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Complete Study Guide For Nectar of Devotion
Complete Study Guide For Nectar of Devotion
Preface—Bhakti rasa
Srila Prabhaupada gives us a history of the Nectar of Devotion and describes its
purpose— to educate and elevate everyone to the position of pure devotee and to explain the
concept of bhakti-rasa. Bhakti rasa is the spiritual pleasure of devotional service which one
can taste by being trained in the science of devotional service.
Chapter 4—pure devotional service free from desire for liberation and sense gratification.
Further evidence is given in support of the statement that devotees are free from the
desire for bhukti and mukti. Devotees of Krsna in Vrndavana reject the desire for all
liberation, even personal liberation to Vaikuntha.
Pre-requisites
• Chapter two—eligibility, definition of sadhana, basic principle (remember Krsna)
• Chapter three—grades of eligibility (three levels of devotees), rejecting bhukti and mukti
• Chapter four—details of rejection of bhukti and mukti
• Chapter five—what are not qualifications for taking up devotional service
64 devotional items
• Chapter six—list of 64 items of devotional service (principles, to do, not to do, 44 ways to
do the nine processes), most essential and most powerful practices
• Chapter seven—items 1-18
• Chapter eight—item 19 offenses against the name and Deity
• Chapter nine—items 20-42 (Deity worship) and two categories of prayer
• Chapter ten—items 43-46 hearing, expecting mercy, remembering, and meditating
• Chapter eleven—servitude, friendship, and surrender
• Chapter twelve—overview of 64 items, five most potent practices
I. Introduction
A. Maṅgalācaraṇa
B. Guru-vandana
C. Vaiṣṇava-vandana
D. Grantha-vibhāga
Definition of Sādhana-bhakti
A. Vaidhi-bhakti
1. Definition of Vaidhi-bhakti
2. Results of Vaidhi-bhakti
3. Qualification for Vaidhi-bhakti: Faith in Scriptures
a) Uttamādikārī
b) Madhyamādhikārī
c) Kaniṣṭhādhikārī
d) Purification of Mixed Devotees
e) Rejection of desire for Bhukti and Mukti
f) Highest Qualification: Devotee of Govinda
(1) Difference between Govinda and Viṣṇu
g) Rejection of Varṇa and Āśrama as a Qualification for Bhakti
4. Definition of an Aṅga of Bhakti
5. Aṅgas of Bhakti listed with examples
a) The Door to Bhakti
(1) The first ten injunctions: most important are
(a) Take shelter of a Guru
(b) Take Dīkṣā and Sikṣā
(c) Serve the Guru
(2) The second ten: prohibitions
b) The remaining forty-four Aṅgas
(1) Whole body: 11 Items
(2) Voice: 5 Items
(3) Taste: 2 Items
(4) Smell: 1 Items
(5) Touch: 1 Item
(6) Sight: 2 Items
(7) Hearing: I Item
(8) Mind: 9 Items
(9) Tadīya-sevā: 4 Items
(10) Mixed: 3 items
(11) 5 Important Items Repeated
c) Glorification of the Five Prominent Aṅgas
(1) Mūrti, Bhāgavatam, Kṛṣṇa-bhakta, Nāma, Mathurā-maṇḍala
6. Rejected as Aṅgas of Uttama-bhakti
a) Varṇāśrama
b) Jñāna and Phalgu-Vairāgya
(1) Definition Yukta-vairāgya
c) Bhakti dependent on wealth and followers
d) Cultivation of Good Qualities and Good Conduct
7. Practicing one Aṅga
8. Practicing many Aṅgas
B. Rāgānuga-bhakti
1. Definition of Rāgānuga-bhakti
a) Definition of Rāgātmika-bhakti
(1) Kāma-rūpa-rāgātmika-bhakti
(2) Sambandha-rūpa-rāgātmika-bhakti
2. Qualification for Rāgānuga-bhakti
3. Aṅgas of Rāgānuga: same as Vaidhi where favorable
a) Internal service following nitya-siddhas
b) External service following ācāryas
4. Types of Rāgānuga
a) Kāmānuga
(1) Sambhogecchā-mayī
(2) Tad-tad-bhāvecchātmika
b) Sambandhānuga
I. Definition of Bhāva-bhakti
Topics of preface:
• Śrīla Prabhupada’s explaination of love as (1) the primary need of all beings, and (2)
compared to a beam of light
• History of the book, and its connection to Lord Caitanya
• Rasa, or the “juice” of pleasure in any activity. Material rasa is both unsatisfying and
temporary
Topics of introduction:
• the definition of devotional service
Kṛṣṇa
• “Since God is everything one can worship God by worship of the sense objects.”
Explain how this is incorrect, and how it could be corrected 3
Anu-śīlanam
• devotion is an active emotion, rather than a passive one. Love implies actions which
express that love (“service”)
• importance of the spiritual master in linking one’s activities to Krishna
Anukūlyena
1
Änukülyena, kåñëa, anu-çilanaà
2
E.g. The subdivisions of çélanam are positive & negative, further divided into body, mind, and words.
3
I.e. What is the correct way to use everything (including the sense objects) in devotional service?
• Why Kaṁsa wasn’t a devotee, although his actions pleased Krishna
• Why Yaśodā is a devotee, although her actions appeared to displease Krishna 4
• The difference between a desire to please Krishna and an unmotivated desire to please
Krishna (this is the difference between devotional service and pure devotional
service).
• Pure devotion at the stage of practice - discuss the difference between desire
(abhilāṣa) and motive (abhilāṣitā).
• Anāvṛttam — non devotional activity and knowledge are not completely barred from
pure devotional service, but they mustn’t overshadow it’s importance.
Uninterrupted Devotion
(jñāna-karmādy-anāvṛtam)
• Jñāna — knowledge that is not a part of devotional service. For example, knowledge
of mater and spirit for the sake of detachment from material desires that interfere with
bhakti.
• Karma — activities that are not a direct part of devotional service - for example the
nine activities of devotional service do not interfere with bhakti
• Adi — any other thing that is not a direct part of devotional service.
• Anāvṛttam
1. “What about activities or knowledge that is not a part of devotional service but are
necessary for normal existence in this world?”
2. Anāvṛtam allows a place in pure devotional service for knowledge and activities
that aren’t a part of bhakti, provided they do not overshadow the primary
importance of bhakti.
3. Ex: Lord Caitanya does Piṇḍa in Gaya for father’s funeral.
4. Discuss the implications of this, especially for the householder.
Anatomy of suffering10
• Establish basic anatomy by asking:
Q: What causes suffering
A: Karma, reactions to previous sinful actions (pāpam)
Q: What impels one to engage in sinful action?
A: Sinful desires (bījam)
Q: What gives rise to material desires?
10
Utilize the white board fully
A: Bodily identification, resulting from ignorance (avidyā) of one’s spiritual
identity as Krishna’s eternal servant.
Display OHP - “Basic anatomy of suffering”
• Complete anatomy of suffering
1. Two types of reaction:
Manifest - prārabdha
Unmanifest - aprārabdha
2. Effect of unmanifest reactions - intensification of material desires through kuṭam
(sinful disposition)
Display OHP - “Complete anatomy of suffering” and explain it
Counteracting suffering
• Why does Śrīla Rūpa Goswāmī go into so much detail here? To scientifically establish
that pure devotional service is the best and only means to fully counteract distress.
• other means of relief: medicine or drugs counteracts only manifest reactions, healthy
lifestyle and religiousity counteract sinful actions, philosophical knowlege counteracts
sinful desire, but only bhakti counteracts ignorance.
Scriptural support
How bhakti destroys suffering at every stage
• Unmanifest reactions
Kṛṣṇa to Uddhava, SB 11.14.19, NOD pg 4 - 5
• Manifest reactions
Devahūti to Kapila, SB 3.33.6, NOD pg 5.
• Sinful desires
Śukadeva Gosvāmī, Śrīmad Bhāgavatam 6.2.17 regarding Ajamila
• Ignorance
Sanat Kumar, Śrīmad Bhāgavatam 4.22.39
Padma Purāṇa - “snakes of ignorance.”
All-Auspiciousness - śubhadā
• Four aspects of all-auspiciousness
1&2. Attract and benefit everyone
No other welfare movements can succseed in this. Ex: United Nations.
This is because such movements are based on the limited bodily platform.
Only bhakti, being on the universal platform of the spirit soul can appeal to and
benefit all living entities.
3. Saintly qualities
Nothing else bestows saintly qualities as thoroughly as bhakti. Ex: Mundane
education & yoga.
Other processes do not desolve the false-ego. Thus whatever good qualities one
develops ultimatly become dovetailed with selfishness and spoiled
4. Superior happiness
Three cateogries of happiness:
Happiness from sense gratification
Happiness from liberation
Happiness from devotional service
The happiness of pure devotional service is superior to the others because:
It includes the others,
since the devotee’s senses are still active and he is liberated from
dualities of material existence
It alone is eternal
Other forms of happiness are based on temporary conceptions of the
self as the body, or the self as Brahman. Only happiness built on an
eternal self-concept (krsnera nitya dasa) can be eternal.
11
Do not describe in more detail yet. Save it for the discussion on the three types of happiness.
12
See Nectar of Devotion page 15 for an example of Krishna being controlled by the paëòavas.
Three Types of Happiness
• The happiness of sadhana-bhakti is superior to all others.
• The happiness of bhava-bhakti is so wondrous that it derides even liberation.
• The happiness of prema-bhakti is simply incalculable.
Chapter two
13
Full sloka is in the Bhakti-Sastri Sloka Book.
prakatyam hrdi sadhyata
SYNONYMS
krti-sadhya -- which is to be executed by the senses; bhavet -- should be; sadhya-bhava -- by
which love of Godhead is acquired; sa -- that; sadhana-abhidha -- called sadhana-bhakti, or
devotional service in practice; nitya-siddhasya -- which is eternally present; bhavasya -- of
love of Godhead; prakatyam -- the awakening; hrdi -- in the heart; sadhyata -- potentiality.
TRANSLATION
"‘When transcendental devotional service, by which love for Krsna is attained, is executed by
the senses, it is called sadhana-bhakti, or the regulative discharge of devotional service. Such
devotion eternally exists within the heart of every living entity. The awakening of this eternal
devotion is the potentiality of devotional service in practice.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.2.2). Because living entities are minute,
atomic parts and parcels of the Lord, devotional service is already present within them in a
dormant condition. Devotional service begins with sravanam kirtanam, hearing and chanting.
When a man is sleeping, he can be awakened by sound vibration; therefore every conditioned
soul should be given the chance to hear the Hare Krsna mantra chanted by a pure Vaisnava.
One who hears the Hare Krsna mantra thus vibrated is awakened to spiritual consciousness, or
Krsna consciousness. In this way one's mind gradually becomes purified, as stated by Sri
Caitanya Mahaprabhu (ceto-darpana-marjanam [Cc. Antya 20.12]). When the mind is
purified, the senses are also purified. Instead of using the senses for sense gratification, the
awakened devotee employs the senses in the transcendental loving service of the Lord. This is
the process by which dormant love for Krsna is awakened.
Sādhana is a systematic practice executed with the mind and senses that reawakens the
ecstatic love of Godhead (bhāva-bhakti) lying dormant within the heart.
I. Sādhana does not exactly create love of Godhead. Rather, it revives the love of
Godhead dormant in the heart.
II. As a dormant seed does not grow without sunlight, the seed of love of Godhead cannot
grow without recieving the Lord’s mercy.
III. Sādhana is the systematic process for purifying the heart and attracting the Lord’s
mercy to decend and revive one’s dormant love of God.
14
NOD pg 21 middle
15
This is the definition of vaidhi sädhana. The full Sanskrit is in the Bhakti-Sastri Sloka Book.
16
Çréla Prabhupäda's commentary on a devotee’s fearlessness comprises the next three paragraphs of The
Nectar of Devotion, ending just before the quote from Padma Puräëa.
17
Sanksrit Sloka is in the Bhakti-Sastri Sloka Book, and must be memorized.
18
Authenticating this, Çréla Rüpa Gosvämé quotes Çrémad-Bhägavatam (11.27.49): If people simply manage
to worship (remember) the Lord, “Then automatically they become very happy within this world, as well
as in the next (pg 26).”
IV. If one follows all the scriptural rules but does not remember Kṛṣṇa, he achieves
nothing auspicious. If one adheres to all the regulations but forgets Kṛṣṇa, he cannot
escape inauspiciousness. 19
V. Therefore the injunction to always remember Kṛṣṇa and never forget Him is the most
important injunction for everyone, in all varnas and asramas. 20
Chapter three
19
In confirmation, Çréla Rüpa Gosvämé quotes Çrémad-Bhägavatam (11.5.2 - 3): “The four social orders,
namely the brähmaëas, the kñatriyas, the vaiñyas and the çüdras, have come out of the different parts of
the universal form of the Supreme Lord... The injunction herein is that one has to act according to his
position, and by such activities one must either satisfy the Supreme Personality of Godhead or else fall
down from one's position (pg 24 - 25).”
20
In his commentary, Çréla Prabhupäda takes time to explain the four varnas to his western students. (pg 24
- 26) This concludes Chapter Two.
21
Çréla Prabhupäda clearly explains this in the first paragraph of Chapter Three
22
The second paragraph further explains this, and cites a reference from Çrémad-Bhägavatam.
23
The third paragraph begins to discuss the three grades of candidates who are eligible to advance in
sädhana.
24
In this context, faith means conviction that the conclusions of scripture are correct. The ultimate
conclusion of scripture is sarva-dharman parityajyä... one should abandon all personal desires and
endeavor only to please Kåñëa. The more strongly one is convinced that this is the correct conclusion, the
more eligible one is for sädhana-bhakti.
Knowledge means understanding why the conclusions of scripture are correct. The more one’s
intellect is convinced in this way, the stronger is his attraction and conviction to engage in devotional
practices.
Kaniṣṭha Weak. Weak, cannot offer
Low Grade Easily swayed. arguments to opposing
opinion
There are three gradations of people qualified for vaidhi-sādhana, the highly qualified, the medium
qualified, and the minimally qualified.
A. Highly Qualified25
1. The highly qualified candidate (uttama-adhikārī)26has strong faith in
the correctness of scriptural conclusions, and due to deep knowledge,
can explain why they are correct, thereby convincing others of their
correctness.
2. By convincing others of the scriptural conclusions, he gives them some
faith and knowledge and thus makes then eligible to begin devotional
service. Therefore such a person is a competent spiritual master, one
who can initiate others into the practice of devotional service.
B. Medium Qualification27
1. The candidate with medium qualification (madhyama-adhikārī) has
strong faith in the scriptural conclusions, but his knowledge is not as
strongly developed yet.
2. Therefore he cannot always explain the scriptural conclusions, and may
not always be able to fully defend or explain his convictions when
challenged or questioned. However, even though he may not always be
able to invoke faith in others, his own faith in Krishna consciousness
remains unshaken.
C. Minimum Qualification28
1. The candidate with the minimum qualification for practicing devotional
service (kaniṣṭha-adhikārī) has slight faith in the scriptures, and almost
no knowledge.
2. Lacking knowledge, he can be defeated by non-devotional opinions and
loose his weak faith in bhakti, falling temporarily from the path of
devotional practice.Although this faith is weak, there is some faith in
the idea that pleasing Kṛṣṇa is the goal of life.
Ineligible persons
I. The minimum qualification for taking to the regulated practice of pure devotional service is that one
must have a slight attraction for serving Krishna without selfish motive. Some people do not have any
faith in this.
II. Thus they have no attraction to selfless service and are therefore ineligible to begin sādhana-bhakti.
III. As an example, Śrīla Rūpa Gosvāmī cites the four classes of pious men: the distressed, the needy, the
inquisitive and the wise.29
A. These persons approach God to achieve their own desires.
25
Çréla Prabhupäda describes the highly qualified candidate in the third paragraph of Chapter Three.
26
The three grades discussed here (uttama, madhyama, and kaniñöha adhikäré) should not beconfused with
the three grades of devotees discussed in the Bhägavatam’s 11th canto (uttama, madhyama, and kaniñöha
bhägavat).
27
Çréla Prabhupäda describes the candidate with medium qualification in the first full paragraph on page 30:
“The second-class devotee...”
28
Çréla Prabhupäda describes this candidate in the second paragraph of page 30.
29
See BG 7.16. Çréla Prabhupäda comments on this verse in the Nectar of Devotion from the bottom of page
30 untill the top of page 33.
B. Pure devotional service, however, requires one to abandon his selfish motives (anyābhilāṣitā-
śūnyam).
C. Therefore although they are pious, they do not yet possess the minimum eligibility to begin
sādhana-bhakti.30
30
Still, since they are turning to God for their needs, they wil gradually be purified and attain the minimum
degree of faith necisarry to begin devotional service.
31
Of the four types of pious but ineligible men, the first three (the needy, the distressed, and the
inquisitive) turn to God for bhukti — desires to enjoy the senses and the mind. The fourth, the wise man
(“jïäné”) turns to God for mukti — the desire for liberation.
32
Nectar of Devotion, first half of page 33.
33
Beginning at the second paragraph, “A pure devotee never cares...”
Nectar of Devotion, chapters 4 & 5
Main points from these chapters:
Something which from a material point of view—the dust of someone’s feet—is of no value,
when it’s from Krishna’s lotus feet is so wonderful that the devotee is happy to keep taking
birth if he or she can have that dust.
From a lecture on Nectar of Devotion, Calcutta, 1973: “So why the pure devotee will ask for
anything else? For a devotee, Krishna is within the palms of a devotee. Although Krishna is
not conquerable, but He likes to be conquered by His friends.”
Krishna is only going to put Himself under the control of someone who will not use Him for
anything selfish or harmful. Therefore, when one doesn’t want anything but Krishna’s service,
then such a person gets the Lord, who is everything.
While Vaisnavas never accept merging into the Lord’s effulgence, they may accept the other
four types of liberation if helpful for their service. But the great happiness of the devotee is
simply service, even if that service means taking many births in the material world.
34
See first full paragraph on page 45
Those with the four Vaisnava liberations in Vaikuntha may develop love for Krishna
and progress from Vaikuntha to Goloka Vrindavana.
While one can analyze that the residents of Vrindavana are the foremost, first-class
devotees, a devotee who is attached to a different form should not be seen as “lower”
because such a devotee’s attachment is based on personal love. The fact that
attachment to Krishna is “higher” doesn’t mean that attachments to other incarnations
is “lower.”
Śāstric confirmation:
A. Śrīla Prabhupāda cites the Śrīmad-Bhāgavatam (1.2.6), which states that
devotional service has no material cause, and therefore “it cannot be checked
by any material circumstances. It is open for all, without any distinction, and it
is the constitutional occupation of the living entities.”35
B. Śrīla Prabhupāda also points towards the great ācārya, Śrīla Bhaktisiddhānta
Mahārāja, who fought to establish that pure devotional service is open to
everyone, regardless of birth.36
C. Padma Purāṇa states that everyone, high-born or low-born, can take a cold
early-morning bath in Māgha (the winter month).
1. The only qualification for such a cold bath is that one wants it.
Similarly, anyone can take to bhakti if they have attraction to it.37
D. Skanda Purāṇa mentions a place where people of impious birth began to
follow Vaisnava dharma, and thus became even more purified than the highest
born brahmanas. 38
35
NOD pg. 47, first para.
36
NOD pg. 47, para. 2, through pg. 48, para. 1.
37
First full paragraph on page 48.
38
NOD pg. 48, middle.
E. Hari-bhakti-vilāsa explains that pure devotional service can transform the
character of low born people into the character of the highest born saintly
entities, just as alchemy can change iron to gold.39
A devotee’s rectification
A. If, by chance, a devotee becomes involved in impure activities, he must rectify
himself.
B. The process of rectification is that he must again strictly take up his devotional
principles. There is no need for any other means of purification.
C. This exemplifies the self-sufficiency of devotional service; it does not depend
on any other process, such as jñāna or karma.40
Śāstric confirmation:
Śrīmad-Bhāgavatam (11.21.2) says the only qualification for devotional service is to
engage in devotional service, as outlined by the ācāryas.
In order to become qualified for bhakti, one takes to bhakti. It is self-sufficient.41
Varṇāśrama-Dharma
I. Prior to embarking on any path of self-realization one should properly execute his
prescribed duties in varṇāśrama-dharma. Then he can successfully take to the path of
self-realization.
II. This is the general rule, but it does not apply in the case of pure devotional service.
III. Pure devotional service immediately takes one to the platform of surrendering to the
Lord as his eternal servant, so the need for gradual elevation to that level by
varṇāśrama-dharma becomes obsolete.42
Śāstric confirmation:
A. Devotional service independently accomplishes the purification achieved
through varṇāśrama-dharma. Therefore, “Even if one does not execute his
specific occupational duty, but immediately takes direct shelter of the lotus feet
39
NOD pg. 48, lower middle.
40
First and second paragraphs of page 49
41
Page 49, third paragraph
42
Further, as learned in Chapter Two, the essence of all rules and regulations in varëäçrama-dharma is to
always remember Krishna and never forget Him. By following this injunction, one receives the benefit of
following all the injunctions of varëäçrama-dharma.
of Hari [Kṛṣṇa], there will be no fault on his part, and in all circumstances his
position is secure.”43
A long list of scriptural quotes to this effect span from page 50 to the end of the chapter.
This chapter initiates a new section in Nectar of Devotion. It is a list of 64 ways to practice
pure devotional service (sādhana-bhakti). Chapters 7-12 elaborate on each of the items listed
in Chapter Six.
Items 1-18 — Chapter Seven
Item 19 — Chapter Eight
Items 20-42 — Chapter Nine
Items 43-46 — Chapter Ten
Items 47-53 — Chapter Eleven
Items 54-64 — Chapter Twelve
When studying these chapters we need to stress the importance of practicing sadhana bhakti
as Srila Prabhupada taught us.
43
SB 1.5.17, on NOD pg. 49. (Çréla Prabhupäda cites the Fifth Canto of Çrémad-Bhägavatam in his
commentary on this text.)
44
Page 54, first full paragraph: “These ten items are preliminary necessities for beginning the discharge of
devotional...”
45
Page 54, third full paragraph: “Without following the above-mentioned ten principles, one cannot
properly elevate himself...”
46
Page 56, bottom: “As we have mentioned, the first are the primary ten regulative principles. Then come
the secondary ten regulative principles, and added to these are forty-four other activities...”
Especially significant practices
Most essential prepratory items
A. Out of the first 20 prepratory items of sādhana-bhakti, the first three are the
most important:
1. Accepting the shelter of a spiritual master
2. Being initiated and guided by him
3. Serving him.
B. Guru introduces one to all the other items of sādhana and guides him in their
application. Thus without accepting guidance from the spiritual master, proper
execution of the remaining 61 items of sādhana-bhakti is not possible.
47
NOD pg. 59.
48
NOD pg. 59. “The qualification of a spiritual master is that he must have realized the conclusions of the
scriptures by deliberation and arguments and thus be able to convince others of these conclusions.”
Taking initiation and instruction from the spiritual master
A. After finding a bona fide spiritual master (Item One), one must accept him as
the representative of Kṛṣṇa and thereby develop unshakable faith in his words.
B. The rite of initiation, also called “dikṣa” formally expresses this absolute faith.
12 - 14. Not Accepting Unfit Disciples, Constructing Many Temples, or Reading Many
Books
A. Pride and prestige corrupt the selflessness of pure devotional service. One
should avoid these mentalities by avoiding the activities that tend to invoke
them.
B. The activities themselves are not forbidden — for even the author, Śrīla Rūpa
Gosvāmī, had disciples, constructed fancy temples, and read and wrote many
books. Rather, the motives of pride and prestige linked with these activities
must be rejected.
Discussion of the relationship between seva aparadha and nama aparadha, how not to
sin on the strength of chanting if knowing that chanting frees one from seva aparadha,
and how to remedy each of the ten offenses.
Nectar of Devotion, chapters 6-8
This chapter initiates a new section in Nectar of Devotion. It is a list of 64 ways to practice
pure devotional service (sādhana-bhakti). Chapters 7-12 elaborate on each of the items listed
in Chapter Six.
Items 1-18 — Chapter Seven
Item 19 — Chapter Eight
Items 20-42 — Chapter Nine
Items 43-46 — Chapter Ten
Items 47-53 — Chapter Eleven
Items 54-64 — Chapter Twelve
When studying these chapters we need to stress the importance of practicing sadhana bhakti
as Srila Prabhupada taught us.
53
NOD pg. 59.
54
NOD pg. 59. “The qualification of a spiritual master is that he must have realized the conclusions of the
scriptures by deliberation and arguments and thus be able to convince others of these conclusions.”
disciple learned that he is the eternal servant of Krishna. Item Three instructs him to
apply that knowledge by serving Krishna’s representative.
55
This translation is from Cc Madhya 20.353, purport. In Nectar of Devotion this verse is at the very
bottom of page 60. The Sanskrit is:
çruti-småti-puränädi
païcarätra-vidhià vinä
aikäntiké harer-bhaktir
utpätäyaiva kalpate
Prabhupāda advises us to make realistic vows, and not unnecessarily accept spiritual
practices beyond our current level of realization.
12 - 14. Not Accepting Unfit Disciples, Constructing Many Temples, or Reading Many
Books
C. Pride and prestige corrupt the selflessness of pure devotional service. One
should avoid these mentalities by avoiding the activities that tend to invoke
them.
D. The activities themselves are not forbidden — for even the author, Śrīla Rūpa
Gosvāmī, had disciples, constructed fancy temples, and read and wrote many
books. Rather, the motives of pride and prestige linked with these activities
must be rejected.
Discussion of the relationship between seva aparadha and nama aparadha, how not to
sin on the strength of chanting if knowing that chanting frees one from seva aparadha,
and how to remedy each of the ten offenses.
This refers to one at the stage of understanding one’s rasa with Krishna—“excessive
eagerness for meeting and serving the Lord in a particular way.” And, “In other words, one
should learn how to cry for the Lord. One should learn this small technique, and he should be
56
One can chant the same mantra softly for japa and loudly for kértan.
57
vijïäpti
58
NOD pg. 81, middle: “My dear Lord, I know that young girls have natural affection for young boys... I am
praying at your lotus feet that my mind may become attracted to You in the same spontaneous way.”
59
NOD pg. 81, bottom: “My dear Lord, there is no sinful living entity who is more of a sinner than myself...
I am ashamed.”
60
NOD pg. 82, middle: “My dear Lord, when will that day come when you ask me to fan Your body...
[saying], ‘You just fan Me in this way’?”
61
stava
very eager and actually cry to become engaged in some particular type of service. This is
called laulyam, and such tears are the price for the highest perfection.”
We can be eager to serve the Lord in our present capacity, tolerating all difficulties and even
being eager to embrace difficulties if they please Krishna.
Chapter ten
Even in the beginning stage, we can manifest greed in a great desire to hear about Krishna
from devotees, which will automatically bring us to the fixed position of devotional service, a
taste, and then ecstasy and love of God (Bhagavatam 3.25.25)
Why is this point here? Because hearing about Krishna is promised relief from all suffering
due to past sins.
Chapter eleven
62
NOD pg. 93-94.
Serving the Lord
If one is not interested in the pleasure of the Lord, but offers Krishna the results of one’s
activities, such is bhakti, but not pure bhakti. It is karma-yoga.
Prabhupada writes that the activities of varnasrama contain elements that are identical to those
of bhakti; therefore, even the karma kandis gradually become purified.
To serve means to only think of pleasing the Lord. But a neophyte who is fixed on the goal of
simply pleasing Krishna but is still attracted to sense gratification can offer the results of his
or her activities as part of the gradual process of pure bhakti.
One is liberated either by using one’s body, mind and words in Krishna’s service, or just by
desiring to do so. (See Bhagavad-gita, 3.31)
A. its context self has different meanings. In a conventional sense self refer to the
body/mind, in the transcendental senses, self refers to the spirit-soul, the
consciousness.
B. Thus “self-surrender” has two aspects: surrender of the body/mind, and surrender
of the soul, the “I”.
C. This is an advanced devotional practice in which one gives up attachments to all
concepts of self-identity, engaging them completely in Krishna’s service.
Examples
1. The prayer of Yāmunācārya is an example of self being defined as soul,
illustrating a devotee’s abandonment of attachment to all types of self-
concepts and material identities, in favor of seeing oneself only as Krsna’s
servant.63
2. A statement from the hari-bhakti-viveka exemplifies surrender of all bodily
concerns.
Chapter twelve
Observing Kartitika. Jiva Goswami says that if we observe Karttika in Vrindavana, even
without devotion, Krishna will easily offer His personal service.
Mathura-Vrindavana
This item has apparently been repeated. Item 7: residing in a sacred place like Dvaraka or
Vrindavana; Item 48: going to the temple of Vishnu or a sacred place of pilgrimage; Item 55:
one should live in a sacred place like Mathura, Vrindavana, or Dvarka; Item 64: one should
live in the jurisdiction of Mathura.
This repetition shows its importance. Item 7 refers to visiting holy places. Item 48 refers to a
brief visit to any holy place. Item 55 refers exclusively to Mathura and Vrindavana and is the
same as item 64
Item 10 refers to the attitude towards these and Item 53 refers to physical acts of service for
them.
Item 32 refers to singing songs in glorification of the Lord. Item 33 refers to congregational
chanting of the Lord’s name, qualities, and pastimes. Item 34 refers to japa, and Item 63 to
congregational chanting of the holy name
Hearing scriptures
Item 43 refers to hearing about Krishna’s name, form, qualities, and pastimes. Item 54 refers
to serving the scriptures by hearing, studying, and worshipping. Item 64 refers to absorption
in Krishna consciousness through hearing Srimad Bhagavatam.
The end of this chapter summarizes the five most potent items of devotional service.
65
NOD pg. 99
The Five Most Potent Devotional Practices, A General Survey
I. The final five items are the “most potent,” meaning that they are the most effective
ways to revive one’s dormant love of Godhead (bhāva-bhakti).
1. Worshipping the Deity with great devotion
2. Hearing Śrīmad-Bhāgavatam from advanced devotees
3. Associating with advanced devotees of similar heart
4. Chanting the holy name
5. Living in Mathurā.66
II. The remainder of Chapter Twelve explains the essence of these items, making
reference to śāstra.
III. Chapter Thirteen then poetically describes the superlative potency of each for quickly
evoking ecstatic love, even in a neophyte.
69
In this regard, the analogy of the potent husband and undeseased wife is instructive.
70
Çrémad Bhägavatam 2.1.11 — NOD pg. 106, bottom.
71
NOD pg. 107, middle.
72
Nectar of Devotion pg. 107, “The chanting of the Hare Krishna mantra is present only...”
73
NOD pg. 107, third paragraph, “There is no difference between the holy name of the Lord...” näma
cintämaëiù kåñëaç, caitanya-rasa-vigrahaù, pürëaù çuddho nitya mukto, ‘bhinnatvän näma näminoù.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ74
B. The holy name cannot be perceived by mundane senses. Thus at first one does
not fully realize it’s potency. But the name itself, being the topmost means,
purifies the senses and thus gradually reveals itself as the topmost goal.
Living in Mathurā
All holy places can award some benefit. Many can award liberation. But the specific quality
of Mathura-Vṛndāvana is that it awards ecstatic love of Godhead.
The emphasis in all these potent practices is on chanting. Deity worship involves chanting of
mantras and kirtana. When we study the Bhagavatam we chant about Krishna, we associate
with devotees in chanting, and everywhere one goes in the Mathura-Vrindavana area one is
hearing and chanting about Krishna.
74
NOD pg. 107, from “The holy name cannot, therefore...”
75
NOD pg 109: They “are so potent that a small attachment for any of these five items can arouse
devotional ecstasy even in a neophyte.”
"Devotional ecstasy" refers to bhäva-bhakti. A “neophyte is one without mature attachement to
Kåñëa.
Even a neophyte devotee with weak attachment to Kåñëa can quickly achieve bhäva-bhakti by
practicing any one of these five items. Therefore they are “most potent.”
All these five practices are so potent that they can bring a neophyte—one who has weak
faith—to the platform of bhava, or ecstasy. However, offenses will block progress, and not
everyone will come to bhava immediately or quickly through these, though it is possible.
Rupa Gosvami praises Deity worship and study of the Bhagavatam in a seemingly
“backwards” way.
Simply by remembering the dhama, one can be attracted to Krishna, what to speak of living
there.
The great attraction to Krishna that is described is the result of association with great
devotees.
After describing the 64 items of devotional service, one may ask about other processes not
mentioned, such as varnasrama. These are external, but can help bhakti, and, when helpful,
should be accepted.
Chapter fourteen
What about other spiritual practices in addition to varnasrama? Are they qualified to be
called sādhana-bhakti?
76
NOD pg. 113, first two sentences.
77 NOD pg. 113: “Actually, the cultivation of knowledge or renunciation, which are favorable for achieving
a footing in Kåñëa consciousness, may be accepted in the beginning, but ultimately they may also come to
be rejected...”
C. The paths of knowledge and renunciation, however, train one to develop a
stoic heart, unmoved by emotions - for emotions tend to push one into sense
gratification.78
D. Thus the processes of jñāna and vairāgya can impede devotional service.
78 NOD pg. 113: “...they will also make one’s heart harder and harder...”
79 SB 11.20.32,33 - NOD pg. 114.
80 Memorize.
81 NOD pg. 114, through the end of pg. 115.
Service done by one’s followers
A. A spiritual master may train disciples to worship the Deity and do other types of
devotional service. This training is certainly his devotional service.
B. However, the worship they subsequently perform is their own devotional service,
not his.
C. If he does not understand this, he may complacently assume that he is already
doing so much through his followers, and thus become complacent in devotional
advancement.82
Wealth
A. Similarly, a wealthy person may give a large donation to fund a huge temple or
Kṛṣṇa conscious project. That donation itself is his devotional service.
B. The service subsequently carried out therein is not his sādhana. It is the sādhana
of those devotees who actually execute the services.
C. Without understanding this, one can become complacent.
Saintly Qualities
What about cultivation of saintly qualities like ahiṁsa (non-violence), brahmācārya
(celibacy), satyam (truthfulness), etc. Is this also a part of sādhana-bhakti?
Śāstric evidence
The hunter-turned-devotee is a śāstric example of saintly qualities automatically
developing in a devotee.84
Chapter fifteen
Although here Prabhupada uses the term “raganuga” for both the perfect spontaneous
devotees and those who follow them, in Caitanya Caritamrita, he uses the term “ragatmika”
for the perfected devotees, and “raganuga” for those who are following them and aspiring to
be like them. (Madhya 22.154, 150, 152)
Rupa Gosvami defines ragatmika, “Spontaneous attraction for something while completely
absorbed in thoughts of it, with an intense desire of love.”
The attraction can be lust, fear and envy, service, affection, and kinship.
While the gopis can be categorized as “lusty” this word indicates their extreme desire for
Krishna and is the only word we can understand. Actual lust is to satisfy one’s own senses,
and the gopis’ feeling is to satisfy Krishna’s senses. Such a pure desire to satisfy another’s
senses is not found in the material world.
While demons such as Kamsa and Sisupala achieved “the same destination” through their
anger and envy directed at Krishna, this indicates that they achieved the spiritual sky. Demons
and impersonalists generally attain the brahmajyoti while devotees enter the Vaikuntha or
Vrindavana pastimes.
Evidence of the purity of the gopis’ love is given in the example of the strictness of Lord
Caitanya, who gave the gopis as the highest example. Kubja is given as an example of
someone whose love for Krishna is almost pure desire.
Chapter sixteen
Here ragatmika bhakti is described in reference to relationship. The first emphasis is that one
must be free of all anarthas before one can contemplate one’s relationship, or rasa, with
Krishna.
How does one get to raganuga from the vidhi bhakti that brings one to anartha nivritta and
nistha? From the platform of nistha, one begins a sadhanna of raganuga. We can understand
that this is still sadhana because of its location in Nectar of Devotion (in the wave of the first
ocean that deals with sadhanna) and the fact that anartha nivritta is used as a stage of
devotion, although the freedom from anarthas takes place throughout the process of sadhana.
Think of Krishna. Choose a devotee who is a very dear servitor and discuss this devotee’s
activities. Physically or mentally live in Vrindavana.
Gradually one will develop the internal sentiments of the devotee one is following.
There are two types: Kamanuga, that aspires for the conjugal love of the gopis or the Dvarka
queens, and Sambandhanuga, that aspires for one of the other rasas. Such aspiration does not
depend on the current body, male or female.
It is better to aspire to follow in the footsteps of an exalted devotee and serve them than to
want that position directly, for wanting the position directly can become impersonal.
This and chapter eighteen are in the third wave of the first ocean. This wave is devotional
service in ecstasy, or bhava, the preliminary stage of love of God. This is no longer sadhana
bhakti. One at this stage is an uttama adhikari
Definition of bhava
Prabhupada writes that both sadhana and bhava are “within the stage of the regulative
principles of devotional service.” But this doesn’t mean that bhava is part of vaidi-sadhana.
Indeed, from nistha, one’s sadhana can be raganuga rather than vaidi. This “regulative
principles” means “cestarupa” or by endeavors rather than bhavarupa which is from spiritual
emotions. Within this cestarupa are what Prabhupada calls executive and effective. Executive
are what evokes bhava and effective are the effects, or bhava itself.
The primary characteristic of bhava is the presence of pure goodness. The heart is described
as being like the sun, with no contamination of material affections.
The secondary symptom is a softening of the heart, where one is easily moved by spiritual
emotions. Such emotions result in physical symptoms of ecstasy which are mostly kept within
the heart and mind, called Samadhi.
The main way is practice, which is defined here as constant association with devotees who are
serving Krishna all day. This practice can be vaidhi, which leads to association with the Lord
in Vaikuntha, or sometimes even Dvaraka, or raganuga (in the higher stages) which leads to
association with the Lord in Vrindavana.
Sometimes one can achieve bhava by special mercy of the Lord or His devotee. This mercy
can come from their words, their glance, or simply their wish for one’s elevation. Nectar of
Devotion gives examples of each of these.
Chapter eighteen
This chapter deals with the symptoms of one who has attained bhava.
Symptoms of Bhāva-Bhakti
A soft heart characterizes bhāva bhakti. Therefore a devotee on this stage in symptomized by strong emotions
like crying, shivering, etc. However, these symptoms can be concealed or imitated.
Śrīla Rūpa Gosvāmī mentions nine character traits that cannot be imitated or concealed and thus clearly
indicate bhāva-bhakti:85
1. Avyārtha-kālatvam — Utilization of time. Constant engagement in devotional service,
twenty-four hours a day.
2. Kṣanti — Perseverance.
3. Virakti — Complete detachment.
4. Māna-śūnyatā — Pridelessness.
5. Aśa-bandha — Hope against hope.
6. Samutkaṇṭhā — Intense eagerness to achieve pure loving service.
7. Nāma-gāne sadā ruci —Attraction to chanting Hare Kṛṣṇa.
8. Āsaktis tad-guṇākhyāne — Addiction to glorifying Kṛṣṇa's qualities.
9. Prītis tad-vasati sthale — Attraction to living in the Dhāma.
Perseverance
1. Worldly difficulties and reverses do not disturb a bhava-bhakta. He accepts
whatever happens to him as Krsna’s will - continuing undisturbed with his
devotional service.
2. Example, Maharaja Parikṣit, undisturbed by his imminent death, simply
desires to continue engaging in the nine types of devotional service.
Complete Detachment
1. The bhāva-bhakta’s senses impulsively go to Kṛṣṇa, not to sense
gratification. Therefore his detachment is automatic and effortless, even in
the presence of the sense objects.
2. Example, King Bharata was completely detached, even in the midst of his
opulent kingdom.86
Pridelessness
1. Despite being superior to everyone, the bhāva-bhakta sees himself as a
lowly creature.
85
NOD pg. 135. For more information, see Çréla Prabhupäda’s purport to SB 2.3.24.
86
NOD pg. 136.
2. Example: Being an emperor, Bhagiratha was superior to and eminent over
all others, yet upon attaining bhava he humbly bowed down to the
untouchables and his political enemies.87
Great Hope
1. The prospect of receiving the Lord’s special mercy fills the bhava-
bhakta with great hope that, despite his own shortcomings, he will
successfully attain perfection in Kṛṣṇa consciousness.
2. Srila Rūpa Gosvami’s beautiful prayer illustrates how the devotee feels
himself completely hopeless in devotional service, but maintains heart-
wrenching wishes and hopes for achieving success by the Lord’s
inconceivable mercy.88
These are reflective or shadow. Reflective ecstasy can appear in someone who approaches the
Lord with ulterior motives, as in wanting liberation. Shadow ecstasy can appear in someone
who is more innocent, doing service out of curiosity or for social reasons. Both come from the
mature ecstasy of a pure devotee. Reflective ecstasy is more intense, like a reflection is more
bright and clear than a shadow. But shadow ecstasy is termed “transcendental” when the
person feels some relief from material pangs and desires.
Just as this shadow or reflective ecstasy comes from association with pure devotees, so by an
offense to the devotees one’s attachment can become almost nil.
“Faults?”
Even at the stage of bhava, a person may apparently have some faults that are the last
remaining traces of sinful reactions. Such should be overlooked as one ignores the spots on
the moon.
Chapter nineteen
This chapter is the fourth wave—devotion in pure love of God, or prema bhakti. It is the last
wave in the first ocean of the Nectar of Devotion.
Definition of Prema:
“When lust is completely transferred to the Supreme Godhead and the concept of kinship is
completely reposed in Him, such is accepted as pure love of God” NOD
samyaṅ masṛṇita-svānto
mamatvātiśayāṅkitaḥ
bhāvaḥ sa eva sāndrātmā
budhaiḥ premā nigadyate
87
NOD pg. 137.
88
Please see the final paragraph on NOD pg. 137.
samyak — completely; masṛṇita-svāntaḥ — which makes the heart soft; mamatvā — a sense
of ownership; atiśaya-aṅkitaḥ — marked with an abundance; bhāva — emotion; saḥ — that;
eva — certainly; sāndrātmā — whose nature is very condensed; budhaiḥ — by learned
persons; premā — love of Godhead; nigadyate — is described.
When that bhāva softens the heart completely, becomes endowed with a great feeling of
possessiveness in relation to the Lord and becomes very much condensed and intensified, it is
called prema [love of Godhead] by learned scholars.89
By the evolution of bhava, either bhava of vaidhi bhakti, with an attachment to Krishna’s
majesty, or the bhava of raganuga bhakti, with an attachment to Krishna’s sweetness
(illustrated by the story of Candrakanti)
By mercy of the Lord or His devotees. While it’s rare to attain prema by mercy only, in
essence all prema is achieved through mercy, for the purpose of sahana is to attract Krishna
and the Vaisanva’s mercy.
Summary
There is a summary of the progress from adu sraddha to prema and a suggestion to study
Sanatana Gosvami’s Brhad Bhagavatamrta to understand more about prema.
89
Cc Madhya 23.7
90
NOD pg. 143: “When one’s desire to love Kåñëa in one’s particular relationship becomes intensified, this
is known as pure love of Godhead.”
91
Närada-païcarätra and Bhéñmadeva’s statement illustrate this. NOD pg. 143.
92
NOD pg. 143.