VTE Suggested Lesson Outlines NOD, NOI, IsO

Tips on Using the Lesson Outlines
1. The Bhakti Sastri teacher should not normally teach directly from each Lesson
Outline but use it to create his or her own unique Lesson Plan (possibly cutting
and pasting from the corresponding Word Files — i.e. the ‘Lesson Outlines” and
the corresponding “Book of Quotes”).
2. Next to each verse certain Key Codes are used as follows:
1.* The asterisk denotes that this verse (in this instance number 1) is a
Key Thematic Verse
2.** The double asterisk denotes that this verse (number 2 here) is a
Key Memory Verse.
MP Main Point: This verse, or a point associated with it, is very important.
QT Quotes are to be found in the separate Book of Quotes.
AR Additional references may be found at the end of the Lesson Outline.

The teacher must look these up him or herself.
SG Suggestions for the verse, or an associated point, to be found towards

the end of the Lesson Outline.
OHT There is an OHT or chart connected to this verse. It can be found in

Section 8.
3. There are two others sections at the end of each Lesson Outline, as follows:
(a) Recommended Focuses of Learning

This section relates key content within the lesson to our Course Aims. This
is to assist the teacher in identifying appropriate Aims (and Objectives) for
the lesson.
(b) Possible Learning Experiences
In this section of the Lesson Outline, we’ve taken one or more suggestions from the
previous section and designed learning activities which you might find helpful. Use
them as they are, amend them or write your own,
4. Reminder of our Codes for Aims, used in 3(a) above :

Und = Understanding M+M = Mood and Mission Eva = Evaluation
PeA = Personal Application AMI = Academic + Moral Integrity RfL = Responsibility for Learning
F+C = Faith & Conviction * Aut = Authority TAR = Taste/Appreciation/Relevance *
PrA = Preaching Application SC = Sastra Caksus SSK = Study Skills *
ThA = Theological Application Rea = Realisation *
Note: sub-aims shown above with an asterisk (*), underneath the corresponding main Aim.
Detailed Contents
Lesson No. Book Lesson Chapter/Mantra/Text Page

1 NOD 1 Preface 4
2 NOD 2 Introduction 6
3 NOD 3 Chapter One 8
4 NOD 4 Chapter Two 10
5 NOD 5 Chapter Three 12

6 NOD 6 Chapter Four 14
7 NOD 7 Chapter Five 16
8 NOD 8 Chapter Six 18
9 NOD 9 Chapter Seven 20

10 NOD 10 Chapter Eight 22
11 NOD 11 Chapter Nine 24
12 NOD 12 Chapter Ten 26
13 NOD 13 Chapter Eleven 28

14 NOD 14 Chapter Twelve 30
15 NOD 15 Chapter Thirteen 32
16 NOD 16 Chapter Fourteen 34
17 NOD 17 Chapter Fifteen 36

18 NOD 18 Chapter Sixteen 38
19 NOD 19 Chapter Seventeen 40
20 NOD 20 Chapter Eighteen 42
21 NOD 21 Chapter Nineteen 44
22 ISO 1 Introduction 46
23 ISO 2 Invocation 48
24 ISO 3 Mantra 1 50
25 ISO 4 Mantras 2+3 52


31 ISO 10 Mantras 14+15 64
32 ISO 11 Mantras 16+17 66
33 ISO 12 Mantra 18 & recap 68
34 NOI 1 Preface 70
35 NOI 2 Text 1 72
36 NOI 3 Text 2(a) 74
37 NOI 4 Text 2(b) 76
38 NOI 5 Text 3(a) 78

39 NOI 6 Text 3(b) 80
2
40 NOI 7 Text 4 92
41 NOI 8 Text 5 84
42 NOI 9 Text 6 86
43 NOI 10 Text 7 88
44 NOI 11 Text 8 90
45 NOI 12 Texts, 9,10,11 92
3
Nectar of Devotion Lesson One Preface
Overview/Summary:
The Nectar of Devotion is Srila Prabhupada's English summary of Bhakti-rasamrta-sindhu, an
original Sanskrit work by Srila Rupa Goswami. He describes the science of devotional service
to KŠa, the Supreme Personality of Godhead, for the benefit of all living beings.
Points/Topics To Cover:
1. History QT(a,b) SG(a)

(a) Brief history of Srila R™pa Gosv€mi and the writing of the Bhakti-ras€mta-sindhu. The
NOD is authoritative because it is based on Vedic evidences.
(b) Srila R™pa Gosv€mi's position is a mahajana for our movement. Therefore we are
rupanugas.
2. Purpose of the Nectar of Devotion QT(b,c,d) SG(a)

(a) To educate and elevate one to the position of gosv€mi.
(b) To explain the concept of bhakti-rasa. Bhakti rasa is eternal, ever-fresh and ever-increasing
Material sense enjoyment has two defects:
1. Temporary — capala sukha
2. Unsatisfying — which leads to bhoga-tyaga, a cycle of enjoyment then renunciation
(c) To elevate one from the material condition of life to the spiritual status by giving practical
hints
how to live in the material world perfectly engaged in devotional service.
(d) To teach us how to stimulate our original love for K��Ša and be situated in the position
to
enjoy our real blissful life in five different transcendental mellows
(e) To teach the science of loving perfectly every one of the living entities.
(f) To nurture the devotional life of those engaged in the KŠa consciousness movement.
4
Suggestions:
1(a) The NOD is authoritative because it is based on Vedic evidences. In a lecture Srila
Prabhupada states, “So these Gosv€mis therefore were making research from the Vedic
literature, from the Pur€nas, from the Vedas, from the Ved€nta-s™tra, and Upanisads,
like that, Mah€bh€rata, Srimad-Bh€gavatam, and S€ma Veda, Rg Veda. You’ll find in the
Bhakti-ras€mta-sindhu evidences ... N€n€-€stra-vic€raŠaika-nipuŠau
sad-dharma-saˆsth€pakau. What was the purpose? The purpose was to establish real
religious principles.”
2(a) Srila Prabhupada’s mission was to elevate everyone to the position of a Vaisnava which
is even higher than a brahmana. This was Lord Caitanya’s principle also — that anyone
who knows the science of K��Ša and is engaged in devotional service is accepted as
being in a higher position than a brahmana. Srila Rupa Gosvami conclusively establishes
this principle in NOD by citing various Vedic evidences. Srila Prabhupada demonstrated
this principle by accepting persons outside the Hindu culture as sannyasis and
brahmanas. Srila Prabhupada explains that this present K��Ša consciousness
movement is based on the authority of Srila Rupa Gosvami. Therefore we are known as
rupanugas.
Recommended Focuses of Learning:

Und 2 (the various purposes of the NOD)
PeA 2(b)(two defects of material life)
ThA para.3 (giving 25% of our money)
M+M 1 (e.g. Rupa Goswami’s influence in ISKCON)
2 (how he purposes of the NOD are exhibited through ISKCON
Und / Aut 1(a) (see SG – how the NOD is authorised)
Possible Learning Experiences:

1-2 Writing Assignment (Mood and Mission)
Choose one of the following and request students to write a short essay (or to at least jot
down some important points as part of the planning stage). You may intersperse this
exercise with discussion groups, or amend it in various constructive ways. Keep in mind
the Objectives for this Aim (refer to the Teachers Handbook, pages 39–41).
1 Briefly explain the importance of Rupa Goswami’s relationship to ISKCON,
mentioning and supporting with some reason how the Nectar of Devotion is
authorised.
1 Concisely explore Srila Prabhupada’s mood and mission in relationship to the
principle given by Rupa Goswami regarding elevation of everyone to the position of
a goswami. How does it affect your present life in Krishna consciousness? Do you
really think that everyone can become a goswami?
2 How are the purposes of the NOD (a – f) reflected through ISKCON? Briefly
analyse each in turn, identifying what you consider the Society’s strengths and
where it needs to improve. For one point relating to the latter, identify what you
personally could do to help the Society.
5
Nectar of Devotion Lesson Two Introduction
Overview/Summary:
The author invokes auspiciousness by establishing K��Ša 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.
Points/Topics to Cover:
1. Ma‰gal€caraŠam – invoking auspiciousness QT(a,c)
(a) Defines the objective of the book: Vrnd€vana KŠa, the reservoir of all rasas
(akhila-ras€mta-murti).
(b) Offers obeisances to sources of inspiration.
(c) Offers benedictions — that the nectar of devotional service will spread throughout the
world and inundate everyone in auspiciousness
2. Analogies QT(a)
(a) Sharks in the ocean.
(b) Volcanoes in the middle of the ocean.
3. Attitude of the preacher QT AR

The preacher should see him or herself as unqualified, a mere instrument in the hands of
previous €caryas
4. Contents of the bhakti-ras€mta-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
The 2nd wave, sadhana-bhakti, is devotional service in practice
The 3rd wave, bhava-bhakti, is devotional service in ecstasy
The 4th wave, prema bhakti, is devotional service in pure love of God
5. Definition of pure devotional service QT AR SG

When first class devotional service develops, one must be devoid of all material desires,
knowledge obtained by monistic philosophy, and fruitive action. The devotee must
constantly serve K��Ša favourably, as K��Ša desires.
Pure devotional service is an active engagement.
One can perform action with his body, mind, and words. And each action may be either
positive or negative. Positive actions are pleasing to K��Ša and negative actions are
those actions to be avoided.
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Additional References:
3 Attitude of the devotee: BG 11.33
5 Description of devotional service in the modes of nature: SB 3.29.8-10
5 Definition of pure devotional service: Narada pancaratra
Suggestions:
5 For suggestion see quote section.

Und 2 (analogies) 4 (divisions within the NOD)
5 (definition of pure bhakti – 3 main points and 2 secondary)
PeA final par (what designations are we still attached to?)
PrA 2 (example of sharks within the ocean)
Aut 5 (anusilanam – the importance of accepting authority for pure devotional service)
PrA / PeA 3 (reflecting on our own mood)

3,5 Peer Teaching Exercise (Personal and Preaching Application)
● Introduce the topic of “appropriate attitude (specifically with reference to preaching,
giving advice, etc.)
● Brainstorm:
1) What are some of the external symptoms of motivated preaching? (Students to
draw on both sastra and personal experience)
2) What are some internal symptoms we’ve noticed?
● Consolidate lists. Ask each student to individually identify his or her personal
challenges, to list them and prioritise.
● Explain exercise (see below). Ring bell, or otherwise signal, for students to pair up.
Exercise: One student to present his / her first challenge, and to explain the
consequences of being thus personally motivated. The partner can then possibly
offer some advice. Then reverse roles. If time permits move down list to no. 2
challenge, etc.
● Ring bell after, say, five minutes, indicating that students should stop, pair up again
and repeat, continuing to go through their lists.
● Perform this exercise for total of 2–4 times.

● Regroup and consolidate learning, helping students appreciate the difficulties in
being motivated and suggesting how we can become free from inappropriate
attitudes, relating our final conclusions to sastric evidence.
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Nectar of Devotion Lesson Three Chapter One
Overview/Summary:
Pure devotional service is so sublime and satisfying that devotees engaged in K��Ša's
service don't want anything besides that service — not even the liberation of salokya.
1. The 6 characteristics of pure devotional service QT

(listed under points 2-7 below)
2. Relief From Material Distress QT(c) AR(b)

(a) Kle�a refers to both distress and its cause — sinful reactions for previous sinful actions
(which are themselves caused by ignorance.)
(b) Evolution of sinful reactions: a sinful action, papam, produces an unmanifest (immature)
sinful reaction, aprarabdha, “the effect which is not yet fructified.” Aprarabdha gives rise to
two types of manifest reactions:
i) pr€rabdha, “the effect which is already mature”: direct physical or mental
suffering
ii) k™tam, "the effect which is almost ready to produce the seed or the effect of the
seed”— in other words, an inclination or proclivity towards sinful activity.
iii) from the inclination toward sinful activity comes bijam (the effect which is almost
mature), or the desire to commit a specific sinful action. From bijam comes
papam, the actual sinful action, which again gives rise to aprarabdha and
prarabdha.
(c) Avidy€, ignorance of one’s san€tana-dharma, is a cause of distress.
Solution: Devotional service is the only way to achieve permanent relief from all suffering
because it destroys all stages of sinful reactions:
i) apr€rabdha-p€pam (evidence: SB 11.14.19).
ii) prarabdha-papam (evidence: SB 3.33.6).
iii) bijaharatvam, the destroyer of sinful desires (evidence: SB.6.2.17)
iv) avidyaharatvam, the destroyer of ignorance (evidence: SB.4.22.39 and Padma
Purana: “Pure devotional service in K��Ša consciousness is the highest
enlightenment, and when such enlightenment is there, it is just like a blazing fire,
killing all the inauspicious snakes of desire”).
3. K��Ša Consciousness Is All Auspicious QT(3,b,d) AR(d)

(a) Three auspicious characteristics of pure devotional service (listed below, b-d):
(b) Leads to performance of true welfare activities for humanity at large. Evidence: Padma
Purana.
(c) attracts and pleases all living entities (evidence: Lord Caitanya's dancing with the animals
in the forest of Jharikhanda).
(d) Endows one with all good qualities (evidence: SB 5.18.12).
4. Happiness in K��Ša Consciousness QT(b) AR(c)

(included in BRS definition of subhada)
(a) Srila Prabhupada has combined this aspect of subhada with the next characteristic —
devotional service derides the conception of liberation (moksa laghutakrt—and placed
them
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both under the subheading of “Happiness in K��Ša Consciousness”. (See purport,
p.10-11).
(b) Of the three kinds of happiness, happiness derived from pure devotional service is the
highest because it is eternal. Karmis’ and Mayavadis' happiness is temporary.
(c) The mystic perfections are all attainable by devotional service.
5. The Rarity of Pure Devotional Service QT(a,b)
(a) Devotional service can only be attained through the mercy of a devotee
Evidence: CC Mad 19.151
Evidence: SB (Prahlada Maharaja)
(b) K��Ša does not easily award pure d.s. because He becomes purchased by His
devotee's love.
Evidence: SB 5.6.18
6. The Happiness of Becoming One with the Supreme QT(a)

(a) Cannot be compared with the happiness derived from devotional service
Evidence: Srila Rupa Goswami – RS.
Hari-bhakti-sudhodaya – Prahlada Maharaja.
Bhavartna-dipika – Sridhara Swami.
7. Attracting K��Ša QT(a) AR(a)

(a) K��Ša attracts everyone, but devotional service attracts Him. Therefore, devotional
service is greater than K��Ša
(b) Srimati Radharani is the symbol of devotional service in the highest degree. She is Madan
mohan mohini, the attractor of the attractor of Cupid
(c) Devotion is under Her control. Therefore we must take shelter of Her
Evidence: SB.11.14.20, K��Ša to Uddhava.
SB.7.10.48-49, Narada to Yudhisthira
2(b) On the entangling aspect of sinful activity: BG (4.12, 4.13 and 7.28)
3(d) Qualities of a devotee: SB 3.25.21.
4(c) Yoga mystic perfections: SB.11.15.4-5
7(a) Attracting K��Ša: SB 6.4.27-28.

Und 2 (how sinful reactions work) 5 (why is d.s. so rare if Lord Caitanya gives it to everyone?)
PeA 3(d) (see QT’s – developing all good qualities)
PrA 3(b,c) (karmis, Mayavadis, scientists) 6 (happiness of brahmananda)
Rea 4(b) (e.g. the temporary nature of material happiness)

2(b) Drawing Exercise (Understanding)
Break the class into groups of 3–4 devotees. Ask students to draw a diagram, picture,
etc., to help everyone understand the cause and evolution of sinful activities, starting
with the cause of sinful desire and ending with prarabdha karma. They should include
some concrete examples to illustrate the process.
Share drawings, consolidate learning and post on walls.
4(b) Personal Reflection / Sharing (Realisation)
9
● Ask students to individually reflect on how material happiness is temporary and futile.
Request them to come up with examples from their own experience, particularly
those that have a significant personal impact on them.
● Ask students to pair up and share (voluntarily).
● Ask students to share anything they heard (not said) that they found useful or
interesting.
Note: You may also include here some of the glimpses they’ve had of spiritual
happiness. Request students to give examples from their life in ds where they’ve
experienced satisfaction; particularly if it provided impetus to carry on their daily
practice.
10
Nectar of Devotion Lesson Four Chapter Two
Overview/Summary:
In this chapter the three categories of devotional service are described, with particular
emphasis on sadhana bhakti. One’s eligibility for practising sadhana bhakti is attraction to
pleasing K��Ša, and the most important part of this process is to always remember K��Ša
and never forget Him. Chapters Two through Fourteen describe vaidhi sadhana bhakti.
1. Three Categories of Devotional Service QT(a) SG(a,b,c) OHT

(a) Sadhana bhakti – Devotional service in practice is the process of reviving our love of
Godhead by following regulative principles. This leads to ragunuga-sadhana —
spontaneous practice.
(b) Bhava bhakti – Devotional service in ecstasy occurs when one begins to achieve
self-realised affection for the Supreme.
(c) Prema bhakti – Devotional service in pure love of God awakens when that affection for the
Lord deepens to the greatest extent.
2. Qualification for Practising Devotional Service:

(a) Attraction (taste) comes from previous execution of devotional service or the causeless
mercy of a devotee.
(b) Taste is the key to advancement. One's qualification is greater or lesser depending on the
strength of one's taste.
(c) Advancement is based on taste for hearing KŠa-kath€ from authoritative sources, not
on intellectual or other material qualifications. (Trying to understand bhakti merely by logic
is ineffectual).
3. Sadhana-bhakti (devotional service in practice) QT(a,b)

(a) Definition: utilising our different sensory organs in service to K��Ša. Practice is not the
cause of bhakti. Rather, it "will cause that dormant capacity to be invoked." (evidence:
SB.7.1.32)
Analogies: child learning to walk
doctor bringing patient to normal condition
(b) Two divisions in Sadhana-bhakti:
i) Vaidhi sadhana bhakti (regulative) (evidence: SB.2.1.5)
ii) Raganuga sadhana bhakti (spontaneous)
Example: Rising for morning services out of obedience to an order or out of
attachment (Read purport p21-22)
(c) Chief regulative principle applicable to all varnas and ashramas at all times: Always
remember K��Ša and never forget Him. (Padma Purana) Neglect of this fundamental
principle will lead to fall down (evidence: SB.11.5.2-3). Observance of this principle will
bring peace and happiness in this life and the next (evidence: SB.11.27.49
11
Suggestions:
For the three categories of devotional service there are subheadings within each category:
1(a) Sadhana bhakti:
i) Klesagni – removes distress
ii) Subhada – gives auspiciousness
1(b) Bhava bhakti
i) Klesagni
ii) Subhada
iii) Moksalaghutakrt – derides the concept of liberation
iv) Sudurlabha – rare
1(c) Prema bhakti:
i) Klesagni
ii) Subhada
iii) Moksalaghutakrt
iv) Sudurlabha
v) Sandranandavisesatma – gives great spiritual happiness
vi) Sri K��Ša Karsini – attracts K��Ša

Und 1, 3(a,b) (see SG’s - divisions of devotional service; definitions etc.)
Aut 3(a) (see QT – “regulative principles means authorised”)
PeA / TAR 2(a,b) (do we have a taste for hearing about Krishna?)
ThA / M+M 3(c) (does ISKCON need to implement varnasrama?)

1,3(a,b) Constructing Display Chart (Understanding)
Students to start constructing a wall chart (or charts) to show the different stages,
features, etc. of bhakti (to be continued throughout all these NOD lessons).
2(a-c) Discussion Groups (Understanding)
Discuss the continuity of devotional service, how attraction gradually grows as one
practices more devotional service. Eventually one is qualified for a serious
commitment to s€dhana bhakti. This generally occurs over the span of many
lifetimes. Discuss how devotees join at obviously different levels of devotional
advancement and how it works. Also discuss how devotional service is not
mundane nor under one’s control.
12
Nectar of Devotion Lesson Five Chapter Three
Overview/Summary:
The prerequisite for beginning devotional service is attraction, which is obtained by the mercy
of a devotee. Advancement in vaidhi-s€dhana-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 KŠa, he is qualified to practise pure devotional service.
Points/Topics to Cover
1. Eligibility of the candidate for accepting devotional service QT(a) AR(a)
(a) Eligibility requires “a little bit of attraction to K��Ša” or “unflinching attraction to
K��Ša”. (Read purport p 29).
(b) Definition of Faith — understanding that the ultimate goal of life is to attain to devotional
service to K��Ša and that K��Ša is the only object of worship and love.
2. There are three classes of devotees eligible for pure devotional service
according to faith and scriptural knowledge QT AR
(a) Uttama adhik€ri
i) He is expert in the study of relevant scriptures.
ii) He is also expert in putting forward arguments in terms of those scriptures.
iii) He can present conclusions with discretion.
iv) He can consider the ways of devotional service in a decisive way.
v) He understands the goal is to attain the loving service of K��Ša.
vi) He knows K��Ša is the only object of worship and love.
vii) He strictly follows rules and regulations under the training of a bona fide spiritual
master and obeys him in accord with revealed scriptures.
viii) He never deviates from higher authority.
ix) He has firm faith in scriptures by understanding with all reason and arguments.
x) He has a mature determination.
(b) Madam adhikari
i) He is not very expert in arguing on the strength of revealed scriptures.
ii) He has firm faith in the procedure of devotional service unto K��Ša.
(c) Kanistha adhikari
i) His faith is not strong.
ii) His faith can be changed by strong argument.
iii) He does not recognise the decision of scripture.
3. Further classification of kanistha adhikaris into four categories:

(a) those in distress
Ex: Gajendra
(b) those in need of money (or material opulence)
Ex: Dhruva Mah€r€ja
(c) the inquisitive
Ex: Sages at Naimi€raŠya
(d) the wise
Ex: Four Kum€ras
(e) Characteristics of kanistha adhikaris
i) All pious personalities
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ii) Not qualified (adhik€ris) for pure devotional service because they are approaching
K��Ša for material benefit, except the wise man.
iii) Tendency is to leave (or diminish) devotional service once desire is fulfilled unless
one gets the association of a pure devotee.
4. Wisdom and eligibility AR(a)
(a) “A person freed from the bodily concept of life is an eligible candidate for pure devotional
service”. A wise person has no material desire in approaching K��Ša. His prime
motivation is attraction — the required qualification for performing devotional service. By
his wisdom (and scriptural study), he understands he is spirit, not this body and that
K��Ša is the Supreme Spirit. Read purport p.32.
(b) Piety as a precursor to faith — without becoming pious, one cannot take to devotional
service.
i) The piety referred to here is not punya, “pious” activities (such as planting
trees, digging wells, etc.) but jnata/ajnata sukrti — devotional service. Persons
without pious credit become agnostics, communists, atheists, etc.
5. Liberation and eligibility

(a) Liberation, in the sense of wanting to become one with the Supreme Lord, means freedom
from the gross bodily concept of life but it is just an advanced variation of the material
concept. “One must know that he is finite and the Lord is infinite” in order to take up
devotional service.
(b) One who has the desire for mukti, liberation and bhukti, sense gratification is described as
being haunted by ghosts and witches. He cannot relish the transcendental taste of ds.
(c) Devotees do not care for bhukti or mukti
Evidences: Sri Bilvamangala Thakura
SB.3.25.36 Kapila to Devahuti
SB.3.4.15 Uddhava to K��Ša
SB.3.25.34 Kapila to Devahuti
SB.4.9.10 Dhruva Maharaja
1(a) On eligibility: BG 7.28
2 On faith: Trust in something sublime: BG 2.41 purport
Definition of faith: CC Mad 22.62
4(a) On wisdom and eligibility: BG 7.19, 18.54

Und 2(a) (symptoms of each class of devotee)
PeA 2 (assessing ourselves and others) 3 (our initial and current motives in executing ds)
PrA 5(a) (why the desire for liberation is material; why devotional service is higher; etc.)

2(a,b) Discussion Groups (Understanding)
What is the difference in behaviour of the madhyama and kanistha adhikaris? Into which
category do devotees generally fall? Are some of us mixed? How can a kanistha
adhikari be elevated to the madhyama status?
2(a,b) Writing Assignment or Questionnaire (Personal Application)
Devotees are classified as kanistha, madhyama and uttama according to sastric
knowledge and faith. Using the criteria given in Nectar of Devotion, honestly analyse
your progress from the beginning of your devotional service up until now to determine
14
how your position has changed. (Try to assess how much you have actually or
internally changed, differentiating this from possibly more superficial or external
progress).
Note: Another option is to ask a couple of students (several days prior to the lesson)
to help draw up a questionnaire based on the criteria given in NOD. Ask them
to design it in such a way that any devotee could complete it and ascertain their
standing (using tick-boxes, a marking system, etc.)
15
Nectar of Devotion Lesson Six Chapter Four
Overview/Summary:
This chapter gives further evidence in support of the statement that devotees are free from the
desire for bhukti and mukti. Devotees of K��Ša in Vrndavana reject the desire for all
liberation, even personal liberation to Vaikuntha.
1. Devotees reject material opulences
Evidence:
i) SB. 5.14.44, Sukadeva Goswami about Bharata Maharaja: Devotees do not care
for material opulences
ii) SB.6.11.25, Vritrasura: Devotees do not care for promotion to the topmost planet
or mystic perfections.
iii) SB.6.17.28, Lord Siva to Sati: Devotees do not care whether they are in heaven or
hell.
iv) SB.6.18.74, Indra to mother Diti: Devotees know what real self-interest means.
v) SB.7.6.25, Prahlada M. to his schoolmates: Devotees can fulfil all their innermost
desires by pleasing K��Ša because devotional service includes everything.
vi) SB.7.8.42, Indra: by doing one's duty to the Supreme Enjoyer, one automatically
enjoys.
vii) SB.8.3.20, Gajendra: only those who have no experience of the bliss derived from
pure devotional service pray for material benefits.
viii) SB.10.16.37, Nagapatnis: One who achieves the dust of the lotus feet of the Lord
doesn't care a fig for all other perfectional stages.
ix) SB.10.87.21, Srutis: Spiritual knowledge is most difficult to understand, but
devotees understand it simply by associating with liberated acaryas in disciplic
succession and performing ds. And they completely neglect material comforts.
2. Devotees reject liberation QT(a,b)

(a) A devotee never accepts sayujya mukti but may accept the other liberated stages, for they
are not against devotional principles.
(b) The Five Types of Liberation
1) Sayujya – to become one with the Supreme Lord
2) Salokya – to live on the same planet as the Supreme Lord
3) Sarupya – to attain the same bodily features as the Supreme Lord
4) Sarsti – to have the same opulence as the Supreme Lord
5) Samipya – to have constant association of the Supreme Lord
Evidence:
i) SB.4.20.24, Prthu Maharaja: Devotees want millions of ears and tongues to relish
hearing and chanting the glories of the Lord. If that is not available after
liberation, then they don't want liberation. Liberation is for those who have no
information about the transcendental form of the Supreme Lord
ii) SB.9.4.67, Vaikunthanath to Durvasa Muni: My pure devotees do not even care
for the five kinds of liberation. What to speak of other things!
iii) SB.11.20.34, Lord K��Ša to Uddhava: Even when offered to them, devotees
don't care to accept the four spiritual opulences. What to speak of anything else!
iv) SB.11.14.14, Lord K��Ša to Uddhava: Devotees do not desire even the post of
Brahma or any post of lordship; the eight siddhis; or even liberation itself
v) SB.12.10.6, Lord Siva to Devi: Having attained unflinching faith and devotion to
the Supreme Lord, Markandeya Rsi doesn't aspire for anything else
vi) Padma Purana, Damodarastakam: I do not want liberation. I only want to see
16
Your wonderful pastimes
vii) Hayasirsa-Pancaratra: Prayer to simply be an eternal servant at the Lord's lotus
feet
viii) Prahlada M. cites the example of Hanuman who relishes his servant-master
relationship with Lord Ramacandra above anything else, including liberation
ix) Narada-Pancaratra: Prayer for loving service and rejection of salokya, sarupya,
etc.
3. QT AR
The topmost devotees are those attracted to the pastimes of the Lord of Gokula,
Vrndavana
(a) Devotees of a particular form of the Lord never wish to redirect their devotion to another
form of the Lord.
Evidence:
i) SB.6.14.5, Pariksit Maharaja wonders at Vrtrasura's devotion — a rarity even for
great tapasvis
ii) SB.1.8.20, Queen Kunti: the glories of K��Ša cannot be understood by anyone
except devotees
iii) SB.1.7.10, the “Atmarama” verse
3. Devotees in Vrndavana are topmost: CC Mad 14.218-228

Und 2(a) (why devotees accept some forms of liberation) 2(b) (the 5 types of liberation)
3 (the intimate pastimes of Vrindavana – see QT)
PeA 1,2 (are we still attracted to, say, wealth or liberation?)
PrA 1,2 (quotes, examples and stories useful in preaching against karma and jnana)

1,2 Group Analysis Exercise (Preaching Application)
Divide class into two halves, allocating one side “material opulence” and the other
“liberation”. Sub-divide into groups and ask each to identify three arguments against
acquiring opulence or liberation (or appropriate) plus the corresponding stories /
examples. These should be drawn from Chapter 4 of the NOD (as far as possible) and
the arguments etc. selected should be those most useful in our preaching.
If students have sufficient time, ask them to identify (for one or more of their three points)
other illustrative stories and relevant slokas from other books.
Take feedback and consolidate learning, suggesting that students add the arguments,
stories, etc. to their preaching portfolios (if they have them).
Note: You may need, or it may be useful, to specify the intended audience for the
relevant quotes, examples, etc. (Some may be more suitable to ethnic Hindus,
others to unfamiliar Westerners, etc.).
17
Nectar of Devotion Lesson Seven Chapter Five
Overview/Summary:
Chapters three and four explain and illustrate the eligibility for practising pure devotional
service - attraction to serving the Lord without selfish motive. This lenient requirement is
unique to bhakti. Generally, to practice self-realisation one must have a great deal of
preliminary qualification, such as pious birth, purification through Vedic rituals, and following
varnasrama dharma.
Chapter Five explains that 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.
1. The transcendental nature of devotional service QT(b) AR(c) SG(c)

(a) Beyond all material considerations.
(b) Not limited to any particular country, class, society or circumstance.
(c) Open for all without any distinction because it is the constitutional occupation of all living
entities.
Srila Bhaktisiddhanta's contribution to the above principles:
i) smashed the Nityananda vamsas
ii) established that devotional service is not restricted to a particular class of men
iii) established that anyone who is engaged in devotional service is already a
high-class brahmana
iv) established the foundation on which ISKCON is built
Evidence:
i) Padma Purana, sage Vasistha to king Dilipa — everyone has the right to execute
devotional service
ii) Skanda Purana, Kasi Khanda — Vaisnavas from sudra families surpass ordinary
brahmanas
iii) Hari-bhakti-vilasa — Vaisnava initiation purifies everyone
2. The independent nature of devotional service

(a) Initiation into the Vaisnava cult is not a ritual that rubber stamps one a high-class
brahmana. "If after accepting the spiritual master and being initiated one does not follow
the rules and regulations of devotional service, then he is again fallen." (Srila Rupa
Goswami).
(b) Prayascitta is not required for circumstantial falldowns from the platform of devotional
service. "Mystery of the Vaisnava cult."
(c) Devotional service has nothing to do with karma or jnana (but karma and jnana depend on
bhakti for success).
3. Elevation to Spiritual Consciousness

(a) Three processes: karma, jnana and bhakti.
(b) Qualification and disqualification: To begin karma and jnana, a certain level of purity is
necessary, but one can begin bhakti (hearing, chanting) regardless of one's level of purity.
Evidence:
18
i) SB.11.21.2, K��Ša to Uddhava: .One who performs devotional service and
follows the regulative principles is the most qualified
ii) SB.1.5.17, Narada Muni to Vyasadeva: A fallen devotee is better situated than a
perfect karmi
iii) SB.5.5.6, Lord Rsabhadeva to His sons: Varnasrama without devotional service is
a waste of the human form of life
iv) SB.11.11.32, K��Ša to Uddhava: One who surrenders to K��Ša is first class
v) SB.11.5.41, Karabhajana Muni to Maharaja Nimi: A person who has taken shelter
of Mukunda is no longer indebted to anyone.
vi) BG 18.66, K��Ša to Arjuna
vii) Agastya-samhita: A person duly engaged in the service of Lord Ramacandra is
not required to follow Vedic rituals
viii) SB.11.5.42, K��Ša to Uddhava: The Supreme Lord takes away the reaction to
the sinful activities of a surrendered devotee
1(c) Anyone engaged in devotional service is a high class brahmana; "Oh, how glorious are
they whose tongues are chanting Your holy name!" SB 3.33.7
Suggestions:
1(c) Following in the footsteps of Srila Bhaktisiddhanta Sarasvati, who established the
principle that devotional service is not restricted to a particular class of men, Srila
Prabhupada spread K��Ša consciousness all over the world. Although criticised by
caste brahmanas and others in India, Srila Prabhupada gave brahmana initiation persons
not born in Hindu families. The basis of his mood and mission is given here in NOD by
Rupa Gosvami who quotes from various Puranas to establish this point. (See QT).

Und 1(b) (a brahmana compare to a Vaisnava – see QT) 2(b) (no prayascitta for devotees)
PeA 2(a) (how can we apply this?) 3(b, v-viii) (differentiating between legitimate and
irresponsible renunciation of responsibilities; e.g. refer to Arjuna’s proposed
renunciation)
M+M 1(a,b,c) (the doctrinal foundation for ISKCON’s international nature)

1 Discussion Groups (Mood and Mission)
Explore how much this aspect of ISKCON is important to us as individuals (i.e. the
universal, non-sectarian feature). Ask whether there are individual and even
institutionalised deviations from the values, i.e. is there any negative discrimination
based on bodily designations? Discuss how we can deal with these issues,
emphasising the importance of appreciating and internalising Srila Prabhupada’s
mood and mission to prevent what is termed “mission drift” (i.e. deviation).
If there is time, consider exploring not only the issue of deviation but its opposite
pole, i.e. inappropriate or over-rigid attempts to prevent mission drift (through
stifling free-thought, personal initiative, etc.
Consolidate learning by helping students appreciate suitable methods for ensuring
the continuity of Srila Prabhupada’s mission.
3(b; v-viii) Discussion Groups (Understanding / Personal Application)
19
When it comes to our natural responsibilities (i.e. mundane duties consistent with
Vedic injunction), what is the different between genuine transcendence and
irresponsible abdication?
2(a) Discussion Groups (Understanding)
Initiation by a bona fide spiritual master and one’s endeavour to perform devotional
service properly — which of these two is the more important?
20
Nectar of Devotion Lesson Eight Chapter Six
Overview/Summary:
In Chapter Six, Srila Rupa Gosvami basically lists the 64 items of devotional service. Chapter
1. Principles versus details AR
The many rules and regulations governing devotional service fall into two categories:
principles and details
(a) Principles are unchangeable.
Example: to chant a fixed number of rounds every day
(b) Details are methods of carrying out principles according to time, place, and convenience
(circumstance, people, culture, etc.).
Example: 16 rounds instead of 64
2. The 64 regulative principles of sadhana-bhakti QT SG

(a) The essence
All rules and regulations are the servants of two basic principles:
i) always remember K��Ša
ii) never forget Him
(b) Prav�tti — activities to be accepted, "Do's. (first 10). These are preliminary necessities
for beginning sadhana-bhakti.
(c) Niv�tti: activities to be avoided, "Don'ts” (second 10). Without following them, "one
cannot
properly elevate oneself to the platform of sadhana-bhakti."
(d) The most important items
i) “Out of the (first) twenty, the first three are the most important”
ii) Out of the 64 items, "five items are very important"
worshipping the Deity
hearing the Srimad Bh€gavatam
associating with devotees
sankirtana
living in Mathur€
21
Additional References
1 Principles versus detail: SB 4.8.54 purport / CC Adi 7.37 .
Suggestions
2 Elaborate on the importance of good sadhana. Srila Prabhupada stressed following
the four regulative principles, chanting 16 rounds and attending the morning
programme as the essential foundation for progress in devotional service. (See
quotes).

M+M 2 (items relevant to Srila Prabhupada’s mood & mission)
Und / AMI 1 (knowing the difference between principles and details; are there any details
we ourselves have to decide? Context-relevant instructions e.g. SP’s letters)
Und / PeA 2 (the relevance of these items to our own ds; the importance of strict sadhana)

1 Discussion Groups (Academic Integrity / Mood and Mission
Discuss the need within any religious tradition for both continuity and change. Citing
relevant historical examples, raise the question, “What can we change and what must
we preserve?”
With reference to our text and other sastric references, analyse the difference
between principles and details.
Determine how this is relevant to our own lives and in pushing on Krishna
consciousness. Who can decide on changes to details? Do we sometimes need to
decide. If so, how?
22
Nectar of Devotion Lesson Nine Chapter Seven
Overview/Summary:
Chapter Seven deals with the first eighteen items of devotional service: the ten pravrttis (do's)
and the first eight nivrttis (don'ts).
1. The ten pravrttis QT(a,b,d) SG(d)

(a) 1. Guru-p€d€raya, taking shelter of a bona fide spiritual master
i) this is the most important item because it Is the guru who instructs us on the
practice and significance of the other 63 items).
ii) one must understand the futility of material sense gratification.
iii) guru must be bona fide (have conquered the 6 sense-gratifying agents). Read
purport p. 59 for qualifications and disqualifications of guru.
(b) 2. Being initiated and hearing from the guru

i) accepting guru as representative of the Lord and the Supersoul
ii) learn Srimad Bh€gavatam with respect and veneration for the guru
iii) disciple’s attitude is to please the guru — then everything becomes revealed
easily
(c) 3. Serving the guru with faith and confidence
i) Lord KŠa says, “guru is My very self”
(d) 4. Following in footsteps of saintly persons
i) who all present the parampar€ siddh€nta of the scriptures
ii) religionists who neglect the revealed scriptures are a disturbance on the
devotional path
Example: "devotional service" to Lord Buddha
(e) 5. Enquiring
asking serious questions is devotional service
(f) 6. Being prepared to give up everything material for KŠa's satisfaction
any€bhil€ita ™nyaˆ
(g) 7. Residing in a Sacred Place
make your home a temple
(h) 8. Accepting only what’s necessary
fix a vow according to your ability
(i) 9. Fasting on Ek€disa
real purpose is to increase our faith and love in Govinda
(h) 10. Respect to the Banyan Trees and to all living entities who serve KŠa
2. The eight nivrttis QT(e) AR(a)

(a) 11. Giving up non-devotee association
i) Non-devotee means:
1) A person who has illicit connection with women or associates with men illicitly
connected
2) materialistic men
3) persons who are against the supremacy of K��Ša
analogies describing alternatives to be preferred to such association:
23
being encaged and surrounded by fire
embracing dangerous animals
24
(b-d) 12-14 Not accepting unfit disciples, constructing many temples, reading many books.
i) Basic principle is to avoid false prestige, acting for name and fame
ii) Unqualified but serious disciples can be accepted for the purpose of
spreading
K��Ša consciousness
iii) Money acquired without personal effort can be engaged for temple construction
iv) Vast reading for lecturing to impress people is prohibited
(e-f) 15-16 Straightforwardness and Equilibrium
i) Devotees should not be disturbed by material gain or loss or overwhelmed by
lamentation or anger. This is accomplished by always thinking of K��Ša
g. 17 Demigods
i) A Vaisnava respects all living entities — what to speak of exalted demigods
ii) But he clearly understands their position in relation to K��Ša
(h) 18 No pain to other living entities
i) A devotee is a friend to all and has their welfare in mind
ii) Animal slaughter is especially condemned
2(a) Avoiding bad association: “It is better to accept the miseries of being encaged within
bars and surrounded by burning flames than to associate with those bereft of
K��Ša consciousness. Such association is a very great hardship.” : CC Mad 22.91
Suggestions:
1(d) Elaborate on the importance of good sadhana. Srila Prabhupada stressed following
the four regulative principles, chanting 16 rounds and attending the morning
programme as the essential foundation for progress in devotional service. (See QT’s)

Und 1(d) (the role of Lord Buddha)
Und / PeA 2(a) (analogies. What is our attitude? What should it be?)
PeA 2(d) (do we try to impress others?)
2(e, f) (are we straightforward? Are we disturbed by loss or gain?
PeA / ThA 1(a-c) (who is able to give initiation? etc.)
M+M / PeA 2(g) (what was SP’s attitude? Do we get it wrong?)
Aut 1(g) (is this not exaggeration? i.e. living in the dhama for only two weeks)
Rea 1(h) (our experience of accepting more than necessary)

Discussion Groups (Personal Application)
3(a) Discuss the process of accepting a bona fide spiritual master. Ask questions such as
“How does one go about choosing a guru?” “How does one know he has found a proper
guru?” Regroup and consolidate answers.
25
Nectar of Devotion Lesson Ten Chapter Eight
Overview/Summary:
This chapter deals with the 19th item of devotional service: "carefully avoiding the various
offences in chanting the holy name of the Lord or in worshiping the Deity in the temple."
Thirty-two offences are listed from the supplementary Vedic literature, and others from the
Varaha-Purana. The ten offences against the holy name are described in the Padma Purana.
1. Different kinds of offences QT(a,b) SG(b)

(a) Sev€ apar€dha: offences committed in Deity worship
There are 32 such offences listed in the supplementary Vedic literature and another 29
in the Varaha Purana. NOD lists a few more.
i) Protection from seva aparadha
1) regulated chanting removes or counteracts offences
2) constant engagement in service
3) praying for forgiveness
ii) Taking advantage of "1" to remove offences becomes n€ma apar€dha
(b) N€ma apar€dha
i) Ten offences
ii) nothing can counteract them (except
1) constant chanting
2) begging forgiveness from Sri Harin€ma Himself)
2. Worship of Ganapati QT
(a) "One should begin the worship of the demigod Ganapati, who drives away all
impediments in the execution of devotional service. In the Brahma-samhita it is stated that
Ganapati worships the lotus feet of Lord Nrsimhadeva and in that way has become
auspicious for the devotees in clearing out all impediments. Therefore all devotees should
worship Ganapati."
26
Suggestions:
1(b) For analysis of ten offences to the holy name, see QT’s

Und 1 (e.g. consequences of offences; any offences students don’t really
understand?)
Und / PeA 2 (the worship of Ganapati – see QT)
PrA 1(a) (how to protect oneself from seva-aparadha)
1(b) (how to improve our chanting; how to counteract nama-aparadha)

1 Group-work – Analysing Quotes (Understanding / Personal Application)
Divide the class into about five groups. Hand each one the quotes from the Book of
Quotes Three (there are four marked 1(a), and one 1(b).
Ask each group to analyse the quote and to come up with its essence. What point is
Srila Prabhupada making? Additionally, what practically can we learn from this quote?
Each group to then read aloud the quotes and to concisely present their findings before
the entire class.
Debrief and consolidate learning, focusing on your specific Aim (e.g. to help students
appreciate the importance of avoiding offences in service and to help them know how to
counteract offences against the Holy name).
Note: It may also be helpful to build into this exercise some way of addressing any
misunderstanding about any of the offences (i.e. to help students grasp the
factual meaning and practical implication).
1(b) Workshops (personal application)
Discuss impediments to good chanting, how to counteract nama aparadha. Share
techniques to improve chanting. Request students to individually write personal and
realistic plans to improve their chanting.
27
Nectar of Devotion Lesson Eleven Chapter Nine
Overview/Summary:
This chapter gives scriptural evidence for items 20 to 42 of the 64 angas of bhakti.
1. Blasphemy QT
(a) The ordered preference in dealing with blasphemy is
i) defeat the blasphemer
ii) give up one's life
iii) go away from that place
2. Deity Worship QT SG
3. QT
Sankirtana refers to n€ma-sankirtana, lil€-sankirtana (pastimes), and
guna-sankirtana (qualities)
4. QT(a)
Submission means personally composed prayers that express your own sentiments
(a) Sampr€rthan€tmik€: expressing one’s desire for spontaneous devotional service.

(b) Dainyavodhik€: expressing one's insignificance and/or fallen nature.
(c) L€las€may…: expressing desire for a specific spiritual perfection (at the advanced stage
when some realisation of one's svarupa-siddhi is there).
28
Suggestions:
2 About circumambulating the temple. Excerpt from HH Giriraj Swami's NOD class:
‘I had heard that we shouldn't circumambulate the Deity when the doors to the Deity are
closed. Did you hear that? Well, Indians know, Hindus know. So I asked Srila
Prabhupada and Srila Prabhupada said, "Yes, we shouldn't." And I asked why, and
Srila Prabhupada said, "Because when the devotees circumambulate the Deity, the Deity
wants to reciprocate with the devotees, but when the doors are closed, the Deity can't
reciprocate, so He feels frustrated.’

Und / PeA 3 (definition of sankirtan – possible misuse of the word [relates to AMI also])
PeA 1 (applying these instructions – see QT’s) 2 (how should we dance before the
deity? When is circumambulation appropriate/inappropriate?)
4 (prayer – our own experience; how should we pray?)
PeA / Rea 4 (crying for the Lord in great eagerness – why are we not eager?)
SC 2 (identifying ways to improve our d.s. by remembering quotes as we perform
these activities; which activities help us appreciate the Lord’s presence?)

1 Discussion Groups (personal application)
How to practically deal with blasphemy against devotees? What are the subtle ways we
may inadvertently criticise devotees? When is it all right to offer correction to devotees?
How should it be done?
4(c) Discussion Groups (personal application)
What does it mean to have laulyam in the context of our present advancement in K��Ša
consciousness? Give examples from personal experience. (See QTs).
29
Nectar of Devotion Lesson Twelve Chapter Ten
Overview/Summary:
This chapter gives scriptural evidence for items no. 43–46 of the 64 angas of bhakti.
1. SravaŠam (hearing) includes QT(a)

(a) N€ma-ravaŠa: hearing the name.
(b) Carita-ravaŠa: hearing the pastimes.
(c) GuŠ€di-ravaŠa: hearing glorification and qualities.
Analogy: As a mantra can revive a person bitten by a snake, so the Hare KŠa mantra can
revive the spiritual consciousness of the conditioned living entities.
2. Expecting the Lord’s Mercy QT SG

Even suffering can be transformed into an opportunity or sadhana-bhakti. SB 10.14.8
mentions two ways to do this:
(a) Accept one’s suffering as the Lord’s mercy, understanding that by karma one deserves
worse.
(b) Repeatedly offer obeisances to the Lord within one’s mind while undergoing sinful
reactions.
3. Remembering means thinking of K��Ša in a general way
4. Meditating means deeper contemplation on: QT

(a) R™pa-dhy€nam: KŠa's form.
(b) GuŠa-dhy€nam: KŠa's qualities.
(c) Kr…d€-dhy€nam: KŠa's activities.
(d) Sev€-dhy€nam: devotional service to KŠa.
30
Suggestions:
2 In Nectar of Devotion, page 91, it is said, “A pure devotee who is prepared to undergo all
kinds of tribulations in executing K��Ša conscious duties becomes lawfully qualified to
enter into the transcendental abode.” This mood of a devotee exemplifies Srila
Prabhupada’s life and teachings. He underwent severe austerities to start the K��Ša
consciousness movement, simply to execute the order of his spiritual master. As he
states in the purport of CC. Mad 4.186, “It is natural for those who have developed intense
love for K��Ša not to care for personal inconvenience and impediments. Such devotees
are simply determined to execute the order of the Supreme Personality of Godhead or His
representative, the spiritual master. In all circumstances, even amidst the greatest
dangers, they undeviatingly carry on with the greatest determination. This definitely proves
the intense love of the servitor.” (See also QT’s).

Und 1-4 (definitions of hearing, remembering, meditating)
1(c) (analogies of snake and rivers on the Moon)
PeA 2 (dealing with personal tribulation)
SC 4 (e.g. the story of the poor South-Indian brahmana)
Aut 1(c) (rivers on the Moon?)
TAR 1 (hearing in the association of devotees – students’ experience of the course)

1 Personal Appreciation in Poetry or Prose (Taste / Appreciation / Relevance)
Briefly discuss the topic of hearing in the association of devotees.
Request students to voluntarily consider writing appreciations of the course and what they
have learned in connection with the subject. Particularly they may refer to two items,
namely study in association with devotees (rather than alone) and studying systematically
(rather than sporadically or at random.) They might reflect on their own struggles to
develop a taste for hearing, and for reading and studying Srila Prabhupada’s books. Ask
students to write their appreciation as prose or in the form of a poem, which could be read
anonymously at or towards the end of the course (schedule in a slot for this now so that
you have time).
Note: You may also, or additionally, request students to write an appreciation of a
particular verse or passage from their study-books - something that means much
to them, stands out for them or that they recall in times of crisis.
2 Writing Assignment (Personal Application)
Describe a time in your devotional life when you were faced with some obstacles or
impediments to progress. What did you learn from that experience? What are effective
and constructive ways to deal with obstacles that arise?
31
Nectar of Devotion Lesson Thirteen Chapter Eleven
Overview/Summary:
This chapter gives evidence for items 47–53 of the 64 angas of bhakti.
1. Servitorship — two kinds of devotees: QT(b) AR(b)
(a) Those attached to varnasrama, who offer the fruits of their prescribed duties to
K��Ša. This is not accepted as pure devotion.
(b) The bhagavatas, who offer direct service to K��Ša (9 a‰gas of bhakti). This is
pure devotion. They are “jivan mukta”, or liberated in this life.
2. Devotional service in friendship — two categories: QT(b)

(a) Viv€sa
i) strong faith or confidence in the Lord as one’s benefactor
Example: Draupadi
ii) acting as the Lord’s well-wisher
Example: the preacher of KŠa consciousness.
(b) Mitra
Advanced stage when Deity is served in mood of fraternity.
3. QT(a) AR(b)
"Surrendering everything to the Lord" (atma-nivedanam) versus "being a
surrendered soul" (saranagati) — the two are closely related, but there is some
subtle difference.
(a) Atma-nivedanam means that one is surrendering his atma to K��Ša. (Atma may be
taken as the body or bodily attachments, or as the mind, or as the soul).
Example: Bali Maharaja
(b) Saranagati means "I am the property of the Lord." (Not that I am surrendering myself to
the Lord, but I am the property of the Lord). As such, the relationship is more intimate.
Example: Bhaktivinoda Thakura
4. Offering a favourite article

(a) The best thing in one's possession.
(b) Something that K��Ša likes best.
5. Serving the Tulasi tree SG
32
1(b) Liberation: iha yasya harer dasye/karmana manasa gira
nikhilasv apy avasthasu/jivan-muktah sa ucyate
"One who engages in the transcendental service of the Lord in body, mind and word is
to be considered liberated in all conditions of material existence." BRS 1.2.187 /
SB.4.29.65
3(b) Surrender: CC Mad 22.93-99
3(b) The six divisions of surrender: CC Mad 22.100
3(b) Songs of Bhaktivinoda Thakura: Saranagati

Und 1 (definition of 2 types of devotee) 2 (two categories of friendship) 3 (difference
between atma-nivedanam and saranagati) 5 (the Tulasi prayers; the story of Tulasi)
PeA 4 (practical ways that we can apply this)
M+M 2 (final statement of 1st paragraph; e.g. have we misused this?)
AMI / PeA 3 (what is meant by ‘surrender’; has the term been misunderstood?)
Suggestions:
5 Whereas item no. 10 referred primarily to the respectful attitude one should have towards
these living entities, item no. 53 refers to acts of physical service one should do for them.

2 Brainstorm and Discussion (Understanding / Personal Application / Academic Integrity)
● Brainstorm. Tell students, “I’m going to say a word and I’d like you to shout out what
comes to mind — don’t analyse. Let me hear your impressions (clarify if need be).
● Say ‘Surrender!”
● Write down contributions, using if necessary two flipcharts and two writers.
● Briefly analyse and consolidate answers.
● Explain how in translating words from one language to another there is sometimes
difficulties (and relate to ‘Academic Integrity’ if worthwhile).
● Explore the terms ‘atma-nivedam’ and ‘saranagati’ and the differences between the
two (see QT’s, AR’s, etc.).
● Subsequently, explore how we may misuse the word ‘surrender’, or misunderstand it.
Examine what is appropriate surrender and what is not recommended or genuine
(read second QT).
● Consolidate learning, ensuring students appreciate the suitable attitude and conduct
of a devotee in respect to ‘surrender’.
33
Nectar of Devotion Lesson Fourteen Chapter Twelve
Overview/Summary:
This chapter gives scriptural evidence for items 54–64 of the 64 angas of bhakti, five of which
are considered to be most potent forms of devotional service.
Since the last five items are again dealt with in chapter thirteen, we will here only
concern ourselves with the other items.
1. Hearing the revealed scriptures

Later in this chapter, the injunction is given to hear Srimad-Bhagavatam in the association
of devotees. This semi-repetition emphasises the paramount importance of hearing
sastra.
2. Residing in Mathura
Here again, and for the same reason, the injunction is repeated twice in this chapter as a
separate item.
3. QT
Rendering service to devotees is the best way to achieve success in devotional service
Evidence:
i) Padma Purana — Lord Siva to Parvati — higher than service to Vi�Šu
ii) SB 3.7.19 — service to devotees vanquishes material attachments and fosters
deep devotional love for the Supreme Personality of Godhead.
iii) Skanda Purana and SB 1.19.33 — just by seeing a devotee, visiting him, touching
his lotus feet, etc. one becomes purified along with one's family. What to speak
of serving him!
iv) Adi Purana: Lord K��Ša to Arjuna — one who claims to be the devotee of My
devotee is truly My devotee.
4. QT(a)
Serving the Lord according to one's position/observing festivals celebrating the
Lord's activities
(a) One must especially observe the Lord's appearance days and perform worship
according to one's financial means. By such service one attains pure devotional service
which is higher than ordinary liberation.
5. Performing devotional service in Karttika

(a) Urja-vratta refers to a specific programme for temple worship of the Lord in His Damodara
form during the month of Karttika.
(b) Best performed in Mathura-mandala.
evidence: Padma Purana. Even non-serious people who execute regulated devotional
service in Mathura during Karttika "are very easily awarded the Lord's personal service".
6. The Five Most Potent Devotional Practices

(a) Worshipping the Deity with great devotion.
(b) Hearing Srimad-Bhagavatam from advanced devotees.
(c) Associating with advanced devotees of similar heart.
(d) Chanting the holy name. (Read purport p.107).
34
(e) Living in Mathura.

Und 1 (definition of ‘revealed scripture’) 4 (what does this really mean?)
Und / PeA 3 (rendering service to all devotees)
PeA 1 (our taste for hearing scripture and/or mundane literature)
Rea 4 (how do festivals help us personally in our devotional service?)

3 Discussion Group (personal application)
What are the benefits of rendering service to Vaisnavas? Give realisations from personal
experience and from sastra.
3 Buzz Groups (Realisation / Personal Application)
Have students pair up and discuss their experience of religious festivals.
Lead a short class discussion asking what we’ve learned and what we can remember to
help us in our devotional service.
35
Nectar of Devotion Lesson Fifteen Chapter Thirteen
Overview/Summary:
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.
1. Five Most Potent Forms of Devotional Service QT AR SG

(listed under points 2-6 below)
2. Worshipping the Deity

(a) By chanting the holy name one becomes engaged in devotional service and develops a
desire to serve the Deity. By doing so, one forgets his material life and becomes
transcendentally situated in devotional service. (Read purport p. 109)
3. Hearing Srimad-Bhagavatam QT
(a) Position of Srimad-Bhagavatam within the Vedas:
i) the desire-tree of Vedic wisdom
ii) the ripened fruit of that tree
(b) Methods of hearing Srimad-Bhagavatam
i) from a self-realised soul (the parrot's beak)
ii) in an unbroken chain of disciplic succession
iii) free from desire for karma, jnana and moksa ("one must be situated in pure
devotional service before he can relish Srimad-Bhagavatam as it is." (NOD p.110).
Evidence: Srila Rupa Goswami (NOD p.109)
4. Associating with advanced devotees QT

(a) Comparisons
i) nothing compares to such association
ii) compared to a crystal stone
ii) compared to man and woman's fruitful combination. (Read purport p. 110)
5. Chanting the holy name QT

(a) Spontaneous chanting means one has attained the highest perfectional stage (SB 2.1.11),
(b) Chanting means having the Lord's constant association (Adi Purana).
(c) There is no difference between the Lord and His name (Padma Purana).
(d) Chanting is the means to cleanse the heart. A service attitude leads to offence-less
chanting.
6. Residing in Mathura
(a) The goal of life — a transcendental loving attitude toward the Supreme Lord — can easily
be achieved simply by living in Mathura for just a few moments.
(b) Even non-devotees can perceive the transcendental beauty of Mathura, and "anyone who
goes there will never want to return to this material world."
7. No exaggeration
(a) The various statements made about the 64 items of devotional service are factual.
(b) They are true for certain devotees but not necessarily for all.
36
Evidence:
i) Bilvamangala Thakur
ii) Four Kumaras
(c) "These descriptions, even if considered exaggerations, must be taken as they are, in order
to divert our attention from the fleeting material beauty to the eternal beauty of K��Ša
consciousness."
8. Varnasrama activities are not items of bhakti

(a) ”Some scholars argue that simply by following the principles of varna and asrama one can
gradually rise to the perfections reached by practising devotional service, but this
argument is not accepted by the great authorities.”
Evidence: Mahaprabhu’s discussion with Ramananda Raya
K��Ša advice to Arjuna in BG 18.66
K��Ša to Uddhava in SB 11.12.9
1 Five most potent forms of devotional service: CC Mad 22.131; CC Mad 23.16
(taken from SB 3.25.25)
Suggestions:
1 Although not directly mentioned in NOD, it is important to understand that the
performance of these five items can be successful only if it is free from offences, as
explained in
CC Mad 22.133.
1 Srila Prabhupada stressed strong sadhana for the members of ISKCON, with special
emphasis on attending the morning programme. Note that all the five most potent forms of
devotional service are included in the morning programme. Discuss the benefits of
attending the morning programme, giving examples from personal experience.

Und 1 (para.4 – inverse metaphor; forgetting mundane friendship, society, etc.)
8 (special position of the SB – “ripened fruit”)
Und / PeA 2 (householders especially need to worship the deity)
Und / M+M 8 (the position of varnasrama – accepted, condemned, or what?)
Aut 7 (why these and similar statements are not exaggeration)
Rea / PeA 1 (is it possible to fully enjoy material life after knowing Krishna?)

1 Workshops (Understanding / Personal Application)
Divide the class into give groups and allocate each one of the five most potent items of
devotional serve. Set tasks, such as identifying:
1) the benefits / results of this activity (sastric and experiential evidence)
2) the results of neglect (sastric and experiential;)
3) the challenges in applying this practice (personal)
4) ways we might overcome these challenges
Ask students to list these on a flipchart (or through some other appropriate medium - a
wall-display, musical presentation, etc.). Each group to make a concise presentation.
37
Consolidate learning and conclude.
Please refer to Section Four (page 3) for more “Possible Learning Experiences”
Nectar of Devotion Lesson Sixteen Chapter Fourteen
Overview/Summary:
In this chapter Srila Rupa Goswami continues to explain why certain items commonly
considered angas of bhakti cannot be accepted as such.
1. Jñ€na and Vair€gya

(a) Favourable for getting a foothold in bhakti because knowledge of matter and spirit and
renunciation of sense objects help one get started on the right path.
---
(b) Not favourable for progress in bhakti because renunciation makes the heart hard (whereas
a soft heart is required for the loving exchanges between bhaktas [evidence:
SB.11.20.31]).
2. Yukta-vair€gya: real renunciation QT(b,c,d) SG(d)

(a) Definition — accepting those things that can be used in devotional service and rejecting
those things that can’t be used in devotional service.
Examples:
i) palatable foodstuffs for KŠa
ii) typewriter and other machines
(b) Results — all the results of jñ€na and vair€gya (detachment from material things and
knowledge of the Absolute) automatically develop in the practitioner of bhakti
(evidence: SB.11.20.32-33).
(c) Phalgu-vair€gya: incomplete or false renunciation, meaning: to reject so-called material
things that can be used in KŠa’s service
i) result: one falls back down into material activities
(d) Application of yukta-vair€gya
i) must be under the guidance of the spiritual master
ii) the spiritual master must not be carried away by wealth and followers
3. The self-sufficient nature of bhakti

(a) All good qualities and characteristics automatically manifest from the practice of
devotional service.
(b) Practices such as ahimsa and vegetarianism are not items of s€dhana.
i) they do not cause devotion to manifest
ii) devotional service causes them to manifest
example: Mg€ri the hunter
4. The nine processes of devotional service QT(a) OHT

(a) By practising any one or all of them, one will achieve the desired goal.
38
(b) Famous examples of devotees who achieved perfection by the nine a‰gas (evidence: SB
9.4.18-20).
39
Suggestions:
2(d) Srila Prabhupada’s mood and mission was based on Srila Rupa Gosvami’s principle of
yukta-vairagya. Sometimes he was criticised by Westerners for being very strict, but
actually Srila Prabhupada broke many rules of the strict Vedic rituals in order to spread
K��Ša consciousness. When he arranged marriages, despite the fact that he was a
sannyasi, he was criticised by orthodox sannyasis in India. Although he was very liberal
in spreading the cause of K��Ša consciousness, he nevertheless cautioned his
disciples not to misuse the gifts which K��Ša gave us for our own enjoyment in the
name of yukta-vairagya. Especially in India, he encouraged the devotees to perform
austerities so that not a penny was wasted. He used to write on the backs of envelopes
and urge devotees to write letters rather than spend money on expensive phone calls.

Und 1 (the pros and cons of jñ€na and vair€gya) 3 (bhakti is self-sufficient)
PeA 4 (e.g. which do we have preference for?)
M+M 2 (see SG)
Und / ThA 1-2 (what is the correct understanding of the respective positions of external
renunciation and responsible yukta-vairagya?)

2 Role-plays (personal application)
Students in groups to prepare and present skits on:
(1) proper renunciation
(2) improper renunciation
(3) improper yukta-vairagya.
Debrief and identify the symptoms and consequences of the above three categories,
drawing from both sastra and devotees’ personal experiences.
40
Nectar of Devotion Lesson Seventeen Chapter Fifteen
Overview/Summary:
This chapter describes ragatmika-bhakti, the spontaneous devotional service of the eternal
residents of Vrindavana. Although the term raganuga-bhakti has been used throughout the
chapter, it is an editorial mistake and should read ragatmika-bhakti, as clearly understood from
Srila Prabhupada's translations and purports to CC Mad 22. 148-153. Also, the first line of the
second paragraph should read raga, spontaneous attraction with complete absorption.
Although sambandha-rupa is discussed at the beginning of chapter sixteen (which
otherwise deals with raganuga-bhakti), we are discussing it in this chapter which deals entirely
with ragatmika-bhakti.
1. Ragatmika-bhakti QT(a) SG(a)

(a) Definition: “Spontaneous attraction for something while completely absorbed in thoughts
of it, with an intense desire of love.” There are two kinds of ragatmika-bhakti as listed in
points b-c below.
(b) Kamarupa, sensual attraction — gopis
i) lusty desire vs. transcendental "lusty desire"
ii) manifest in Vraja
iii) praised by exalted souls such as Uddhava and Lord Caitanya
iv) kamapraya, "almost lusty desire" — Kubja
(c) Sambandharupa, relationship — mother Yasoda, Nanda Maharaja, and K��Ša's relatives
in Dvaraka.
2. Spiritual distinctions
(a) Spontaneous attraction with love.
i) Gopis, Yadus, etc.
(b) Spontaneous attraction without love.
i) in fear: Kamsa
ii) in envy: Sisupala
(c) Different destinations.
i) the three features of the Absolute Truth
ii) entering the kingdom (brahmajyoti) and the king's palace (Goloka Vrindavana) is
not the same
Evidence: SB .7.1.30
Brahmanda Purana
SB.10.87.23
3. Raganuga-bhakti AR(a)
(a) Definition: When a devotee follows in the footsteps of the devotees of Vrindavana, his
devotional service is called r€g€nug€ bhakti. (Raga means attachment and anuga means
to follow.) There are two kinds of raganuga-bhakti as listed in b-c below.
(b) Kamanuga.
(c) Sambandhanuga.
41
3(a) CC Mad 22.148-153 and purports.
Suggestions:
1(a) you may wish to consult and share with student the following verse from BRS,
describing spontaneous devotion:
vir€jant…ma bhivyaktam brajav€si jan€diu
r€g€tmikamanusta y€ s€ r€g€nugocyate
“Bhakti that is distinctly and uniquely and spontaneously manifest in the Brajavasis
is called ragatmika-bhakti, and bhakti that arises in the wake of this
ragatmika-bhakti is called raganuga-bhakti.”
r€g€nug€-vivekartham€dau ragatmikocyate
“Ragatmika is first described, as Raganuga Bhakti presupposes Ragatmika and
follows in its wake.”

Und 1,2 (definitions and types of ragatmika/raganuga bhakti) 1(b – i) (love versus lust)
2(b) (Mayavadis and Krishna’s enemies achieve same destination)
PeA 1 (see second SG, re: morning programme)
1(b - i) (what love or affection is acceptable in this world, if any?)
PrA 1(b - i) (“Krishna was lusty and adulterous”)
1 Discussion and debate (Understanding / Preaching Application)

● Explore with the entire class the difference between love and lust, possibly drawing
up a list of these differences (and identifying any commonality; ask ”is there any
connection?”)
● Enact a role-play were a devotees has just finished a lecture and is taking questions.
Hand out index cards, some blank and three with the following statements /
questions:
1) Psychoanalyst: “I don’t see the problem with sense-gratification. It’s
natural and it gives pleasure. Why do you talk against it?”
2) Academic: “I’m a scholar focusing on the erotic and amorous activities
of Krishna. Most books say that they symbolise the divine love
between the soul and God. Do you agree with this?”
42
3) Hindu gentleman: “Why do you worship Krishna and still talk of
morality? After all, Krishna was an adulterer, running off with others’
wives in the dead of night. How is this moral?”
43
Nectar of Devotion Lesson Eighteen Chapter Sixteen
Overview/Summary:
This chapter describes the process of raganuga-bhakti, spontaneous devotional service in
practice.
1. Raganuga bhakti QT AR SG
A raganuga-bhakta is one who follows in the footsteps of a ragatmika-bhakta, an
eternal associate of the Lord.
(a) Eligibility:
i) intense longing
ii) freedom from material contamination
(b) Methodology:
i) live in Vrindavan or constantly meditate on living there
ii) render service within one's mind under the direction of a ragatmika devotee
2. Sadhaka-rupa and siddha-rupa AR

(a) "He should always continue to act as a neophyte as long as his material body
(sadhaka-rupa) is there."
(b) "But when he realises his actual position (siddha-rupa) in relationship with the Lord, he
can,
along with the discharging of regulative service, think within himself of the Lord, under the
guidance of a particular associate of the Lord, and develop his transcendental sentiments
in following that associate."
3. Siddha-pranali QT(a) SG(b)

(a) Unauthorised process practised by prakrita-sahajiyas.
"They imagine themselves to be associates of the Lord simply by thinking of
themselves like that. This external behaviour is not at all according to the regulative
principles."
(b) "Sri Rupa Goswami says that learned acaryas recommend the we follow the regulative
principles even after the development of spontaneous love for K��Ša," in other words,
one should engage in one or more of the nine processes of ds according to one's
particular taste.
4. Divisions of raganuga QT(c)

Kamanuga — conjugal love/spontaneous devotional service, following in the footsteps of
the Gopis of Vrindavan or the Queens of Dwaraka
(a) Divisions:
i) direct: the desire to independently enjoy with K��Ša (keli)
ii) indirect: "There are others who do not wish direct contact with the Supreme
Person, but who relish the conjugal love affairs of the Lord with the gopis (by
hearing about them)"
(b) Classifications:
i) svakiya-rasa: wedded conjugal love (Queens of Dwaraka)
ii) parakiya-rasa: unwedded (Gopis of Vrindavan)
(c) Eligibility for kamanuga-raganuga-bhakti:
44
i) to be already engaged in following the regulative principles of devotional service,
specifically in the worship of Radha and K��Ša in the temple
ii) the intense longing to develop that ‘bhava’ or sentiments. This longing arises
from hearing about K��Ša's pastimes
iii) open to both men and women
Evidence: Padma Purana — the sages in Dandakaranya
5. Divisions of Raganuga — Sambandhanuga — Parenthood or Friendship

(a) Definition: "Devotees who are attracted to K��Ša as parents or as friends
should
follow in the footsteps of Nanda Maharaja or Subala respectively."
(b) Methodology:
i) trying to become a direct associate — leads to Mayavada contamination
ii) to follow in the footsteps of an eternal associate — recommended method
evidence: "In the Skanda Purana there is a story of an old man residing in
Hastinapura, capital of the kingdom of the Pandus, who desired K��Ša as his
beloved son. This old man was instructed by Narada to follow in the footsteps of
Nanda Maharaja, and thus he achieved success."
(c) Terminology:
In the Vallabha-sampradaya, raganuga-bhakti is called pusti-marga.
1 Definition of raganuga-bhakti: CC Mad 22.149-154
Practice of raganuga-bhakti: CC Mad 22.158, 160
2 Important verse: "seva sadhaka-rupena siddha-rupena catra hi", that externally one
serves the Lord as a regulative devotee and internally one serves the Lord in his eternal
spiritual position: CC Mad 22.158
Suggestions:
3(b) Since Srila Prabhupada usually emphasises hearing and chanting as the main
processes, it seems that this freedom of choice of one particular process can be
followed only by one in the stage of spontaneous devotional service, not in vaidhi-bhakti.

Und 1 (definitions of raganuga, ragatmika) 4 (different divisions of bhakti)
5(b-i) (Mayavada contamination)
PrA / M+M 3 (prakrita-sahajiyas – not beyond material contamination)
M+M 2,3(b) (how SP demonstrated these; how it applies to our movement)

2,3 Case Studies (Understanding / Mood and Mission / Evaluation)
Write or print out five passages (on index cards possibly) and hand out to five groups.
Ask them to evaluate the statements, ascertaining with the help of sastra what may be
favourable or unfavourable, and under what conditions or circumstances:
1. Ishvara das: “Why do you make so many mistakes? You always act just like a
neophyte!”
2. Raganuga devi dasi: ”I’m looking forward to the day I’m no longer bound by the
regulative principles!”
45
3. Prema-siddhi-ananda das: “Do you know your relationship with Krishna?”
Bhakta Fred: “Well — uh, um, I realise that I’m His servant, I guess”
Prema-siddhi-ananda das: “Yes, that’s true, but we can’t all remain on the neophyte
platform. Some of us have to set the example and advance in Krishna
consciousness. We can’t just preach, preach, preach and ignore our own inner
development. We have to realise our svarupa-siddhi and find someone who can
point it out to us.”
Refer to Section Four (page 3) for 2 more passages and the conclusion for this exercise
46
Nectar of Devotion Lesson Nineteen Chapter Seventeen
Overview/Summary:
This chapter describes the ways and means of rising to the platform of bhava-bhakti, ecstatic
love for K��Ša.
1. Definition of bhava-bhakti
(a) CC Mad. 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 K��Ša. At such a time,
devotional service causes the heart to be softened by various tastes, and it is called
bhava”
Evidence :
Tantra Sastra: “Bhava is the first symptom of pure love for the Personality of
Godhead, and in this stage one is sometimes found shedding tears or shivering.”
Padma Purana:
2. Eligibility for bhava-bhakti QT(a,b) AR(c,d) SG(a,c,d)

(a) Rigid execution of spiritual practices.
i) in vaidhi-sadhana-bhakti
evidence from SB: Narada Muni
ii) in raganuga-sadhana-bhakti
evidence from Padma Purana: the neophyte devotee who danced all night to
invoke the Lord's grace upon her
(b) Constant association of pure devotees.
(c) Special mercy of K��Ša (the honourary degree)
i) simply by speaking (evidence: Naradiya Purana)
ii) simply by glancing (evidence: Skanda Purana)
iii) simply by good wishes (evidence: Suka-samhita)
(d) Special mercy of K��Ša's devotees.
Evidence: SB.7.4.36 (Narada Muni's mercy to Prahlada Maharaja)
Skanda Purana (Narada Muni's mercy to Mrgrari)
3. The uttama-adhikari platform

(a) No agitation from material affections.
(b) Serving Radha and K��Ša is one's sole interest.
47
2(c,d) The example of the sparrow and Garuda. BG. 6.24 purp.
Suggestions:
2(a,c,d) In this chapter two ways to achieve bhava are described: by determined endeavour in
the practice of sadhana bhakti and by the mercy of K��Ša or His devotee. Some
philosophers stress endeavour over mercy and others stress mercy as being more
important than endeavour. Srila Prabhupada stressed the importance of the
combination of both mercy and endeavour to achieve the favour of K��Ša.

Und 1 (definition and explanation of bhava bhakti) 2(a-d) (2 ways of reaching bhava stage)
PeA / ThA 2(c,d) (personal endeavour or mercy – in Christian terms, “faith or works?”- see
SG)

2(a,c,d) Discussion and Debate (Theological Application)
● Introduce the topic, discussing how the “mercy or own endeavour” controversy
has raged in many religions (e.g. Christianity).
● Divide the class into two equal halves, and then into smaller groups (unless the
class is small). Ask the group in the first half to research all the reasons why
“mercy” is important for self-realisation. The other half to find similar reasons and
evidence to support the notion that our “personal endeavour” is that which
determines our success or failure in spiritual life. Ask each half (with any
sub-groups working co-operatively) to come up with as many reasons, supporting
quotes, related stories etc., as possible and to record them on paper (you can
even set up a competition between the two sides). Students can also identify the
flaws in the arguments of their ‘opponents’.
● Stage a debate between the two parties (either a pair up-front, or all devotees
meeting members of the opposite party).
● Debrief and lead a discussion to ascertain and establish the correct approach to
this subject, supporting any conclusion with sastric references.
48
Nectar of Devotion Lesson Twenty Chapter Eighteen
Overview/Summary:
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.
N.B. Editorial mistake at the bottom of page 139: the words asta-kalika-lila should read
a˜a-k€l…ya-l…l€, in accordance with Srila Prabhupada's translation of NOI text 10.
1. The nine characteristics of bhava QT(a) SG

(a) Avyartha-kalatvam: utilising of time
Evidence: Hari-bhakti-sudhodaya.
(b) Ksantih: perseverance
“When a person is undisturbed even in the presence of various causes of disturbance, he
is called reserved and perseverant"
Evidence: SB.1.19.15, Maharaja Pariksit's last words to the brahmanas.
(c) Virakti: detachment
Evidence: SB.5.14.43, Sukadeva Goswami to Maharaja Pariksit.
(d) Mana-sunyata: pridelessness
Evidence: Padma Purana describes the humility of King Bhagiratha.
Example: Lal Babu (nineteenth century Calcutta landholder).
(e) Asa-bandhah: great hope
Hoping against hope that K��Ša will bestow His mercy
Evidence: Rupa Goswami's prayer (NOD p.137).
(f) Samutkantha: eagerness for achieving desired success
Evidence: Bilvamangala Thakura's statement in K��Ša-karnamrita (NOD p.138).
(g) Nama-gane sada ruci: attachment to chanting the holy names of the Lord
Evidence: K��Ša-karnamrita (NOD p.138).
(h) Tad-guna khyane asakti: eagerness to describe the Lord’s transcendental qualities
Evidence: K��Ša-karnamrita (NOD p.138).
(i) Tad-vasatistale pritih: attraction for living in a place where K��Ša has His
pastimes
Evidence: Padyavali (NOD p. 138-9).
2. Imitative attachment: rati-abhasa

(a) Shadow attachment of the karmis and jnanis can be invoked only in the association of an
uttama-adhikari. But their ecstatic symptoms are imitative.
(b) Transcendental (para) attachment of an ordinary person occurs when one's shadow
attachment results in the disappearance of all material pangs.
(c) Coming to the platform of rati (bhava)
i) mercy of an uttama-adhikari
ii) visiting holy places like Vrindavan and Mathura
iii) performing devotional activities in the association of pure devotees (NOD p.140)
(d) Extinction of rati-abhasa
i) serious offences at the feet of pure devotees reduce rati-abhasa to almost nil
ii) less serious offences produce an inferior quality of attachment
iii) attachment to staunch monists will cause bhava to dwindle to abhasa, and
ultimately one will end up identifying himself with the object of his worship
49
iv) person seen to have bhava without undergoing spiritual practices must have
achieved the status in his previous life
v) if a person who has developed bhava, seen to accidentally deviate, no-one
should show any malice towards him – he should still be counted among the pure
(evidence: Nrsimha Purana)
Suggestions:
1 You may wish to read the following (from the BRS itself):
Nine characteristics of bhava: Bhakti-rasamrita-sindhu, 1.3.25-26:
k€ntir avyartha-k€latvaˆ viraktir m€na-™nyat€
€€-bandhaƒ samutkaŠ˜h€ n€ma-g€ne sad€ ruciƒ
€saktis tad-guŠ€khy€ne pr…tis tad-vasati-sthale
ity €dayo ‘nubh€v€ƒ syur j€ta-bh€v€‰kure jane
Translation: “When the seed of ecstatic emotion for KŠa fructifies, the following nine
symptoms manifest in one’s behaviour: forgiveness, concern that time should not be
wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting
the holy name of the Lord, attachment to descriptions of the transcendental qualities of
the Lord, and affection for those places where the Lord resides – that is, a temple or a
holy place like Vrindavan. These are all called anubhava, subordinate signs of ecstatic
emotion. They are visible in a person in whose heart the seed of love of God has begun
to fructify.”
1. A devotee on the bhava platform may exhibit symptoms such as crying, shivering, etc.
However, these symptoms can be concealed or imitated. Srila Rupa Gosvami mentions
nine character traits that cannot be imitated or concealed and thus clearly indicate bhava
bhakti. Therefore in understanding whether or not a person has genuine symptoms of
ecstatic love, these character traits must be examined.

Und 1 (a-i) (what each quality means) 2 (imitative attachment) 2(d) the seriousness of
offences)
M+M 1 (a-i) (how Srila Prabhupada demonstrated these qualities)
SC / PeA 2(d-v) (how is our vision? Do we see the bright Moon or its ugly spots?)

1 Individual Reflection / Discussion (Understanding / Personal Application / Sastra Caksus)
Before class, write the following on the flipchart: 1+1=2
2+2 =4
3+3=5
4+4=8
5 + 5 = 10
Debrief student responses, noting how for many of us it’s far easier to point out fault than
to perceive and commend what is correct. Explore further as a class discussion, possibly
discussing the effects of seeing one way or the other.
Request students to individually list the 9 characteristics of bhava (from memory if
possible).
Ask students to bring to mind a devotee who lacks the first quality. Ask them to next think
of a devotee who exemplifies this quality. Explore which of the two exercises was easier!
Students to run through the list, writing next to each quality one living devotees they feel
exemplifies it.
50
Debrief exercise, with students expressing appreciation for other devotees (centred
around the nine characteristics). Consolidate learning, emphasising the importance of
“appreciating the shining Moon rather than focusing on its spotty complexion”.
Note: This list of nine characteristics could also be used in other ways. Devotees could
assess themselves (Personal Application) or identify how SP demonstrated them (Mood
and Mission).
51
Nectar of Devotion Lesson Twenty-One Chapter Nineteen
Overview/Summary:
This is the last chapter of the eastern division of the Nectar of Devotion describing varieties of
devotional service. In this chapter the definition and attainment of prema-bhakti is described.
The development of prema is a gradual evolution beginning with sraddha.
1. Definition of prema-bhakti QT AR
(a) Intensified desire to love K��Ša in one's particular relationship (NOD p. 143).
(b) Concept of kinship completely reposed on K��Ša
(See Bhisma's definition, NOD p.143).
(c) Heart completely softened (NOD p. 144).
2. Two kinds of eligibility for prema-bhakti QT

(a) Bhava (ecstasy)
i) arisen from vaidhi-sadhana-bhakti
evidence: SB 11.2.40
ii) arisen from raganuga-sadhana-bhakti
evidence: Padma Purana (Candrakanti)
(b) Extraordinary mercy of K��Ša

Evidence: SB.11.12.7.
3. Two kinds of prema QT

(a) Associated with the knowledge of greatness and majesties of God
i) usually developed through vaidhi-sadhana-bhakti
ii) leads to the four kinds of Vaisnava liberation
evidence: Narada Pancaratra
(b) One-pointed attraction associated only with the all-beauteous form of the Lord.
i) leads to Goloka Vrindavana
ii) usually developed through raganuga-sadhana-bhakti
evidence: Narada-Pancaratra
4. Stages of development QT AR OHT

From sraddha to prema.
See NOD p. 146, "Association with Pure Devotees".
52
1 Definition of prema-bhakti: CC Mad 23.8
4 Criteria for understanding the evolution of sraddha to prema: Madhurya Kadambini
by Visvanath Cakravarti Thakur.

Und 1 (definition of prema/love) 1(c) (“softness of heart – what does this mean?)
2,3 (two kinds of eligibility, prema) 4 (four stages of development)
PeA 4 (where are we situated? Keeping before us the ultimate goal of prema)

1-4 Completing Display Chart (Understanding, etc.)
Ask students to briskly complete the displays they began in Lesson 4 (see “Possible
Learning Experiences” for that lesson).
With the whole class, perform a “walk-through” of the displays and present a
summary of what we have learned during the NOD lessons.
NOD Writing Assignment (Taste / Appreciation / Relevance)

Request students to select one passage from the NOD that they particularly like and
to write a paragraph on what it means to them. Why do they like it, or why is it
significant to them?
Read selected submissions (possibly anonymously and during next lesson).
Alternatively, ask students to pair up and share their written appreciations.
4 Discussion Groups (Understanding)

Discuss the evolution of sraddha to prema, analysing each stage to determine the
criteria for evaluation whether someone has reached that stage. How to know
practically if a devotee is experiencing one of the stages? Note that sometimes we
may catch a glimpse of a higher stage, but that does not mean that we are
established on that stage. See Madhurya Kadambini for reference on criteria to
determine whether one is established on a stage. See also QT’s.
53
Sri Isopanisad Lesson One Introduction
Overview/Summary:
In the introduction, Srila Prabhupada establishes the definition of Veda, and the need to take
guidance from the Vedas. Sri Isopanisad is directly Vedic literature, being part of the sruti.
Chart No.27 – Vedic Knowledge (#3)
1. SG
Srila Prabhupada gives a broad definition of Veda as knowledge, the original
knowledge (p. 1)
2. QT(b,c) AR(a)
To obtain perfect knowledge, one must take shelter of the Vedas
(a) The 4 defects prevent any conditioned soul from perfect knowledge (2-3).
(b) Vedic instructions are understood as axiomatic facts (3).
(c) Sabda is higher evidence than pratyaksa and anumana (5):
i) example of radio programme guide (5)
ii) mention the great authorities of different schools who accept
Vedic knowledge (6)
iii) the ascending process is never conclusive, as it is based upon limited sense
perception
iv) the descending process is required for absolute knowledge (7-8)
3. QT AR OHT
Brief summary of Vedic literature (9-10)
The teacher may give a summary and glorify the position of Srimad Bhagavatam.
54
Suggestions:
1 Discuss the quote “Any knowledge you accept is Veda, for the teachings of the Veda are
the original knowledge.” Ask students to explain this statement and to give examples of
knowledge that apparently seems independent of the Vedas (see quotes).
2(a) Vedic literature, 4 defects and Upanisads: CC Adi 7. 106-108
3 Vedas and division by Vyasadeva. SB 1.4.19-25

Und 1,2 (definition of Veda, 4 defects, types of evidence) 3 (overview of Vedic literature)
PrA 2 (the flaws in empiricism)
ThA 1 (sampradayic deviations; ISKCON’s identity – see also M+M below)
M+M 1 (our real identity – see top, page 3)
2 (SP’s attitude towards following authority – other religions also)
Aut / AMI 2 (e.g. analogies of cow stool and mother; “Vedic injunctions cannot be
interpreted”)

1 Buzz Groups / Discussion (Understanding)
Get students to pair up and discuss the statement, “Any knowledge you accept is Veda,
for the teachings of the Veda are real knowledge.”
Stop discussions, and ask the same pairs (or different, if you want) to discuss how this
statement could be used to show either:
1) Following ISKCON is the only true path
2) Krishna consciousness is a universal science that extends beyond ISKCON
Stop discussions, take concise feedback and lead a whole class discussion, enhancing
students’ understanding of Srila Prabhupada’s definition and explanation of Veda.
1, 2(c) Debate (Preaching Application)

(Note: there are different options here). Have two devotees up front, or break the class
into pairs who all debate amongst themselves. Another option is to break the class into
three’s, so there is a witness to each debate who can give constructive feedback.
Roles,
in the case of pairs, can be swapped; or, in the case or threes, rotated.
1 2 devotees (also relevant to Mood & Mission, Theological Application)
Devotee 1: “We are not Hindus. We have nothing to do with such hodge-podge
religion – casteism, nationalism and all that.”
Devotee 2: “We do have some connection with what is generally termed
Hinduism.”
2(c) 1 devotee / 1 scientist (relevant also to Authority)

Atheistic empiricist / intellectual: “I am confident that we can ascertain what is real
through experimental science; higher authority may have been useful to more
55
primitive people, I accept – but science is getting closer to the truth; we may not
have all the answers, but we are getting closer.”
Devotee: “To obtain real knowledge one must accept a higher authority”.
Sri Isopanisad Lesson Two Invocation *
Overview/Summary:
The Invocation describes the objective of the book: the Absolute Truth, the Personality of
Godhead. By repeated recognition of His various types of completeness, the Isopanisad
establishes the supreme position of the Personality of Godhead.
1. AR SG
The Personality of Godhead is the complete realisation of transcendence (14)
2. QT(b) SG(b)
Each feature of the Absolute Truth contains increasing realisation of eternity,
knowledge and bliss
(a) Three features of the Absolute Truth:
i) Brahman — sat (eternity)
ii) Paramatma — cit (eternity and knowledge)
iii) Bhagavan — ananda (eternity, knowledge and bliss)
(b) The Personality of Godhead is fully complete because He has form.
i) after describing K��Ša as sat-cid-ananda vigraha, Srila Prabhupada picks up
on the theme of vigraha (form) to give another argument that the Supreme
Personality of Godhead is the most complete realisation of transcendence. If the
Personality of Godhead was formless, like Brahman, then the Absolute Truth
would lack something that exists within the creation and would therefore be
incomplete
3. QT(a,c) AR(a,b) SG(3,b,c)

The potencies of the Supreme Personality of Godhead are also complete (14-16)
(a) The material universe, an emanation of K��Ša, is designed to be self-contained. The
material elements are arranged to produce all necessary items for the maintenance of the
universe.
(b) The material universe runs in a fixed and complete cycle of time.
(c) The jiva souls are complete in relationship with K��Ša.
(i) the completeness of the individual soul is different from that of K��Ša, as it is
not based upon total self-sufficiency. Rather, acting in his relationship with
K��Ša, the soul feels completeness as a natural part of the complete whole
4. QT
When the conditioned soul decides to dedicate himself towards realising the
Absolute Truth, complete facility is given to him by Sri K��Ša directly
56
1 Bhagavan as complete realisation of transcendence: BG 2.2, 18.54-5, SB 1.2.11
3(a) Material world as complete in itself: BG. 9.10
3(b) Vedic time-scale: SB 3.11
Suggestions:
1 As Srila Prabhupada translates om as “the Supreme Personality of Godhead,” the
teacher may wish to explain how this is so. See BG. 7.8 and CC Adi, 7.128.
2(b) Srila Prabhupada often quoted this verse to defeat the Mayavada argument that because
God is all-pervading, He has lost His personal existence. In this verse it is stated that
although everything emanates from Him, He remains the complete balance. Therefore,
although He creates the material manifestation, He remains a person.
3 Ask students to explain the completeness of K��Ša’s energies to make sure that they
understand that the energies’ completeness must be understood in relationship with
K��Ša and not independently.
3(b) The teacher may wish to briefly explore the Universal time-scale from the life of Brahma
down to the solar years within the one divya-yuga. This will impart to students an
appreciation of the precision by which the universe is created, maintained and
destroyed.
3(c) The teacher may expand on this important point: that all feelings of incompleteness are
due to being disconnected from Sri K��Ša.
3(c) Srila Prabhupada sometimes used the analogy of the screw and the machine. The screw
is valuable and complete when functioning as a part of the machine. It is, however,
useless when separate (see QT’s).

Und 1-4 (the relationship between the Lord and His potencies)
PeA 3(c) (feelings of incompleteness and dealing with them – see SG)
PrA Verse (against Mayavada – see SG for 2(b))
ThA 3(a) (economic and environmental issues; other issues, such as population control;
could relate to the importance of authority, discussed last lesson)
AMI 4 (how does this point relate to knowledge and realisation?)

3(c) Writing Assignment (personal application)
The students can write one or two paragraphs meditating on a specific area of their life
where they feel a sense of incompleteness. They can think how to practically overcome
such feelings by connecting with K��Ša. What about our perceptions of material
incompleteness? Should we completely ignore them, or act on them? Base your
answers on this passage.
57
Sri Isopanisad Lesson Three Mantra 1*
Overview/Summary:
The Invocation explained that the Personality of Godhead is perfectly complete, as are His
energies. Srila Prabhupada comments that, “all forms of incompleteness are due to incomplete
knowledge of the Complete Whole.” Mantra 1 describes how the living entities can again regain
their sense of completeness by acting in relationship with K��Ša. This action is called
isavasya consciousness.
1. Vedic knowledge is the highest evidence for understanding reality (17-18)

(a) Vedic knowledge is transcendental (apauruseya) and is transferred through the disciplic
succession. It is thus above the four defects.
(b) The Isopanisad is part of the Yajur Veda and thus contains authorised knowledge about
proprietorship of all things in the Universe.
2. QT(2,b,c) AR(a) SG(b)

Being the origin of all energies, the Lord is the proprietor of all things (18-22)
(a) All things of this world are His energies, material and spiritual. (18-19)
(b) All doctrines on the distribution of material resources must take the Lord’s proprietorship
into account (20-21).
i) Communism and capitalism argue about the best system of ownership, by the
state or by the people. Unfortunately, because they both fail to understand that
the ultimate owner is the Supreme Lord, they are still considered thieves and are
liable to karmic punishment.
(c) The Lord is the supreme controller.
3. QT
Morality that is devoid of isavasya consciousness is flawed. It still bears karmic
reaction (21-22)
58
2(a) Everything material and spiritual is the Lord’s energies: BG. 7.4-5.
Suggestions:
2 Discuss quote in page 22, “The root of sin is deliberate disobedience of the laws of
nature through disregarding the proprietorship of the Lord.”
2(b) When Srila Prabhupada went to Moscow he preached the philosophy of spiritual
communism and he often quoted this verse to support this idea.

PeA 2(b) (responsibility – can also relate to ‘Authority’, see below)
ThA 2,3 (proprietorship and stewardship as they apply to relevant issues; also “deliberate
disobedience”, see SG(2))
Aut 2(b) (responsibility means taking lessons from Vedas – see PeA above)
3 (authority is not just proposing a belief system but is based on understanding and
realisation of natural and universal laws – see also SG(2) above)

2(b) Role Play (Theological Application)
Have three students playact as politicians running for office. They are all giving their
definitive position speeches (or making a party-political broadcast — whatever is
accessible and understandable to your particular students). One is a socialist, one is a
capitalist and one is a devotee who is aware of the isavasya principle. Each has three
minutes (or specify otherwise) to describe the ultimate benefits of their socio-economic
system. They should include at least some criticism of their opponents.
Debrief and consolidate learning.
2(b) Brainstorm / Discussion (Personal Application)
Ask students to brainstorm what they understand by “responsibility” and list on flipchart.
Briefly analyse and compare to Srila Prabhupada’s purport (9th para, ending “ … life of
responsibility”).
Lead a discussion focusing on the qualities of responsibility and vairagya, and asking,
“which, if any, is more important?” Conclude, trying to help students understand the
importance of personal responsibility.
2 Discussion Groups (Authority)
Get students to discuss the difference between genuine and false authorities. Much
‘religious’ authority is partially or wholly exclusive of other traditions. Explore this in
connection with the notion of religion as ‘belief’ as opposed to the appreciation of
natural, axiomatic and universal laws.
Finally, ask students how the notion of Krishna consciousness as a science influences
the way we preach, as compared to those who are simply trying got change a person’s
faith or opinion. (We could also ask whether we, as devotees, are sometimes more
concerned with another’s belief than in their understanding of the subject matter. Do we
prefer somewhat blind agreement to intelligent and discerning questions? Can blind
agreement be beneficial, in at least some circumstances? If so, when and for whom?).
59
Sri Isopanisad Lesson Four Mantras 2 & 3
Overview/Summary:
Mantra 2 SG
explains the benefit of working in the isavasya conception: one becomes free from karmic
reaction and acts on the liberated platform. Such activities are the only method for freedom.
Mantra 3 AR
in contrast to Mantra 2, explains the fate of those who fail to recognise the Lord’s
proprietorship and therefore act in a vikarmic way.
Points/Topics to Cover (Mantra 2):
1. AR(a,c) SG(c)
Work is inevitable for all living beings. Acting according to prescribed duties allows
one to engage in his natural tendency for work, but still avoid entanglement in
karma-bandhana (pp 23-24).
(a) Work is divided into three types according to the consciousness of the performer of activity:
Karma - actions according to scriptural injunctions which give one good karmic
reactions.
Vikarma — activities for sense gratification, in disregard of scriptural injunctions. These
activities incur bad karma and lead one to the lower species of life.
Akarma — activities in a mood of service to the Lord, recognising His propriety. Such
actions incur no karma and lead one toward liberation.
(b) This mantra of Isopanisad describes akarma.
(c) One may desire to attain the platform of naiskarmya, or akarma, but due to conditioning is
not ready to act on that platform. Such a person must perform the prescribed duties
mentioned in the Vedas to gratify his conditioned needs— immediate or extended — in a
religious way. That will lead him to the stage of akarmic activity.
(d) In a similar way, one should learn the art of connecting philanthropic activities of extended
sense gratification (“isms”) with the Lord’s service. This too will ultimately lead to the stage
of akarma (pp 25-26).
Points/Topics to Cover(Mantra 3):
2. QT(b) SG(b)
0
One’s merit in life is judged according to the extent to which he takes to the highest
responsibilities in human life: spiritual discipline (pp 29-30).
(a) The human life is designed to be a vehicle for the wayward spirit soul to come to full
consciousness. Unlike animals, whose lives are simply a struggle for maintenance, human
beings are given facility to inquire about the nature of reality. When one denies this prime
duty of inquiry, instead living simply to feed and enjoy the body, he is nothing more than a
polished animal.
1
(b) Furthermore, he is a “killer of the soul” (atma-ha), as he covers over the true nature of his
eternal self. Such people must strain very hard like animals just to receive minimal bodily
comforts during their lifetime. At death all of their work is ruined, and it simply leads to a
60
lower birth in their next life.
3. One who takes to self realisation is provided for materially even if he does not
achieve the highest success (pp 31-32).
M3 Suras and asuras: BG (Chapter 16).
1(a) Karma, akarma and vikarma : BG (4.16-24).
1(c) for more information: BG. (3.9-16) and BG. (18.5-9).
Suggestions:
M2 You may wish to mention that Srila Prabhupada used this verse in Vrindavana during
his last days.
1(c) You may with to explain more deeply the mentality in which one accepts material
concessions in a regulated way according to his attachments, but still maintains the
goal of pure devotional service. (See p 25).
2(b) The teacher may wish to quote p 32, “When we approach …” to start a discussion
about
the way that modern society drags people to the asuric level.

Und 1,2 (the importance of the human form, e.g. analogy on pg.30)
PrA 1(c) (altruism, humanitarianism, etc. as “extended sense gratification”)
M+M 1(d) (last-but-one para; real welfare work – how can the Society interact with charities,
philanthropists, etc, or should we void them?
Rea 1(a) (vikarma - see also page 26; also pages 30,31, the greatest danger; the suffering
the lower species go through)

1(c) Devil’s Advocate (Personal Application)
The teacher plays the role of the doubter and addresses the students, “What is the
problem with my altruistic work? You criticise, but how will the knowledge that you
are presenting really help society?” Argue and test the students’ ability to present
this philosophical point. Use p 25-26 as a reference.
1(a),2(b) Buzz Groups (Realisation)
Ask students to share their realisation of the intense suffering of samsara and
especially those in he lower species (in the lower modes).Ask them to speak, in twos
and threes, from their experience.
Consolidate, enhancing students’ appreciation of the bleak future of those who are
sinful and the fortune of those who are God-conscious (but with the appropriate
attitude i.e. avoiding a patronising, “we are better” type of approach )
61
Sri Isopanisad Lesson Five Mantras 4 & 5
Overview/Summary:
Mantras 1 to 3 describe that one can regain his sense of completeness by connecting with the
Lord through karma-yoga. Mantra 3 describes vividly the fate of those who act in ignorance of
the Lord’s position.
Mantra 4
Mantra 4 explains why such people are unable to understand the Lord’s position: He is beyond
material calculations and is thus known only when he reveals Himself to the sincere.
Mantra 5
Mantra 5 continues this discussion describing that the Lord has inconceivable potencies which
render Him unknowable to those whom He does not favour.
Points/Topics to Cover (Mantra 4)
1. QT AR
Sri K��Ša is eternally in His transcendental abode, yet He is simultaneously
expanded throughout creation by His all-pervasive energy (34-35)
(a) The Lord's infinite energies are divided into three main categories:
i) internal potency: manifests the spiritual world
ii) marginal potency: manifests the jiva souls
iii) external potency: manifests the material world
(b) This philosophical point explains why the Lord is “faster than the mind” and “swifter than
all others’ running”. It is because He pervades all of reality through His energies and thus,
is at all places at once. This makes everywhere accessible to Him instantly. Hence He is
swifter than all others. His all pervading, yet simultaneously localised existence is
impossible to understand without His mercy, thus he is faster than the mind of the souls of
this planet.
(c) Understanding the Lord’s energies also clarifies why he surpasses the demigods in
excellence and power: they are one of His energies and constitutionally subordinate to
Him.
2. QT(2,d) AR SG(d)
The Personality of Godhead cannot be understood by the ascending process, but
can be known by His devotees by His mercy (34-36)
(a) This philosophical point explains why the Lord is “faster than the mind”. Sri K��Ša has
potencies that are beyond the laws of His creation. One may speculate at the speed of the
mind, but he will find the Lord remains ever out of reach as his speculations are
conditioned by material experience.
(b) The jiva souls are parts and parcels of the Complete Whole. Being small in nature, they do
not have the ability to comprehend the Lord's full potency.
(c) Therefore, one must learn of the Lord from the Lord Himself. By following the path of the
Vedas, and cultivating humble submission to the Lord in service, K��Ša Himself will give
one the ability to understand.
(d) This understanding entails knowledge of the Lord and His energies, as well as one's own
constitutional position: “All power is obtained …submissive service attitude. “ (p 36) Again,
the isavasya principle is established as the means to reawaken our knowledge of and
connection with Sri K��Ša.
62
3. QT
Attempts at understanding the Supreme must first take into account His
inconceivable potencies (37-39)
(a) Not understanding the concept of transcendental potencies, Mayavadi philosophers are
forced to reject some of the sastric descriptions of the Lord, such as here, where it is
explained that the Lord can walk. They are therefore hampered by a limited concept of the
Absolute.
(b) The Bhagavata devotees understand that the Lord must have inconceivable potencies,
and is thus both personal and impersonal at the same time: “The Bhagavatas know that
without inconceivable potencies there can be no meaning to the words “Supreme Lord” (p
38). Such inconceivable potencies are proven by descriptions in sastra which appear
contradictory to the mundane perspective.
(c) Two Mayavada argument can be defeated by this verse: that God is a mortal being, and
that He comes before us with a body produced of matter. “These arguments are nullified if
we accept the existence of the Lord’s inconceivable potencies. Then we will understand
that even if the Lord appears before us in the form of material energy, it is quite possible
for Him to convert this energy into spiritual energy. Since the source of the energies is one
and the same, the energies can be utilised according to the will of their source” (p. 39).
4. QT(c) AR(b)
The Lord’s potencies make Him simultaneously near and far (38-42)
(a) He is far away in the spiritual abode, but is near because he can immediately make himself
visible. “But despite the Lord’s …the previous verse”.(p 38).
(b) The Lord is always near to the surrendered, as he reveals His presence to them. He is far
away from the non-believers, though, as He covers Himself to their vision.
(c) K��Ša’s manifestation as the arca-vigraha is an example of how He uses His
inconceivable potencies to manifest Himself to the vision of the devotees.
5. The Lord is simultaneously inside and outside of the creation through His purusa
avatars (41-42)
(a) The Lord is within all things as the Supersoul expansion. He is within the hearts of all living
beings and in every atom. The Lord is outside of all things as the virat-rupa, the universal
form, which contains all space and time in the cosmos. The jiva is different from the Lord.
1 K��Ša’s all-pervasive energies and their relationship with this world: BG 7.4-7, 9.4-10
2 Knowing K��Ša through empiricism versus through devotion: BG 10.1-12
4(b) K��Ša’s potencies make him unknowable to those who do not seek His favour: BG
7.25, CC Adi 7.137-146

Und 1-5 (the inconceivable nature of the lord)
PrA 1(b), 2-5 (arguments against Mayavada) 3(c) (Mayavada notion of incarnation)
Aut 2(d) (difference between mental and philosophical speculation)
63
Please refer to Section Four (page 4) for “Possible Learning Experiences”
64
Sri Isopanisad Lesson Six Mantras 6 & 7
Overview/Summary:
Mantras 4 and 5 explain that the Lord is all pervading through His energies and His
expansions. They instruct that one can see this only when he receives K��Ša’s mercy in
response to his devotion and humility.
Mantra 6
Mantra 6 describes the vision of one who can see K��Ša everywhere, the maha-bhagavata.
Mantra 7
Mantra 7 continues describing the consciousness of the maha-bhagavata, which was
introduced in Mantra 6.
1. QT(c) SG
Realisation of K��Ša’s presence takes place in three stages (43-45):
(a) kanistha-adhikari: this is the lowest stage of worship, where one is a materialistic devotee
trying to advance. Such a devotee worships the Lord at a temple, etc., according to the
rules of worship. He can only appreciate the Lord's presence at the place of worship and
nowhere else. He does not have the ability to discriminate the advancement of others in
devotional realisation.
(b) madhyama-adhikari:: this is the second level, where one has the discrimination to make
distinctions between four categories of beings:
i) the Lord, whom he adores
ii) the devotees, with whom he makes friends
iii) the innocent, whom he tries to give the seed of devotion
iv) the atheists, whom he avoids
(c) uttama-adhikari: in this stage, the highest in devotional service, the devotee sees all things
in relation with the Lord. He does not discriminate between others due to bodily type or
even beliefs, but rather sees them all as part and parcel of K��Ša. Accordingly, he tries
to help them advance from their respective level of consciousness. Mantra 6 of Isopanisad
describes the vision of such an uttama-adhikari.
(d) Srila Prabhupada makes the point that there are many people who artificially try to imitate
the symptoms of an uttama-adhikari by flaunting some sentimental sense of oneness on a
material level. Such people are not qualified to teach others about spiritual vision, as they
are completely unrealised on the matter. One must approach the uttama-adhikari for actual
knowledge about universal brotherhood. Without doing so, he remains on the material
platform with no information about the spiritual world.
2. SG(a)
Viewing reality in the proper perspective involves following the previous acaryas
(45-47)
(a) The Sanskrit word describing our method of seeing is anupasyati, “to observe by
following.” Real vision is not dependent on one's blunt material eyesight, but is to hear
descriptions of reality from those who have a superior angle of vision. This knowledge is
passed down in disciplic succession. Following the disciplic succession gives one the
perspective by which he may gain direct realisation of transcendence, as described in
65
Mantra 6.
66
3. QT(a,c) SG(c)
Spiritual oneness is of quality and interest (49-53)
(a) The oneness of the Living entities and the Lord is qualitative, not quantitative. This means
that the living entity is one with the Lord as they are both spirit, but the living entity is
never equal to the Lord is all respects. There are two analogies in this regard:
i) the sparks and the fire: the sparks of fire are the same quality as the main fire, but
are much smaller in potency
ii) the drop of ocean water and the whole ocean: the drop of ocean water has
proportionate qualities (salt content, etc.) as the whole ocean, but is vastly
smaller
(b) To prove this point, Srila Prabhupada states, “If the individual living being were equal to
the Supreme Lord both qualitatively and quantitatively, there would be no question of his
being under the influence of the material energy” (p.50).
(c) Ekatvam, or the oneness of the living entity and the Lord, also indicates, in a broader
sense, the one interest of all living entities. As children of the same Father, there is one
universal family. Only by acting in this relationship, placing K��Ša in the centre, can the
soul achieve pure spiritual happiness in relationship with the Lord.
Suggestions:
1 There are many references to the three levels of adhikaris (and Bhagavatas) described in
Srila Prabhupada’s books. Be careful not to confuse the students by bringing in material
from the Bhagavatam, CC or NOD that use other criteria to gauge the level of adhikari
mentioned in this verse.
2(a) Stressing the word anupasyati, the teacher may wish to reiterate how a major theme in
Isopanisad so far has been that proper hearing (sabda) is the only method for preliminary
knowledge of K��Ša. The teacher may mention all the places it has come up so far
(Intro, Invoc, Mantra 1, 4, etc.)
3(c) Srila Prabhupada explained in a lecture that real oneness means to work together to
satisfy K��Ša. Although we have our individual opinions, we agree to work together for
the interest of the K��Ša conscious family (see Quotes).

Und 1(a-c) (3 level of devotees) 2 (receiving genuine knowledge)
PeA 1(d) (recognising imitation uttama-adhikaris; difference between following and imitating)
PrA 3 (arguments against Mayavada – esp. by qualifying ‘oneness’)
ThA 2,3 (issues of equality)
SC 2(a) (e.g. how to develop correct vision; perceiving equality)

3(c) Drawing up list (Theological Application)
We often hear the phrase “Unity in Diversity”. Draw up a list of principles that could be
used as guidelines for behaviour that would reflect this slogan.
67
Please refer to Section Four (page 4) for another “Possible Learning Experience”
68
Sri Isopanisad Lesson Seven Mantras 8 & 9
Overview/Summary:
Mantra 8
Mantra 8 describes some qualities of the Lord as he is known by the maha-bhagavata
described in mantras 6 and 7.
Mantra 9 SG
The previous three mantras have described the maha-bhagavata, and his vision of K��Ša.
Mantra 9 discusses two kinds of people who lack knowledge of K��Ša: those who are simply
ignorant and those who are followers of material scholarship, thinking it the end-all of
knowledge. Both kinds of people disregard the Lord’s propriety and consequently are
degraded into the “darkest regions of ignorance.” (Read purport: “As far as vidya…are less
‘educated’ p 64).
1. AR SG(c)
The Lord has a transcendental form that is unlike the form of the materially
embodied entity (56-58)
(a) The Lord is described as asnaviram, without veins. His form is not a temporary machine
made of pipes and tubes. Rather, His form is non-different from Himself.
(b) A material body is simply a mechanism that acts as a vehicle for the conditioned soul in
the world. As such, an embodied soul's senses are different from his body, which is
different from his mind, which is different from his intelligence, all of which are separate
from the pure soul.
(c) On the other hand, the Lord's body is not a machine. It is His Self. Because the Lord is not
different from His senses, body, mind, soul, etc. each of His limbs are capable of
performing the functions of the others.
(d) The Lord is described as unembodied (akayam). This emphasises the point that the Lord
does not assume a material body like the fallen souls. Rather, his form is sac-cid-ananda.
2. The Lord fulfills the desires of everyone (58-60)

(a) The Lord fulfills the desires of sincere devotees by accepting them into His association.
(b) He also fulfills the material desires of illusioned condition souls, but only according to their
karmic qualification.
3. QT(a) SG(a)
K��Ša is the supreme purifying agent (60-61)
(a) The Lord is described as suddham (antiseptic) and apapa-viddham (prophylactic). He is
understood as suddham because His touch can purify the most impure things, while He
always remains pure. He is apapa-viddham because the most impure person can be
considered pure if he is engaged in the Lord's service, as such service quickly rectifies
him.
69
4. QT(a,c)
Ignorance is dangerous, but even worse is misguided knowledge (63-65)
(a) Vidya (knowledge) is to know the supreme propriety of the Lord.
(b) Avidya (ignorance) leads one to darkness, as one in ignorance will act in disharmony with
the Lord's creation.
(c) Ignorance that is disguised as knowledge is worse, however, because it gives one the
illusion of advancement without giving him any spiritual enlightenment. Such is the
modern situation, where on a mass scale people are educated to believe that sensual
gratification is the goal of life. (Read purport: “In the same … darkest region of ignorance”
(p 65).
Analogy: Such education is like a jewel on the head of a cobra — very attractive, yet
ultimately dangerous.
5. Worse than materialists are pseudo-spiritualists, who mislead others about the true
conclusions of sastra (65-68)
(a) Veda-vada-rata: Such people claim to be scholars of the Vedas, but do not approach the
Vedas through the disciplic succession. They instead concoct their own understanding.
Therefore, they miss the true goal of the Vedas, Sri K��Ša. Veda-vada-ratas prefer to
believe that the goal of the Vedas is sense gratification by elevation to higher planets. Due
to their gross misunderstanding, they fall down.
(b) Mayayapahrta-jnana: These people are puffed up by material accumulation of knowledge
and think themselves God. They do not consider how “God” could be overpowered by the
material energy as they are.
1 Description of the Lord’s body as transcendental: BG 4.5-6
Suggestions:
1(c) The teacher can use the bottom page of 57 to introduce a discussion on Deity worship.
3(a) In his preaching Srila Prabhupada quoted this verse to show that because K��Ša is
pure, He can perform any activity, such as dancing with the gopis, and it will not be
considered sinful. We should not try to imitate K��Ša, but we should follow His
instructions to become pure enough to gain His association.
M9 The teacher may wish to point out to the students that verses 9-11 and 12-14 have a
similar construction. The only change is that the words vidya and avidya are replaced
with sambhavat and asambhavat.
M9 Mantra 3 described the killer of the soul, and mantra 9 specifically describes two types
of these persons: the materially ignorant and the materially knowledgeable.

Und 1(a) (Krishna has no veins but He bled from Bhisma’s arrows?) 2 (relationship between
soul & Krishna) 2 (does the living being really “want to go to hell”? 3 (antiseptic,
prophylactic)
PrA 1 (claims of idolatry) 5 (the veda-vata-rata and the mayayapahta-j‰€na)
ThA 4(c) (modern education)
AMI 5(a) (SP’s warning against misinterpretation of scripture)
70
Please refer to Section Four (page 5) for “Possible Learning Experiences”
71
Sri Isopanisad Lesson Eight Mantras
10-11
Overview/Summary:
Mantra 10
Mantra 9 described the results of cultivating ignorance and false knowledge. Mantra 10
explains that true knowledge brings a different result than either of these. It also emphasises
the need to take guidance from a dhira in the act of discriminating between real and illusory
knowledge. (Read purport: “Sri Isopanisad warns us … from a dhira” p. 73).
Mantra 11
The previous two mantras have explained that ignorance and false knowledge bind one and are
in contrast to true knowledge. Mantra 11 describes how one must know the relative positions
of material and spiritual knowledge to transcend the material energy and attain deathlessness.
Points/Topics to Cover (Mantra 10)
1. QT AR SG(a) OHT
True knowledge is the process by which one realises his eternal spiritual nature.
Knowledge of the varieties of material phenomenon simply binds when devoid of
spiritual understanding (69-73)
(a) Srila Prabhupada explains that modern education devoid of spiritual discipline brings only
an increase of bad qualities such as pride and nationalism. Modern education focuses on
the advancement of technology. Due to the lack of moral education, such technology is
used simply to further gross materialism.
2. QT
One can discriminate between knowledge and illusion by accepting the instructions
of a dhira (73-74)
(a) The dhira is off the bodily platform and can thus give instructions that are beneficial for
one’s spiritual progress.
(b) To qualify as a dhira, one must have certain qualifications, including discipleship of a
genuine guru, detachment, and spiritual knowledge. Untrained imitators should be
avoided.

3. QT
Permanent happiness is impossible to attain through mastery of material
knowledge. The only way to attain permanent happiness is to return to one’s eternal
spiritual existence (75-77)
(a) The material world is inherently temporary and miserable. This cannot be changed.
Therefore, even the most powerful persons in the material world must eventually fall at the
hands of death (ex. of Hiranyakasipu).
4. QT(4,a)
Vidya gives salvation, whereas avidya gives bondage (77-80)
(a) Avidya: This is the advancement of material knowledge for sense gratification. Such
“knowledge” increases bodily attachment, locking its followers into repeated birth and
death. It aggravates the pursuit of material control and power, leading to dangerous
situations such as those caused by atomic weaponry.
72
(b) Vidya: This is the culture of transcendental knowledge. Understanding this knowledge
places one beyond death. The culture of vidya has one minimise and regulate bodily
activity. Material pursuits (dharma, artha) are balanced against spiritual endeavours and
are ultimately aimed at full spiritual realisation. The highest culture of vidya is the hearing
and worshipping of the Supreme Personality of Godhead.
5. AR(a) SG(a)
One may appreciate the relative importance of material activities and knowledge by
seeing them as sub-principles on the path of liberation (80-82)
(a) Srila Prabhupada explains that material activities are not to be stopped, but performed
with the intention of maintaining one’s body and mind for the sake of spiritual realisation.
(Read purport: “The culture of spiritual knowledge necessitates the help of the body and
mind; therefore maintenance of the body and mind is required if we are to reach our goal”
(p. 80). The central purpose of the sub-principles is to attain devotional service to the
Personality of Godhead.
1 Eighteen items of knowledge (BG. 13.8-12). Knowledge in the three modes BG 18.20-22
5(a) Regulated sense gratification leading to purification BG. 3rd Chapter, especially vs.
10-16
Suggestions:
1(a) The teacher may wish to analyse knowledge in the three modes as quoted above, to
show that there are certain types of knowledge which are considered nescience from the
spiritual point of view.
5(a) One discussion that may be relevant for the students is the role of the spiritual master in
determining the disciple’s balance of material and spiritual duties according to the
disciple’s conditioning.

Und 1 (18 items of knowledge) 2 (educators must be dhira) 4(b) (balanced programme of
spiritual and material knowledge) 5 (analogy of normal body temperature)
PeA 1 (18 items of knowledge)
Aut 1 (life-span “is gradually decreasing to twenty of thirty years)
Rea 3 (the transience of the world; this is not out home – see page 76)
PrA / ThA 4 (faulty education – with previous lesson also)
5 (purpose of economic development, sense gratification)

1 Analysis (Understanding)
Ask students to compare the eighteen items with those listed in the Bhagavad-gita. Ask
them what they learned from such a comparison.
1 Role-play (Authority)
Set up a role-play where a devotee is taking questions after reading from the Sri
Isopanisad. The questions can be put on cards, as follows:
1) How can we reasonably accept the authority of the Vedas? It appears to me to be
a type of faith or belief — and possibly flawed at that. For example, it is hard to
believe that our life-spans are diminishing when medical statistics are showing,
quite clearly, that we are living longer.
73
2) Do you accept everything that the Vedic scriptures say? Can you use your
discrimination?
3) Do you take everything literally? Surely, much of it is symbolic or mythological?
Note: Question one relates to the question of abortion (and also the quickly dropping
life-expectations in countries rife with HIV and Aids). You may get the opportunity
to show the importance of having the right vision, i.e. statistics show one thing to
those who believe life begins at birth and quite a different picture to those who
hold that the soul enters at conception.
After the third question, debrief and consolidate learning.
74
Sri Isopanisad Lesson Nine Mantras 12 & 13
Overview/Summary:
Just as verses 9-11 compared knowledge and nescience, and the respective destinations for
the followers of each, verses 12-14 explain the worship of the relative and the Absolute. Just as
cultivation of the wrong knowledge can be binding, so too can improper conceptions of the
Absolute Truth.
Mantra 12
Mantra 12 explains that both worship of the dependent (the demigods) and the Absolute
(impersonal Brahman) can lead to bondage
Mantra 13
Mantra 13 explains that one achieves a different result when his understanding of the absolute
is guided by a dhira.
1. AR(a) SG(a)
Conceptions of the Absolute based upon mental speculation alone are imperfect
(83-85)
(a) Fully understanding the Absolute Truth is impossible by mere speculation. This is because
one will tend to contemplate the Absolute by negating the qualities of the relative material
world. Such a conception is also relative as it is only the reversal of relative qualities, and
is based on one's experience in the material world.
(b) This kind of attempt at knowledge therefore forces one to place his own conceptions upon
the Absolute Truth and does not allow the Absolute Truth to be known in His own glory.
Through speculation, one can only reach the impersonal Brahman effulgence, but not
Bhagavan, who is Supreme.
2. Demigod worship is ultimately futile, as it gives temporary satisfaction, but does not
elevate the soul (85-87)
(a) People worship the demigods to obtain sense gratification and relief from material misery.
The problem with this is that all awards the demigods can give are temporary, and the
worshipper will soon find himself suffering again.
(b) These worshippers are considered to be in darkest ignorance because they remain
trapped in the material universe, ignorant of spiritual reality. The only way to find
permanent relief from misery is to go back to Godhead.
3. QT(a,d)
Unethical spiritual guides incur heavy karmic reactions (88-90)
(a) Pseudo acaryas and gurus lead others into darkness by glorifying material attempts at
happiness (demigod worship, space travel, etc.) as well as mundane religiosity.
(b) Others present themselves as incarnations or as acaryas but do not show any
qualifications. These types preach atheism and impersonalism.
(c) Some present a false display of religious sentiments, while secretly indulging in immoral
activities. They have no respect for the genuine acaryas in disciplic succession.
75
(d) Because they mislead others toward ignorance, they are headed for the darkness of the
lower regions.
76
4. One must approach a true s.m., a dhira, to acquire transcendental knowledge (91-92)
The same point was discussed in Mantra 10.
4. Spiritual realisation is obtained only by following the proper process. Any other
attempt is destined to fail (92-94)
(a) One must follow the parampara to advance in spiritual understanding. The fallacious
claim, “All paths lead to the same goal” is refuted by scripture and by common sense.
Those who attempt to understand sastra without the guidance of the parampara miss the
conclusion of sastra and mislead others as well.
6. Sri K��Ša is unequivocally the supreme cause of all causes (sambhavat) (94-100)
(a) Pages 94-100 are a collection of sastric quotes which firmly establish Sri K��Ša's
position as the topmost cause of all causes. The word sambhavat indicates Narayana,
who creates the material cosmos. Narayana is a plenary expansion of Lord K��Ša.
(b) Sambhuta (the Supreme Cause) is described by Srila Vyasadeva as abhijna. Abhijna
means “fully conscious.” Therefore the Absolute Truth is not some abstract void, but is the
supremely conscious being from whom all existence emanates. Sri K��Ša is described
as such throughout the Vedic literature.
(c) Because K��Ša is the ultimate truth, life’s goal is to understand Him & our relationship
with Him.
(d) Teaching this truth to others is true service to humanity. Only by service directed for the
pleasure of the Lord will all people be satisfied (ex. of root and leaves). This is done by
hearing of K��Ša from sastra. As one cultivates such hearing, the Lord personally
purifies him of impurities within the heart, leading him toward fuller realisation.
1(a) Mayavadi philosophers and hell: SB. 3.4.20 and 3.9.4
Suggestions:
1(a) The teacher may wish to cover SP’s argument against impersonalism, bottom of page 84
so that the students internalise it and can explain it - very effective in preaching.

Und 6(b) (the nature of the Lord)
PrA 1 (arguments re; mental speculation) 5(a) (“all paths lead to God” – also Mantra 13
itself)
6(a) (useful quotes re: Krishna’s position) 6(d) (”manava-seva, Madhava-seva”;
also, good arguments regarding ambiguous/contradictory values)
M+M 6(d) (pg.99, top, “…to sing about them. In modern…pseudo incarnations)

5(a) Analysis (Mood and Mission / Preaching Application)
Discuss Srila Prabhupada’s mood regarding preaching. How would you describe it?
Why do you think it is justified? Isn’t his mood devoid of compassion?
Break the class into groups to discuss and analyse the following statements, coming up
with lists of arguments against them, from the Isopanisad and possibly from other
sources.
77
1) “Service to man is service to God/”
2) “Mental speculation can at least give us some knowledge of God. At least it is
logical.”
3) “All paths ultimately lead to God.”
4) “There is no sastric evidence that Krishna is better than other gods and goddesses.”
Take feedback on flipcharts and request students to add results to their preaching
portfolios.
78
Sri Isopanisad Lesson Ten Mantras 14 & 15
Overview/Summary:
Mantra 14
Mantras 12 and 13 explained that one who conducts worship of the improper object or with
the improper conception will not achieve spiritual emancipation. Mantra 14 states that one
must know the spiritual and material energies properly, in their respective positions, to achieve
liberation.
Mantra 15
Mantras 12-14 described the necessity of understanding K��Ša in relationship with His
material energies. Mantra 15 explains that one must also understand K��Ša’s relationship
with His spiritual potency, the brahmajyoti, in order to achieve realisation of Him.
1. SG
The only way to deathlessness is the path of devotion to the Lord by which one
awakens one’s dormant spiritual consciousness (101-108)
(a) Material scientists attempt to remove material miseries, aiming at a utopian earthly
civilisation. This idea is foolish as they will never ultimately stop material miseries.
Regardless of their promises, death is inevitable for all materially embodied beings. Such
scientists aspire to conquer death because they have no information about eternal life in
the spiritual world.
(b) As stated in previous verses, knowledge of K��Ša brings deathlessness, as it brings one
to realise his eternal spiritual nature. As long as one is contaminated with the enjoying
mentality, he is forced to suffer repeated birth and death in the material world. Only by
taking shelter of Sri K��Ša in pure devotion can one end the cycle.
2. AR SG
Bhagavan Sri K��Ša is the ultimate source and maintainer of all spiritual and
material manifestations (109-111)
(a) Srila Prabhupada focuses on the word pusan (sustainer), describing how Sri K��Ša is
the root of all spiritual potencies and all other forms of Godhead. The brahmajyoti is His
impersonal energy. His expansion of Paramatma is the means by which He creates and
maintains the material manifestation. Srila Prabhupada quotes scriptural references
supporting these truths.
(b) Because K��Ša as Bhagavan maintains all manifestations, both material and spiritual,
one must look beyond them to realise Him.
3. QT AR
Bhagavan is higher than Brahman or Paramatma realisation, as it contains both of
them. Bhakti-yoga is the topmost path as it leads to Bhagavan realisation (109-116)
79
4. Because the Absolute Truth is a person, He engages in variegated relationships with
His devotees (111-112)
(a) This verse introduces an important aspect of the Bhagavan feature, which is the
interaction between the Lord and His devotees. Here the devotee is praying to the Lord for
direct realisation of His face.
(b) Srila Prabhupada quotes S.B. 10.12.11, describing how the Lord reciprocates with all
varieties of people in accordance with their desire to know him.
(c) Bhagavan realisation is distinguished from the other levels because there is loving
exchange, rasa. It is due to this rasa that one can experience the highest bliss through
realisation of Sri K��Ša.
2 Brahmajyoti as a covering BG. 7.24-25
3 Relationship between Bhagavan, Paramatma, and Brahman: CC Mad. 8.154-156
Suggestions:
1 Many of the points in Mantra 14 have been expressed in previous mantras. Therefore,
present the material efficiently, not dragging on where the subject has been thoroughly
explained. Srila Prabhupada focuses on the concept of deathlessness. One may wish to
underscore that topic.
2 Srila Prabhupada explains in a lecture that in every Upanisad the impersonal realisation
of the Absolute is explained first, but then the personal form of the Lord is established as
supreme.

Und 1 (how people try to surmount death; the nature if time – cyclical, eternal and, this world,
relative, etc.) 2-4 (the nature of the Lord in His different features )
PrA 2-4 (arguments against Mayavada – including Mantra itself – and against mystic yoga)
ThA 1 (how the concept of linear and limited time underpins the materialistic approaches to
life, science and current issues)
Aut 1 (description of spiritual sky – why do we believe it? Also, the statement, “There is no
question of liking or disliking the truth”)

1(b) Advertisement Draft (Preaching Application)
In the same way that companies market their products, have the students draft
advertisements to attract others to K��Ša consciousness, with the main selling point
being how it frees one from death and the benefits of the spiritual world. Try to make it
attractive to thoughtful, intelligent people.
1 Buzz Groups (Understanding)
Ask students to pair up and discuss how people — we possibly included — try to
surmount death.
80
Sri Isopanisad Lesson Eleven Mantras 16 & 17
Overview/Summary:
Mantra 16
This mantra continues the prayer of Mantra 15 for the Lord to reveal His spiritual form.
Mantra 17
The prayers of the devotee continue from mantras 15 and 16. At mantra 17, the prayer has an
emphasis of understanding K��Ša at the time of death.
1. AR(a) SG
The Lord and the jiva souls are one and different simultaneously (118-122)
(a) The jiva souls and the Lord are one, but in terms of quality (ex. of the sun and sun rays).
(b) The jiva souls are of the same nature as the Lord, but are not completely the same as they
lack His omnipotence. They are controlled and He is the controller.
2. AR(a)
K��Ša is the maintainer of all, but He especially maintains His devotees (119-122)
(a) Again the theme of maintainer (pusan) is stressed in this verse. The Lord maintains His
devotees by guiding them on the progressive path of devotion, ultimately giving them
realisation of Himself.
3. The activities of pure devotees can only be understood by other pure devotees, not
by jnanis or yogis (121-122)
Just as knowledge of K��Ša is a mystery to those without the proper qualifications, so
also is the knowledge of His pure devotees who relate with him in His highest aspect of
Bhagavan. K��Ša gives special favour to devotees by enlightening them from within.
Such mercy cannot be experienced in the brahmajyoti.
4. AR(a) SG(a)
The spirit soul is eternally individual; the body is made up of matter, which
temporarily covers the spirit soul according to karma (123-127) (Read Purport, Para1:
“The identity ... the indestructible person”)
(a) It is described that one will attain a certain body according to his consciousness at death.
When one has the spirit of independent material enjoyment, he takes a future birth in the
material world according to the modes of enjoyment to which he is conditioned. Therefore
the devotees try to focus their mind on K��Ša, in an attempt to forego this world and
return to Him.
5. AR(a) SG(b)
Devotees return to K��Ša by the powerful process of bhakti-yoga (126-132)
(a) The bhaktas prepare for remembrance of K��Ša at death by cultivating remembrance
during their lives. This is done by practising the nine processes of devotional service,
serving the Lord with all of their senses.
81
(b) Because the Lord takes a personal interest in his devotees, He will help them even if they
do not have perfect remembrance of Him at death. This again displays the special feature
of reciprocation which is found in Bhagavan realisation.
1(a) The jivas as K��Ša’s energy: BG. 7.5
2(a) K��Ša as maintainer of devotees: BG. 9.22, 9.29-33, 10.10-11, 12.6-7
4(a) Transmigration: BG. 2.22, 15.8-11
5(a) The story of Gajendra: S.B. 8.2-4
Suggestions:
1. The impersonal overtones of this verse may be confusing for some students. The
teacher may wish to discuss why it is important to establish the oneness of the soul and
K��Ša alongside the difference between the two. Then the students will have a better
understanding of the logic behind the verse.
4(a) SP here argues for spiritual personhood as it relates to the individual soul. BG 2.22
includes a useful analogy – as the body gives form to cloth and clothes; so also it is the
soul’s form that gives shape to matter.
5(b) A valuable point to emphasise is the absolute importance of K��Ša’s mercy in knowing
Him, as discussed in the purport.

Und 2(a) (significance of the word ‘pusan’; breakdown of word ‘bhagavan’)
5(b) (Bhaktivinoda Thakura’s explanation of occasional worldliness)
PeA 4(a) (point of death – are we ready?) 5(a) (the role of prayer – see also AR and final
para.)
PrA 4(a) (1st para. – the soul is not impersonal. See also SG)
PeA / Rea 5(b) (the Lord’s personal interest in our welfare)

4(a) Guided Meditation (Personal Application)
Relax students, ask them to close their eyes. Remind them that at some point they will
stare death in the face (i.e. they’ll know, “I am about to die” or “I am dying”).
Ask students to pretend that this is the moment of death. “You are lying on your
death-bed. You are about to leave the body. Notice how you feel. You’re going to leave
this body and everything connected with it.”
Note: This exercise requires expertise, preparation and sensitivity. It can be powerful to
help us realise the truth that death is definitely going to come.
5(a) Discussion Groups (Personal Application)
Discuss the role of prayer in our lives. What about personal prayers (rather than the
recitation of standard, authorised prayers). Is it actually bona-fide? Can we express
even some negative emotions towards Krishna? Explore the subject thoroughly (see AR
for guidance).
82
Sri Isopanisad Lesson Twelve Mantra 18
Overview/Summary:
Mantra 18 SG
Mantra 18 is the concluding prayer of the devotee, who desires to achieve K��Ša’s mercy.
1. The Lord purifies the conditioned souls of sinful reactions in order to allow them to
advance in self-realisation (133-136)
(a) The Lord gives all people the opportunity to achieve freedom from karma in the endeavour
to advance in spiritual realisation. The quickness by which one can achieve freedom is
determined by his attachment. The Lord has presented different paths of purification for
those of higher and lower material attachments.
(b) He presents a process of karma-kanda as a system of pious sense gratification by which
one can gradually be purified of materialistic propensities. Additionally, He has created
brahminical culture to maintain the principles conducive for the conditioned souls to
progress toward self realisation. By following these processes, one slowly comes to a
position where he is ready to fully surrender to the Lord.
(c) If one bypasses the preliminary processes of purification and immediately takes shelter of
K��Ša, the Lord personally takes charge of his life. K��Ša frees the surrendered soul
from the reactions to his previous sins, bringing him to the position of brahmana,
regardless of his situation at birth.
2. The Lord provides direction to those who aspire to realise Him (136-138)
(a) Externally through guru, sadhu and sastra (spiritual master, saints and scripture).
(b) Internally through the Paramatma situated within the devotee's heart.
(c) The devotee prays to the Lord to rectify him from within his heart.
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Suggestions:
M18 The teacher may notice that Krsna is addressed as Agni in this verse. An interesting point
that may be raised here is that all the names of the devas can be names of Visnu or
Krsna. See Vedanta Sutra 1.4.28 with commentary of Srila Baladeva Vidyabushana.

Und 2(b) (5th para. – the way the Lord differently relates to devotees and
non-devotees)
Und / PeA 2(c) (transgression –1st and 6th paragraphs)
PeA 2 (praying - esp. for the Lord’s mercy)
PrA 1(b) (middle of 2nd paragraph – arguments re: caste and varnasrama)
M+M 2(c) (transgression – 1st and 6th paragraphs. SP’s attitude and perspective)
2(c) Writing a Personal Action Plan (Personal Application)
♦ Introduce our subject — dealing with our own shortcomings and our challenges in
spiritual life.
♦ Ask students to reflect on their own spiritual ‘failures’ (fall-downs, mistakes,
challenges, bad habits, etc.) They may jot down a few confidential notes (note: this
exercise could be done as homework the day before).
♦ Request students to focus on their shortcomings or so-called failures and to notice
their feelings and attitudes towards them (possibly adding to their notes).
♦ Break students into small groups and ask them to voluntarily share some of their
thoughts and feelings. Especially, get them to share their successes in addressing
their failures or deviations and to focus on what is the correct attitude and behaviour.
♦ Take some feedback and consolidate learning (ideally mentioning Srila Prabhupada’s
approach, including his quoting, “failure is the pillar of success.”)
♦ Request students to write a personal action plan to help them overcome their
challenges and, more importantly, any feelings of failure. Most importantly, it should
include a heart-felt prayer to the Lord.
♦ Request students, in their own time, to go before the deity and submit their prayer.
84
Nectar of Instruction Lesson One Preface
Overview/Summary: SG
1. Spiritual Credentials of the Krsna Consciousness Movement AR(b)

(a) The Krsna consciousness movement is not a new religion, but is authorised within the
Brahma-Madhva-Gaudiya sampradaya.
(b) It is conducted under the authority of Srila Rupa Goswami, Sri Caitanya Mahaprabhu's
most important direct disciple.
2. The goal of Krsna consciousness

(a) The goal of Krsna consciousness is to understand the transcendental loving affairs of
Radha and Krsna as revealed by Sri Caitanya Mahaprabhu and His followers.
(b) A rare opportunity for us now. Only once in a day of Brahma does Lord Caitanya come in
the mood of Srimati Radharani. In other kalpas, He comes as the yuga-avatara to
propagate the chanting of Hare Krsna, but He does not reveal the confidential pastimes of
Radha and Krsna.
3. The first step in spiritual life SG(a)

(a) Spiritual life starts with sense control. One must come to the platform of goodness by
following the instructions given by Srila Rupa Goswami in Upadesamrta.
(b) Definition of "Goswami"
i) Real meaning — controller of the senses
ii) Common usage — title of temple director
85
1(b) Biography of Srila Rupa Gosvami: CC Adi 10.84, CC Mad 1.175-220.
Suggestions:
Overview: As an introduction to Upadesamrta, point out that the first seven verses deal
with vaidhi-sadhana bhakti, verse 8 with raganuga-sadhana, and verses 9 to 11
with bhava-bhakti and prema-bhakti . For an entire overview see Section One of
the Syllabus.
3(a) Introduce the singing of "Ohe! Vaisnava Thakura" as mangalacarana and as a
summary to verses 1 to 4. (from Songs of the Vaisnava Acaryas)

Und 3(a) (“One must promote . . . further progress will be revealed”)
PeA 3 (first sentence of last paragraph – the importance of attitude)
M+M 1, 2 (e.g. importance of Srila Rupa Goswami)

2 Discussion / Research / Presentation (Personal Application)
♦ Discuss with the entire class how attitude is important in all aspects of life. Possibly
present an example of how our attitudes / world-view determines our response to
situations. Also, use this discussion as a way to introduce one of the seven Major
Themes of the NOI, namely “Attitude” (naturally , in this first NOI lesson ,you might
draw students’ attention to all seven Themes (listed in Section 2 of the Syllabus)
♦ Break the class into groups and ask them to do research in order to make a
presentation (perhaps the next day). Each group should answer the following:
1) What is one concrete example of how attitude determines our
response to situations perhaps more than the situations themselves.
2) How is this important in our practice of Krishna consciousness?
3) What is the right attitude for a devotee? (Write down a few
statements that might represent how a devotee thinks, e.g. “What
would my spiritual master want me to do in this situation?”
4) “How do we develop the appropriate attitude?”
♦ Students to make presentations. Debrief and consolidate learning.
86
Nectar of Instruction Lesson Two Text 1*
Overview/Summary:
This verse elaborates on the prerequisites for spiritual life described in the third main point of
the Preface – the necessity of controlling the mind and senses. A person who has mastered
these prerequisites is fit to be a guru.
1. Atonement QT AR
The system of atonement, whether religious or secular, does not permanently reform
anyone because it does not remove the desire to sin from the core of the heart. True
atonement means coming to the platform of real knowledge, Krsna consciousness.
Three examples of useless atonement:
- The professional thief
- The elephant's bath
- The Christians' confession
(a) To come to the platform of knowledge one may adopt a gradual process (see list in
purport on page 4), or one may take the fast process, which begins when one obtains the
association of a pure devotee, follows the rules and regulations of the Krsna
consciousness movement and serves Krsna under the guidance of a spiritual master.
(b) Chanting does not counteract intentional sins.
2. The Six Urges QT

Material misidentification creates three kinds of urges — of speech, mind and body.
Two urges of the mind — avirodha-priti, unrestricted attachment; three urges of the body -
tongue, belly and genitals.
One who engages in Krsna's service can control the six urges and deserves the title of
goswami.
(a) Vaco vegam — controlling the urge to speak

Impersonal M€y€v€di philosophers, karmis, and vikarmis are compared to croaking toads
- simply inviting death.
Solution: By discussing Krsna katha we can refrain from useless nonsensical talk. See
purport, p. 8, SB 1.5.10-11.
(b) Mano-vegam, restlessness or fickleness of the mind, has two divisions:

i) avirodha-pr…ti, unrestricted attachment, includes
adherence to the philosophy of the M€y€v€dis
belief in the fruitive results of the karma-v€dis
belief in plans based on materialistic desires
ii) virodha-yukta-krodha, anger arising from frustration when one realises the
uselessness of all attachments.
Solution: One must fill one's mind with Krsna conscious thoughts. See purport p. 5,
(the CC quote.)
(c) Anger
Solution: anger has its use in Krsna's service, as shown by Arjuna, Hanuman, and Lord
Caitanya. When it comes to personal insults, however, one should practice trnad api
sunicena...
87
(d) Urges of the tongue, belly and genitals QT
Bodily demands begin with the tongue.
Solution: Since the tongue, belly and genitals are physically situated in a straight line, the
urges of the belly and genitals can automatically be controlled if the demands of the
tongue are restricted to the eating of pras€da at scheduled times. (See purport p. 10-11
for examples of improper eating.)
Genitals may be used exclusively for the propagation of Krsna conscious children.
1 Atonement: BG 3.36, BG 3.37

Und 1 (esp. analogies re: useless and genuine atonement)
PeA 1 (how we gather experience according to three levels) 2 (the six urges)
PrA verse (who is a genuine swami?)

2 Mime (Personal Application)
Break the class into four groups. Allocate to each one or more “urges” (i.e. a, b, c, d-f).
Ask them to discuss their experiences of these and how they deal with them.
After this, request each group to put on a mime demonstrating their findings (you should
ask students to avoid stereotypes and to make the presentations informative and useful.
Also, the group discussing urges d-f should use some tact!)
Groups to put on mimes. After each, have rest of students identify what was going on
and then to suggest ways we can regulate the urge(s) under consideration. Request
students to take notes that may be helpful in their everyday execution of Krsna
consciousness.
2(d) Discussion Groups (Personal Application)
Break the class into various groups and allocate each one or more of the following
questions:
1) When is it all right to eat in the homes of Life Members who invite us?
2) How important is it not to eat food cooked by karmis?
3) When can we eat food cooked by machines?
4) Should we eat the meals provided on aeroplanes?
5) Is it okay to overeat on festival days?
6) Is there any instance when it would be acceptable to eat onions?
7) Is there any instance when it would be acceptable for a devotee to eat
meat?
8) You’re at a public function and have been told the cheese is vegetarian.
After the meal, you find out that the cheese actually contained animal
rennet. How do you react? What’s your attitude. What do you do?
Take feedback (briskly).
Ask students, in their groups, to take three to five minutes to draw up some helpful
guidelines on taking prasadam. Consolidate results into a useful list.
88
Nectar of Instruction Lesson 3 Text 2* (first half only)
Overview/Summary:
In Text One, the necessity to control the mind and senses and how to control them was
discussed. Text Two describes the implications of not controlling the mind and senses.
By his own choice, the conditioned soul has fallen under the jurisdiction of the material energy
of the Lord. Under its influence, he has to meet the demands of the body, which is a product of
this energy.
Text 2 QT
explains how to meet these basic demands in a way that fosters spiritual progress rather than
entangles one.
Note: as we are covering one verse in this lesson and the next, it will be wise to prepare these
two lessons together
1. Living in the material world AR(a)
(a) The three saktis (antaranga, bahiranga, and tatastha)

i) tatastha-sakti must take shelter of either antaranga or bahiranga-sakti
(b) Mahatma/duratma.
(c) The main problems of conditioned life (birth, old age, disease and death)
i) the three-fold miseries
(d) The necessity to maintain the body.
2. Atyahara and Prayasa AR(a) SG

(a) Eating more than necessary or collecting more paraphernalia than required for
maintaining the body and bodily extensions is called atyahara.
(b) Atyahara leads to prayasa, over-endeavour, because in order to artificially increase one's
allotted quota, one must work unusually hard. Thus absorbed, one wastes the valuable
human form and goes back down the evolutionary scale.
(c) Atyahara is unknown in the animal species).
(d) Overcollecting or overeating causes scarcity.
(e) Economic development and mundane religion are products of misused intelligence.
3. Prajalpa
(a) Failure to control the urge to speak results in prajalpa — unnecessary talk.
Examples:
i) reading "heaps of newspapers, magazines and novels, solving crossword puzzles"
89
ii) retired men who "play cards, fish, watch television and debate useless socio-political
schemes"
90
1(a) SB 7.3.34purp., . CC Mad 22.100 (saktis)
2(a) Isopanisad, Text 1; SB 8.19. 24-27 (atyahara)
Suggestions:
2 Ask students to find examples of devotees who successfully avoided atyahara. Example:
Sanatana Goswami traded his expensive blanket for a torn quilt because a sannyasi
doesn't need a good blanket.

Und 1(b) (definitions of mahatma/duratma)
PeA 1-3 (see next lesson)
ThA 1(c, d, e) (economic and environmental issues in the world)
(
Und / ThA 3 (the effect of TV and other media in the world today in influencing people’s
values and conduct – could relate to other points, such as jana-sanga)

2. Case Study (Theological Application)
♦ Copy the following statement and circulate it to students, preferably in small groups.
“During the early ‘90’s in the UK, the murder of a toddler shocked the nation
and lead to the conviction of two children of nine and ten years old. This raised
the question of the trend of increasing violence amongst youngsters and its
possible causes. Many pointed to the media and specifically to violent videos.
In response, some representatives of the business claimed that videos are
beneficial; they do not nurture violent tendencies but, on the contrary, provide a
safe outlet for people’s destructive tendencies.
Evaluate their response in the light of Krishna consciousness.”
♦ Subsequently, identify the impact that the media has on the consciousness of the
world and its values.
♦ Draw conclusions regarding what we can learn from all this and the instructions given
in Text 2 of the NOI
91
Nectar of Instruction Lesson Four Text 2* (continued)
Text 2 is continued from previous lesson. Refer to previous pages as needed.
4. Niyam€graha AR(b) SG(a,b)

(a) Niyama means rules and regulations. €graha means eagerness to accept. agraha means
failure to accept.
(b) Rules and regulations are meant to guide us on the path of sadhana-bhakti, devotional
service in practice, and sadhana-bhakti is meant to lead us to bhava-bhakti and
prema-bhakti.
i) to blindly follow the rules and regulations without keeping the ultimate goal in mind
is useless
ii) to reject the rules and regulations in favour of one's own whimsical interpretation is
condemned by Srila Rupa Goswami
5. Jana-sanga QT(d) AR(a) SG(c)

(a) According to Bhagavad-gita (BG 2.62), sa‰g€t (attachment) sañj€yate (develops) k€maƒ
(desire) — One develops his consciousness according to association. Therefore, a
devotee should be very careful when associating with those who are not devotees.
(b) In Text Four of the Nectar of Instruction, Srila R™pa Gosv€mi has explained what
association consists of: offering gifts, accepting gifts, offering prasada, accepting prasada,
revealing one's mind in confidence and hearing someone speak confidentially. A devotee
should not engage in those activities with non-devotees.
(b) Avaisnavas include stri-sangis – sense gratification (even within marriage) — atheists,
mayavadis and pretenders, who dress as devotees to solve their economic problems.
Karmis, jnanis and yogis are all avaisnavas.
(d) We should not associate with those who criticise us for criticising non-devotees.
(e) Our principle is bhakta-sane vasa.
Analogy:
ISKCON compared to Stock Exchange/Chamber of Commerce
6. Laulyam
Laulyam, greed or intense longings, arises from jana-sanga (sa‰g€t sañj€yate k€maƒ).
And to get those things the karmis, jnanis or yogis have, we think that we need to engage
in karma, jnana or yoga. In this way, our devotional service becomes mixed and we
become like a prostitute. Jana-sanga, laulyam and atyahara are interrelated.
92
93
4(b) BRS 1.2.101 (quoted in SB 6.1.20 and CCAdi 7.102), CC Antya 84-100p (niyama).
5(a) CC Mad 12.195, CC Mad 9.53p, CC Mad 22.87, TLK vs.25-26 (jana-sanga).
5(a) Nama-sankirtana, by Narottama das Thakur Songs of the Vaisnava Acaryas p.71-72
(jana-sanga).
Suggestions:
4(a) Read the story of Govinda crossing over the body of Lord Caitanya to illustrate this
principle.
4(b) Another wonderful example of niyam€graha is Srila Prabhupada's crossing the ocean to
bring Krsna consciousness to the West, regardless of the Vedic injunction forbidding
sadhus to cross the ocean.
5(c) According to Srila Bhaktisiddhanta Sarasvati Thakur, atyaharis are also avaisnavas.
because collecting too much also exists on the subtle platform. Jnanis want to
accumulate speculative knowledge and yogis want to accumulate mystic powers. By
associating with them we may also come to want bhukti, mukti and siddhi and thus ruin
our sadhana-bhakti.

Und / PeA 2-6 (including previous lesson – what each items means and its relevance to us)
PrA / PeA 5 (giving association rather than taking; issues of ‘contamination’)

4(b) Role Play (Personal Application)
Illustrate the principle of niyam€graha by enacting the behaviour of a "pakka" ISKCON
brahmana on travelling sankirtana. Ask students to identify the symptoms of a
devotee who is trying to act above his level and/or is too strict. Optionally, discuss
how it’s best to deal with such a devotee. (Note: if you have time, you can also
compare and contrast this example with one of a devotee who is becoming too
flexible, and is therefore becoming too slack in applying the principles of Krishna
consciousness).
5(a) Skit (Personal Application)
Improvise a conversation between a neophyte devotee and the wealthy person he is
"cultivating," showing how the devotee is gradually taking the person's association
rather than giving him Krsna consciousness. Make the short drama realistic (i.e. it
should be based on phenomena that students have observed).
94
Nectar of Instruction Lesson Five Text 3* (first half only)
Overview/Summary:
The Preface informs us that control of the mind and senses is a prerequisite for spiritual life;
text 1 explains the techniques for controlling the mind and senses; text 2 examines the six
kinds of activities that spoil one's devotional service; and text 3 discusses the six principles that
help us progress on the path of pure devotional service. But before discussing them, we must
know exactly what pure devotional service is.
1. Pure Devotional Service QT(a) AR(a,b) SG(c)

(a) The definition of pure devotional service is given by Srila Rupa Goswami. Pure devotional
service is a continuous (anu) cultivation (silanam) of activities favourable (anukulyena) to
Krsna. It should be devoid of (sunyam) all other desires (anya abhilas) than to please
Krsna. It should also be anavrtam, uncovered by jnana, karma and adi, other things.
(b) The conditioned living entity performs two kinds of activities: conditional and
constitutional. Activities performed in one's constitutional position are technically
called devotional service.
(c) Devotional service consists of nine processes. The first step in pure devotional service is
hearing from the proper person (sravanam). This is the way to get the bhakti-lata-bija, as
explained on p.29.
(d) ISKCON's gift to humanity: The good fortune of the association of pure devotees is rare
(brahmanda bhramite konya ...). The International Society for Krsna Consciousness is
giving such a chance to humanity at large.
2. Utsaha QT(2-5, 2-7)* AR(b) SG(a)

(a) "Endeavour executed with intelligence in Krsna consciousness is called utsaha,
enthusiasm. Whereas meditators just sit down and fall asleep or endeavour strenuously to
not see, hear, taste, or touch, the devotee fully employs his senses in the service of Krsna
by engaging them in contacting all kinds of sense objects for the glorification of the Lord.
(b) Yukta-vairagya — whatever is used to gratify Krsna 's senses is spiritual, and if the same
thing is used to gratify our own senses, it is material. Ultimately, everything is spiritual
because everything is an expansion of Krsna, the supreme spirit.
3. Niscayad QT SG
(a) Confidence means that one is convinced that engagement in devotional service is the life
and soul of the living entity. It is the desired goal and supreme perfection of human life
and simply by engaging in devotional service one will achieve everything. This means one
will not take any help from karma, jnana or anything else.
(b) Faith develops in the association of devotees. One should therefore be careful to
scrupulously follow the advice given in texts 2 and 3 about giving up the association of
non-devotees.
4. Dhairyat QT(a)
(a) Patience is related to confidence. Confidence means to know that by our honest
endeavour and Krsna's mercy we will be successful. One who is confident of
success can be patient.
Examples of patience:
i) The young bride desiring offspring
95
ii) Srila Prabhupada starting the Krsna Consciousness Movement
* Points 5-7 are in the next lesson.
1(a) Explanation of favourable devotional service: CC Mad 19.167-168.
1(b) Conditional/constitutional activities: BG 9.30 purp.
2(b) Yukta-vairagya: Anasaktasya visayan, yatarham upayunjatah, nirbandhah krsna
sambandhe, yuktam vairagyam ucyate — when one is not attached to anything but at the
same time accepts anything in relation to Krsna, one is rightly situated above
possessiveness: BRS 1.2.255
2(b) Yukta-vairagya: CC Mad 7.126-128.
Suggestions:
1(c) Have the students give examples of who excelled in each of the nine processes of
devotional life.
2(a) Two examples of over-enthusiastic devotees:
Raghunatha dasa Goswami and the South Indian brahmana from Kurma-ksetra both
wanted to leave everything to join Sri Caitanya Mahaprabhu, but Lord Caitanya told
them, "Sthane sthitah," remain in your position, and serve the Lord from that position. To
the South Indian brahmana, Lord Caitanya gave the instruction of becoming guru. As
Srila Prabhupada says, "In all phases of life one has to perform devotional activities
under the direction of the spiritual master in order to attain perfection in bhakti-yoga."
3 Read or get the student to find the quotes from NOI 3 on niscayad:
(a) One should be convinced that by the process of devotional service alone one will
be dragged to success in the end.
(b) Avasya raksibe krsna: Krsna will surely protect me and give me help for the
successful execution of devotional service" — this is called confidence.
(c) One should be confident that engagement in devotional service is the life and soul
of the living entity. "It is the desired goal and supreme perfection of human life".
(d) One must be confident that all other activities will never "yield any enduring
benefit".
(e) "One must be calmly convinced" that giving up devotional service to engage in
severe austerities for other purposes will not purify one's mind"
(f) Complete confidence in the path of d.s. will enable one to attain his desired goal,
but attempting to follow other paths will only succeed in making one restless".

Und 1(a, b, c) (definitions; 2 activities; 9 processes)
PeA 2-4 (our strengths and challenges)
M+M 1(d) (the role of ISKCON) 2-4 (how Srila Prabhupada demonstrated these qualities)
F+C 3 (“calmly convinced” – see page 33)

2-4 Discussion Groups (personal application)
Have students give examples of utsahan, niscayad, dhairyat based on SP’s life.
2-4 Writing assignment (personal application)
96
Students can choose and write a ten-minute essay explaining the importance of utsaha,
niscayad, dhairyat any or all of these in their personal spiritual life.
3. Analysis (Understanding)
Students to analyse purport for all main points on niscayed (see SG above) and to list
them.
97
Nectar of Instruction Lesson Six Text 3* (continued)
Overview/Summary:
This lesson continues the discussion of items favourable to devotional service.
5. Tat-tat-karma-pravartanat QT(2-5)* AR SG
(a) Tat-tat-karma means "various activities favourable for devotional service" and
pravartan€t means "by performing." One should engage in practical devotional
service, especially sravanam and kirtanam and follow the four regulative
principles very strictly. "A devotee must be very enthusiastic about following
these principles. If he becomes slack in following any of them, his progress will
certainly be checked."
6. Sanga-tyagat QT(2-7)* AR(a)

(a) As discussed in text 2, sanga-tyagat means two things:
(i) asat-sanga-tyaga ei vaisnava-acara: giving up the association of karmis, jnanis, yogis
and other non-devotees (yama). Jana sanga, the association of ordinary people,
destroys bhakti. We should therefore give up the association of jnanis, karmis and
all persons attached to sense gratification.
(ii) tandera carana sevi bhakta-sane vasa: living in the company of pure devotees
(niyama)
7. Sato vrtteh QT (2-7) * AR SG(c)

(a) Sataƒ means "of the great previous €c€ryas," and vtteƒ means "by following in the
footsteps."
(b) The great previous acaryas are the direct disciples of Sri Caitanya Mahaprabhu, especially
Srila Rupa Goswami and the acaryas in his line, down to Srila Prabhupada.
(c) To follow in their footsteps means to follow the principles laid down by them, "who
expertly filled every moment of time with Krsna conscious activities."
8. Success in devotional service AR

(a) By following the standard procedure given by Srila Prabhupada (rising early, attending
mangala arati, etc ... ) without cessation, one attains the platform of visuddha-sattva
without difficulty. "Devotional service is so pure and perfect that once having begun, one
is forcibly dragged to ultimate success."
(b) All the good qualities of the demigods manifest progressively in one who has developed
pure devotional service, whereas one who engages in mundane philanthropic activities
remains a duratma.
* You may have read these quotes in the previous lesson, but may still wish to refer to them yet again.
98
5 Tat-tat-karma pravartanat: Sri Sri Sad-gosvamy-astaka: Songs of the Vaisnava Acaryas
6(a) Sanga tyagat: NOD p.64.
7 Sato vrtteh : NOD p.61.
8 Success in devotional life is guaranteed: BG. 2.40.
Suggestions:
5 Tat-tat-karma-pravartanat is the same as krsna anusilanam — continuous cultivation of
activities favourable to Krsna — and there are two divisions in both. One is to engage in
positive activities: sravanam, kirtanam, etc., and the other is to avoid unfavourable
things. Among the 64 items of devotional service listed in NOD, the first ten are positive
injunctions, niyama, such as guru padasraya, and the next ten are negative injunctions,
yama. Tat tat karma pravartanat means doing things that we should do (chanting Hare
Krsna) and not do things that we shouldn't do (committing offences). Neglect of the
regulative principles will destroy devotional service
7(c) Sato vrtteh: Out of the 64 items of devotional service listed in NOD, the first ten items are
considered to be preliminary necessities for beginning the discharge of
vaidhi-sadhana-bhakti. Sadhus are persons who follow the scriptures. Therefore, to
follow the sadhus is to follow scriptures. Srila Rupa Goswami quotes the verse
sruti-smrti-puranadi pancaratra-viddhim vina/aikantiki harer bhaktir utpatayaiva kalpate
— that if one doesn't follow the srutis (Vedic literature) and the smrtis (supplementary to
Vedic literature) one's devotional service is simply a disturbance to society. In other
words we must follow the scriptures. Otherwise, what we think is bhakti may actually be
a disturbance.

Und 8(a) (“…dragged to ultimate success”)
PeA 6 (advantages and challenges in living with devotees)
7 (importance of developing goodness, rising early etc.)
Rea 5 (experiences of slackness in ourselves and/or other devotees)
Possible Learning Experiences

8(a) Discussion Groups (Understanding)
Can we give up Krishna consciousness and wholeheartedly engage in maya once tasting
its sweetness? Why then do some devotees drop away? Do they come back?
99
Nectar of Instruction Lesson Seven Text Four
Overview/Summary:
In previous lessons we mentioned that one’s desires and ambitions develop according to the
company one keeps -- sa‰g€t sañj€yate k€maƒ. Therefore, if we want to progress in Krsna
consciousness, we have to associate with devotees. Text 4 explains what association consists
of. It also begins to explain how one should associate with devotees. Further instructions on
how to associate with different types of devotees will be found in texts 5 and 6.
1. The exchange of gifts, confidential talks, and eating together are the essence of
loving dealings between friends
(a) Whether materialistic or devotional, a society is nourished by these exchanges. Without
such exchanges, it is sure to dwindle and die.
(b) The International Society for Krishna Consciousness has been established to facilitate
these six loving exchanges between devotees.
(c) According to Caitanya-caritamrta everyone is ultimately a devotee, because “Pure love for
Krsna is eternally established in the hearts of living entities. It is not something to be
gained from another source. When the heart is purified by hearing and chanting, the living
entity naturally awakens.”
2. Religion is the special function of human society and the goal of human life is
unmotivated and uninterrupted devotional service "unto the transcendent Lord"
(a) In order to achieve that goal, one should give up the company of yogis, jn€nis, karmis and
philanthropists.
(b) One should associate with the members the Krsna consciousness movement because it is
the only movement that teaches one how to develop one's dormant love for Krsna.
3. ISKCON facilitates the six loving exchanges SG(c,d)

(a) Dadati: to distribute the holy name of the Lord through the process of harinama sankirtana
is the most sublime example of the dad€ti principle (offering gifts).
(b) Pratigrhnati: the willingness to accept the holy name serves the pratighn€ti principle.
(c) Guhyam prcchati: to enquire about the philosophy of Krsna consciousness serves the
guhyam pcchati principle.
(d) Guhyam akhyati: to explain the science of Krsna consciousness to a submissive enquirer
serves the guhyam €khy€ti principle.
(e) Bhojayate: to offer prasada to ISKCON's life members and to the general public at the
Sunday love feasts and festivals serves the bhojayate principle.
(e) Bhunkte: to accept invitations to take prasada in the homes of life members serves the
bhunkte principle.
4. QT(d,e) SG(a,d,e)
Loving exchanges between the members of ISKCON take place on two levels:
among practising sadhakas and with the congregation of life members, followers
and well-wishers
(a) "Devotees who are neither neophytes nor maha-bhagavatas should love the Supreme
Personality of Godhead, make friends with devotees, show favour to the ignorant and
reject the jealous and demoniac."
100
(b) The dadati principle includes giving 50% of one's income for the service of the Lord and
His devotees.
101
(c) "An experienced devotee explains, and an inexperienced devotee learns from him."
(d) Loving exchanges between the members of ISKCON and materialists are strictly
prohibited. One should therefore be very careful to discriminate how one reciprocates with
the various categories within the congregation (they may not all be devotees).
(e) "Unless one is very advanced, he is unable to utilise everyone's contribution to further the
KC movement; therefore on principle one should not accept charity from the Mayavadis or
atheists."
(f) "One should not accept food cooked by karmis and Mayavadis, one should not reveal
one's mind to them, one should not accept gifts from them" because their association is
not conducive to developing love for Krsna.
Suggestions:
3(c,d) As for the guhyam akyati prcchati principle, we should remember that as long as
we keep doubts within our heart, we cannot progress. We should be sincere and
straightforward and open our heart and exposing our doubts and difficulties. We
should not fear to ask a question that may expose our foolishness. And when
dealing with life members, the devotee should answer with an open heart, without
caring whether our answer will prevent the person from giving him a donation.
4(a) One important point you might make is that we shouldn't forget to exchange gifts
with the devotees we see every day. Sometimes we give more importance to
outsiders and neglect those faithful souls we see every morning at mangala arati.
We should care for them and show our appreciation for their association and
contribution to spreading Lord Caitanya' movement. As the saying goes, "Man is a
social animal." If we don't have relationships with devotees, we will have
relationships with karmis. So it is very important to develop loving relationships
with devotees. And the best way to start is by eating maha-prasada together.
4(d) You could mention that we` should give our association to innocent people on our
terms. Some advanced materialists are very powerful, and although we can
influence them they can also influence us. Sri Caitanya Mahaprabhu gave us the
example by refusing to see King Prataparudra.
4(e) Possibly discuss the principle of not accepting materialists' contributions in relation to
personal gifts. We sometimes meet people who want to give us a personal gift.
Should we accept it? According to BG, "that gift which is given out of duty, at the
proper time and place, and without expectation of return" is in the mode of goodness
and there is no harm in accepting such a gift — provided we are sincerely engaged in
spiritual activities. Then the person who gives in charity will be benefited also. But to
accept a personal gift from a proud materialist is not recommended. We should also
remember that as soon as we take more than our allotted quota, our mind gets
polluted by the mood of sense gratification that comes along with the karmis'
money/gifts.

Und 1(a) (the importance of these exchanges)
PeA 3, 4 (improving our devotional service through these six loving exchanges)
PeA / PrA 1(c) (how can this quote constructively inform our teaching/preaching activities?)
M+M / ThA 1(b) (how is the Society doing in this respect? How can we improve?)

3 Discussion Groups (Personal Application)
102
What are the obstacles to loving exchanges between devotees? Often in ISKCON we
hear the complaint that there are sometimes impersonal dealings between devotees.
What are the causes of improper dealings and how to rectify them?
Please refer to Section Four (page 3) for more “Possible Learning Experiences”
Nectar of Instruction Lesson Eight Text Five
Overview/Summary:
In order to properly apply the six loving exchanges described in the previous verse, one must
select proper persons with whom to reciprocate. What kind of Vaisnava should be selected as
a friend and how one should deal with different kinds of Vaisnavas is the subject matter of this
verse.
In a broad sense, anyone who chants Hare Krsna is a devotee. But we see that even
within our ISKCON temples there are different kinds of devotees. Some are very serious about
their sadhana, and some are not. Some are always talking about devotional service and some
are always reading the newspapers. All devotees should be respected, but in order to make
spiritual advancement we must associate with serious devotees and distance ourselves from
casual association.
1. Three types of devotees QT(a,c,d) AR(d) SG(a)

(a) Both the Srimad-Bhagavatam and Caitanya-caritamrta recognise three types of devotees:
kanistha, madhyama and uttama. These terms refer to the degree of eligibility (adhikara) of
the candidate to perform devotional service. Thus we speak of kanistha-adhikari,
madhyama-adhikari and uttama-adhikari to indicate the platform of Krsna consciousness a
devotee has attained (beginning stage, midway, perfectional).
i) Srimad-Bhagavatam defines eligibility in terms of the devotee's standard of
devotion, and Caitanya-caritamrta defines it in terms of faith
(b) By associating with more advanced devotees, the neophyte can deepen his faith and
gradually advance towards higher stages of eligibility. (Read purport last para, p. 53).
(c) Srila Prabhupada defines the madhyama-adhikari as someone who has received spiritual
initiation from the spiritual master and has been fully engaged by him in the transcendental
loving service of the Lord. (See purport, p. 49).
(d) An uttama-adhik€r… is not interested in blaspheming others, his heart is completely clean,
and he has attained the realised state of unalloyed Krsna consciousness.
i) Srila Prabhupada gives a practical definition of uttama-adhikari as someone who
is very seriously engaged in the service of the Lord, strictly following all the
regulative principles, chanting the prescribed number of rounds on japa beads
and always thinking of how to expand the Krsna consciousness movement. (See
purport, pp. 50-51, 57, 58)
(ii) furthermore, "Srila Bhaktivinoda Th€kura has given some practical hints to the
effect that anuttama-adhik€r… Vaisnava can be recognised by his ability to
convert many fallen souls to Vaisnavism." Such a person is fit to be accepted as
a spiritual master. One should seek his association and faithfully serve him
2. Diksa
(a) Diksa is not a ritual but a continuous process of hearing and service in full surrender.
103
(b) When one has lost all interest in mundane subject matters and is simply interested in
transcendental subject matters, and is prepared to fully surrender to Krsna through the
medium of the spiritual master, diksa can take place.
(c) Full surrender means that one has firm faith in both the spiritual master and the process of
devotional service. One whose faith is "soft and pliable" is not ready for diksa.
104
3. From sraddha to prema AR(a)
(a) By chanting Hare Krsna offencelessly, one is gradually elevated to the point of
understanding that there is no difference between the holy name of the Lord and the Lord
Himself. In this way, one comes to the platform of uttama-adhikari. "When this process is
faithfully followed, the Supreme Lord reveals Himself to the devotee."
(b) A person who regularly chants should be offered respects, at least within one's mind
(example of George Harrison).
(c) Although they may be known as "great preachers," those who don't chant regularly will fall
down.
(d) Srila Prabhupada warns that one should not imitate the symptoms of an uttama-adhikari or
become a spiritual master unless one has attained the platform of uttama-adhikari.
1(d) Description of uttama-bhagavata: SB 7.4.37.
Srila Prabhupada's definition of maha-bhagavata: CC Mad 16.74.
3(a) Defines devotees according to how they chant: CC Mad 15. 103-106 and purports.
Suggestions:
1(a) Discuss in more detail the evolution of consciousness from the level of kanistha to the
level of uttama. For example:
i) the cultivation of Krsna consciousness is a continuous and gradual process. It is
not that one suddenly jumps from the platform of kanistha to the platform of
madhyama. Rather, one develops gradually from the lowest kanistha platform to
the highest uttama platform. (See QTs for explanation of this suggestion)

Und 1(a) (first sentence of purport – the need to discriminate)
2(a) (right and wrong discrimination; see “In this KC movement …colour”)
Und / PeA 1 (correctly discriminating according to three types of devotees)
ThA 3 (who is ready for initiation, etc.?)
M+M 2(c) (16 rounds instead of 64 – the spiritual principle behind this)
AMI / F+C 3 (sraddha, pgs.56-57; accepting without interpretation)
Rea 1(b) (our experience of such association with advanced devotees)
RfL / PeA 3(c) (the need for balance between preaching and sadhana, relating to Aims of
PeA and PrA)

3 Discussion Groups (Academic Integrity)
Discuss what Srila Prabhupada means by “without interpretation”. Perhaps Srila
Prabhupada uses the word differently than we do. Isn’t some degree of interpretation
inevitable? If so, then what is suitable and what unsuitable?
Use this discussion to draw conclusions regarding the analysis, interpretation and
application of sastra.
105
Nectar of Instruction Lesson Nine Text 6
Overview/Summary: SG
To associate with devotees means to engage in the six loving exchanges described in text 4.
But, as we learn from text 5, not all devotees are on the same platform, and therefore even
among Vaisnavas we have to learn how to associate differently with different types of devotees.
Text 6 discusses further how we should associate with devotees — especially with the spiritual
master, who is understood to be transcendentally situated.
1. Suddha-bhakti, pure devotional service (explained in text 3), which is the intrinsic
activity of the soul, is performed on the liberated platform
(a) Consequently, a person situated on that platform is not affected by the modes of nature.
2. QT(a,c)
To judge a devotee by his external appearance is not only meaningless but offensive
(a) What should be taken into account is the spiritual master’s main business, which is
devotional service, pure service to the Supreme Lord.
(b) A kanistha-adhikari, being only concerned with worshipping the Deity in the temple, is
unable to appreciate devotees, what to speak of understanding who is a pure devotee.
Still, the descriptions of a pure devotee given in text 5 (especially the guidelines given by
Srila Bhaktivinoda Thakura) are sufficient to help the kanistha develop the proper attitude
toward the pure devotee and refrain from observing his activities from a material point of
view.
Analogy: Just as an iron rod plunged into fire and held there for some time acquires all the
qualities of fire, the body of a devotee fully engaged in devotional service becomes
spiritualised. Therefore, to consider it material is a great offence.
(c) Although the pure devotee does not take offence, Krsna will. "An offence at the lotus feet
of a Vaishnava is very serious. Indeed, Sri Caitanya Mah€prabhu has described this
offence as h€t…-m€t€, the mad elephant offence. A mad elephant can create a disaster,
especially when it enters into a nicely trimmed garden."
3. QT(3,a) AR
Even if a devotee sometimes seems to engage in abominable activities, he should be
considered a s€dhu, a saintly person, because his actual identity is that of one
engaged in the loving service of the Lord
(a) "One should therefore avoid observing a pure devotee externally, but should try to see the
internal features and understand how he is engaged in the transcendental loving service
of the Lord. In this way one can avoid seeing the pure devotee from a material point of
view, and thus one can gradually become a purified devotee himself."
4. The word "goswami" refers to one who can control his senses. It isn't an hereditary
title. Therefore, goswamis coming from brahmana families and goswamis coming
from Western families should be treated equally
(a) But a devotee born in a non-brahmana family who has attained the title of goswami
should not become puffed up. As soon as he does, "he immediately falls down."
5. QT(b) SG(a)
The Krsna consciousness movement is meant for paramahamsas
106
(a) "Every devotee should be ready to take instructions from a superior Vaisnava, and a
superior Vaisnava must be ready to help an inferior Vaisnava in all respects." Devotees are
considered superior or inferior (senior or junior) according to their level of spiritual
development.
(b) An empowered person who is spreading Krsna consciousness all over the world should
not be treated as an ordinary human being. It is offensive to consider an empowered
Vaisnava an object of disciplinary action, to try to give him advice or to correct him.
3 See BG. 9.30.
Suggestions:
Overview: Possible introduction before overview: Although we live in a society of devotees,
we always seem to have so many problems in dealing with each other. We want to
develop loving relationships among ourselves, but often find that on the contrary
we get disturbed in interactions with devotees. If we could come to the platform of
madhyama Vaisnava, wherefrom we are able to recognise the position of other
Vaisnavas and deal with them appropriately, all problems would subside.
5(a) You might mention the right and wrong ways to relate to juniors, peers and
seniors:
i) a lesser devotee should humbly serve the higher devotee. That is the
proper way to relate. The perversion of such relationship is that the
lesser devotee will be envious of the higher devotee and try to pull him
down
ii) between equals, the proper relationship is that of friendship and openness
with each other, discussing realisations. The perversion of such
relationship is that they feel proud of themselves and try to compete with
each other
iii) the proper way for a superior devotee to relate to a subordinate devotee is
to answer his questions and help him in all respects. The perversion of
this relationship is to exploit him for one's own sense gratification

Und 3(a) (pure devotees are above mistakes; but externally may appear to make mistakes?)
PeA 5(a) (assessing ourselves) 5(b) (e.g. how to correct seniors – if at all?)
M+M 2(a) (how is this point exemplified through SP? Did/do some see him externally?)
4 (how was SP unusual or exemplary in respect of this topic? Are there still traces of
racism, casteism, etc. in ISKCON? And in ourselves?
RfL 3(a) (use this passage to further explore the importance of appreciating the inner mood
of the spiritual master and our Aim, Mood & Mission”)
107
1-4 Group Work (Mood and Mission)
Briefly talk on the Aim of “Mood and Mission”, discussing its importance.
Break the class into groups and ask each to sum up Srila Prabhupada’s mood in
relationship to the following:
1) Racism
2) Casteism
3) Following Authority
4) Devotees having difficulties in spiritual life
5) Sticking with devotees and remaining connected with ISKCON, despite the difficulties
6) Spiritual life and its relationship to an institution or social system
Take feedback and conclude learning.
Note: You may wish to collect material on these topics. Video or audio-cassette footage
could be extremely effective.
108
Nectar of Instruction Lesson Ten Text 7
Overview/Summary:
In order to come to the platform of uttama-bhakti, we must first cleanse our consciousness
of the materialistic contamination that covers the mirror of the heart. By carefully chanting
the Hare Krsna maha-mantra every day, we gradually become cured from the jaundice of
ignorance and revive knowledge of our blissful constitutional position as Krsna's servant.
1. AR
The holy name, character, pastimes and activities of Sri Krsna are all
transcendentally sweet like sugar candy, but because our tongue is afflicted by the
jaundice of ignorance, the holy name tastes bitter. So we don't want to taste it
Not only are we in ignorance, but — as Srila Prabhupada points out in the purport — we
are misled by blind leaders, mudhas, naradhamas, mayayahparita-jnanas, asuram bhavam
asritah, who not only refuse to surrender to Krsna, but also oppose the endeavours of
those who try to become Krsna conscious.
i) the reason for such behaviour, Srila Prabhupada says, "is that they are polluted
by the reactions of their fruitive activities. In order to understand Krsna, one must be
freed from all the dirt accumulated within the heart due to fruitive activities.”
ii) most of us are still covered by the lower modes of passion and ignorance. As a
result we desire to perform sinful activities. The reaction to such activities is the desire
for more sinful activities. Thus material entanglement increases
2. The only cure for this material disease is the chanting of the holy name with great
care and attention
(a) Such chanting will relieve us from the misconception we have about our identity.
(b) The misconception is to think that we are the body, part and parcel of the material world,
and that our goal is to exploit the material energy for our sense gratification.
(c) The reality is that we are krsnera nitya dasa. Jivera svarupa haya -- krsnera nitya-dasa --
eternally the servant of Krsna, and our goal is prema pumartho mahan, pure love of God.
3. QT(a) SG
The ten offences to the holy names are like the disease of jaundice that prevents us
from tasting the sweetness of Krsna in the form of His name
"When a neophyte takes to the chanting of the Hare Krsna mantra, he generally commits
many offences. There are ten basic offences, and if the devotee avoids these, he can
glimpse the next stage, which is situated between offensive chanting and pure chanting.
When one attains the pure stage, he is immediately liberated. This is called
bhava-mah€-d€v€gni-nirv€panam. As soon as one is liberated from the blazing fire of
material existence, he can relish the taste of transcendental life."
4. From sraddha to prema, the chanting of the holy name is both the means and the
end
The Krsna consciousness movement creates sraddha, faith, by spreading the chanting of
the holy name and strengthens that faith by giving us sadhu-sanga, the association of
devotees. Then it gives us facility to engage in practical service to the spiritual master,
bhajana-kriya, and by such service one's anarthas are gradually vanquished —
109
anartha-nivrtti. When one comes to the platform of steady service, nistha, our taste, ruci,
increases. When our taste is strong, we comes to the platform of asakti, attachment to the
activities of Krsna consciousness. From asakti one rises to the pure emotional platform,
bhava, and when bhava becomes more condensed it is called prema.
1 Sinful desires are stored within the heart in various forms:
i) seed form
ii) almost mature — almost ready to yield their bitter harvest
iii) already matured, and we are now harvesting physical disease, mental disorders,
legal complications. NOD (p.4, 6)
Suggestions:
3 See Book of Quotes 3, NOD, Chapter 8 for suggestions on avoiding the ten offences of
the holy name.

Und 1-3 (the analogy of jaundice) 4 (stages of devotional service; analogies)
PeA 3(a) (the quality of our chanting – see QT)
PrA 1 (“spiritual life should be spontaneous without rules and regulations”)
Rea / PeA 1 (2nd para. – “hoping against hope” & “…to rectify one mistake by making
another)
M+M / PeA 2 (see SG – how are all these instructions relevant to us?)

1 Writing Assignment (Understanding)
Have students explain in their own words the analogy of jaundice, including as many
points as possible correlating the metaphor to that which it is describing (i.e. the material
disease). They may draw points from the purport or from elsewhere in Srila Prabhupada’s
books.
2 Developing a Mini-Action Plan (Personal Application)
♦ Explore with entire class the concept of atmosphere, drawing from their personal
experience, both secular and religious. Discuss their experiences of ‘powerful’
atmospheres’, both good and bad.
♦ Reflect on the importance in ISKCON.
♦ Brainstorm with students to come up with words or short phrases that best describe
the Krishna conscious atmosphere (e.g. enlivening).
♦ Then, request students (in pairs or groups perhaps) to identify ways in which the
appropriate spiritual atmosphere can be created. Pull together a composite list.
♦ Ask students to prioritise these items, identifying which of these are most important.
♦ Finally, request students to individually draw up a mini-action plan for implementing
what we have learned in our own lives and Krishna conscious projects.
3 Discussion Groups (personal application)
110
The importance of avoiding the ten offences has been shown in this purport. One of the
most difficult offences to overcome is inattention while chanting. Some methods have
been given by Bhaktivinoda Thakura to overcome this offence. Divide into groups. Discuss
what are some other means of counteracting this offence. Regroup and consolidate
results. These methods can be found in the NOD quote book, chapter 8, Suggestions.
111
Nectar of Instruction Lesson Eleven Text Eight
Overview/Summary:
In this verse, Srila Rupa Goswami gives the essence of all advice: to fix one's mind on Krsna
without deviation by constantly hearing and chanting about Him and remembering His
pastimes.
This hearing, chanting and remembering takes place on two levels: vaidhi-sadhana-bhakti,
devotional service in practice performed out of duty, and raganuga-sadhana-bhakti,
spontaneous devotional service in practice. In the line of Gaudiya Vaisnavism,
vaidhi-sadhana-bhakti generally leads to raganuga-bhakti.
1. It is essential to train the mind to remember Krsna throughout life so that we will
not have to take birth again
The mind of the conditioned soul is a receptacle of impressions gathered over many
lifetimes; and when these impressions clash, they produce psychological imbalance. As
explained in Bhagavad-gita, whatever state of being one remembers at the time of death
determines one's next birth in a body and situation corresponding to our last thoughts at
the time of death.
2. SG(c)
The purpose of the Krsna consciousness movement is to train our minds to be
always engaged in hearing about Krsna
(a) One can engage the mind by first engaging the tongue in chanting the holy names and
tasting prasadam.
(b) Furthermore, Srila Rupa Goswami advises that one should live in Vrndavana or any part of
Vrajabhumi, take shelter of an advanced devotee there and constantly engage in thinking
of Krsna and Krsna's pastimes.
(c) One who is practising vaidhi-sadhana-bhakti should not abandon his practice to go and
live in Vrndavana under the shelter of an advanced devotee.
3. There are two stages of absorption QT(a) SG(a)

(a) Vaidhi-sadhana-bhakti: Srila Bhaktisiddhanta Sarasvati Thakura advises that "one who has
not yet developed interest in Krsna consciousness should give up all material motives and
train his mind by following the progressive regulative principles, namely chanting and
remembering Krsna and His name, form, quality, pastimes and so forth." These
instructions apply to those engaged in the process of vaidhi-sadhana-bhakti.
(b) Srila Bhaktisiddhanta Sarasvati goes on, "after developing a taste for such things, one
should try to live in V�nd€vana and pass his time constantly remembering KŠa’s name,
fame, pastimes and qualities under the direction and protection of an expert devotee."
(c) Raganuga-bhakti can be executed in any of the five rasas (santa, dasya, sakhya, vatsalya,
madhurya). It entails following in the footsteps of a confidential associate of Krsna under
the guidance of an expert devotee.
4. Stages of hearing
(a) The stage of being always engaged in hearing krsna-katha is called sravana-dasha.
112
(b) Then comes the stage of acceptance, varana-dasha, in which one becomes attached to
the hearing of krsna-katha. (In other words, one is hearing out of taste, not out of duty, and
that is the difference between vaidhi-bhakti and raganuga-bhakti).
(c) When one is able to chant in ecstasy he reaches the stage called smaranavastha, the
stage of remembering.
5. There are five stages of krsna-smaranam:

(a) Recollection (sometimes interrupted).
(b) Absorption (uninterrupted remembrance).
(c) Meditation (concentrated remembrance).
(d) Constant remembrance, anusmrti (in which the meditation expands).
(e) Spiritual trance, samadhi. At this point, the soul comes to understand his original
constitutional position and can perfectly and clearly understand his eternal relationship
with Krsna. That is called sampatti-dasha, the perfection of life.
Suggestions:
2(c) Explain why Srila Prabhupada advised us not to associate with the Radhakunda
babajis.
When Radhakunda babajis initiate disciples, they immediately "reveal" to
them what their relationship with Krsna is. In the light of the above analysis,
we can understand that such a procedure is not bona-fide.
"The way to develop the love of the gopis for Krsna is to spread Krsna
consciousness all over the world."
3(a) According to Srila Bhaktisiddhanta Sarasvati Thakura, anyone who doesn't chant
sixty-four rounds a day is to be considered fallen. As such, how can we engage in the
process of raganuga-sadhana-bhakti? But Sri Caitanya Mahaprabhu, the saviour of the
fallen, has arranged for Srila Prabhupada to give us the crash course that will take us
back to Goloka Vrndavana in this very lifetime — if we seriously practise
vaidhi-sadhana-bhakti and preach Krsna consciousness all over the world.

Und 1 (the mind containing thousands of impressions) 3-4 (stages of absorption, hearing)
M+M / PeA 2(c) (see SG – how all these instructions are relevant to us)

1. Buzz Groups / Group Work (Understanding / Personal Application / Sastra Caksus)
Ask students to pair up (or get into groups of 3) and to discuss the statement, “The
mind contains hundreds and thousands of impressions.” (This is a buzz-group; no
real task, but a casual — and usually animated — discussion, often used to introduce
the topic and to get the devotees enlivened).
Formally introduce the session and explain our specific Aim(s) (e.g. to help students to
understand the pertinence of this topic and to apply it in their own lives).
Divide the class into groups of four and ask them to do the following (announcing
each task only after the completion of the previous one):
1) Identify what impressions the non-devotees are receiving (you could specify
different situations / locations for different groups).
2) Identify what impressions the devotees receive.
113
3) Compare and contrast the results of each.
4) Answer the question:
“Sometimes the impressions devotees receive are not directly Krishna
conscious (e.g. when they are preaching, selling books, shopping, etc.). How
can the devotee ensure that the quality of these impressions is beneficial and
different from those received by a non-devotee in a seemingly similar situation?”
Take feedback and consolidate learning, stressing the importance of the appropriate
attitude and certain devotional practices (as far as possible with reference to the NOI
and the other BS books).
114
Nectar of Instruction Lesson Twelve Texts Nine, Ten, Eleven
Note: unlike any previous lessons, this final lesson covers two double-page spreads
Overview/Summary (Text 9):

Although the spiritual world is superior to the material world, the district of Mathura on the
earth planet is superior to Vaikuntha. And above all the places of Krsna's pastimes within that
Mathura district, "the superexcellent Sri R€dh€-Kunda stands supreme."
1. The spiritual world, which occupies three fourths of the Lord's total creation, is the
most exalted region of the creation
(a) Superior to the spiritual world is the district of Mathura because the Supreme Personality
of Godhead appeared there.
(b) Superior to Mathura are the twelve forests of Vrndavana, because the Lord performed His
childhood pastimes there.
(c) Govardhana Hill is superior to these forests, because it is the site of Krsna's famous
pastime as Giridhari, the place where He tends His cows with His cowherd friends and the
place of rendezvous and loving pastimes with Srimati Radharani.
(d) But even superior to Govardhana is Radha-kunda, "because it is there that love of Krsna
overflows." It is full of memories of "rati-vilasa," confidential amorous pastimes.
2. AR SG(c)
Sri Caitanya Mahaprabhu rediscovered Radha-kunda and Shyamakunda when He
visited Vrndavana. At that time, they were reduced to the size of two small ponds in
a paddy field
(a) The six Goswamis, especially Raghunatha Dasa Goswami, excavated the ponds.
(b) Srila Rupa Goswami has emphasised the importance of Radha-kunda because of Lord
Caitanya's desire to find it.
(c) Therefore, persons with transcendental intelligence will try to reside there. "The
importance of Radhakunda cannot be realised by other Vaisnava sampradayas, nor can
persons uninterested in the devotional service of Lord Caitanya Mahaprabhu understand
the spiritual importance and divine nature of Radhakunda."
115
Overview/Summary (Text 10): AR
Whereas text nine describes the hierarchy of the different regions of the Lord's creations, text
ten describes the hierarchy of the different types of human beings within the creation. As text
nine explains that Sri Radha-kunda is the topmost region of all creations, text ten states that
Radha-kunda is the place of residence for the topmost human beings.
Points/Topics to cover:
3. In the Bhagavad-gita, Krsna explains that "As they surrender unto Me I reward them
accordingly."
(a) Thus, according to their level of surrender to the Supreme Personality of Godhead, some
persons are rewarded with residence in the heavenly planets, others in the brahmajyoti,
others in hell, others in Vaikuntha, and others in Goloka Vrndavana.
4. Materialists: AR(a,b)
(a) Karmis are human beings who work for the purpose of gaining material profits for personal
or extended sense gratification.
(b) Vikarmis are those who act for the gratification of their senses without following religious
principles.
(c) After death, vikarmis are degraded to lower species of life, whereas karmis who follow
religious principles to gain material profits get promoted to the heavenly planets.
However, they have to take birth again on this planet when their pious credit is exhausted.
5. Jnanis QT SG(a)
(a) Out of thousands, and even millions of ignorant people who are wasting their time simply
gratifying their senses, ONE may come to the platform of knowledge and understand
higher values of life. Such a person is called a jnani. Although a jnani is liberated from the
gross ignorance of karmis, his knowledge is considered impure unless and until he takes
up devotional service.
(b) A jnani who takes up devotional service is called jnana-vimukta-bhakti-parama. He is that
su-durlabhah mahatma referred to in Bhagavad-gita 7.19 and, according to this verse, he
is favoured by Lord Hari.
6. Devotees QT AR(b)
(a) Devotees who perform devotional service out of spontaneous love are superior to those
who perform devotional service according to regulative principles.
(b) Among all devotees, the gopis are recognised as superior. Why?
i) because they do not know anything other than satisfying Krsna
ii) because they do not expect any return from Krsna
(c) Among the gopis, Srimati Radharani is the best. Her devotion to Krsna is so great that
even Krsna Himself cannot understand it. "Therefore He took Her position and appeared
as Sri Caitanya Mahaprabhu, just to understand Her transcendental feelings."
i) Vipralambha-seva, thinking of Krsna in separation, "is far better than serving
Krsna directly."
7. SG(b)
Radha-kunda is the most exalted place, as dear to Krsna as Radharani Herself
(a) This is confirmed in Laghu-bhagavatamrta and quoted in Caitanya-caritamrta. "Therefore
everyone interested in Krsna consciousness should ultimately take shelter there and
execute devotional service throughout one's life."
116
(b) However, this can only be done "in a spiritual body surcharged with ecstatic devotional
feelings." This means that one must have attained the stage of bhava-bhakti.
Nectar of Instruction Lesson Twelve (continued) Texts 9 -11
Overview/Summary (Text 12): SG

Text eleven perfectly illustrates the point that the cultivation of spiritual life is a gradual
process. In the same way as one is meant to read the first nine cantos of Srimad-Bhagavatam
before approaching the Tenth Canto, one must assimilate the first ten verses of Nectar of
Instruction before approaching Radha-kunda. If one fails to do so, one is sure to
misunderstand the instructions given herein and ruin one's spiritual life.
8. Bathing in Radha Kunda SG(c)
(a) Srila Rupa Goswami explains that simply by bathing once in Radha-kunda, one's love of
God is fully aroused. At the same time, he warns that Radha-kunda is rarely attained, even
by great sages and devotees like Narada.
(b) Since many vaidhi-bhaktas have taken bath in Radha-kunda, one might wonder why they
haven't achieved the stage of prema-bhakti and why they are more fortunate than Narada
Muni. The answer has already been given in point 1 — the Radha-kunda Srila Rupa
Goswami is talking about can only be perceived by devotees who have attained the stage
of bhava-bhakti.
(c) Radha-kunda is as dear to Krsna as Radharani is.
___________________________________________
2 How Sri Caitanya rediscovered Radhakunda and Shyamakunda: CC Mad 18.1-13.
4(a,b) "Among those (who follow the Vedic principles), half simply give lip service while
committing all kinds of sinful activities against these principles.": CC Mad19. 146.
6(b) Explanation of the five rasas: CC Mad 19.183-184.
Text 10 Description of the gradation of living entities: CC Mad 19.144-150.
Suggestions:
2(c) Possibly explain the following statement "The importance of Radhakunda cannot be
realised by other Vaisnava sampradayas, nor can persons uninterested in the
devotional service of Lord Caitanya Mahaprabhu understand the spiritual importance
and divine nature of Radhakunda." One idea that comes to mind is that (as we have
read in the Preface) Lord Caitanya appeared in the mood of Srimati Radharani to
bestow love for Krsna. Therefore it is natural that the followers of Caitanya
Mahaprabhu should give the most importance to the place where the most wonderful
pastimes of Radharani and Krsna took place. Other sampradayas worship Radha and
Krsna in the mood of Laksmi-Narayana (Sri sampradaya) or at most in swakiya-rasa,
the conjugal mood of Dvaraka (Nimbarka sampradaya). Only Gaudiya Vaisnavas
worship Radha and Krsna in the topmost mood of parakiya-rasa (text 9).
5(a) There are two kinds of jnanis:
i) the Brahmavadis, who accept the form of the Lord as real but prefer to
approach Him as Brahman or Paramatma. Their idea is that since Krsna is
117
atmarama He doesn't need our service. Therefore they remain in a neutral
relationship (santa-rasa)
ii) the Mayavadis, who think that the Lord, His form, pastimes, activities, and
even His external energy are all maya. They are offensive. "Mayavadi —
aparadhi."
7(b) Text 10 describes bhava-bhakti, the stage at which, "in a spiritual body surcharged
with aprakrta-bhava," one renders service to Radha and Krsna. That spiritual body is
the spiritualised body of the spiritual master, the iron rod constantly immersed in the
fire of pure unalloyed devotional service. Yet, in the line of Srila Prabhupada, there is
no question of leaving the preaching field to reside at Radha-kunda, although the
qualification may be there.
Text 11 According to some devotees' opinion, there is some benefit in bathing in Radhakunda
the way we do, in the same way as there is benefit in chanting in namabhasa without
faith. Srila Prabhupada didn't want us to spend much time in Radhakunda, and
although at first he had no objection to let the devotees bathe in Radhakunda, he later
changed his mind when he saw their irreverential attitude.
Text 11 Another reason is that Their most wonderful pastimes take place there.
(8c) Radha-kunda is as dear to Krsna as Radharani is because Radharani is absolute —
there is no difference between Her form, name, activities, paraphernalia, etc.

Und 1 (the hierarchy of holy places) 3-6 (different levels of humanity) 5(a) (SP highly
criticises impersonalists, but here he says that they are higher than karmis)
Und / M+M 2 (the history of Radhakunda)
PeA / ThA 8 (associating with Radhakunda babajis – see point immediately below)
M+M 7(b) (SP’s mood and example – see point above also)
Possible Learning Experiences

7(b), 8 Discussion Groups (Mood and Mission / Personal and Theological Application)
Discuss with the whole class the exalted position of Radhakunda.
Raise the question of whether we should reside there, examining Srila Prabhupada’s
example.
Explore how Srila Prabhupada was devotedly following Srimate Radharani.
In what ways? How was he following Her example (e.g. by not residing at
Radhakunda)?
118

VTE Suggested Lesson Outlines NOD, NOI, IsO

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VTE Suggested Lesson Outlines NOD, NOI, IsO

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Tips on Using the Lesson Outlines

2. Next to each verse certain Key Codes are used as follows:

QT Quotes are to be found in the separate Book of Quotes.

AR Additional references may be found at the end of the Lesson Outline.

SG Suggestions for the verse, or an associated point, to be found towards

OHT There is an OHT or chart connected to this verse. It can be found in

(a) Recommended Focuses of Learning

4. Reminder of our Codes for Aims, used in 3(a) above :

Lesson No. Book Lesson Chapter/Mantra/Text Page

5 NOD 5 Chapter Three 12

9 NOD 9 Chapter Seven 20

13 NOD 13 Chapter Eleven 28

17 NOD 17 Chapter Fifteen 36

26 ISO 5 Mantras 4+5 54

30 ISO 9 Mantras 12+13 62

38 NOI 5 Text 3(a) 78

1. History QT(a,b) SG(a)

2. Purpose of the Nectar of Devotion QT(b,c,d) SG(a)

Recommended Focuses of Learning:

Possible Learning Experiences:

1. Ma‰gal€caraŠam – invoking auspiciousness QT(a,c)

(b) Offers obeisances to sources of inspiration.

3. Attitude of the preacher QT AR

4. Contents of the bhakti-ras€mta-sindhu

5. Definition of pure devotional service QT AR SG

Recommended Focuses of Learning:

Possible Learning Experiences:

● Perform this exercise for total of 2–4 times.

1. The 6 characteristics of pure devotional service QT

2. Relief From Material Distress QT(c) AR(b)

3. K��Ša Consciousness Is All Auspicious QT(3,b,d) AR(d)

4. Happiness in K��Ša Consciousness QT(b) AR(c)

6. The Happiness of Becoming One with the Supreme QT(a)

7. Attracting K��Ša QT(a) AR(a)

Recommended Focuses of Learning:

Possible Learning Experiences:

1. Three Categories of Devotional Service QT(a) SG(a,b,c) OHT

2. Qualification for Practising Devotional Service:

3. Sadhana-bhakti (devotional service in practice) QT(a,b)

Recommended Focuses of Learning:

Possible Learning Experiences:

3. Further classification of kanistha adhikaris into four categories:

5. Liberation and eligibility

Recommended Focuses of Learning:

Possible Learning Experiences:

2. Devotees reject liberation QT(a,b)

Recommended Focuses of Learning:

Possible Learning Experiences:

1. The transcendental nature of devotional service QT(b) AR(c) SG(c)

2. The independent nature of devotional service

3. Elevation to Spiritual Consciousness

Recommended Focuses of Learning:

Possible Learning Experiences:

2. The 64 regulative principles of sadhana-bhakti QT SG

Recommended Focuses of Learning:

Possible Learning Experiences:

1. The ten pravrttis QT(a,b,d) SG(d)

(b) 2. Being initiated and hearing from the guru

2. The eight nivrttis QT(e) AR(a)

Recommended Focuses of Learning:

Possible Learning Experiences:

1. Different kinds of offences QT(a,b) SG(b)

4. Contents of the bhakti-ras€mta-sindhu