Nectar of Instruction (NOI)

NOTES BASED ON THE PREFACE

I. Six Goswämés of Våndävana

• Çréla Rüpa Gosvämé
• Çréla Sanätana Gosvämé
• Çréla Raghunätha Bhaööa Gosvämé
• Çréla Raghunätha däsa Gosvämé
• Çréla Jéva Gosvämé
• Çréla Gopäla Bhaööa Gosvämé

II. Importance of Gosvämés’ literatures

• Help to understand the mission of Çré Caitanya Mahäprabhu o What is the mission –
To understand the science of Kåñëa
• Most exalted of Kåñëa’s activities are pastimes with the Gopis
• Çré Caitanya appeared in the mood of Çrématé Rädhäräëé, the best of the Gopis •
Also help to understand the transcendental loving affairs of Rädhä and Kåñëa

III. Significance of this Book {Nectar of instruction(NOI) – Upadesamrita}

• Significance based on the glories of the Author (Çréla Rüpa Gosvämé)
• Significance based on the purpose of the subject discussed These two themes are discussed in
sections IV. And V. below

IV. Glories of the author (Çréla Rüpa Gosvämé)

• With respect to Supreme Lord – Direct disciple and Intimate associate of Çré Caitanya
Mahäprabhu
• With respect to Gosvämés – Leader of all 6 Gosvämés
• With respect to our movement – Kåñëa consciousness movement is conducted under the
supervision of Çréla Rüpa Gosvämé • Author of many important books

V. Purpose of the subject discussed in NOI

• To guide our activities and to help us become pure Vaiñëavas

Above purpose is fulfilled by the book in the below-mentioned two ways –

• By teaching one to stop serving mind and senses and become a gosvämé o First duty of all
spiritualists
o Without this – No spiritual advancement possible
o This book helps one to promote oneself to sattva-guëa – This makes the path very
clear
• By teaching one how to start serving Kåñëa and become a pure devotee – the highest success

VI. Noteworthy Suggestions from Çréla Prabhupäda in Preface

• Importance of the attitude – Advancement in Kåñëa consciousness depends on the attitude of
the followers

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• Upadeçämåta constitutes the first instructions for the neophytes – Follow these very strictly
NOTES BASED ON TEXT ONE OF NOI
Points I, II, III and IV below are not from text one, but are just an overview of NOI

I. NOI helps one to develop through the nine progressive stages of bhakti
• Each verse of NOI corresponds to a particular theme (Ref. section IV) and a particular stage of
bhakti (Ref. section III)
• This is discussed in sections II, III and IV below

II. Nine stages of development of Bhakti are as follows – Ref. Bhakti-rasämåta-sindhu

(1.4.1516)
• Çräddha – Little faith
• Sädhu-saìga – Association of pure devotees
• Bhajana-kriyä – Practices of hearing and chanting and various devotional activities
• Anartha-nivåttiù – Cleansing of the heart
• Niñöhä – Firm faith and steadiness
• Ruci – Taste and attraction
• Äsakti – Attachment
• Bhäva – Preliminary stage of transcendental love
• Premä – Fully developed love of Godhead

III. Nine stages of development of Bhakti V/s corresponding verse in NOI

• Çräddha – NOI Text 1-3
• Sädhu-saìga – NOI Text 4-6
• Bhajana-kriyä, Anartha-nivåttiù, Niñöhä, Ruci – NOI Text 7
• Äsakti – NOI Text 8
• Bhäva and Premä – NOI Text 9-12

IV. Thematic overview of NOI

• Text 1 – Controlling the mind and senses
• Text 2 – Six things unfavorable for Kåñëa Con.(Don’t)
• Text 3 – Six things favorable for Kåñëa Con. (Do’s)
• Text 4 – Six loving exchanges between devotees
• Text 5 – Dealing with different types of devotees.
• Text 6 – Don’ts in dealings
• Text 7 – Glories of the Holy name
• Text 8 – Meditation on Kåñëa’s name, form, qualities and pastimes • Text 9-12 –
Residence in Rädhä-kuëòa. Its glories

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V. Text one
Translation
A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger
and the urges of the tongue, belly and genitals is qualified to make disciples all over the world

VI. Six urges to be controlled as per text one

• Speech
• Mind’s demands
• Anger
• Tongue
• Belly
• Genitals

VII. “Controlling six urges” – Why this topic needs to be discussed

a. This topic deals with the subject of “mind and sense control”
b. “Controlling mind and senses” is the first step to spiritual advancement

Now since “mind and sense control” is very important, it is useless to do any atonement process (to
counteract our sinful acts and propensities) without focusing on this aspect of mind and sense
control.

This issue is raised by Srila Prabhupada in the first part of the purport of text one

VIII. Atonement without sense control is useless (Srila Prabhupada quotes four examples for
this point)
a. Compares it to elephant’s bathing (Ref. Parékñit Mahäräja says to Çukadeva Goswämé
SB 6.1.9-10)
Other examples in the purport
b. Thief steals even after punishment
i. 4 levels of intelligence
Before giving the third example of “atonement without sense control”, four levels of the intelligence
are explained in the purport

IX. Four levels of the intelligence

a. First class – Learns the lesson by hearing only
b. Second class – Learns by seeing others
c. Third class – Learns by experiencing oneself

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d. Fourth class – Experiences oneself but still not learns

Now, continuing with the theme of point VIII in section X below……..

X. Atonement without sense control is useless

a. Compares it to elephant’s bathing (Ref. Parékñit Mahäräja says to Çukadeva Goswämé
SB 6.1.9-10)
b. Thief steals even after punishment
i. 4 levels of intelligence
c. Christian’s confession in church
d. Sins on the strength of Holy names

XI. Çukadeva Goswämé replies and confirms the following facts to Parékñit Mahäräja
regarding atonement
a. Atonement without sense control is useless
b. Sinful activity cannot be counteracted by pious activity
c. Considering the definition of Real atonement

XII. Definition of real präyaçcitta/Atonement

a. Awakening of our dormant Kåñëa consciousness

XIII. Focus of any of the “process of atonement”

a. It involves coming to real knowledge by tapasya
b. Definition of Tapasya (Discussed in section XIV below)
c. Two methods of tapasya to revive real knowledge
i. Standard traditional method of tapasya (Discussed in section XV. And
XVI.)
ii. Rüpa Gosvämé’s recommended path (Discussed in section XVII.)

XIV. Definition of Tapasya

a. As per Srila Prabhupada’s purports – A methodical training according to certain
regulative principles to revive original knowledge
b. As per BSST purports – To practice resisting the six demands or urges is called tapasya
and such a person is called tapasvé

XV. Traditional process of tapasya

a. Benefits – Gradually elevate one to real knowledge, Krsna consciousness
b. Different aspects of this process are explained in 3rd para of the purport (Ref. SB
6.1.13 tapasä brahmacaryeëa…………)

XVI. Details of the traditional process

a. Practicing austerity
b. Celibacy
c. Controlling the mind

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d. Controlling the senses
e. Giving one’s possessions in the charity
f. Being avowedly truthful
g. Keeping clean
h. Practicing yoga-äsanas

XVII. Rüpa Gosvämé’s recommended path

a. Benefits: One easily surpasses all other practices
b. Practices involved
i. Based on the association of pure devotee
ii. Regulative principles of Kåñëa consciousness (4 basic)
iii. Engaging in the service of the supreme lord

XVIII. Conclusion from the first two pages of purport

a. Kåñëa consciousness is the best solution to control the six urges

XIX. Rest of the Purport focuses on “Discussing each of the six urges separately with its
solution”. This is based on……………..
a. Commentary by H.D.G A.C. Bhaktivedanta Swami Prabhupäda
b. Commentary by H.D.G Çré Bhaktisiddhänta Sarasvaté Öhäkur, as quoted by H.D.G A.C.
Bhaktivedanta Swami Prabhupäda s in his purports

XX. Six urges to be controlled –

Based on the commentary of H.D.G A.C. Bhaktivedanta Swami Prabhupäda a.
Speech
b. Mind’s demands
c. Anger
d. Tongue
e. Belly
f. Genitals

XXI. Anuvåtti commentary of Upadeçämåta by Çréla Bhaktisiddhänta Sarasvaté Öhäkura

explains the following points about the urges
a. Material identification creates three kinds of urges
i. Urge to speak
ii. Urge or demands of the mind – Attachment and anger
iii. Urge or demands of the body – Tongue, belly and genitals
b. Effect of succumbing to these three urges – Life becomes inauspicious
c. Tapasya – Practices meant to resist these demands is called Tapasya; such a person is
called tapasvi
i. Result – one can overcome victimization by the material energy

XXII. Urge to speak (väco vegaà)

a. It is first discussed based on the Çréla Prabhupäda’s commentary as follows

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XXIII. Urge to speak (väco vegaà)

a. Problem –
i. Any opportunity – Begin to speak non-sense
b. Analogy – Non-sensical talk like toad attracting snake/death
c. Examples – Materialistic men and impersonal Mäyävädé philosophers
d. Improper solution – Self-imposed silence (mauna)
e. Proper solution – Kåñëa-kathä
f. Preachers of Kåñëa-kathä is beyond clutches of death

XXIV. Urges to speak (väco vegaà) – As discussed by “Çréla Bhaktisiddhänta Sarasvaté

Öhäkura” a. Examples of this urge –
i. Impersonal Mäyävädé philosophers
ii. Persons engaged in fruitive activities (technically called karma-käëòa)
iii. Materialistic people who simply want to enjoy life without restriction
b. How this urge is exhibited – In the form of useless talk and volumes of useless books
c. Counteraction of this tendency –
i. Divert our talking to the subject of Krsna (kåñëa-kathä)
ii. Discuss about devotional service and the subject of realizing Krsna
d. Scriptural references quoted in the purport to explain this point (SB 1.5.10-11) please
read this section from the purport
i. Mundane literatures V/s Transcendental literatures, these two are compared
ii. Mundane literatures are considered as the pilgrimage of crows

XXV. Urges of mind (manasaù) based on H.D.G A.C. Bhaktivedanta Swami Prabhupäda
a. Problem of the mind
i. Restlessness/fickle
ii. Cannot negate thoughts and create vacuum; Idle mind attracts anarthas
(unwanted desires)
b. Solution – Meditate on the lotus feet of Kåñëa
i. Ref. Kåñëa is light, mäyä is darkness

XXVI. Anger (Krodha)

a. Problem: Cannot stop altogether
b. Solution: Apply rightly to the blasphemers
c. Three examples of correct application of anger
i. Lord Caitanya Mahäprabhu to Jagäi and Mädhäi
ii. Hanumänji in Laìkä
iii. Arjuna in the battlefield of Kurukshetra

XXVII. Urges of mind (manasaù vegaà) – “Çréla Bhaktisiddhänta Sarasvaté Öhäkura” a. Two
types –
i. Avirodha-préti, or unrestricted attachment
1. To pholosophy of Mäyävädés

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2. Belief in the fruitive results of the karma-vädés
3. And belief in plans based on materialistic desires ii.
Virodha-yukta-krodha, anger arising from frustration (because of
unfulfilled desires)

XXVIII. Jihvä-vegam (Tongue) Problem

a. To eat palatable dishes in restaurants and sweetmeat shops; unoffered food; eating at
unscheduled times (Çréla Prabhupäda’s commentary)
b. Six kinds of urges of tongue (Srila BSST’s commentary)
i. Tamo – Dead bodies
ii. Rajo – Spicy
iii. Sattva – Milk, vegetables and grains, etc. iv. Maha-Tamo – Intoxicants, etc.
v. Prasäda– Offering delicious food for the sake of satisfying tongue, or eating
too much of the palatable dishes
vi. Invitation to a rich man’s place for the sake of the palatable food

XXIX. Jihvä-vegam (Tongue) Solution

a. Control the urge by supplying prasäda
b. To eat when Kåñëa arranges for prasäda
c. To eat at the scheduled times

XXX. Jihvä-vegam (Tongue) Supporting verses quoted in the scriptures

a. Çréla Bhaktivinoda Öhäkura’s prasädam prayers – çaréra avidyä jäla……..
b. CC (Antya 6.227) jihvära lälase yei…….
c. Cc. Antya 6.236 bhäla nä khäibe ära bhäla nä paribe:

XXXI. Urges of stomach and genitals

a. Tongue, belly and genitals are all in one straight line
b. If tongue is controlled by prasäda, other two are automatically controlled

XXXII. Urges of stomach

a. Problem – Stomach Disease
b. Solution – Observe fasting days like Ekädaçé and Janmäñöamé to restrain the demands
of the belly

XXXIII. Urges of genitals (Çréla Prabhupäda)

a. Problem – Unnecessary involvement
b. Solution – Used only to beget Kåñëa conscious children

XXXIV. Two types of urges of genitals (BSST)

a. Legal/proper– Marry according to the çästras and beget Kåñëa conscious children
b. Illegal/improper– 5 categories
i. By thinking,
ii. planning,

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iii. talking about
iv. or actually having sexual intercourse,
v. Or by satisfying the genitals by artificial means

XXXV. Instructions to those in the renounced order…..Ref. Prema-vivarta, Chapter Seven, Çré
Jagadänanda Paëòita
a. Should not listen to or talk about ordinary worldly things
b. Should not talk about worldly things when you meet with others
c. Do not think of women even in dreams
i. You have accepted the renounced order of life with a vow that forbids you to
associate with women.
ii. If you wish to associate with Caitanya Mahäprabhu, you must always
remember the incident of Choöa Haridäsa and how he was rejected by the
Lord.
d. Do not eat luxurious dishes or dress in fine garments
e. Always remain humble and serve Their Lordships Çré Çré Rädhä-Kåñëa in your heart of
hearts

XXXVI. Go-däsa (Servant of the senses) V/s Gosvämés (Master of the senses)
a. So text one recommends that give up the service of the senses, to serve the Supreme
Lord
b. Servant of the senses cannot become a servant of Kåñëa – Ref. Prahläda Mahäräja matir
na kåñëe……..

NOTES BASED ON TEXT TWO

I. Text two focuses on……
a. Six activities to avoid
b. Gains achieved by avoiding them
c. Losses by not avoiding these 6 activities

II. Six Unfavorable activities which spoil one’s devotional service

a. Eating more than necessary or collecting more funds than required (atyähäraù)
b. Overendeavoring for mundane things that are very difficult to obtain (prayäsaç)
c. Talking unnecessarily about mundane subject matters (prajalpa)
d. Practicing the scriptural rules and regulations only for the sake of following them and
not for the sake of spiritual advancement, or rejecting the rules and regulations of the
scriptures and working independently or whimsically (niyamägrahaù)
e. Associating with worldly-minded persons who are not interested in Kåñëa
consciousness (jana-saìgaç)

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f. Being greedy for mundane achievements (laulyaà)

Before starting to explain the Six points in detail, Purport explains the following points

III. Proper human dharma is described first in the purport (Ref. SB 1.2.9 dharmasya hy…..)
a. First step in human civilization – Performing occupational engagements (dharma)
according to scriptural injunctions
i. Religion differentiates human society from the animal society
ii. Purpose of the higher intelligence of the human – Should be used to
understand the basic dharma
b. Actual purpose of Dharma
i. Understanding laws of god and aim at emancipation
ii. Only endeavor for basic necessities
iii. Cultivating Kåñëa consciousness

IV. Perverted purpose of Dharma

a. Material advancement

Now Srila Prabhupada explains the first of the six unfavorable items

V. Atyähäraù
a. Eating more than necessary or collecting more funds than required

VI. Atyähäraù can be divided into in three categories

a. In Religion – Using dharma for the sake of material prosperity only; not for ultimate
emancipation
b. In Philosophy (Srila BSST)
i. Karmis write volumes on economic development – Analogy of cobbler
ii. Jïänés – Endeavor of mental speculators and dry philosophers
c. In Welfare work – Capitalists V/s communists
i. Example of hundred dollar bill ii. Recognize the proprietorship
of Lord (éçäväsyam idaà sarvaà) iii. Also, Material world is a
complete arrangement of the Lord to fulfill the need of all living
entities
1. No need to encroach upon the others’ quota

VII. Human life is meant for plain living and high thinking
a. God’s natural arrangement – Simple peaceful living with some land and a milk cow
i. There is a solution to all economic problems
ii. No need to travel from one place to another place for livelihood
b. Purpose of higher intelligence – Cultivate Kåñëa consciousness
i. Understanding God, one’s relationship with Him and the ultimatle goal, love of
Godhead

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VIII. Prayäsa (Over-endeavor) – Problem

a. Misuse of higher human intelligence – Leads to over-endeavor (Prayäsa )
i. Rejection of simple living and high thinking;
1. They consider this idea to be a primitive way of life ii.
It leads to production of unwanted and unnecessary things
1. Examples - Factories, slaughterhouses, brothels and liquor shops
iii. Problem due to over-endeavor– Less time for inquiry

IX. Prayäsa (Over-endeavor) – Solution

a. Inquire into the Absolute truth/reduce the endeavor for artificial needs (Jévasya tattva
jijïäsä) – 1.2.10

X. Prayäsa (Over-endeavor) – Lesson to be learnt

a. Lesson – If our endeavor (prayäsa) is not to inquire about the Absolute Truth, we will
simply increase our endeavor to satisfy our artificial needs. A spiritual aspirant should
avoid mundane endeavor

XI. Prajalpa (Unnecessary talking)

a. Analogy – Croaking toads
b. Examples – Newspapers, magazines and novels, crosswords puzzles, etc.
i. Other examples – Play cards, fish, watch TV and socio-political debates c.
Solution –
i. Not waste valuable time and energy
ii. Talk about Kåñëa consciousness subjects

XII. Niyamägrahaù
a. Niyama-agrahaù – Failure to accept rules and regulations meant for spiritual
development
b. Niyama-ägrahaù –Eagerness to accept/accepting for immediate or economic benefit

XIII. Jana-saìgaç
a. Avoid associating with those not interested in Kåñëa consciousness
i. Whom not to associate with – Bhukti kämés, Mukti kämés and Siddhi kämés
b. Associate and serve with devotees (bhakta-sane väsa)
i. Where to associate – ISKCON
ii. Analogy – Stock market, chamber of commerce, materialistic clubs iii.
Benefit – Awaken the dormant Krsna consciousness

XIV. Laulyaà (greed)

a. Three types
i. For Bhukti (whimsical material prosperity)
ii. For Mukti ( merging into Brahman)
iii. For Siddhi(mystic perfection)

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b. Impediment to the advancement of bhakti

XV. Three energies of the Lord

a. Antaraìga-çakti or Internal potency
b. Taöastha-çakti or Marginal potency/living entities
c. Bahiraìga-çakti or External potency

XVI. Two categories of living entities

a. Mahätmäs, under internal potency
i. Only engagement – Satisfying krsna
ii. Internal potency is manifested as Çrématé Rädhäräëé
b. Durätmä/cripple minded, under the external potency or mahämäyä
i. Always seek personal/ extended sense gratification
ii. Suffers three-fold miseries

XVII. What do we lose by not avoiding these six unfavorable things?

a. Lose the essence of human life
i. That is, Plain living and high thinking
b. Comes under the external energy (bahiraìga-çakti)
c. Suffers three-fold miseries and repeated birth, old age, disease and death

XVIII. Six advantages by avoiding these six unfavorable things

a. Establishes an ideal society
b. Destroys enmity (hate)
c. Removes economic maladjustments
d. Solves economic maladjustments
e. Instability solved
f. Establish spiritual community

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NOTES BASED ON TEXT THREE

I. Six favorable principles for pure devotional service

a. Being enthusiastic
b. Endeavoring with confidence
c. Being patient
d. Acting according to regulative principles [such as çravaëaà kértanaà viñëoù
smaraëam [SB 7.5.23]—hearing, chanting and remembering Kåñëa]
e. Abandoning the association of nondevotees, and
f. Following in the footsteps of the previous äcäryas
These six principles undoubtedly assure the complete success of pure devotional service

II. Some Foundational concepts for Bhakti are discussed in the initial parts of the purport
a. What is not Bhakti
b. What is Bhakti
c. How to perform Bhakti
d. Why to perform Bhakti
e. Who can perform Bhakti
f. Where can perform Bhakti

III. What is not Bhakti (devotional service)

a. Not a matter of sentimental speculation or imaginative ecstasy
b. Not idle meditation
i. For whom idle meditation is meant for………..
1. It is meant for those without information of Devotional Service ii.
Only benefit – It checks distracting materialistic activities

IV. What is Bhakti

a. It refers to cultivation and Practical activity
i. This not only ends non-sensical mundane activities
ii. But it also engages one is meaningful devotional activities

V. Definition of Bhakti by Çréla Rüpa Gosvämé (anyäbhiläñitä-çünyaà)

a. "Uttamä bhakti, or unalloyed devotion unto the Supreme Personality of Godhead, Çré
Kåñëa, involves the rendering of devotional service in a way that is favorable to the
Lord
b. This devotional service should be free from any extraneous motive
c. And devoid of fruitive karma, impersonal jïäna and all other selfish desires."

VI. How to perform Bhakti

a. Nine process recommended by Çré Prahläda Mahäräja
i. Hearing the name and glories of the Supreme Personality of Godhead
ii. Chanting His glories
iii. Remembering the Lord iv. Serving the Lord's feet

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v. Worshiping the Deity
vi. Offering obeisances unto the Lord
vii. Acting as the Lord's servant viii. Making friends with the Lord ix.
Surrendering oneself fully to the Lord

VII. Importance of Hearing (çravaëaà), the first of the nine above-mentioned processes
a. This is the first step in acquiring transcendental knowledge
b. There is a need to hear from an authorized person
i. From one who knows the truth (Ref Bg. 4.34)
c. Supporting references for need to approach authorized Guru
i. Ref Bg. 4.34….. tad viddhi pranipatena………….
ii. Muëòaka Upaniñad, tad-vijïänärthaà sa gurum eväbhigacchet

VIII. Why to perform Bhakti

a. Rare – brahmäëòa bhramite kona bhägyavän jéva
b. Blissful
c. Liberating

IX. Who can practice Bhakti?

a. Anyone who is sincere

X. Where one should practice bhakti?

a. ISKCON offers the appropriate set-up`

XI. Six Favorable principles

a. utsähät—by enthusiasm; niçcayät—by confidence; dhairyät—by patience; tat-
tatkarma—various activities favorable for devotional service; pravartanät—by
performing; saìga-tyägät—by giving up the association of nondevotees; sataù—of the
great previous äcäryas; våtteù—by following in the footsteps; ñaòbhiù—by these six;
bhaktiù—devotional service; prasidhyati—advances or becomes successful

XII. Six favorable principles for pure devotional service are discussed further in the purport
a. Being enthusiastic
b. Endeavoring with confidence
c. Being patient
d. Acting according to regulative principles [such as çravaëaà kértanaà viñëoù
smaraëam [SB 7.5.23]—hearing, chanting and remembering Kåñëa]
e. Abandoning the association of nondevotees, and
f. Following in the footsteps of the previous äcäryas

XIII. We can also divide above-mentioned six points into A-B-C-D

a. A = Attitude
b. B = Behavior
c. C = Character

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d. D = Direction

XIV. A’ = Attitude, this includes first three of the six

a. Utsähän = Enthusiasm
b. Niçcayäd = Confidence
c. Dhairyät = Patience

XV. B = Behavior
This includes Saìga-tyägät - (Giving up the association of non-devotee), this is the fifth of the six
favorable items
a. Categories of undesirable association
i. karmés, jïänés, yogés and other nondevotees

Supporting reference for Saìga-tyägät

b. Çré Caitanya Mahäprabhu gives the behavior of a Vaiñëava
i. “One who gives up worldly association”
c. Çréla Narottama däsa Öhäkura - “täìdera caraëa sevi bhakta-sane väsa”
i. Live in the company of pure devotees

XVI. ‘C’ = Character (Do’s and Don’t)

This includes the fourth item of the six favorable items – “Tat-tat karma pravartanat”
a. Not remain idle but be enthusiastic about executing regulative principles.
b. Regulative principles of vaidhé bhakti
i. Four prohibitions (yama)
ii. Positive regulative principles (Niyama) – Chanting Sixteen rounds, etc.
c. Conclusion – Practice regulative principle laid down by äcäryas like Six Gosvämés

XVII. ‘D’ = DIRECTION (Sato Våtteù)

(Following in the footsteps of previous äcärya)
This includes the sixth item of the six favorable items – “Sato Våtteù”
a. Devotional Service means transcendental activities(viçuddha-sat-tva)
i. No contamination by Three modes (viçuddha-sat-tva)
b. Expertly filled our 24 hours with devotional activities
i. Example – The Whole morning program

Now “A” of A-B-C-D which includes three items, Enthusiasm, Patience and Confidence, they are
explained below in detail one by one

XVIII. Utsähän – Enthusiasm

a. Definition
i. Endeavor executed with intelligence in Kåñëa consciousness
XIX. Utsähän – Enthusiasm

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a. Why to be Enthusiastic ?
i. Must for success in any activity, e.g, businessman
b. Principles behind enthusiasm – Enthusiasm means Action
i. Action for whom – Always action for Kåñëa (kåñëärthäkhila-ceñöä)
ii. How? – Under the direction of spiritual master
iii. Purpose – To attain perfection in Bhakti-Yoga
c. Example of Enthusiasm
i. Yukta Vairagya (Analogy of Dictaphone) – Study Purport for this example
ii. This indicates that “using everything in Krsna’s service”
d. No need to confine/narrow one’s activity
i. Recognize His (Kåñëa’s ) all-pervasive aspect of (Bg. 9.4) ii. Dovetail all in
His service

XX. Dhairyät = PATIENCE

a. (Not be impatient in executing Kåñëa consciousness)
i. Take instructions from spiritual master
b. Execute those instructions with patience
i. Depending on the mercy of guru and Kåñëa
c. Analogy - Women submits to husband and wait for time for birth
d. Example – Started ISKCON single handedly waited for appropriate response, gradual
expansion

XXI. Niçcayäd (CONFIDENCE) – This includes………………

a. No confidence in other paths
b. Confidence in the path of Bhakti

XXII. No confidence in other paths

a. Other paths like………….
i. Bhukti – Fruitive activity for material enjoyment
ii. Mukti – Liberation
iii. Siddhi – Mystic yoga
b. Why no confidence
i. No Purification (Ref Canto 7)
ii. No shelter
iii. Restless and fall down
c. Çréla Bhaktisiddhänta Sarasvaté Öhäkura suggests regarding other paths…..
i. Become callous to all these
ii. Ref Bg. (2.69) yä niçä sarva-bhütänäà

XXIII. Confidence In Bhakti

(Because of following factors – 6 ‘p’s)
a. Perfection – Life and soul, desired goal and supreme perfection
b. Protection – Kåñëa protect Surrendered devotee
i. Reference: Avasya raksibe krshna and nehäbhikrama-näço 'sti

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c. Profit – Pure and perfect – Forcibly dragged to success
i. Bg 2.40 and 9.31
d. Powerful – SB 1.2.6 ahaituky apratihata…
i. No material cause, imposition or interruptions
e. Productive – No material qualifications
i. SB 5.18.12
f. Pure – No tinge of material activities
i. Reference: Bg 9.13 bhakti under the internal potency

NOTES BASED ON TEXT FOUR

I. Text 4
a. Teaches how to perform devotional activities in the association of devotees

II. Text 4 explains the “Six symptoms of love”

a. Giving charity to the devotees
b. Accepting from the devotees whatever they may offer in return
c. Opening one's mind to the devotees
d. Inquiring from them about the confidential service of the Lord
e. Honoring prasäda, or spiritual food, given by the devotees
f. Feeding the devotees with prasäda

III. Six loving exchanges

a. A common social phenomena
b. Analogy – Business men in a hotel

IV. Two categories of subject

a. Association
b. Disassociation

V. Subject of association
a. Whom to associate with
b. Where to associate
c. How to associate
d. Why to associate

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VI. Whom to associate with
a. Devotees of Kåñëa (Ref NOI 3 saìga-tyägät sato våtteù)

VII. Where to associate

a. ISKCON facilitates Six loving exchanges with devotees
b. Example: Life membership program
i. Named so because life of devotees is nourished by those six loving exchanges
and Kåñëa consciousness is revived
c. How to associate
i. Through six loving exchanges (discussed in detail)

VIII. Success story based on six loving exchanges of “life membership program” offered by
ISKCON
a. ISKCON – One-man show led to world-wide expansion
b. Give and take pattern is followed by life membership program, which helped in
expansion

Give Take
• Give book - Take donation
• Give prasädam - Accept invitation
• Give spiritual instructions - Inquire confidentially

IX. Principles behind the success of six loving exchanges (Scriptural basis)
a. Association affects desires (Bg. 2.62 sangat sanjayate)
i. Association with devotees inspire us to become devotees
b. Revive the dormant love by hearing etc. (CC Madhya 22.107 nitya-siddha kåñëa-prema
'sädhya' kabhu naya)
c. Power of hearing and chanting as the devotional methods (çravaëaà kértanam)
d. Transcendental sound cleanse the impure heart and revives pure love (Ref. Çikñäñöaka)

X. Seven effects of Çré Kåñëa saìkértana (chanting of holy names)

a. Which cleanses the heart of all the dust accumulated for years
b. Extinguishes the fire of conditional life, of repeated birth and death
c. This saìkértana movement is the prime benediction for humanity at large because it
spreads the rays of the benediction moon
d. It is the life of all transcendental knowledge
e. It increases the ocean of transcendental bliss
f. It enables us to fully taste the nectar for which we are always anxious

XI. 1st two of the 6 loving exchanges

a. Dadäti – Controlling or giving charity
b. Pratigåhëäti – Willing and ready to receive the transcendental gift

XII. Different forms of dadäti principle

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a. Best form of dadäti is giving holy names
i. Not only the chanter, but anyone who hears get purified
ii. Even lower species can advance by hearing Holy name e.g. Lord Caitanya
Mahäprabhu in Jhärikhaëòa forest
b. Dadäti can also refer to contributing in the form of books and magazine
c. Advanced devotee spends 50% of his income in service of Lord and His devotees
i. Example – Çréla Rüpa Gosvämé (50% to Kåñëa service)

XIII. Guhyam äkhyäti påcchati

a. Guhyam äkhyäti påcchati implies
i. An experienced devotee explains
ii. An inexperienced devotee learns from him
b. Guhyam äkhyäti – e.g. Explains the situtation of material world
c. Guhyam påcchati – e.g. open one’s mind
i. To understand the situation of the material world
ii. To inquire about Kåñëa consciousness

XIV. Bhuìkte bhojayate

a. Bhuìkte – Accepting/honoring prasädam as the Lord’s grace through the devotees
(e.g. Sunday feast)
b. Bhojayate – Inviting devotees at home and offer prasäda
i. Ready to please them in all respects

XV. Why to associate with devotees in these six loving ways (Benefits)
a. Spiritual benefit – Provides the success of religion love of godhead (Ref. SB 1.2.6 sa
vai puàsäà paro dharmo)
b. Peace (Mental benefit)
c. Tranquillity (Social benefit)
d. Friendship between men and nations (Universal benefit)

XVI. Some of the principles to be imbibed to make the healthy relationships (This section is
not from the purport)
a. We should be like the honey bee and the not the house fly
b. We should have what is called the Vaikuntha mentality
c. Reserve your judgements when asked to give an opinion on a particular circumstance;
labelling something as good and bad, proper and improper, right or wrong indicates a
type of conclusion that is not always called for
d. Always give the benefit of doubt to others and consider the wholesome situations
e. If you would not say something on a person’s face, then better not to say it in his
absence
f. Not to set premature judgement on paper. It is great irresponsibility and brings more
trouble
g. People are not difficult, but just different, If we can understand this, we can save many
relationships in this world

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h. An injury on the tongue heals the quickest BUT an injury caused by the tongue takes
the longest to heal
i. Silence on the lips may avoid many problems, but sharing with an open heart can
solve all the problems

XVII. Subject of disassociation (avoiding association)

a. Whom to avoid
b. Why to avoid
c. How to avoid

XVIII. Whom to avoid (Ref Çréla Bhaktisiddhänta Sarasvaté Öhäkura)

a. Mäyävädés
b. Athiests

XIX. Why to avoid - Because

a. They are always determined to oppose theistic movements
b. Engaged by political parties to promote materialism
c. No benefit in feeding milk and bananas to snake – Poison will increase (kevalaà
viñavardhanam)

XX. How to avoid

a. No dadäti/ pratigåhëäti – Never give anything or accept anything
b. No bhuìkte bhojayate –
i. Do not give invitations nor accept invitations
c. Intimate intermingling can affect us with atheism
i. Eating food cooked by worldly people mind becomes wicked
d. No guhyam äkhyäti påcchati – No giving or taking advice

XXI. Warning
a. Unless one is very advanced, he is unable to utilize everyone's contribution to further
the Kåñëa consciousness movement; therefore on principle one should not accept
charity from the Mäyävädés or atheists
NOTES BASED ON TEXT FIVE

I. Dealings of a middle-class devotee

a. Love the Supreme Personality of Godhead
b. Make friends with the devotees
c. Shows favor to the ignorant
d. Rejects the jealous and demoniac

II. Link of text 4 to text 5

Text 4 explains the importance of association with the devotees, and six ways to associate
with devotees
Text 5 teaches us

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a. What kind of Vaiñëava should be selected as a friend
b. How Vaiñëavas should be served

III. Intelligently apply six loving exchanges

a. Select proper persons with careful discrimination
b. Meet Vaiñëavas according to particular status

IV. Three level of devotees

a. Kaniñöha-adhikäré
b. Madhyama-adhikäré
c. Uttama-adhikäré

V. Kaniñöha-adhikäré
a. Based on dealings -
i. Worships only deity
ii. Behaves badly with devotees
b. Based on the initiation – Hari-näma initiated - Trying to chant
c. Based on the level of faith and knowledge
i. Pliable faith – Soft/unsteady
ii. Poor knowledge

VI. Madhyama-adhikäré
a. Deals at four levels
i. Prema – Kåñëa is the object of love
ii. Maitri – Makes friends with devotees
iii. Krpa – Merciful to innocent
iv. Upeksah – Avoid the envious
b. Faithful – Firm faith in chanting
c. Knowledge – Inconclusive knowledge of sastras
d. Fixed up and undetterred – Surrender to Kåñëa consciousness process continues

VII. Uttama-adhikäré
a. Positive engagements
i. Self-realized
ii. Seriously engaged in the Lord’s service
b. Pure – Free from anarthas
i. Strict in following four regulative principles
c. In relation to the preaching
i. Expands Krsna consciousness
ii. Converts many to Vaishnavism
iii. The best Guru
d. Dealings
i. Uncritical and offenseless
e. Even if a pure devotee criticizes, he does it…

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i. Without false ego or envy
ii. Out of great pain or regret
iii. Hate the disease and not the diseased
iv. To protect the newcomer’s faith

VIII. Three levels of the dealings with three levels of devotees

a. Mentally honor the devotee who chants the holy name of Lord Kåñëa,
b. Offer humble obeisances to the devotee who has undergone spiritual initiation [dékñä]
and is engaged in worshiping the Deity
c. Associate with and faithfully serve that pure devotee who is advanced in un-deviated
devotional service and whose heart is completely devoid of the propensity to criticize
others

IX. Process of elevating oneself from the neophyte stage to the advanced stage
a. Surrendering to the service of the spiritual master
b. Trying to avoid offenses and chant the holy name, the prescribed number of rounds

X. Explaning the subject of “Surrendering to the service of the spiritual master (Explanation
of Dékñä)”
a. Transformations that are expected at initiation (CC Antya 4.192)
i. Devotee fully surrenders to the Lord’s service
ii. Then, Krsna accepts Him as good as Himself
b. Dékñä/spiritual initiation as per Bhakti Sandarbha (Çréla Jéva Gosvämé) – By this, One
develops………….
i. Gradual disinterest in the material enjoyment
ii. Gradual interest in the spiritual life
iii. Example - The next slide

XI. Examples of such simultaneous disinterest and higher interest, which develops by
surrender to the spiritual master
a. Students from rich and respectable families in Europe and America
i. Sign of detachment – Ready to accept any living conditions
ii. Sign of higher attachment – Only priority of their life is association of
devotees; ready to sacrifice any comforts

XII. Qualifications of a candidate to be fit for dékñä by a bona fide spiritual master
a. Developing disinterest in the material enjoyment
b. Prepared for the austerity, celibacy, and the control of the mind and the body
c. Desirous of the spiritual enlightenment (divyaà jïänaà) – Inquisitive (jijïäsu) about
transcendental science
i. Not inquisitive about the mundane subjects ii. And not accepting spiritual
master for the sake of the fashion XIII. Divyaà jïänam is technically
called tad-vijïäna, or knowledge about the Supreme

XIV. Scriptural References for the need to approach bona fide spiritual master

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a. Tad-vijïänärthaà sa gurum eväbhigacchet: [Mundaka Upanisad 1.2.12]
b. tasmäd guruà prapadyeta jijïäsuù çreya uttamam (SB 11.3.21)

XV. Advancement by process of sincere chanting under the guidance of Guru

a. Sublime process – Elevates even a neophyte of soft and pliable faith to the highest
platform (CC Madhya 22.69 yähära komala çraddhä…)
b. Only requirement –
i. Quality – Try to carefully avoid ten offenses
ii. Quantity – Prescribed 16 rounds
1. Poor concentration of the western audience – Thus not 64 rounds

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NOTES BASED ON TEXT SIX

I. Three sections of the purport-6

a. Who is a pure devotee
b. Recognizing a pure devotee
c. What are the seven offenses against a pure devotee

II. Who is a pure devotee

a. One who has taken complete shelter of the Lord’s internal energy
b. Fixed up in unalloyed devotion (Avyabhicäriëé bhakti)

III. Definition of Pure/Unalloyed devotion (Pure Bhakti-yoga)

a. Consciousness aimed at service and surrender to favorably please Krsna (änukülyena
kåñëänu)
b. No material considerations or desires (anyäbhiläñitä-çünyam)
c. Transcendental to activities of the body and mind, that is karma (fruitive activity) and
jnana (mental speculation) - Jïäna-karmädy-anävåtam

IV. Pure devotee is already on the liberated platform

a. Ref. Bg.14.26….. mäà ca yo 'vyabhicäreëa
b. Such a person is
i. Transcendental to the modes
ii. Not getting subject to the material condition, even though his bodily features
may appear to be materially conditioned
iii. On the level on Brahman

V. Conclusion
a. One should not see a devotee from materialistic point of view

VI. Thoughts on recognizing a Pure devotee (uttama-adhikäré)

a. Only uttama-adhikäré can clearly recognize an uttama-adhikäré
b. Kaniñöha-adhikäré cannot distinguish at all
c. Madhyama-adhikäré distinguish at 4 levels
i. Lord as the object of love
ii. Devotee as the object of friendship
iii. Innocent as the object of mercy
iv. Envious as the object of avoidance

VII. Safety precautions for us

a. Dilemma – Difficult to recognize Uttama- adhikari
i. May distinguish by certain symptoms
b. Safe path – Respect all kinds of devotees, to be on the safe side
i. Avoid 7 offenses against all kind of the devotees

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VIII. Dealings between a neophyte devotee and an advanced devotee

a. Beware of mad elephant offense (hati-mata)
i. Can destroy a nicely trimmed garden
b. Respect an advanced vaishnava as a spiritual master
i. Be ready to take instruction from a superior vaishnava
c. Superior vaishnava must be ready to help an inferior vaishnava in all respects

IX. Criteria to decide superior and inferior devotee

a. It is decided according to the spiritual development in Krsna consciousness

X. Recommended attitude as per text 6

a. Pure devotee is on the liberated platform – Being situated in his original Kåñëa
conscious position, a pure devotee does not identify with the body
b. Avoid material vision – Such a devotee should not be seen from a materialistic point of
view.
c. Overlook apparent faults – Indeed, one should overlook a devotee's having a body
born in a low family, a body with a bad complexion, a deformed body, or a diseased or
infirm body.
d. Pure devotee is beyond all pollution – According to ordinary vision, such
imperfections may seem prominent in the body of a pure devotee, but despite such
seeming defects, the body of a pure devotee cannot be polluted.
e. Analogy –
i. It is exactly like the waters of the Ganges, which sometimes during the rainy
season are full of bubbles, foam and mud
ii. The Ganges waters do not become polluted. Those who are advanced in
spiritual understanding will bathe in the Ganges without considering the
condition of the water.

XI. Seven possible offenses against the devotees

a. Criticizing bodily defects
i. Avoid criticizing bodily defects
1. Overlook and never criticize such defects
2. Focus on the primary qualities of such a devotee
a. i.e. Pure service to the Supreme Lord 3. Ref.
Bg. 9.30 api cet suduracaro……
b. Criticizing based on the birth
i. Avoid criticizing based on the birth
1. Focus on the primary quality – that is the service to the Lord
2. Overlook the low birth – Even if not born in the brahmana/Goswami
family
ii. Importance of the title ‘Gosvämé’
1. Title ‘Gosvämé’ is a monopoly of pure devotees (those constantly engaged
in the process of bhakti)
2. True meaning – One whose senses are controlled

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a. Pure devotee has fully controlled his senses
3. Non-envious and
4. Prideless iii. Misuse of the title Gosvämé on
improper grounds
1. Descendants of Advaita acharya and Nityananada prabhu claim to be
so
2. To decide Gosvämé title based on material consideration, caste or
heredity
a. Refutation – Rupa and Sanatana were called so in spite of not
having this title as hereditary
3. Discrimination between those devotees born in Gosvämé families and
those born in ordinary families
a. E.g., Protest against American born entitled ‘Gosvämés’
4. Proud of birth in Gosvämé families or having the title in spite of a
lower birth
5. Envious of those having title ‘Gosvämé’
c. Seeing with a material vision – To think that
i. A certain section of people can practice
ii. In a certain tract of land
iii. Or only certain devotees
d. Envy
e. To offer advice
f. To correct
g. To subject to disciplinary action

XII. Effect of any of the 7 offenses

a. Obstructive and dangerous

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NOTES BASED ON VIDEO SLIDES OF TEXT SEVEN

I. Text 7 – Translation
a. Holy Name, pastimes etc. are sweet like sugar candy
b. Tongue is diseased by jaundice
c. Carefully chant the sweet names everyday
d. Gradually awaken natural relish
e. Disease gradually destroyed

II. Nature of Lord’s Holy Name ,His Qualities and Pastimes

a. They are the Absolute Truth
b. Full of Beauty
c. Full of Bliss
d. Analogy
i. Sweet like sugar candy, which appeals to everyone

III. Problem/Disease
a. Sweetness appears bitter
i. e.g. Jaundice V/s sugar candy
b. Nescience is compared to Jaundice
c. No taste for the holy name, form , etc.

IV. Diseased V/s Normal condition

a. Diseased – One who takes more interest in materialistic way of life than in Krishna
Consciousness
b. Normal condition – Eternal servant of supreme Lord Krsna

V. Cause of the disease

a. Individual Causes

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b. Ignorance
c. Forgetfulness
d. Distracted by the Maya
e. False or bad shelter
i. Hope against hope
ii. Cannot understand the mistakes
f. Collective causes
i. Athiestic leadership

VI. Cure for the disease

a. What? – Chanting
i. Method – Care and attention
ii. Effects – ceto-darpana………
iii. Benefits – Easy and beneficial
b. Where ? – ISKCON

VII. Stages of the progress in Bhakti

a. Çräddha – Little faith
b. Sädhu-saìga – Comes to ISKCON sankirtan
c. Bhajana-kriyä – 16 rounds and the 4 regulative principles
d. Anartha-nivåttiù – Cleansing of the heart
i. Celibacy, no gambling, no tea, coffee or the restaurants

VIII. Three stages in chanting

a. Offensive stage
b. Stage of the lessening offenses
c. Stage of pure chanting

IX. Transcending the diseased/ offensive stage by undergoing the treatment

a. Attain the stage of the Bhäva
b. Definition of Bhäva – Preliminary awakening of the dormant love of Godhead
c. 3 symptoms of the stage of the Bhäva
i. No bodily concepts
ii. Understand Krsna and Maya
iii. Undisturbed by Maya – Sun and the shadow

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NOTES BASED ON TEXT EIGHT

I. Stage of training
a. Text 8 talks of a stage beyond anartha nivrrti, nishtha and ruci
i. Stage when mind is free from all disturbances
b. At this stage, training is based on the service to the devotees in Vrindavana
c. This is the Stage which takes one from Vaidhi bhakti (regulative bhakti) to raganuga
bhakti (spontaneous devotion)

II. Three concepts

a. Training tongue and mind
b. Why to train mind
c. How to train mind

III. Training tongue and the mind

a. Tongue – Chanting krsna-katha and honoring krsna-prasad
b. Mind – Remember Lord 24 hrs. a day

IV. Why to train the mind

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a. To make it the best of the friends
b. To purify the past impressions of many lifetimes
i. Otherwise can lead to dangerous contradictory pictures
c. To remember Krsna at the time of death

V. How to train the mind

a. Basis of training – Cultivating remembrance
b. “Remembrance” is facilitated by three things
i. Residence
ii. Service
iii. Process

VI. A. Residence (tiñöhan vraje)

a. Reside in Våndävana or any part of the Vrajabhümi(84 kroças) - One kroça equals two
square miles
b. Under the shelter of the advanced devotee
c. Think of krsna and His pastimes and beloved associates (Ref. BRS 1.2.294 - kåñëaà
smara…)

VII. B. Service (B.R.S. 1.2.295)

a. Service to the supreme Lord Krsna, with feelings similar to that of His associates
b. Under a direct guidance of a particular associate of Krsna
i. Follow in his footsteps
ii. Applicable in both the sädhana and the sadhya stage
1. Sädhana– Spiritual practices executed while in the stage of bondage
2. Sädhya– Stage of God realization

VIII. Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments on this verse

a. Sum and substance of all instruction regarding the cultivation of devotional service
i. Initial stages – One who has not yet developed interest in Kåñëa
consciousness
1. Should give up all material motives and ……
2. train his mind by following the progressive regulative principles,
namely chanting and remembering Kåñëa and His name, form, quality,
pastimes and so forth
ii. Advanced stages – In above-mentioned way, after developing a taste for such
things,
1. One should try to live in Våndävana and pass his time constantly
remembering Kåñëa's name, fame, pastimes and qualities under the
direction and protection of an expert devotee

IX. C. Process
a. Remembrance of Krsna and His eternal associates

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X. Different progressive stages from hearing to remembrance and further training of the
mind
a. Çravaëa-daçä, the stage of hearing - Neophyte stage one should always engage in
hearing kåñëa-kathä
b. Varaëa-daçä, stage of acceptance – One becomes attached to the hearing of kåñëakathä
c. Smaraëävasthä, the stage of remembering – When one is able to chant in ecstasy, he
attains this stage
i. There are five items of progressive kåñëa-smaraëa, remembrance

XI. Five items of progressive kåñëa-smaraëa

a. Recollection – Remembrance of Kåñëa may be interrupted at intervals
b. Absorption – Later remembrance proceeds uninterrupted
c. Meditation – Remembrance becomes concentrated
d. Constant remembrance (anusmåti) – When meditation expands and becomes constant
e. Trance (samädhi) – Uninterrupted and unceasing anusmåti

XII. From hearing to remembrance and further training of the mind, technically the stages are
called as…………….
a. Çravaëa-daçä, the stage of hearing
b. Varaëa-daçä, stage of acceptance
c. Smaraëävasthä, the stage of remembering
d. Sampatti-daçä, the perfection of life – After smaraëa-daçä or samädhi has fully
developed, the soul comes to understand his original constitutional position

XIII. Caitanya-caritämåta advises us on the essence of all instructions in the matter of

devotional service
a. For Neophyte - Give up all kinds of motivated desires and simply engage in the
regulative devotional service of the Lord according to the directions of scripture.
i. Thus a neophyte can gradually develop attachment for Kåñëa's name, fame,
form, qualities and so forth
b. Advanced stages – When one has developed attachment for Kåñëa's name, fame, form,
qualities and so forth…...
i. He can spontaneously serve the lotus feet of Kåñëa even without following
the regulative principles. This stage is called räga-bhakti, or devotional
service in spontaneous love.
ii. At that stage the devotee can follow in the footsteps of one of the eternal
associates of Kåñëa in Våndävana. This is called rägänuga-bhakti

XIV. Rägänuga-bhakti can be executed in any of the 5 rasas

a. Çänta-rasa when one aspires to be like Kåñëa's cows or the stick or flute in the hand of
Kåñëa, or the flowers around Kåñëa's neck.
b. Däsya-rasa – One follows in the footsteps of servants like Citraka, Patraka or Raktaka
c. Sakhya-rasa – One can become a friend like Baladeva, Çrédämä or Sudämä
d. Vätsalya-rasa, characterized by parental affection, one can become like Nanda
Mahäräja and Yaçodä

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e. Mädhurya-rasa, characterized by conjugal love, one can become like Çrématé
Rädhäräëé or Her lady friends such as Lalitä and Her serving maids (maïjarés) like
Rüpa and Rati

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