — to become one with the Lord.
III. However, some devotees may desire the other types of liberation.
IV. Devotees in Vṛndāvana, however, desire only to please Kṛṣṇa. They do not even desire
any of the four types of Vaikuṇṭha liberation. Therefore they are the purest of all pure
devotees.

Something which from a material point of view—the dust of someone’s feet—is of no value,
when it’s from Krishna’s lotus feet is so wonderful that the devotee is happy to keep taking
birth if he or she can have that dust.

From a lecture on Nectar of Devotion, Calcutta, 1973: “So why the pure devotee will ask for
anything else? For a devotee, Krishna is within the palms of a devotee. Although Krishna is
not conquerable, but He likes to be conquered by His friends.”

Krishna is only going to put Himself under the control of someone who will not use Him for
anything selfish or harmful. Therefore, when one doesn’t want anything but Krishna’s service,
then such a person gets the Lord, who is everything.

While Vaisnavas never accept merging into the Lord’s effulgence, they may accept the other
four types of liberation if helpful for their service. But the great happiness of the devotee is
simply service, even if that service means taking many births in the material world.

It is significant that on page 45 Prabhupada states several points:

34
See first full paragraph on page 45
 Those with the four Vaisnava liberations in Vaikuntha may develop love for Krishna
and progress from Vaikuntha to Goloka Vrindavana.

While one can analyze that the residents of Vrindavana are the foremost, first-class
devotees, a devotee who is attached to a different form should not be seen as “lower”
because such a devotee’s attachment is based on personal love. The fact that
attachment to Krishna is “higher” doesn’t mean that attachments to other incarnations
is “lower.”

Chapter five (BRS 1.2.60-71):

Overview of Chapter Five

I. Chapters Three and Four explain and illustrate the eligibility for practicing pure
devotional service. It is not very stringent, one must simply have an attraction to
serving the Lord without selfish motive.
II. This lenient requirement is unique to bhakti. Generally, to practice self-realization one
must have a great deal of preliminary qualification, such as:
A. Pious birth
B. Purification through prāyaścitta rituals
C. Executing varṇāśrama-dharma.
III. Chapter Five explains that bhakti is not dependent upon any of the above three
prerequisites. It is independant and self-sufficient.

Bhakti’s Independence from the Necessity of Pious Birth

Bhakti-yoga, however, is very powerful. One need not wait for a pious birth before he can
begin and perfect pure devotional service. On the contrary, by practicing devotional service
one becomes pious.

Śāstric confirmation:
A. Śrīla Prabhupāda cites the Śrīmad-Bhāgavatam (1.2.6), which states that
devotional service has no material cause, and therefore “it cannot be checked
by any material circumstances. It is open for all, without any distinction, and it
is the constitutional occupation of the living entities.”35
B. Śrīla Prabhupāda also points towards the great ācārya, Śrīla Bhaktisiddhānta
Mahārāja, who fought to establish that pure devotional service is open to
everyone, regardless of birth.36
C. Padma Purāṇa states that everyone, high-born or low-born, can take a cold
early-morning bath in Māgha (the winter month).
1. The only qualification for such a cold bath is that one wants it.
Similarly, anyone can take to bhakti if they have attraction to it.37
D. Skanda Purāṇa mentions a place where people of impious birth began to
follow Vaisnava dharma, and thus became even more purified than the highest
born brahmanas. 38

35
NOD pg. 47, first para.
36
NOD pg. 47, para. 2, through pg. 48, para. 1.
37
First full paragraph on page 48.
38
NOD pg. 48, middle.
 E. Hari-bhakti-vilāsa explains that pure devotional service can transform the
character of low born people into the character of the highest born saintly
entities, just as alchemy can change iron to gold.39

Bhakti’s Independence from Rituals of Purification

I. One plagued by sinful reactions can not steadfastly take to the path of self-realization.
One is therefore required to execute certain rituals, called prāyaścitta, to eradicate
one’s karma.
II. Devotional service, however, is not dependent on such rituals. Bhakti is itself the most
powerful means to eradicate sinful reactions. There is no need for any other method of
purification.
III. Therefore one need not be pure before taking up devotional service. One becomes
purified by taking up devotional service.

A devotee’s rectification
A. If, by chance, a devotee becomes involved in impure activities, he must rectify
himself.
B. The process of rectification is that he must again strictly take up his devotional
principles. There is no need for any other means of purification.
C. This exemplifies the self-sufficiency of devotional service; it does not depend
on any other process, such as jñāna or karma.40

Śāstric confirmation:
Śrīmad-Bhāgavatam (11.21.2) says the only qualification for devotional service is to
engage in devotional service, as outlined by the ācāryas.
In order to become qualified for bhakti, one takes to bhakti. It is self-sufficient.41

Varṇāśrama-Dharma
I. Prior to embarking on any path of self-realization one should properly execute his
prescribed duties in varṇāśrama-dharma. Then he can successfully take to the path of
self-realization.
II. This is the general rule, but it does not apply in the case of pure devotional service.
III. Pure devotional service immediately takes one to the platform of surrendering to the
Lord as his eternal servant, so the need for gradual elevation to that level by
varṇāśrama-dharma becomes obsolete.42

Śāstric confirmation:
A. Devotional service independently accomplishes the purification achieved
through varṇāśrama-dharma. Therefore, “Even if one does not execute his
specific occupational duty, but immediately takes direct shelter of the lotus feet

39
NOD pg. 48, lower middle.
40
First and second paragraphs of page 49
41
Page 49, third paragraph
42
Further, as learned in Chapter Two, the essence of all rules and regulations in varëäçrama-dharma is to
always remember Krishna and never forget Him. By following this injunction, one receives the benefit of
following all the injunctions of varëäçrama-dharma.
 of Hari [Kṛṣṇa], there will be no fault on his part, and in all circumstances his
position is secure.”43
A long list of scriptural quotes to this effect span from page 50 to the end of the chapter.

Nectar of Devotion, chapters 6-8

This chapter initiates a new section in Nectar of Devotion. It is a list of 64 ways to practice
pure devotional service (sādhana-bhakti). Chapters 7-12 elaborate on each of the items listed
in Chapter Six.
Items 1-18 — Chapter Seven
Item 19 — Chapter Eight
Items 20-42 — Chapter Nine
Items 43-46 — Chapter Ten
Items 47-53 — Chapter Eleven
Items 54-64 — Chapter Twelve

When studying these chapters we need to stress the importance of practicing sadhana bhakti
as Srila Prabhupada taught us.

Organization of the list

There are 64 ways to execute sādhana-bhakti, grouped as follows:
I. Items 1-20 — Prepratory principles
As explained in the definition of pure devotional service, bhakti is an activly
cultivated (śīlanam) in two ways: positive (pravṛtti) and negative (nivṛtti).
II. In the list of 64 parts of sādhana-bhakti, items 1-10 are pravṛtti, and items11-20 are
nivṛtti.
III. Altogether, these first 20 items build and maintain the underlying foundation of pure
devotional service. By instilling a devotional disposition in the heart and protecting
against non-devotional inclinations, these 20 items prepare the ground for effectively
practicing the other parts of sādhana.
A. Items 1-10 — Things to do (pravṛtti)
Doing these things strengthens one’s underlying foundation of pure devotional
service.44
B. Items 11-20 — Things to aviod (nivṛtti)
Without avoiding these things one’s devotional foundation will become
currupted, and decay. 45
IV. Items 21-64 — Various ways to practice pure devotional service
These are 44 practical ways to engage oneself in śravanam, kīrtanam, smaranam, etc. For the
purpose of focusing the mind upon Krishna.46

43
SB 1.5.17, on NOD pg. 49. (Çréla Prabhupäda cites the Fifth Canto of Çrémad-Bhägavatam in his
commentary on this text.)
44
Page 54, first full paragraph: “These ten items are preliminary necessities for beginning the discharge of
devotional...”
45
Page 54, third full paragraph: “Without following the above-mentioned ten principles, one cannot
properly elevate himself...”
46
Page 56, bottom: “As we have mentioned, the first are the primary ten regulative principles. Then come
the secondary ten regulative principles, and added to these are forty-four other activities...”
Especially significant practices
Most essential prepratory items
A. Out of the first 20 prepratory items of sādhana-bhakti, the first three are the
most important:
1. Accepting the shelter of a spiritual master
2. Being initiated and guided by him
3. Serving him.
B. Guru introduces one to all the other items of sādhana and guides him in their
application. Thus without accepting guidance from the spiritual master, proper
execution of the remaining 61 items of sādhana-bhakti is not possible.

Most powerful practices

A. Sādhana is the means of reawakening bhāva, ecstatic love of Godhead.
B. All the 44 practices listed in this chapter are meant to achieve this goal, but
among them are five practices uniquely effective in reawakening bhāva-bhakti.
1. Worshipping the Deity
2. Hearing Śrīmad-Bhāgavatam
3. Associating with and serving advanced devotees
4. Chanting Hare Kṛṣṇa
5. Residing in Mathurā.
Nectar of Devotion will extensively discuss these five in Chapters 12 and 13.

Items 1-3: Importance of the Spiritual Master

Accepting the shelter of a bona fide spiritual master
A. Śrīla Rūpa Gosvāmī lists this first because it is the most important foundational
practice. The spiritual master shows one how to execute all other practices of
pure devotional service. Without accepting his shelter, one does not have
effective access to any of the other practices.
B. The quote from Srimad-Bhagavatam (11.3.21) reveals exactly what it means to
“take shelter of a bona fide spiritual master.”47One must understand the futility
of sense gratification, become frustrated with it, and abandon one’s dreams and
plans for happiness in material life. Then, to obtain positive relief from
material suffering, one must seek a genuine transcendentalist and accept
guidance from him.
C. Who is a bona-fide spiritual master?
1. He is “uttama-adhikārī”.48
2. He can control the six types of sense gratification.

47
NOD pg. 59.
48
NOD pg. 59. “The qualification of a spiritual master is that he must have realized the conclusions of the
scriptures by deliberation and arguments and thus be able to convince others of these conclusions.”
 Taking initiation and instruction from the spiritual master
A. After finding a bona fide spiritual master (Item One), one must accept him as
the representative of Kṛṣṇa and thereby develop unshakable faith in his words.
B. The rite of initiation, also called “dikṣa” formally expresses this absolute faith.

One must serve the spiritual master with full faith

After assimilating the spiritual master’s instructions (Item Two), the disciple should
reciprocate by offering service. By taking initiation and instruction (Item Two) the
disciple learned that he is the eternal servant of Krishna. Item Three instructs him to
apply that knowledge by serving Krishna’s representative.

Item 4: Following the Previous Ācāryas

A. One should carry out his devotional service in a manner that follows the
example of the previous ācāryas.
B. The instructions of a bona fide spiritual master must always follow the
previous ācāryas and authoritative scriptures. Anyone whose instructions do
not follow the footsteps of the previous ācāryas is not a bona fide spiritual
master.
1. For example, following the teachings of Lord Buddha is not a bona fide
way to practice pure devotional service, because Lord Buddha’s
teachings rejected the Vedas and previous ācāryas. Even if one is the
Personality of Godhead Himself, like Lord Buddha, he is not a bona
fide spiritual master if he does not follow the previous authorities.
2. Śrīla Rūpa Gosvāmī quotes the Brahma-yāmala to substantiate this:
“Unless one refers to śāstra (śruti, smṛti, and purāṇādi), one’s spiritual
activity simply disturbs society.” 49

Items 5-10: Other Fundamental Items to Accept

5. Asking Questions about Krsna Consciousness
6. Being prepared to give up anything material for the satisfaction of the
Supreme Personality of Godhead, Śrī Kṛṣṇa
7. Residing in a sacred place of pilgrimage like Dvārakā or Vṛndāvana
8. Accepting only what is necessary, or dealing with the material world only
as far as necessary
9. Observing the fasting day on Ekādaśī
10. Worshipping sacred trees like the banyan tree

Accepting Only What is Necessary

In terms of bodily needs

The more material things we accumulate, the more time and thought we have to
devotee to their protection and maintenance — leaving us less time and energy to
49
This translation is from Cc Madhya 20.353, purport. In Nectar of Devotion this verse is at the very
bottom of page 60. The Sanskrit is:
çruti-småti-puränädi
païcarätra-vidhià vinä
aikäntiké harer-bhaktir
utpätäyaiva kalpate
 directly remember Krishna. Therefore Śrīla Rūpa Gosvāmī advises us to accept only
what we really need to maintain the body.

In terms of spiritual practices

If one makes vows that are above his ability, he is likely to break them and (1) become
implicated in the sin of breaking his word, and (2) one considers oneself a failure,
which may discouraged him from devotional service altogether. Therefore Śrīla
Prabhupāda advises us to make realistic vows, and not unnecessarily accept spiritual
practices beyond our current level of realization.

Offering Respect to the Banyan Trees

Offense to the Vaiṣṇavas is the foremost impediment in devotional service. One can
positively guard against this offense by developing an attitude of firm respect towards
any living entity connected to Krishna’s service. These entities include banyan trees,
tulasī, brāhmaṇas, and cows.

Items 11-18: Fundamental Items to Avoid.

Giving up the Company of Non-Devotees
A. Association with those who have selfish desires will infect one with the same
mentality, and thus erode the selfless foundation of pure devotional service.
B. Who are “non-devotees”? Those who have selfish desires, of whom three basic
types exist:
1. Atheists: try to satisfy selfish desires by their own endeavors.
2. Mundane religionists: try to satisfy selfish desires by God’s blessings.
3. Impersonalists: try to satisfy selfish desires by obtaining liberation.

12 - 14. Not Accepting Unfit Disciples, Constructing Many Temples, or Reading Many
Books
A. Pride and prestige corrupt the selflessness of pure devotional service. One
should avoid these mentalities by avoiding the activities that tend to invoke
them.
B. The activities themselves are not forbidden — for even the author, Śrīla Rūpa
Gosvāmī, had disciples, constructed fancy temples, and read and wrote many
books. Rather, the motives of pride and prestige linked with these activities
must be rejected.

15 & 16 Straightforwardness in Ordinary Dealings and Equilibrium in Loss and

Gain
A. “Ordinary Dealings” refers to financial transactions, which have the peculiar
ability evoke a mood of cheating and miserliness that weakens the selfless
foundation of sādhana-bhakti.
Situations of personal loss and gain evoke strong emotions of joy or depression that consume
the mind and leave little room for remembrance of Kṛṣṇa.

Discussion of the relationship between seva aparadha and nama aparadha, how not to
sin on the strength of chanting if knowing that chanting frees one from seva aparadha,
and how to remedy each of the ten offenses.
Nectar of Devotion, chapters 6-8

This chapter initiates a new section in Nectar of Devotion. It is a list of 64 ways to practice
pure devotional service (sādhana-bhakti). Chapters 7-12 elaborate on each of the items listed
in Chapter Six.
Items 1-18 — Chapter Seven
Item 19 — Chapter Eight
Items 20-42 — Chapter Nine
Items 43-46 — Chapter Ten
Items 47-53 — Chapter Eleven
Items 54-64 — Chapter Twelve

When studying these chapters we need to stress the importance of practicing sadhana bhakti
as Srila Prabhupada taught us.

Organization of the list

There are 64 ways to execute sādhana-bhakti, grouped as follows:
V. Items 1-20 — Prepratory principles
As explained in the definition of pure devotional service, bhakti is an activly
cultivated (śīlanam) in two ways: positive (pravṛtti) and negative (nivṛtti).
VI. In the list of 64 parts of sādhana-bhakti, items 1-10 are pravṛtti, and items11-20 are
nivṛtti.
VII. Altogether, these first 20 items build and maintain the underlying foundation of pure
devotional service. By instilling a devotional disposition in the heart and protecting
against non-devotional inclinations, these 20 items prepare the ground for effectively
practicing the other parts of sādhana.
A. Items 1-10 — Things to do (pravṛtti)
Doing these things strengthens one’s underlying foundation of pure devotional
service.50
B. Items 11-20 — Things to aviod (nivṛtti)
Without avoiding these things one’s devotional foundation will become
currupted, and decay. 51
VIII. Items 21-64 — Various ways to practice pure devotional service
These are 44 practical ways to engage oneself in śravanam, kīrtanam, smaranam, etc. For the
purpose of focusing the mind upon Krishna.52

Especially significant practices

Most essential prepratory items
C. Out of the first 20 prepratory items of sādhana-bhakti, the first three are the
most important:
1. Accepting the shelter of a spiritual master
50
Page 54, first full paragraph: “These ten items are preliminary necessities for beginning the discharge of
devotional...”
51
Page 54, third full paragraph: “Without following the above-mentioned ten principles, one cannot
properly elevate himself...”
52
Page 56, bottom: “As we have mentioned, the first are the primary ten regulative principles. Then come
the secondary ten regulative principles, and added to these are forty-four other activities...”
 2. Being initiated and guided by him
3. Serving him.
D. Guru introduces one to all the other items of sādhana and guides him in their
application. Thus without accepting guidance from the spiritual master, proper
execution of the remaining 61 items of sādhana-bhakti is not possible.

Most powerful practices

C. Sādhana is the means of reawakening bhāva, ecstatic love of Godhead.
D. All the 44 practices listed in this chapter are meant to achieve this goal, but
among them are five practices uniquely effective in reawakening bhāva-bhakti.
1. Worshipping the Deity
2. Hearing Śrīmad-Bhāgavatam
3. Associating with and serving advanced devotees
4. Chanting Hare Kṛṣṇa
5. Residing in Mathurā.
Nectar of Devotion will extensively discuss these five in Chapters 12 and 13.

Items 1-3: Importance of the Spiritual Master

Accepting the shelter of a bona fide spiritual master
D. Śrīla Rūpa Gosvāmī lists this first because it is the most important foundational
practice. The spiritual master shows one how to execute all other practices of
pure devotional service. Without accepting his shelter, one does not have
effective access to any of the other practices.
E. The quote from Srimad-Bhagavatam (11.3.21) reveals exactly what it means to
“take shelter of a bona fide spiritual master.”53One must understand the futility
of sense gratification, become frustrated with it, and abandon one’s dreams and
plans for happiness in material life. Then, to obtain positive relief from
material suffering, one must seek a genuine transcendentalist and accept
guidance from him.
F. Who is a bona-fide spiritual master?
1. He is “uttama-adhikārī”.54
2. He can control the six types of sense gratification.

Taking initiation and instruction from the spiritual master

C. After finding a bona fide spiritual master (Item One), one must accept him as
the representative of Kṛṣṇa and thereby develop unshakable faith in his words.
D. The rite of initiation, also called “dikṣa” formally expresses this absolute faith.

One must serve the spiritual master with full faith

After assimilating the spiritual master’s instructions (Item Two), the disciple should
reciprocate by offering service. By taking initiation and instruction (Item Two) the

53
NOD pg. 59.
54
NOD pg. 59. “The qualification of a spiritual master is that he must have realized the conclusions of the
scriptures by deliberation and arguments and thus be able to convince others of these conclusions.”
 disciple learned that he is the eternal servant of Krishna. Item Three instructs him to
apply that knowledge by serving Krishna’s representative.

Item 4: Following the Previous Ācāryas

C. One should carry out his devotional service in a manner that follows the
example of the previous ācāryas.
D. The instructions of a bona fide spiritual master must always follow the
previous ācāryas and authoritative scriptures. Anyone whose instructions do
not follow the footsteps of the previous ācāryas is not a bona fide spiritual
master.
1. For example, following the teachings of Lord Buddha is not a bona fide
way to practice pure devotional service, because Lord Buddha’s
teachings rejected the Vedas and previous ācāryas. Even if one is the
Personality of Godhead Himself, like Lord Buddha, he is not a bona
fide spiritual master if he does not follow the previous authorities.
2. Śrīla Rūpa Gosvāmī quotes the Brahma-yāmala to substantiate this:
“Unless one refers to śāstra (śruti, smṛti, and purāṇādi), one’s spiritual
activity simply disturbs society.” 55

Items 5-10: Other Fundamental Items to Accept

11. Asking Questions about Krsna Consciousness
12. Being prepared to give up anything material for the satisfaction of the
Supreme Personality of Godhead, Śrī Kṛṣṇa
13. Residing in a sacred place of pilgrimage like Dvārakā or Vṛndāvana
14. Accepting only what is necessary, or dealing with the material world only
as far as necessary
15. Observing the fasting day on Ekādaśī
16. Worshipping sacred trees like the banyan tree

Accepting Only What is Necessary

In terms of bodily needs

The more material things we accumulate, the more time and thought we have to
devotee to their protection and maintenance — leaving us less time and energy to
directly remember Krishna. Therefore Śrīla Rūpa Gosvāmī advises us to accept only
what we really need to maintain the body.

In terms of spiritual practices

If one makes vows that are above his ability, he is likely to break them and (1) become
implicated in the sin of breaking his word, and (2) one considers oneself a failure,
which may discouraged him from devotional service altogether. Therefore Śrīla

55
This translation is from Cc Madhya 20.353, purport. In Nectar of Devotion this verse is at the very
bottom of page 60. The Sanskrit is:
çruti-småti-puränädi
païcarätra-vidhià vinä
aikäntiké harer-bhaktir
utpätäyaiva kalpate
 Prabhupāda advises us to make realistic vows, and not unnecessarily accept spiritual
practices beyond our current level of realization.

Offering Respect to the Banyan Trees

Offense to the Vaiṣṇavas is the foremost impediment in devotional service. One can
positively guard against this offense by developing an attitude of firm respect towards
any living entity connected to Krishna’s service. These entities include banyan trees,
tulasī, brāhmaṇas, and cows.

Items 11-18: Fundamental Items to Avoid.

Giving up the Company of Non-Devotees
C. Association with those who have selfish desires will infect one with the same
mentality, and thus erode the selfless foundation of pure devotional service.
D. Who are “non-devotees”? Those who have selfish desires, of whom three basic
types exist:
1. Atheists: try to satisfy selfish desires by their own endeavors.
2. Mundane religionists: try to satisfy selfish desires by God’s blessings.
3. Impersonalists: try to satisfy selfish desires by obtaining liberation.

12 - 14. Not Accepting Unfit Disciples, Constructing Many Temples, or Reading Many
Books
C. Pride and prestige corrupt the selflessness of pure devotional service. One
should avoid these mentalities by avoiding the activities that tend to invoke
them.
D. The activities themselves are not forbidden — for even the author, Śrīla Rūpa
Gosvāmī, had disciples, constructed fancy temples, and read and wrote many
books. Rather, the motives of pride and prestige linked with these activities
must be rejected.

15 & 16 Straightforwardness in Ordinary Dealings and Equilibrium in Loss and

Gain
B. “Ordinary Dealings” refers to financial transactions, which have the peculiar
ability evoke a mood of cheating and miserliness that weakens the selfless
foundation of sādhana-bhakti.
Situations of personal loss and gain evoke strong emotions of joy or depression that consume
the mind and leave little room for remembrance of Kṛṣṇa.

Discussion of the relationship between seva aparadha and nama aparadha, how not to
sin on the strength of chanting if knowing that chanting frees one from seva aparadha,
and how to remedy each of the ten offenses.

Nectar of Devotion, chapters 9-12

Chapter nine
Avoiding not only blasphemy but also hearing it
One of the main themes of Caitanya Bhagavata is that only those who blaspheme Vaisnavas
cannot be delivered by Caitanya Mahaprabhu.

Two Kinds of Deity Service

I. Arcanā (item 30) means worship of the Deities in the temple.
II. Rendering Service to the Lord (item 31) means worshipping Kṛṣṇa “in just the way
that a king is worshipped in his palace.” Thus one may serve the Deity by treating Him
like a King — taking Him on parade and holding an umbrella over his head, etc.

Three Ways to Chant

I. Singing (Item 32) — This refers to singing songs about Krishna.
II. Sankirtana (Item 33) — Loud congregational chanting of Krishna’s name, glories,
pastimes, etc.
III. Japa (Item 34) — Soft chanting of a mantra containing the Lord’s names, for one’s
own hearing only.56

Two Categories of Prayer

One can pray to the Lord in one’s own words, or with the words of great devotees recorded in
scripture.

Personal prayer, three types — “Submission” (Item 35)57

A. Samprārthanātmikā — Expressing one’s desire for sincere, spontaneous
sentiments in devotional service. 58
B. Dainyavodhikā — A humble confession of one’s insignificance. 59
C. Lālasāmayī — A advanced devotee’s cry for a specific eternal service. 60

Scriptural prayer — “Reciting Notable Prayers” (Item 36)61

A. Pure devotees have very nicely expressed various devotional sentiments in their
heartfelt prayers to the Lord.
One may sometimes feel that the great devotees, whose prayers have been recorded in
scripture, express one’s own feelings better than he himself could. One might, therefore,
feelingly pray to the Lord with their words.

Greed—the price for obtaining Kṛṣṇa

This refers to one at the stage of understanding one’s rasa with Krishna—“excessive
eagerness for meeting and serving the Lord in a particular way.” And, “In other words, one
should learn how to cry for the Lord. One should learn this small technique, and he should be

56
One can chant the same mantra softly for japa and loudly for kértan.
57
vijïäpti
58
NOD pg. 81, middle: “My dear Lord, I know that young girls have natural affection for young boys... I am
praying at your lotus feet that my mind may become attracted to You in the same spontaneous way.”
59
NOD pg. 81, bottom: “My dear Lord, there is no sinful living entity who is more of a sinner than myself...
I am ashamed.”
60
NOD pg. 82, middle: “My dear Lord, when will that day come when you ask me to fan Your body...
[saying], ‘You just fan Me in this way’?”
61
stava
very eager and actually cry to become engaged in some particular type of service. This is
called laulyam, and such tears are the price for the highest perfection.”

How is this manifested before svarupa-siddhi?

We can be eager to serve the Lord in our present capacity, tolerating all difficulties and even
being eager to embrace difficulties if they please Krishna.

Chapter ten

Even in the beginning stage, we can manifest greed in a great desire to hear about Krishna
from devotees, which will automatically bring us to the fixed position of devotional service, a
taste, and then ecstasy and love of God (Bhagavatam 3.25.25)

Expecting the Lord’s Mercy

Even suffering can be transformed into an opportunity for sādhana-bhakti. Śrīmad-
Bhāgavatam (10.14.8) mentions two ways to do this:
I. Accept one’s suffering as the Lord's mercy, understanding that by karma one deserves
worse.
II. Repeatedly offer obeisances to the Lord within one’s mind while undergoing sinful
reactions.
Prabhupada writes that this statement (of Lord Brahma) should be “the guide for all
devotees.”

Why is this point here? Because hearing about Krishna is promised relief from all suffering
due to past sins.

Remembrance and Meditation

Remembrance means to think of Kṛṣṇa in general. Meditation is a deeper, more detailed
contemplation, which is of four types.

Four kinds of meditation

1. Rūpa-dhyānam — meditation on Kṛṣṇa's form
2. Guṇa-dhyānam — meditation on Kṛṣṇa's qualities
3. Krīdā-dhyānam — meditation on Kṛṣṇa's activities, an
4. Sevā-dhyānam — meditation on devotional service to Kṛṣṇa.

Example of meditation on service (sevā-dhyānam)

Nectar of Devotion tells the endearing story of the South Indian brāhmaṇa who burnt
his finger on the sweet rice he was mentally cooking for the Deities. This exemplifies
the practice of service through meditation.62
This example also illustrates how “meditation” is deeper and more detailed than
general remembrance.

Chapter eleven

62
NOD pg. 93-94.
Serving the Lord

If one is not interested in the pleasure of the Lord, but offers Krishna the results of one’s
activities, such is bhakti, but not pure bhakti. It is karma-yoga.

Prabhupada writes that the activities of varnasrama contain elements that are identical to those
of bhakti; therefore, even the karma kandis gradually become purified.

To serve means to only think of pleasing the Lord. But a neophyte who is fixed on the goal of
simply pleasing Krishna but is still attracted to sense gratification can offer the results of his
or her activities as part of the gradual process of pure bhakti.

One is liberated either by using one’s body, mind and words in Krishna’s service, or just by
desiring to do so. (See Bhagavad-gita, 3.31)

A. its context self has different meanings. In a conventional sense self refer to the
body/mind, in the transcendental senses, self refers to the spirit-soul, the
consciousness.
B. Thus “self-surrender” has two aspects: surrender of the body/mind, and surrender
of the soul, the “I”.
C. This is an advanced devotional practice in which one gives up attachments to all
concepts of self-identity, engaging them completely in Krishna’s service.

Examples
1. The prayer of Yāmunācārya is an example of self being defined as soul,
illustrating a devotee’s abandonment of attachment to all types of self-
concepts and material identities, in favor of seeing oneself only as Krsna’s
servant.63
2. A statement from the hari-bhakti-viveka exemplifies surrender of all bodily
concerns.

Two further items

The next two items, “Offering a Favorite Article” and “Performing all Endeavors for
Krishna,” are related to self-surrender.
1. One should surrender unto Krishna the things he holds most dear.64
2. One should surrender all his daily works and duties, dovetailing them in
Krishna’s service.

Becoming a Surrendered Soul — śaraṇāpattiḥ

A. Item #49, ātma-nivedanam indicates “surrender” in the sense of renunciation.
B. Item #52, śaraṇāpattiḥ indicates “surrender” in the sense of taking shelter and refuge of a
superior.

Example of Śaraṇāpattiḥ — Refuge in the Lord’s protection

Lord Nrsimhadeva says, “Anyone who prays unto Me and takes shelter from Me
becomes My ward, and I protect him always from all sorts of calamities.”65
63
NOD pg. 98, middle: “My dear Lord, I may be living within some body as a human being or a demigod...”
64
This item also implies that one should give Krishna the things most dear to Him.
Serving Trees Such as Tulasi
A. Item #10 was to respect living entities who are related to Krsna, like Banyan trees, cows,
brahmanas, and Tulasi.
B. This item (#53) offers specific ways in which to daily serve such entities, especially
Tulasi-devi.

Ways to serve Tulasī

Simply by seeing, simply by praying to, simply by bowing before, simply by hearing about, or
simply by serving the tree, there is always auspiciousness.

Chapter twelve

This chapter the last eleven items of devotional service.

Serving the Lord according to our financial position, as lavishly as possible

Observing Kartitika. Jiva Goswami says that if we observe Karttika in Vrindavana, even
without devotion, Krishna will easily offer His personal service.

Observing festivals, particularly Janmastami

Mathura-Vrindavana

This item has apparently been repeated. Item 7: residing in a sacred place like Dvaraka or
Vrindavana; Item 48: going to the temple of Vishnu or a sacred place of pilgrimage; Item 55:
one should live in a sacred place like Mathura, Vrindavana, or Dvarka; Item 64: one should
live in the jurisdiction of Mathura.

This repetition shows its importance. Item 7 refers to visiting holy places. Item 48 refers to a
brief visit to any holy place. Item 55 refers exclusively to Mathura and Vrindavana and is the
same as item 64

Worshipping sacred trees

Item 10 refers to the attitude towards these and Item 53 refers to physical acts of service for
them.

Singing and chanting

Item 32 refers to singing songs in glorification of the Lord. Item 33 refers to congregational
chanting of the Lord’s name, qualities, and pastimes. Item 34 refers to japa, and Item 63 to
congregational chanting of the holy name

Hearing scriptures

Item 43 refers to hearing about Krishna’s name, form, qualities, and pastimes. Item 54 refers
to serving the scriptures by hearing, studying, and worshipping. Item 64 refers to absorption
in Krishna consciousness through hearing Srimad Bhagavatam.

The end of this chapter summarizes the five most potent items of devotional service.

65
NOD pg. 99
The Five Most Potent Devotional Practices, A General Survey
I. The final five items are the “most potent,” meaning that they are the most effective
ways to revive one’s dormant love of Godhead (bhāva-bhakti).
1. Worshipping the Deity with great devotion
2. Hearing Śrīmad-Bhāgavatam from advanced devotees
3. Associating with advanced devotees of similar heart
4. Chanting the holy name
5. Living in Mathurā.66
II. The remainder of Chapter Twelve explains the essence of these items, making
reference to śāstra.
III. Chapter Thirteen then poetically describes the superlative potency of each for quickly
evoking ecstatic love, even in a neophyte.

Serving the Deity with Great Devotion

“A person who is constantly engaged in chanting the holy name and who feels transcendental
pleasure being engaged in devotional service is certainly awarded the facilities of devotional
service and is never given just mukti.”67
A. “Engaged in devotional service” refers to serving the Deities.68
B. “Great devotion” means that one should worship the lotus feet of the Deity
desiring no remuneration except to chant the Lord’s name and always engage
in His service.
C. Worship executed in this mood is very effective for evoking the highest type of
liberation: Ecstatic love of Godhead.

Recitation of Srimad Bhagavatam Among Devotees

I. Śrīmad-Bhāgavatam — “ripened fruit on the desire-tree of Vedic wisdom.”
A. The Vedas are a desire tree
As a tree provides all the necessities of life, oxygen, food, shelter, a place for
recreation, etc. the Vedas provide all categories of knowledge —
sociological, political, medical, artistic, spiritual, etc. — so human
society can obtain what they need and desire.
B. Srimad Bhagavatam is the ripened fruit
1. A fruit is the hallmark of a tree’s contribution to the world.
2. Śrīmad-Bhāgavatam is the culmination and hallmark of Vedic wisdom.
Therefore it is like the ripe fruit of the Vedic desire-tree.
3. A ripe fruit becomes super-ripe and sweet when touched by the beak of
a parrot (śuka). The fruit of Śrīmad Bhāgavatam became even more
relishable when it passed from Vyasa to Sukadeva.
II. Very ripe fruits must be handled gently — importance of paramparā
A. A very ripe fruit will be damaged unless very carefully passed down from the
tree-top.
66
Possible memorization aid: (1) Deity, (2) Bhagavatam, (3) Devotee, (4) Name, (5) Dham.
67
NOD pg. 104 (Ädé Puräëa)
68
Adi Purana uses the following term: sevä-priya — serving the Deity with affection.
 B. Similarly, the sweet message of Śrīmad Bhāgavatam will bruise if not
carefully recieved in disciplic succession, passed from devotee to devotee.
C. Therefore, to reap the full benefit of Bhagavatam, one should hear it in
association of authorized devotees.

Associating with Advanced Devotees

A. Association with advanced devotees can give us something that nothing else can
give: bhāva-bhakti. Therefore such association is a treasure of incomparable value.
B. As crystal reflects the image of whatever it is near, our hearts reflect the qualities
of whomever we associate with. Our hearts will fill with images of pure devotion
“If we associate with the flowerlike devotees of the Lord, and if our hearts are
crystal clear.”
C. Our hearts must be like crystal: in other words, if one is receptive, and not
tarnished by offenses in associating with devotees his love of Godhead will very
quickly reawaken.69

Chanting the Holy Name of the Lord

I. The holy name is the topmost goal.
II. The holy name is also the topmost means to achieve that goal.
III. The quotes in this section illustrate this.
A. Śrīmad-Bhāgavatam explains that the holy name is the highest goal for
everyone — conditioned souls, liberated souls, and even pure devotees.70
B. Ādī Purāṇa reference illustrates both: 71
1. Krishna is the highest goal. Since the sound “Krishna” is not different
from the person Krishna, the holy name itself is the highest goal.
2. The holy name is the highest means to achieve that goal, for by
chanting it one “purchases” the heart of the Supreme Lord, Krishna.
C. The first Padma Purāṇa reference72 shows a different angle on how the holy
name is the highest goal: it is the fruit of many lifetimes of hard labor in
spiritual discipline.
D. The second Padma Purāṇa reference73 explains why the holy name is both the
highest means and the highest goal:
1. The holy name is cintāmaṇi — a jewel that fulfills whatever one may
desire. Thus it is the best means to achieve any end.
2. The holy name is abhinnatvān nāma nāminoḥ — it is non-different
from Krishna. Thus it is the highest goal.
IV. A possible doubt: “I am chanting the holy name many times every day. If it really is
the supreme goal and supreme means, why don’t I feel like I’ve already achieved the
highest goal?”
A. Śrīla Rūpa Gosvāmī therefore explains:

69
In this regard, the analogy of the potent husband and undeseased wife is instructive.
70
Çrémad Bhägavatam 2.1.11 — NOD pg. 106, bottom.
71
NOD pg. 107, middle.
72
Nectar of Devotion pg. 107, “The chanting of the Hare Krishna mantra is present only...”
73
NOD pg. 107, third paragraph, “There is no difference between the holy name of the Lord...” näma
cintämaëiù kåñëaç, caitanya-rasa-vigrahaù, pürëaù çuddho nitya mukto, ‘bhinnatvän näma näminoù.
 ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ74

B. The holy name cannot be perceived by mundane senses. Thus at first one does
not fully realize it’s potency. But the name itself, being the topmost means,
purifies the senses and thus gradually reveals itself as the topmost goal.

Living in Mathurā
All holy places can award some benefit. Many can award liberation. But the specific quality
of Mathura-Vṛndāvana is that it awards ecstatic love of Godhead.

Nectar of Devotion, chapters 13-16

Chapter thirteen

Most Potent” Items

A. Sādhana-bhakti strives to arouse one’s ecstatic love for Kṛṣṇa (bhāva-bhakti), lying
dormant in the heart.
B. These five items evoke that bhāva more effectively than any other, and are therefore the
most potent ways to execute sādhana-bhakti. 75

Śrīla Prabhupāda’s Expertise

I. With a little contemplation, one will notice that Śrīla Prabhupāda built ISKCON on
the pillars of these five most potent items.
1. Lavish Deity worship
2. Daily Śrīmad-Bhāgavatam class
3. Association of devotees
4. Nāma-saṅkīrtan morning and evening
5. Yearly festivals in Māyāpūra and Vṛndāvana
II. Thus Śrīla Prabhupāda’s ISKCON is most potent for evoking the living entity’s
original ecstatic love of Godhead (bhāva-bhakti).

The emphasis in all these potent practices is on chanting. Deity worship involves chanting of
mantras and kirtana. When we study the Bhagavatam we chant about Krishna, we associate
with devotees in chanting, and everywhere one goes in the Mathura-Vrindavana area one is
hearing and chanting about Krishna.

74
NOD pg. 107, from “The holy name cannot, therefore...”
75
NOD pg 109: They “are so potent that a small attachment for any of these five items can arouse
devotional ecstasy even in a neophyte.”
"Devotional ecstasy" refers to bhäva-bhakti. A “neophyte is one without mature attachement to
Kåñëa.
Even a neophyte devotee with weak attachment to Kåñëa can quickly achieve bhäva-bhakti by
practicing any one of these five items. Therefore they are “most potent.”
All these five practices are so potent that they can bring a neophyte—one who has weak
faith—to the platform of bhava, or ecstasy. However, offenses will block progress, and not
everyone will come to bhava immediately or quickly through these, though it is possible.

Rupa Gosvami praises Deity worship and study of the Bhagavatam in a seemingly
“backwards” way.

Simply by remembering the dhama, one can be attracted to Krishna, what to speak of living
there.

The great attraction to Krishna that is described is the result of association with great
devotees.

After describing the 64 items of devotional service, one may ask about other processes not
mentioned, such as varnasrama. These are external, but can help bhakti, and, when helpful,
should be accepted.

Chapter fourteen

What about other spiritual practices in addition to varnasrama? Are they qualified to be
called sādhana-bhakti?

Knowledge and Renunciation

Not practices of pure devotion
A. Sādhana-bhakti awakens love of Godhead by fixing one’s mind on Kṛṣṇa.
However, neither jñāna (cultivation of knowledge) nor vairāgya (cultivation of
detachment) fix the mind on Kṛṣṇa.
1. In jñāna one fixes the mind on discriminating between matter and
spirit, not on Kṛṣṇa.
2. In vairāgya the mind fixes itself on the object to be rejected, not on
Kṛṣṇa.
B. Therefore neither jnana nor vairagya is a practice of sādhana-bhakti.76

Can support bhakti

A. Knowledge and renunciation can initially help a devotee withdraw his mind
from the whirlpool of sense gratification.
B. Thus they can sometimes support bhakti, although they are not integral aspects
of pure devotional service.77

Can also harm bhakti

A. In bhakti, one pleases the Lord by one’s love for Him.
B. Expression of such love requires a soft heart, easily moved by emotions.

76
NOD pg. 113, first two sentences.
77 NOD pg. 113: “Actually, the cultivation of knowledge or renunciation, which are favorable for achieving
a footing in Kåñëa consciousness, may be accepted in the beginning, but ultimately they may also come to
be rejected...”
 C. The paths of knowledge and renunciation, however, train one to develop a
stoic heart, unmoved by emotions - for emotions tend to push one into sense
gratification.78
D. Thus the processes of jñāna and vairāgya can impede devotional service.

Obtaining detachment without hardening the heart

A. To execute pure devotional service, one must be free from material motives.
Such freedom comes by detachment from the senses. The difficulty is that
jñāna and vairāgya, the path for achieving that detachment, is detrimental to
pure devotional service, for it hardens the heart.
B. Therefore there must be some means to cultivate detachment without
undergoing the process of jñāna-yoga.79
1. As explained in Chapter Five, bhakti is completely independent and
self-sufficient.
2. There is no need to practice jñāna and vairāgya to achieve detachment,
because detachment automatically follows devotion.
3. If the heart is full of desires to serve Kṛṣṇa there is no room for material
desires.
C. The process for cultivating detachment without hardening the heart is yukta-
vairāgya.

Devotional renunciation — yukta-vairagya

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ-vairāgyam ucyate80
“Without personal attachment to sense objects, one should accept whatever can be
used to please Krsna, and reject anything else.”81
A. In yukta-vairagya the senses and emotions remain active. Thus the heart
does not harden.
B. However, because these emotions and activities center exclusively on
Krsna’s service they do not lead one into sense gratification. Thus one does
not fall into sense gratification.

False renunciation — phalgu-vairagya

To reject something one could use to please Krsna is false renunciation (phalgu-
vairagya). It is this type of renunciation that can harm bhakti.

Service Executed Through Wealth and Followers

...is not one’s own practice of devotional service.

78 NOD pg. 113: “...they will also make one’s heart harder and harder...”
79 SB 11.20.32,33 - NOD pg. 114.
80 Memorize.
81 NOD pg. 114, through the end of pg. 115.
 Service done by one’s followers
A. A spiritual master may train disciples to worship the Deity and do other types of
devotional service. This training is certainly his devotional service.
B. However, the worship they subsequently perform is their own devotional service,
not his.
C. If he does not understand this, he may complacently assume that he is already
doing so much through his followers, and thus become complacent in devotional
advancement.82

Wealth
A. Similarly, a wealthy person may give a large donation to fund a huge temple or
Kṛṣṇa conscious project. That donation itself is his devotional service.
B. The service subsequently carried out therein is not his sādhana. It is the sādhana
of those devotees who actually execute the services.
C. Without understanding this, one can become complacent.

Saintly Qualities
What about cultivation of saintly qualities like ahiṁsa (non-violence), brahmācārya
(celibacy), satyam (truthfulness), etc. Is this also a part of sādhana-bhakti?

Not practices of pure devotional service

A. Although they may put one in a more advantageous position for appreciating God,
such saintly qualities do not directly cause remembrance of Krsna.
B. Therefore they are not practices of pure devotional service (sādhana-bhakti).

Saintly qualities automatically arise in a devotee

A. Saintly qualities do not automatically generate love for Krsna, but love for Krsna
does generate saintly qualities.
B. For example, vegetarians are not automatically devotees, but devotees are
automatically vegetarians. 83

Śāstric evidence
The hunter-turned-devotee is a śāstric example of saintly qualities automatically
developing in a devotee.84

Nine Basic Types of Devotional Practice, and Their Archetypes

A. The 64 ways to practice pure devotional service are expansions from the nine basic types
of devotional service: hearing, chanting, etc.
B. One can achieve ecstatic love by executing all nine practices, or by just one.

Nine basic practices, and the devotees who exemplify them

Hearing — Mahārāja Parīkṣit
Chanting — Śukadeva Gosvāmī
Remembering — Prahlāda Mahārāja

82 NOD pg. 116, top.

83
NOD pg. 116, middle. (Vegetarianism is part of ahiàsa).
84 NOD pg. 116, final paragraph.
 Praying — Akrūra
Worshipping the Lord’s feet — Lakṣmī
Deity Worship — Pṛthu Mahārāja
Servitude — Hanuman
Friendship — Arjuna
Complete Surrender — Bali Mahārāja
All nine — Mahārāja Ambarīṣa

Chapter fifteen

Although here Prabhupada uses the term “raganuga” for both the perfect spontaneous
devotees and those who follow them, in Caitanya Caritamrita, he uses the term “ragatmika”
for the perfected devotees, and “raganuga” for those who are following them and aspiring to
be like them. (Madhya 22.154, 150, 152)

Rupa Gosvami defines ragatmika, “Spontaneous attraction for something while completely
absorbed in thoughts of it, with an intense desire of love.”

The types of ragatmika bhakti are sensual attraction and relationship.

The attraction can be lust, fear and envy, service, affection, and kinship.

While the gopis can be categorized as “lusty” this word indicates their extreme desire for
Krishna and is the only word we can understand. Actual lust is to satisfy one’s own senses,
and the gopis’ feeling is to satisfy Krishna’s senses. Such a pure desire to satisfy another’s
senses is not found in the material world.

While demons such as Kamsa and Sisupala achieved “the same destination” through their
anger and envy directed at Krishna, this indicates that they achieved the spiritual sky. Demons
and impersonalists generally attain the brahmajyoti while devotees enter the Vaikuntha or
Vrindavana pastimes.

Evidence of the purity of the gopis’ love is given in the example of the strictness of Lord
Caitanya, who gave the gopis as the highest example. Kubja is given as an example of
someone whose love for Krishna is almost pure desire.

Chapter sixteen

Here ragatmika bhakti is described in reference to relationship. The first emphasis is that one
must be free of all anarthas before one can contemplate one’s relationship, or rasa, with
Krishna.

How does one get to raganuga from the vidhi bhakti that brings one to anartha nivritta and
nistha? From the platform of nistha, one begins a sadhanna of raganuga. We can understand
that this is still sadhana because of its location in Nectar of Devotion (in the wave of the first
ocean that deals with sadhanna) and the fact that anartha nivritta is used as a stage of
devotion, although the freedom from anarthas takes place throughout the process of sadhana.

How to practice raganuga?

Think of Krishna. Choose a devotee who is a very dear servitor and discuss this devotee’s
activities. Physically or mentally live in Vrindavana.

Meditate on the relationship of service between Krishna and this devotee.

Do not manifest this meditation externally. Externally behave as a neophyte.

Gradually one will develop the internal sentiments of the devotee one is following.

There are two types: Kamanuga, that aspires for the conjugal love of the gopis or the Dvarka
queens, and Sambandhanuga, that aspires for one of the other rasas. Such aspiration does not
depend on the current body, male or female.

It is better to aspire to follow in the footsteps of an exalted devotee and serve them than to
want that position directly, for wanting the position directly can become impersonal.

Nectar of Devotion, chapters 17, 18, and 19

Chapter seventeen

This and chapter eighteen are in the third wave of the first ocean. This wave is devotional
service in ecstasy, or bhava, the preliminary stage of love of God. This is no longer sadhana
bhakti. One at this stage is an uttama adhikari

Chapter seventeen defines what bhava is and how it can be attained.

Definition of bhava
Prabhupada writes that both sadhana and bhava are “within the stage of the regulative
principles of devotional service.” But this doesn’t mean that bhava is part of vaidi-sadhana.
Indeed, from nistha, one’s sadhana can be raganuga rather than vaidi. This “regulative
principles” means “cestarupa” or by endeavors rather than bhavarupa which is from spiritual
emotions. Within this cestarupa are what Prabhupada calls executive and effective. Executive
are what evokes bhava and effective are the effects, or bhava itself.

Rupa Gosvami’s definition of bhava is quoted in CC Madhya 23.5:

“When devotional service is situated on the transcendental platform of pure goodness, it is

like a ray of the sunlight of love for Kṛṣṇa. At such a time, devotional service causes the heart
to be softened by various tastes, and it is called bhava [emotion].”

The primary characteristic of bhava is the presence of pure goodness. The heart is described
as being like the sun, with no contamination of material affections.

The secondary symptom is a softening of the heart, where one is easily moved by spiritual
emotions. Such emotions result in physical symptoms of ecstasy which are mostly kept within
the heart and mind, called Samadhi.

How bhava is developed:

The main way is practice, which is defined here as constant association with devotees who are
serving Krishna all day. This practice can be vaidhi, which leads to association with the Lord
in Vaikuntha, or sometimes even Dvaraka, or raganuga (in the higher stages) which leads to
association with the Lord in Vrindavana.
Sometimes one can achieve bhava by special mercy of the Lord or His devotee. This mercy
can come from their words, their glance, or simply their wish for one’s elevation. Nectar of
Devotion gives examples of each of these.

Chapter eighteen

This chapter deals with the symptoms of one who has attained bhava.

Symptoms of Bhāva-Bhakti
A soft heart characterizes bhāva bhakti. Therefore a devotee on this stage in symptomized by strong emotions
like crying, shivering, etc. However, these symptoms can be concealed or imitated.
Śrīla Rūpa Gosvāmī mentions nine character traits that cannot be imitated or concealed and thus clearly
indicate bhāva-bhakti:85
1. Avyārtha-kālatvam — Utilization of time. Constant engagement in devotional service,
twenty-four hours a day.
2. Kṣanti — Perseverance.
3. Virakti — Complete detachment.
4. Māna-śūnyatā — Pridelessness.
5. Aśa-bandha — Hope against hope.
6. Samutkaṇṭhā — Intense eagerness to achieve pure loving service.
7. Nāma-gāne sadā ruci —Attraction to chanting Hare Kṛṣṇa.
8. Āsaktis tad-guṇākhyāne — Addiction to glorifying Kṛṣṇa's qualities.
9. Prītis tad-vasati sthale — Attraction to living in the Dhāma.

Further Analysis of These Characteristics

The next section of Chapter 18 analyses each of these nine character traits in more detail, and gives an example
to illustrate each trait. They are mostly self-explanatory. Some are mentioned below.

Perseverance
1. Worldly difficulties and reverses do not disturb a bhava-bhakta. He accepts
whatever happens to him as Krsna’s will - continuing undisturbed with his
devotional service.
2. Example, Maharaja Parikṣit, undisturbed by his imminent death, simply
desires to continue engaging in the nine types of devotional service.

Complete Detachment
1. The bhāva-bhakta’s senses impulsively go to Kṛṣṇa, not to sense
gratification. Therefore his detachment is automatic and effortless, even in
the presence of the sense objects.
2. Example, King Bharata was completely detached, even in the midst of his
opulent kingdom.86

Pridelessness
1. Despite being superior to everyone, the bhāva-bhakta sees himself as a
lowly creature.

85
NOD pg. 135. For more information, see Çréla Prabhupäda’s purport to SB 2.3.24.
86
NOD pg. 136.
 2. Example: Being an emperor, Bhagiratha was superior to and eminent over
all others, yet upon attaining bhava he humbly bowed down to the
untouchables and his political enemies.87

Great Hope
1. The prospect of receiving the Lord’s special mercy fills the bhava-
bhakta with great hope that, despite his own shortcomings, he will
successfully attain perfection in Kṛṣṇa consciousness.
2. Srila Rūpa Gosvami’s beautiful prayer illustrates how the devotee feels
himself completely hopeless in devotional service, but maintains heart-
wrenching wishes and hopes for achieving success by the Lord’s
inconceivable mercy.88

What about seeming ecstatic symptoms that appear in non-devotees or beginners?

These are reflective or shadow. Reflective ecstasy can appear in someone who approaches the
Lord with ulterior motives, as in wanting liberation. Shadow ecstasy can appear in someone
who is more innocent, doing service out of curiosity or for social reasons. Both come from the
mature ecstasy of a pure devotee. Reflective ecstasy is more intense, like a reflection is more
bright and clear than a shadow. But shadow ecstasy is termed “transcendental” when the
person feels some relief from material pangs and desires.

Just as this shadow or reflective ecstasy comes from association with pure devotees, so by an
offense to the devotees one’s attachment can become almost nil.

Real Bhava in a beginner?

There can be unexpected real symptoms of bhava that are genuine, in an apparent beginner.
Such is from a previous lifetime.

“Faults?”
Even at the stage of bhava, a person may apparently have some faults that are the last
remaining traces of sinful reactions. Such should be overlooked as one ignores the spots on
the moon.

Chapter nineteen

This chapter is the fourth wave—devotion in pure love of God, or prema bhakti. It is the last
wave in the first ocean of the Nectar of Devotion.

Definition of Prema:

“When lust is completely transferred to the Supreme Godhead and the concept of kinship is
completely reposed in Him, such is accepted as pure love of God” NOD

samyaṅ masṛṇita-svānto
mamatvātiśayāṅkitaḥ
bhāvaḥ sa eva sāndrātmā
budhaiḥ premā nigadyate

87
NOD pg. 137.
88
Please see the final paragraph on NOD pg. 137.
samyak — completely; masṛṇita-svāntaḥ — which makes the heart soft; mamatvā — a sense
of ownership; atiśaya-aṅkitaḥ — marked with an abundance; bhāva — emotion; saḥ — that;
eva — certainly; sāndrātmā — whose nature is very condensed; budhaiḥ — by learned
persons; premā — love of Godhead; nigadyate — is described.

When that bhāva softens the heart completely, becomes endowed with a great feeling of
possessiveness in relation to the Lord and becomes very much condensed and intensified, it is
called prema [love of Godhead] by learned scholars.89

Primary trait of prema

A. Bhāvaḥ sa eva sāndrātmā — it is the intensified, fully mature state of bhāva.90

Secondary traits of prema

B. Samyaṅ masṛṇita-svānto — it completely softens the heart.
C. Mamatva-atiśayāṅkitaḥ — it is marked by highly possessive ownership of Śrī
Kṛṣṇa.
1. At stage of prema, one’s concept of “I and mine” — who I am and
what belongs to me — centers entirely on Kṛṣṇa: “I am Krishna’s
servant (friend, etc.), and Krishna is my master (friend, etc.).91
2. This “possessiveness” is for the pleasure of Krishna. “I please Krishna
(as His servant, friend, etc.), and Krishna is mine to please (as my
master, friend, etc.). Śrīla Prabhupāda explains, “The word love can be
actually applied only in relationship with the Personality of Godhead.
In the material world, love is not applicable at all. What goes under the
name of love in the material world is nothing but lust.”92

How to get to prema?

By the evolution of bhava, either bhava of vaidhi bhakti, with an attachment to Krishna’s
majesty, or the bhava of raganuga bhakti, with an attachment to Krishna’s sweetness
(illustrated by the story of Candrakanti)

By mercy of the Lord or His devotees. While it’s rare to attain prema by mercy only, in
essence all prema is achieved through mercy, for the purpose of sahana is to attract Krishna
and the Vaisanva’s mercy.

Summary
There is a summary of the progress from adu sraddha to prema and a suggestion to study
Sanatana Gosvami’s Brhad Bhagavatamrta to understand more about prema.

89
Cc Madhya 23.7
90
NOD pg. 143: “When one’s desire to love Kåñëa in one’s particular relationship becomes intensified, this
is known as pure love of Godhead.”
91
Närada-païcarätra and Bhéñmadeva’s statement illustrate this. NOD pg. 143.
92
NOD pg. 143.