Srila Rupa Gosvami’s

Sri Upadesamrta
(The Nectar of Instruction)
&
The Piyusa-varsini commentary
(Sri Bhaktyaloka)
by
Srila Bhaktivinoda Thakura.

Compiled by
Gour Sundar Haridas
(Dr. G. C. Dutt)
June, 2014
 Index
Sl. Pg.

1. Mantra One Who is a Goswami. 1-3

2. Mantra Two Six Faults that Destroy Bhakti. 4-9

3. Mantra Three Six qualities that Enhance Bhakti. 10-19

4. Mantra Four Six fold loving relationships Among Devotee’s. 20-21

5. Mantra Five Dealings with 3 types of devotees. 22-24

6. Mantra Six Dealings with Pure Devotee. 25-26

7. Mantra Seven Stages of Bhakti from Sradha to Prem. 27-28

8. Mantra Eight 5 Stages of bhakti from Vaidi Bhakti to Raganuga Bhakti. 29-31

9. Mantra Nine Sequence of Dhams according to their greatness. 32

10. Mantra Ten The goal & destination of Karmi’s & Akarmi’s. 33-34

11. Mantra Eleven The sequence of perfection followed by the spiritualist

Culminating in taking residence at Radhakund. 35-37

Conclusion:-
i. Sadhna Charts of Iskcon (Kol.) Bhakti Vriksh. 38

ii. ‘64’ Devotional Seva Practices incorporated in a devotee’s daily Standard 39-43
devotional Practices.
 Books by Same Author

1. Vaisnav Practices and Lifestyle for Aspiring Devotees 2014.

2. Origin and Growth of Devi worship in Bengal and Its
references in authorized scriptures 2014.
3. Thematic Workshop Essays of Bhakti Sastri course [Advanced
Course 2011-2013] 2014.
 Foreword
This present booklet is an attempt to chart out the course for a Vaisnav devotee who wants to sincerely and
diligently follow the rules & regulations of devotional services so that he can achieve the supreme taste of love of
Godhead.

Although the Bhagwat Gita as it is and the Srimad Bhagvatam Purana presents an over all picture but it
is only the Nectar of Instruction (Upadesamrita) of Rupa Goswami and later the Bhaktyaloka of HG.Bhakti
Vinod Thakur which gives step by step and stage by stage instructions for the aspiring devotee.

Any new aspiring devotee can start his spiritual Journey by following the chart below as laid down by Srila
Prabhupad.

Stage 1 – (a) Start Chanting Hare Krishna maha mantra from 1 to 16 rounds daily
(b) 4 Rules – i. Stop Gambling of any sort
ii. Stop all Non Veg food
iii. No alcohol or intoxicants.
iv. No illicit Sex outside marriage.
(c) Take shelter of bonafide spiritual master coming down in disciplic succession

Stage 2 - (a) Start offering prasadam to Lord and eat only offered prasadam.
(b) Learn the Prasad Mantra and other relevant mantra’s.
(c) Strict Vigil on Nam apradh during chanting.
(d) Start reading Srimad Bhagvatam Daily.

Stage 3 - (a) Wake up in Mangal Arti time (Preferably Brahma Muharat) and offer arti before Chanting.
(b) Start wearing Vasnav dress with Tilak and Dhoti.
(c) Join Weekly classes to get proper understanding of Sastra’s
(d) Prepare for hari nam diksha
(e) Reduce reading Newspapers and seeing TV/ Movies.
(f) Start filling up Sadhna Chart

Stage 4 - (a)Offer Services /Seva in Various activities of the temple through Servant Leader or Siksha Guru.
(b) Be Sincere in developing Association of Vaisnav devotees and reduce material associations.
(c) Visit Various Vaisnav dhams.

Thus this way the sincere aspiring devotee will move through the 9 Stages Mentioned in mantra 7 of
Upadesamrita and Bhakti Rasamrita Sindhu (1.4.15):-
Sradha, Sadhu Sanga, Bhajan Kriya, Anartha Nivriti, Nistha, Asakti, Ruchi, Bhava, Prem.

Whole moving ahead from stage to stage the devotee will feel that the internal contaminations inside his
material body are being removed by mercy of Guru ( Ceto darpana Marjanam)

The devotee may start from stage of being a Vikarmi and rise on the Yoga ladder toward Sakam Bhakti to
Niskam Bhakti.
The following page gives list of books published by ISKCON which should be read so as to assimilate the
Eternal truth regarding Supreme Personality of Godhead as propounded by HG AC Bhakti Vedanta Swami Srila
Prabhupad. (Please See next Page)
In conclusion, I may add that the Bhakti Vriksh Course of ISKCON with its 5 Books (Sradavan, Krsna
Sevak, Krsna Sadhak, Prabhupad Asraya and Guru caran Asraya) is modeled to ensure any devotee moves at a
phenomenal speed in his spiritual journey towards the Ultimate aim to serve Supreme Personality of Godhead and
get out the Bondage of repeated Birth & Death in this material world.
By Author
 All Published by Iskcon:-
1. On way to Krishna.

* 2. Matchless Gift.

3. Krsna, The reservoir of Pleasure.

* 4. Beyond Birth and Death.

* 5. Elevation to Krsna Consciousness.

6. Perfect Question / Perfect Answer

* 7. Dharma

8. Science of self realization

* 9. Perfection of Yoga

* 10. Raja Vidya

11. Iso Upanishad

* 12. Laus of Nature

13. Nectar of Instruction

13.b. Teachings of Queen Kunti.

* 14. Teachings of Prahlad Maharaj

* 15. Prabhupad Lilaamrit

16. Teachings of Lord Kapila

17. Krsna – Supreme Personality of Godhead

18. Nectar of Devotion (Part -1)

19. Srimad Bhagavatam (1st Canto)

20. Bhagwat Gita As It Is.

 The Nectar of Instruction (Mantra – 1)
Vaco vegam manasah krodha-vegam
Jihva-vegam udaropastha-vegam
Etan vegan yo visaheta dhirah
Sarvam apimam prthivim sa sisyat

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

1. Under whose supervision Krishna consciousness movement is conducted?

The Kṛṣṇa consciousness movement is conducted under the supervision of Śrīla Rūpa Gosvāmī. The Gauḍīya
Vaiṣṇavas, or Bengali Vaiṣṇavas, are mostly followers of Śrī Caitanya Mahāprabhu, of whom the Six
Gosvāmīs of Vṛndāvana are direct disciples.

2. What is the most exalted activity of lord Krishna ? what should we do to understand the
transcendental loving affairs of Radha and Krishna?
The most exalted of all the activities of Lord Kṛṣṇa are His pastimes of conjugal love with the gopīs. Śrī
Caitanya Mahāprabhu appeared in the mood of Śrīmatī Rādhārāṇī, the best of the gopīs. Therefore, to
understand the mission of Lord Śrī Caitanya Mahāprabhu and follow in His footsteps, one must very seriously
follow in the footsteps of the Six Gosvāmīs – Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa
and Dāsa Raghunātha.

3. How can one become goswami?

Advancement in Kṛṣṇa consciousness depends on the attitude of the follower. A follower of the Kṛṣṇa
consciousness movement should become a perfect gosvāmī. Vaiṣṇavas are generally known as gosvāmīs. In
Vṛndāvana, this is the title by which the director of each temple is known. One who wants to become a perfect
devotee of Kṛṣṇa must become a gosvāmī. Go means “the senses,” and svāmī means “the master.” Unless one
controls his senses and mind, one cannot become a gosvāmī. To achieve the highest success in life by becoming
a gosvāmī and then a pure devotee of the Lord, one must follow the instructions known as Upadeśāmṛta, which
have been given by Śrīla Rūpa Gosvāmī.

4. Who are the four kinds of people according to the application of their intelligence?
One who is less intelligent gathers experience by seeing, and one who is more intelligent gathers experience by
hearing. A less intelligent person may first have to be arrested and punished for stealing to learn to stop stealing.
However, a rascal, a foolish man, may have the experience of both hearing and seeing and may even be
punished, but still he continues to steal.

5. Explain the failure of the process of atonement with the example of elephant and Christians?

Thus Parīkṣit Mahārāja inquired: He compared atonement to an elephant’s bathing. The elephant may take a
very nice bath in the river, but as soon as it comes onto the bank, it throws dirt all over its body. What, then, is
the value of its bathing? Of the ten types of offenses one can commit while chanting the holy name of the Lord,
this offense committing sinful activities on the strength of chanting the Hare Kṛṣṇa mahā-mantra. Similarly,
certain Christians go to church to confess their sins, thinking that confessing their sins before a priest and
performing some penance will relieve them from the results of their weekly sins. This kind of prāyaścitta, or
atonement, is condemned by Parīkṣit Mahārāja, Śukadeva Gosvāmī, befitting the spiritual master of Mahārāja
Parīkṣit, confirmed that his statement concerning atonement was correct.

6. Explain the gradual and direct processes of elevation to Krishna consciousness?

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 Such a methodical life is described as tapasya. One can be gradually elevated to the standard of real knowledge,
or Kṛṣṇa consciousness, by practicing austerity and celibacy (brahmacarya), by controlling the mind, by
controlling the senses, by giving up one’s possessions in charity, by being avowedly truthful, by keeping clean
and by practicing yoga-āsanas. However, if one is fortunate enough to get the association of a pure devotee, he
can easily surpass all the practices for controlling the mind by the mystic yoga process simply by following the
regulative principles of Kṛṣṇa consciousness – refraining from illicit sex, meat-eating, intoxication and
gambling – and by engaging in the service of the Supreme Lord under the direction of the bona fide spiritual
master. This easy process is being recommended by Śrīla Rūpa Gosvāmī.

7. Describe the urge of speech with the example of toad ?

A toad in a field speaks by croaking, and similarly everyone who has a tongue wants to speak, even if all he has to
say is nonsense. The croaking of the toad, however, simply invites the snake: “Please come here and eat me.”
Nevertheless, although it is inviting death, the toad goes on croaking. The talking of materialistic men and
impersonalist Māyāvādī philosophers may be compared to the croaking of frogs.

8. Explain the two types of urges of mind?

The meaning of controlled speech conveyed by Śrīla Rūpa Gosvāmī advocates the positive process of kṛṣṇa-kathā,
engaging the speaking process in glorifying the Supreme Lord Śrī Kṛṣṇa. This is the significance of controlling the
urge to speak.
The restlessness or fickleness of the mind (mano-vega) is controlled when one can fix his mind on the lotus feet of
Kṛṣṇa.

9. In which situation anger should be expressed and in which situation anger should not be
expressed ? Give 3 examples?
Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who
blaspheme the Lord or the devotees of the Lord, we control our anger in Kṛṣṇa consciousness.

Lord Caitanya Mahāprabhu became angry with the miscreant brothers Jagāi and Mādhāi, who blasphemed and
struck Nityānanda Prabhu.
The point is that one should be ready to tolerate all insults to one’s own self, but when Kṛṣṇa or His pure devotee is
blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be
stopped, but it can be applied rightly. It was in anger that Hanumān set fire to Laṅkā, but he is worshiped as the
greatest devotee of Lord Rāmacandra. This means that he utilized his anger in the right way. Arjuna serves as
another example. He was not willing to fight, but Kṛṣṇa incited his anger: “You must fight!” To fight without anger
is not possible.

10. In regard to controlling the urge of tongue what should be our attitude while honoring
prasadam?
As for the urges of the tongue, we all experience that the tongue wants to eat palatable dishes. Generally we should
not allow the tongue to eat according to its choice, but should control the tongue by supplying prasāda. The
devotee’s attitude is that he will eat only when Kṛṣṇa gives him prasāda. That is the way to control the urge of the
tongue. If we stick to the principle of taking only prasāda, the urges of the belly and tongue can be controlled.

11. What is explained about the urge of tongue and belly in Chaitanya Charitamrita?

In Caitanya-caritāmṛta (Antya 6.227) it is stated: “That person who runs here and there seeking to gratify his palate
and who is always attached to the desires of his stomach and genitals is unable to attain Kṛṣṇa.”

As stated before, the tongue, belly and genitals are all situated in a straight line, and they fall in the same category.
Lord Caitanya has said, bhāla nā khāibe āra bhāla nā paribe: “Do not dress luxuriously and do not eat delicious
foodstuffs.” (Cc., Antya 6.236)

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Those who suffer from diseases of the stomach must be unable to control the urges of the belly, at least according
to this analysis. When we desire to eat more than necessary we automatically create many inconveniences in life.
However, if we observe fasting days like Ekādaśī and Janmāṣṭamī, we can restrain the demands of the belly.

12. What is Srila Prabhupada’s comment on legal and illicit sex life?
As far as the urges of the genitals are concerned, there are two – proper and improper, or legal and illicit sex. When
a man is properly mature, he can marry according to the rules and regulations of the śāstras and use his genitals for
begetting nice children. That is legal and religious. Otherwise, he may adopt many artificial means to satisfy the
demands of the genitals, and he may not use any restraint. When one indulges in illicit sex life, as defined by the
śāstras, either by thinking, planning, talking about or actually having sexual intercourse, or by satisfying the
genitals by artificial means, he is caught in the clutches of māyā. These instructions apply not only to householders
but also to tyāgīs, or those who are in the renounced order of life.

13. Explain the instruction of Jagadananda Pandit?

Śrī Jagadānanda Paṇḍita says: “My dear brother, you are in the renounced order of life and should not listen to talk
about ordinary worldly things, nor should you talk about worldly things when you meet with others. Do not think of
women even in dreams. You have accepted the renounced order of life with a vow that forbids you to associate with
women. If you wish to associate with Caitanya Mahāprabhu, you must always remember the incident of Choṭa
Haridāsa and how he was rejected by the Lord. Do not eat luxurious dishes or dress in fine garments, but always
remain humble and serve Their Lordships Śrī Śrī Rādhā-Kṛṣṇa in your heart of hearts.”

The conclusion is that one who can control these six items – speech, mind, anger, tongue, belly and genitals – is to
be called a svāmī or gosvāmī.

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 [Bhaktyaloka by Bhaktivinode Thakur]
[Six Faults That Destroy Bhakti]
The Nectar of Instruction (Mantra 2)
Atyaharah prayasas ca
Prajalpo niyamagrahah
Jana-sangas ca laulyam ca
Sadbhir bhaktir vinasyati

TRANSLATION
One’s devotional service is spoiled when he becomes too entangled in the following six activities: (1)
eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane
things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4)
Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of
spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently
or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa
consciousness; and (6) being greedy for mundane achievements.

a. Atyahara

1. In what spirit one should accept sense objects then it will not be considered atyahara ?

a. “One’s devotional service is spoiled when he becomes too entangled in the follwing six activities : 1)
atyahara ,eating more than necessary or collecting more funds than requerd;
b. Many people may think may think that the word atyahara refers only to overeating , but this is not so .
c. In this regard, the urge of the tongue is the desire to taste foodstuffs. The urge of the stomach is the desire
to overeat.
d. If such activities are done in the mood of enjoyment ,then one’s qualification as a human Is lost and he
becomes like an animal . Therefore if one can transform all his bodily activities into activities favorable to
the devotional service of the Lord , then that is bhakti-yoga .
e. The purport is that if one accepts sense objects in the spirit of enjoyment , that is atyahara . But if senses
objects are accepted as the Lord’s mercy and only as far as required and favorable for devotional service ,
then it is not atyahara.

2. What is the 2nd meaning of word “Ahar”.

a. Although bhojana , or eating , is the principle meaning of the word ahara 1 , the word bhojana also means
to enjoy the objects of the five sense . Form by the eyes, sound by the ears, smell by the nose, taste by the
tongue , feeling of heat and cold, soft and hard by the touch in this way the 5 senses enjoy .
b. Householders can collect in order to maintain their family members. They should earn their livelihood and
save according to religious principles.With this savings they should serve the Lord , the devotees, guests ,
family members, and themselves.If a householder collects more than his requirement then this is an
impediment in his devotional service and in his achieving the Lord’s mercy.So saving too much and
earning too much are both atyahara- there is no doubt . A renunciate will not collect at all. If he is not
satisfied by the alms he obtains everyday, then he is guilty of atyahara.

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 b. Prayasa

3. What type of knowledge falls under Jnana Prayas & what type of Knowledge does not fall
under Jnana Prayas but necessary for devotional Service ?

a. If prayasa is not given up, devotional will never arise. The word prayasa means endeavor, useless labor.

b. In jnana-prayasa the filling of oneness , or kevaladvaita, arises. This is also known as sayujya, merging , or
brahma-nirvana , absorption in the Supreme. Jnana-prayasa is hostile to spiritual life ; this is explained in the
Vedic literature.

c. Srimad Bhagavatam (10.14.3) Brahma says to lord krsna :

O my Lord Krsna , a devotee who adanbons [jnana-prayasa*] the path of empiric philosophicalspeculation
aimed at merging in the existence of the supreme and engages himself in hearing Your glories and activities
from a bona fide sadhu, or saint, and who lives an honest life in the occupationalengagement of his social life ,
can conquer Your sympathy and mercy even though You are ajita, or unconquerable.

d. Still the prayasa found in devotional practices is not like that found in the paths of karma and jnana . If one
takes shelter of the holy name with some respect , then within a short time the obstacles due to ignorance are
removed and one’s constitutional happiness is reawakened . But if one gives a place to jnana-prayasa, then he
has to suffer more. And if jnana-prayasa is renounced in the association of devotees, then that is a devotional
endeavor.

4. What type of activities fall under Karma Prayas & what type of activities does not fall under
Karma Prayas but counted as part of devotional Service ?

“The occupational activities a man performs according to his own position are only so much useless labor , or
prayasa, if they do not provoke attraction for the message of the Personality of Godhead .”But a devotees who
desires to properly pass his life still accepts his duties according to varnasrama, as those duties are favorable to
devotional service and counted as part of devotional service. All these activities are no longer called karma.
The hard labor for activities like visiting holy place is prayasa that is unfavorable for devotional service. If ,
however , one goes to the places of Krsna’s pastimes with a greedy desire to awaken his ecstatic love for Krsna and
to associate with the devotees, then this is certainly devotional service-not useless prayasa .

Following the vows of devotional service is not useless prayasa, they are all accepted as part of the process of
devotional service. The prayasa for serving the Vaisnavas is not prayasa; for greed to associate with one’s own
peers destroys faults in the form of desires to associate with Worldly – minded people . The prayasa for temple
worship is a spontaneous manifestation of the heart’s emotions. The prayasa for activities like sankirtana is only
meant to open one’s heart to chanting the Lord’s holy names; therefore extremely natural.

5. List the (7) different types of Prayas .

Jnana-prayasa, karma-prayasa, yoga-prayasa, mukti-prayasa, as well as overendeavoring for material enjoyment ,

worldly achievements , and association with materialistic people are all hostile principles for one who has taken
shelter of the holy name . By these different forms of prayasa , one’s devotional service is ruined . The prayasa for
attaining pratistha, or fame, is the lowest of all kinds of prayasa.

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 c. Prajalpa

6. List the various (8) types of Prajalpa

Godless prajalpas are impediments to devotional service . They are of many types. Useless talks, arguments ,
gossip , debates, fault-finding in others, speaking falsehoods, blaspheming devotees , and worldly talk are all
called prajalpa. Useless talk is extremely detrimental.

7. What is cause and effects of arguments ?

a. Argument is a prajalpa that is adverse to devotional service. All the arguments of the followers of nyaya
and vaisesika are simply are godless quarrels.
b. What is good , what is bad –why such deliberations are based on the Vedas , that is no longer prajalpa.
Discussions to establish the knowledge of one’s relationship with the Lord are not prajalpa. Those who
conquer the assembly by useless argument do not reach any conclusion.
c. Useless arguments arise from envy or pride , aversion or attachment to sense gratification , or foolishness
or self-pride . Quarrelsome people also become intoxicated by useless arguments . While discussing topics
of the Lord and His devotees the practicing devotee should always be careful to avoid useless arguments.

8. In what are circumstances, talking about other is not considered Prajalpa . Give 3 examples.

a. When all one’s material activities are related with Krsna , then even his unavoidable talk about others
becomes sinless and a part of devotional practice in relation to Krsna . He should not talk about others in
way that is detrimental to anyone . He should talk about others only whatever little is necessary in his
Krsna conscious family. He should not talk about others without reason . Moreover , when a guru
enlightens his disciple on some topic , then unless he occasionally talks about others, his instruction may
not be clear.
1. As Sukadeva Gosvami said in Srimad Bhagavatam “The lifetime of such an envious householder is
passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or
maintaining family members .Although Sukadeva Gosvami talks about the materialists in order to instruct
his disciple , he is not considered a prajalpi.
2. Again , in order to instruct His own disciples , Sri Caitanya Mahaprabhu spoke about pseudo-renunciants
in the following words from the Caitanya-caritamrta( Antya 2.117,120,124)
The Lord replied: I cannot tolerate seeing the face of a person who has accepted the renounced order of life
but who still talks intimately with a woman. There are many persons with little in their possession who
accept the renounced order of life like monkeys. They go here and there engaging in sense gratification and
speaking intimately with women.
3. Srimad Bhagavatam (4.14.29) Maitreya Muni , the foremost devotee, spoke about Vena Maharaja in
this way: Thus the king , who become unintelligent due to his sinful life and deviation from the right path,
became actually bereft of all good fortune. Sri Maitreya Rsi needed to speak about others in this way ; he
spoke to his audience to instruct them. This is not prajalpa. The practicing devotee normally dicusses
ancient history in the association of devotees. Occasionally they talk about nondevotees. Such talk is
always auspicious and favorable to devotional service.

d. Niyamagraha

9. What is the Prescriptions and prohibition at eternal state of living entities .

a) Niyamas, or rules ,are of two kinds –vidhis , or prescriptions, and nisedhas, or prohibitions. Whatever is
enjoined as one’s duty is a prescription .Whatever is enjoined as restricted is a prohibition .

Conditioned souls are eligible to attain a very exalted position from a very low position. Each and every
gradual step has different prescriptions and prohibitions. Whenever a living entity steps to one level and
6
 stays there, he is obliged to follow the prescriptions and prohibitions of that step. By following those
enjoined prescriptions and prohibitions , one becomes eligible to attain the next step.
b) In the enternal state of the living entity , prema is the only prescription and envy is the only prohibition .
This prescription and prohibition is subordinate to the living entity’s enernal nature .The living entity
imbued with prema and devoid of envy is the shelter of eternal rasa . Although rasa is of five varieties , still
they are one undivided spiritual truth . The rules of the position are to be discussed here . We must know
only that this state is the eternal condition of the living entity.

10. What are prescriptions & prohibitions for the Karma division , gyan division and bhakti
division

According to the Vedas, Bhagavad-gita, and all the smrtis , three principle divisions are found –karma , jnana ,
and bhakti. In each division certain prescriptions and certain prohibitions are enjoined.
a. In the karma division , the rules of varnasrama and the ten supplementary samskaras as well as regulative
prayers are prescribed . Sins and bad habits are prohibited.
b. In the jnana division ,sannyasa, renunciation , detachment , and discussing matter and spirit are prescribed .
Fruitive activities , forbidden activities , and attachment to sense enjoyment to sense enjoyment are prohibited.
c. In the bhakti division , indifference , performance of activities favorable to devotion , following the
prescriptions and prohibitions of the jnana division , and cultivation devotional service with the help of the
jnana division , and cultivation service with the help of those prescriptions and prohibitions are prescribed .
All activities apposed to the Lord , jnana , renunciation , attachment to sense enjoyment , conclusions opposed
to devotional service, and giving up action are prohibited.

11. Please memorize the Sloka & translation of only padmapuran which describes the one
principle prescription & prohibition
Smartavyah satatam visnur vismartavyo na jatucit
Sarve vidhi-nisedhah syur etayor eva kinkarah

That general rule is given in the Padma Purana as follows:

Smartavyah satatam visnur

vismartavyo na jatucit
Sarve vidhi-nisedhah syur
etayor eva kinkarah

Remembering Krsna is the eternal duty ,. All other prescriptions mentioned in the sastras have arisen from
this main prescription . Forgetting Krsna is never allowed. All other prohibitions mentioned in the sastras
have arisen from this main prohibition . Keeping this main prescription in mind while advancing , the
practitioner should give up his attachment for the prescriptions of the previous level and accept the
prescriptions of the next level. Otherwise he will be guilty of niyamagraha and weak in reaching the next
level.

e. Jana-sanga

12. What are the 7 kinds of worldly people .

Every practicing devotee should know the various kinds of worldly people . Therefore we are hereby most
unwillingly enumerating these people. These worldly people are of seven kinds : 1. Mayavadis and atheists, 2.
sense enjoyers , 3. those who fond of the sense enjoyers ,4. women 5. womanizers 6. the hypocritically devout, and
7. the ill-behaved foolish outcastes.

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 13. Please mention 4 wrong conclusion derived by Mayavadis

The Mayavadis do not accept the enternal name , form, qualities , and pastimes of the Supreme Lord . They
consider the living entity as a product of maya; therefore in their opinion the living entity has no eternal existence .
They do not consider devotional service eternal; rather , they consider it a temporary method to cultivate knowledge.
All the Mayavadi conclusions are opposed to the principles of devotional service . Therefore by associating with
Mayavadis, one’s devotion gradually disappears.

14. Describe characteristics of Sense enjoyers and those who are fond of sense enjoyers

1. Association with sense enjoyers is harmful. Those who are always busy associating with sense enjoyment
are filled with blasphemy , envy , and violence . Quarrel , argument , and hankering for sense enjoyment is
their life . The more they enjoy, the more their thirst for sense enjoyment increases . The sense enjoyers do
not get time to speak or hear topics of Krsna. Whether they engage in pious activities or sinful activities ,
the sense enjoyers always remain far from knowledge of the self.
2.
a. The sense enjoyers and persons fond of sense enjoyers are both worldly –minded. Persons who are
fond of sense enjoyers are themselves also sense enjoyers , because they always think of sense enjoyment
within their hearts . There are some people who are not themselves sense enjoyers , but they take pleasure
in associating with sense enjoyers. Their association should also be renounced, because they will soon
become sense enjoyers and bad association themselves .
b. There are two types of sense enjoyers-those who are extremely attached to sense enjoyment and devotees
who are attached to sense enjoyment. Associating with those who are extremely attached should be totally
rejected .
c. The devotees who are attached to sense enjoyment are also of two types – those who have included the
Lord as a part of their sense enjoyment and those who have kept the Lord in the center of their sense
enjoyment. Association with the latter type is preferable to association with the former . Although those
who engage in sense enjoyment according to religious codes are better than the sinful sense enjoyers, still
the practicing devotee should not associate with them until they become devotees.
d. Considering all this , the practicing devotee should give up the association of sense enjoyers and those fond
of them and engage in devotional service in a secluded place or , if he is fortunate, in the association of
genuine devotees.
f. Laulya

15. What are the 3 meaning of Laulya

The meaning of the word laulya is restlessness , greed , and desire. Restlessness is of two kinds – restlessness of the
mind and restlessness of the intelligence.

16. What are the 2 types of restlessness of mind and what is their remedy.

a) Therefore restlessness of the mind is of two types –restlessness due to attachment and restlessness due to
aversion .
b) When the cause of the mind’s restlessness is sense gratification and this restlessness is the main obstacle in
the practice of devotional service , then all sensual activities should be dovetailed in the service of the Lord
and the attachment to sense gratification should be transformed into attachment for the Lord . When the
objects of all these senses are associated with in a devotional mood, then the mind becomes fixed on the
Lord .
c) One has to arouse a mood of devotion in all these objects, and enjoy them ,then devotional service is
cultivated. Among the objects of the senses, aversion should be applied on any that are unfavorable for
devotional service and attachment should be applied on any that are favorable for devotional service.
d) When the restlessness of the intelligence is vanquished , the mind can regulate attachment and aversion for
sense object by the strength of the intelligence.
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17. What are two types of material enjoyments . Elaborate each one .

a. There are two types of material enjoyments –worldly and heavenly . Wealth , women , children ,
opulence’s , kingdom, victory ,good food , good sleep, associating with women for sense enjoyment , good
birth , and other pleasures are all worldly enjoyments .
b. Going to heaven and drinking nectar there ,as well as sense gratification free of oldage are all heavenly
enjoyments . When the heart is filled with the desire to enjoy, one cannot selflessly worship Krsna .
c. Therefore unless the desire for enjoyment is completely uprooted from the heart , one’s progress in
devotional service will be obstructed . In this regard , there is one thing to be said : If all these material
enjoyments are favorable to devotional service , then householders can accept them without sin. In that case
all these enjoyments are not called enjoyments , but rather they are means of progress in a devotee’s life.

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 The Nectar of Instruction (Mantra -3)
utsāhān niścayād dhairyāt
tat-tat-karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ
ṣaḍbhir bhaktiḥ prasidhyati

TRANSLATION
There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2)
endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam [SB 7.5.23]—hearing, chanting and remembering Kṛṣṇa], (5)
abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas.
These six principles undoubtedly assure the complete success of pure devotional service.

1. What is “Uttama bhakti”

“Uttama bhakti, or unalloyed devotion unto the Supreme personality of Godhead, Sri Krsna, involves the redering
of devotional service in away that is favorable to the Lord. This devotional service be free from any extraneous
motive and devoid of fruitive karma, impersonal jnana and all other selfish desires.”

2. What is Srila Prabhupada’s comment about meditation?

Cultivation of spirituality does not mean sitting down idly for meditation, as some pseudo-yogis teach.
Such idle meditation may be good for those who have no information of devotional service, and for this reason it is
sometimes recommended as a way to check distracting materialistic activities.
Meditation means stopping all nonsensical activities, at least for the time being.

3. What are the nine types of devotional service?

The nine processes of devotional service are as follows:
a. hearing the name and glories of the Supreme Personality of Godhead
b. chanting His glories
c. remembering the Lord
d. serving the Lord’s feet
e. worshiping the Deity
f. offering obeisance’s unto the Lord
g. acting as the Lord’s servant
h. making friends with the Lord
i. surrendering oneself fully to the Lord

4. What did Srila Prabhupada explain about enthusiasm?

a) When by good fortune one comes in contact with a pure devotee and hears from him patiently, one begins to
follow the path of devotional service.
b) One should accept this opportunity to return home, back to Godhead, very enthusiastically .Without enthusiasm,
one cannot be successful. Even in the material world one has to be very enthusiastic in his particular field of
activity in order to become successfully.
A student, businessman, artist or anyone else who wants success in his line must be enthusiastic. Similarly, one has
to be very enthusiastic in devotional service.
Enthusiasm means action, but action for whom? The answer is that one should always act for Krsna-
Kisnarthakhila-cesta (Bhakti rasamrta — sindhu).

5. How is Dictaphone coming from Krisna’s energy?

Under the direction of the bona fide spiritual master, one has to make everything favorable for Krsna’s service. For
example, at present we are using a Dictaphone. The materialist who invented this machine intended it for

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businessmen or writers of mundane subject matters. He certainly never thought of using this Dictaphone in God’s
service, but we are using this Dictaphone to write Krsna conscious literature.
All the parts of the instrument, including the electronic functions, are made from different combinations and
interactions of the five basic types of material energy — namely, bhumi, jala, agni, vayu and akasa. The inventor
used his brain to make this complicated machine, and his brain, as well as the ingredients, were supplied by Krsna.
According to the statement of Krsna , mat — sthani sarvabhutani “Everything is depending on My energy.” Thus
the devotee can understand that since nothing is independent of Krsna’s energy.

6. What is the opposite of enthusiasm?

Endeavor executed with intelligence in Krsna consciousness is called utsaha, or enthusiasm. The execution of
devotional service is not matter of idle meditation but practical action in the foreground of spiritual life.

7. Explain with two examples the importance of patience?

a) One should not be impatient in Krsna consciousness. Indeed, this Krsna consciousness movement was started
single-handedly, and in the beginning there was no response, but because we continued to execute our devotional
activities with patience, people gradually began to understand the importance of this movement , and now they are
eagerly participating.
b) The successful execution of Krsna conscious activities requires both patience and confidence A newly married
girl naturally expect offspring from her husband, but she cannot expect to have them immediately after marriage Of
course , as soon as she is married she can attempt to get a child , but she must surrender to her husband, confident
that her child will develop and be born in due time.

8. What is the explained through “Tat tat karma pravartanath”?

As already explained , one should not be idle but should be very enthusiastic about executing the regulative
principles —tat tat —karma — pravartana. Neglect of the regulative principles will destroy devotional service. In
this Krsna consciousness movement there are four basic regulative principles, forbidding illicit sex, meat — eating,
gambling and intoxication.
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.
Srila Rupa Gosvami therefore recommends, tat tat —karma — pravartana: “one must strictly follow the regulative
principles of vaidhi bhakti.” In addition to these four prohibitions (yama), there are positive regulative principles
(niyama), such as the daily chanting of sixteen rounds on japa-mala beads. This is called tat-tat —karma —
pravartana, or varied engagement in devotional service.

9. What is explained about “sanga tyaga”?

A) Once Sri Caitanya Mahaprabhu was asked by one of his householder devotees about the general principles of
Vaisnavism, as well as the general routine activities of the Vaisnava, and Sri Caitanya Mahaprabhu immediately
replied, asat-sanga-tyaga,-ei vaisnava-acara: “Characteristically, a Vaisnava is one who gives up the association
of worldly people, or non-devotees”
Srila- Narottama dasa Thakura has therefore recommended, one has to live in the company of pure devotees and
execute the regulative principles laid down by the previous acaryas, the six Gosvamis (namely, Sri Rupa Gosvami,)

B) If one lives in the association of devotees, there is little chance of associating with non-devotees.

10. What are the obstacles in devotional service according to Srila Bhaktisiddhãnta Sarasvati
Thakur?
In this regard Srila Bhaktisiddhãnta Sarasvati Thakura remarks that the cultivation of knowledge by philosophical
speculation, the collection of mundane opulence by the advancement of fruitive activities, and the desire for yoga-
siddhis, material perfections, are all contrary to the principles of devotional service.
One has to become thoroughly callous to such non permanent activities and turn his intention instead to the
regulative principles of devotional service. According to Bhagavad-gita(2.69)
“What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all
beings is night for the introspective sage.”

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11. What is meant by “satovritte”?
In this Krsna consciousness movement we require everyone to rise early in the morning, by four A.M., and attend
mangala-arati ,or morning worship, then read Srimad-Bhagavatam, perform kirtana, and so forth.
Thus we hold continuous activities in devotional service twenty-four hours daily. This is called sato vrtti, or
following in the footsteps of the previous acaryas who expertly filled every moment of time with Krsna conscious
activities.
Sri Bhaktyaloka
Srila Bhaktivinoda Thakura
Six Qualities that Enhance Bhakti

Utsaha - Enthusiasm

utsahan niscayad dhairyat tat-tat-karma-pravartanat

sanga-tyagat sato vritteh shadbhir bhaktih prasidhyati

"There are six principles favorable to the execution of pure devotional service: (1) utsaha, being enthusiastic; (2)
niscaya, endeavoring with confidence; (3) dhairya, being patient; (4) tat-tat-karma-pravartana, acting according to
regulative principles [such as sravanam kirtanam vishnoh smaranam-hearing, chanting and remembering Krishna];
(5) sanga-tyaga, abandoning the association of nondevotees; and (6) sato vritteh, or sadhu-vritti, following in the
footsteps of the previous acaryas. These six principles undoubtedly assure the complete success of pure devotional
service."

Those who have realized spiritual activities and understood that material activities are insignificant attain
indifference for all material activities. They accept some material activities as a support for their spiritual
awakening, but they have no attachment for such activities. In proportion to the degree that they discuss spiritual
topics in devotion, freedom from material association is awakened as an extraneous fruit.

It is useless trying independently to destroy ignorance and lust in the heart. But ignorance, lust, fruitive activities,
all doubts, and material bondage are destroyed by the mercy of the Lord in the course of cultivating devotional
service.

Until he attains this fixed devotional service, his service remains flickering. In this stage of devotional service there
are six symptoms: utsaha-mayi, false confidence; ghana-tarala, sporadic endeavor; vyudha-vikalpa, indecision;
vishaya-sangara, struggle with the senses; niyamakshama, inability to uphold vows; and taranga-rangini, enjoying
the facilities offered by bhakti.

In Sri Hari-bhakti-vilasa carelessness is counted among the offenses against the holy name. In that scripture the
word pramada is described as inattentiveness. Sri Hari-nama-cintamani has further divided this inattentiveness in
three ways. Apathy, inactivity, and distraction are the three types of inattentiveness. Until one gets free from these
three types of inattentiveness, one cannot perform devotional service at all.

If one has enthusiasm in the beginning of devotional service, and that enthusiasm does not become cold, then one
will never become apathetic, lazy, or distracted in chanting the holy names. Therefore enthusiasm is the only
support for all types of devotional service. By enthusiastically performing devotional service one can give up
anishthita service in a very short time and thus attain nishtha.

All anarthas are vanquished, however, by performing devotional service with enthusiasm. The more anarthas are
vanquished, the more nishtha is awakened.

The word sraddha is certainly faith, but enthusiasm is the life of sraddha. Faith without enthusiasm is meaningless.

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 Niscaya - Confidence
In his Upadesamrita, Srila Rupa Gosvami has instructed the practitioners of devotional service to be confident.
Until this confidence is achieved, one will remain doubtful. Doubtful persons never have auspiciousness.

Sadhana-bhakti is called abhidheya. That sadhana-bhakti is divided into two-vaidhi and raganuga. Vaidhi-sadhana-
bhakti is of many varieties. In some places sixty-four limbs are given, and in some places nine limbs are given. The
preaching of ninefold devotional service is given in the Srimad Bhagavatam (7.5.23):

sravanam kirtanam vishnoh smaranam pada-sevanam

arcanam vandanam dasyam sakhyam atma-nivedanam

"Prahlada Maharaja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia,
and pastimes of Lord Vishnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful
worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the
Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind,
and words) these nine processes are accepted as pure devotional service."

When a conditioned living entity engages his mind at the lotus feet of Krishna with his mind, body, and words, that
is called bhakti.

To perform the limbs of devotional service according to the dictation of vidhi, or prescribed rules, is called vaidhi-
sadhana-bhakti. The service performed out of spontaneous attachment to Krishna is called raga-bhakti.

"If, by good fortune, a living entity develops faith in Krishna, he begins to associate with devotees.

"When one is encouraged in devotional service by the association of devotees, one becomes free from all unwanted
contamination by following the regulative principles and chanting and hearing.

"When one is freed from all unwanted contamination, he advances with firm faith. When firm faith in devotional
service awakens, a taste for hearing and chanting also awakens.

"After taste is awakened, a deep attachment arises, and from that attachment the seed of love for Krishna grows in
the heart.

"When that ecstatic emotional stage intensifies, it is called love of Godhead. Such love is life's ultimate goal and the
reservoir of all pleasure."

Those who have doubts in these ten principle teachings of Sri Caitanya Mahaprabhu are not qualified for devotional
service. When doubts arise, one's devotional service becomes corrupted, desires are polluted, unwanted results are
achieved, and thus everything is ruined. Therefore those who have a desire for pure devotional service should
perform devotional service with firm confidence.

Dhairya Patience
For the practitioner of devotional service, dhairya, patience, is extremely necessary. Those who possess the quality
of dhairya are called dhira, sober. Due to lack of this quality, men become restless. Those who are impatient cannot
do any work. By the quality of dhairya, a practitioner controls first himself and then the whole world.

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

There are six types of urges: namely, the urges of speech, mind, anger, belly, tongue, and genitals. With a desire to
speak more, a person becomes talkative. If speech is not regulated, then enmity arises from talking about others. To
speak uselessly is the business of a fool; but out of a desire to unnecessarily engage in speech the materialists
always waste time and face so many distresses.
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When one is angry the result gradually leads one to ruination. It is said in Sri Caitanya-caritamrita (Madhya 19.149):
krishna-bhakta-nishkama, ataeva `santa' -"Because a devotee of Lord Krishna is desireless, he is peaceful." No
insignificant lust can remain in the heart of one who relishes pure devotional service. Therefore there is no
possibility of anger arising in his mind. Those whose devotional service is motivated cannot conquer anger. It is not
possible to conquer anger by intelligence alone. In a very short time attachment for sense enjoyment overcomes the
function of the intelligence and gives anger a place in its kingdom.

We can clearly see from this song of the Avanti brahmana that it is impossible to cross the material ocean by the
process of yoga. By unflinching devotion to Krishna, everything is achieved. One who can control the urges of
speech, mind, and anger by devotional service is called dhira.

It is everyone's duty to subdue the urge of the tongue. Materialistic persons are always busy trying to enjoy the six
kinds of tastes by chewing, sucking, and so on.

For those who wander for the pleasure of the tongue, attaining Krishna is very difficult.

When one properly tolerates the above mentioned six urges, that is favorable for his devotional service. And when
those urges are strong, that is unfavorable for one's devotional service. To subdue these six urges is called dhairya.
As long as one has a material body these propensities cannot be totally uprooted, but by properly engaging them in
their appropriate subjects they no longer remain faulty.

Anger I will direct towards those who are envious of the devotees. I will be greedy to hear the topics of Hari in the
association of devotees. I will feel illusioned without achieving my worshipable Lord. I will be maddened while
singing the glories of Krishna. In this way I will engage these enemies in their proper places." The confidential
meaning of this song is that the duty of an intelligent person is to direct these urges away from their respective
subjects and make them favorable to devotional service. That can only be done with patience.

There is another meaning applicable to the word dhairya. Those who engage in sadhana desire to attain the results.
Karmis hope to attain heavenly happiness by fruitive activities; jnanis hope to attain liberation by speculative
knowledge, and devotees hope to please Krishna by their devotion. Being impatient due to prolonged sadhana,
some people fall from the path to the ultimate goal; therefore a practicing devotee who desires to achieve his goal
attains that result only when he becomes patient. "Krishna must be merciful to me either today or after one hundred
years or in some other birth. I will take shelter of His lotus feet with determination and never leave." This type of
dhairya, patience, is most desirable for the practitioners of devotional service.

Tat-tat-karma-pravartana
Various Activities Favorable for Devotional Service

Srila Rupa Gosvami has enjoined the system of tat-tat-karma-pravartanat, acting according to the regulative
principles, for those aspiring to perform devotional service. In the Upadesamrita, activities by which pure
devotional service is cultivated are called tat-tat-karma, prescribed duties. Sri Krishna tells Uddhava in the Srimad
Bhagavatam (11.19.20-24):

"Firm faith in the blissful narrations of My pastimes, constant chanting of My glories, unwavering attachment to
ceremonial worship of Me, praising Me through beautiful hymns, great respect for My devotional service, offering
obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living
entities, offering of ordinary, bodily activities in My devotional service, offering words to describe My qualities,
offering the mind to Me, rejection of all material desires, giving up wealth for My devotional service, renouncing
material sense gratification and happiness, and performing all desirable activities such as charity, sacrifice, chanting,
vows, and austerities with the purpose of achieving Me-these constitute actual religious principles, by which those
human beings who have actually surrendered themselves to Me automatically develop love for Me. What other
purpose or goal could remain for My devotee?"

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Based on these instructions of the Lord, Srila Rupa Gosvami has divided these activities into sixty-four items in his
Bhakti-rasamrita-sindhu.

"On the path of regulative devotional service, one must observe the following items: (1) One must accept a bona
fide spiritual master. (2) Accept initiation from him. (3) Serve him. (4) Receive instructions from the spiritual
master and make inquiries in order to learn devotional service. (5) Follow in the footsteps of the previous acaryas
and follow the directions given by the spiritual master.

"The next steps are as follows: (6) One should be prepared to give up everything for Krishna's satisfaction, and one
should also accept everything for Krishna's satisfaction. (7) One must live in a place where Krishna is present-a city
like Vrindavana or Mathura or a Krishna temple. (8) One should acquire a livelihood that is just sufficient to keep
body and soul together. (9) One must fast on Ekadasi day.

One should avoid offenses against devotional service and the holy name.

"The twelfth item is to give up the company of nondevotees. (13) One should not accept an unlimited number of
disciples. (14) One should not partially study many scriptures just to be able to give references and expand
explanations.

"Fifteen: The devotee should treat loss and gain equally. (16) The devotee should not be overwhelmed by
lamentation. (17) The devotee should not worship demigods, nor should he disrespect them. Similarly, the devotee
should not study or criticize other scriptures.

"Eighteen: The devotee should not hear Lord Vishnu or His devotees blasphemed. (19) The devotee should avoid
reading or hearing newspapers or mundane books that contain stories of love affairs between men and women or
subjects palatable to the senses. (20) Neither by mind nor words should the devotee cause anxiety to any living
entity, regardless how insignificant he may be.

"After one is established in devotional service, the positive actions are (1) hearing, (2) chanting, (3) remembering,
(4) worshiping, (5) praying, (6) serving, (7) accepting servitorship, (8) becoming a friend, and (9) surrendering fully.

"One should also (10) dance before the Deity, (11) sing before the Deity, (12) open one's mind to the Deity, (13)
offer obeisances to the Deity, (14) stand up before the Deity and the spiritual master just to show them respect, (15)
follow the Deity or the spiritual master, and (16) visit different places of pilgrimage or go see the Deity in the
temple.

"One should (17) circumambulate the temple, (18) recite various prayers, (19) chant softly, (20) chant
congregationally, (21) smell the incense and flower garlands offered to the Deity, and (22) eat the remnants of food
offered to the Deity.

"One should (23) attend arati and festivals, (24) see the Deity, (25) present what is very dear to oneself to the Deity,
(26) meditate, and (27) serve those related to the Lord.

"Thirty-one: One should perform all endeavors for Krishna. (32) One should look forward to His mercy. (33) One
should partake of various ceremonies with devotees, ceremonies like Lord Krishna's birthday or Ramacandra's
birthday.
"Thirty-four: One should surrender to Krishna in all respects. (35) One should observe particular vows like kartika-
vrata. These are some of the sixty-four important items of devotional service.

After finding a qualified guru, a faithful disciple should serve him with firm conviction and without duplicity. One
should accept initiation and Krishna-mantra after pleasing the guru.

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After receiving initiation and instructions from a bona fide guru, a fortunate disciple should follow the path of the
previous sadhus. Those who are proud neglect the previous mahajanas and create new paths. As a result, they soon
proceed on their inauspicious path and ruin themselves.

The Lord's teachings are our only life. Sad-dharma lies in this alone. The bona fide disciple especially tries to
understand sad-dharma. If he cannot understand on his own, then he prays at the feet of his siksha-guru ad learns
from him. Those who have this kind of determination to know sad-dharma quickly achieve their desired goal.

As long as this pure devotional symptom, in the form of understanding sad-dharma, has not clearly manifest in the
heart of an inquisitive person, his heart remains covered with darkness and he cannot know what is pure devotional
service. If one depends on his own speculation, then unalloyed devotional service will not manifest in his heart.

These ten limbs of devotional service are the preliminary activities for worshiping the Lord. For those who neglect
these ten limbs, attaining devotional service and Krishna is very difficult.

Therefore those who are aspiring for devotional service should first take shelter of Sri Guru, take initiation and
instruction from him, and serve him. They should also follow the behavior of the sadhus and learn the conclusions
taught by the sadhus. In order to make one's life Krishna conscious, one should reside in a sacred place related to
Krishna and give up the enjoyment of sense gratification for the service of Krishna. In one's ordinary dealings one
should only accept the wealth that is necessary to favorably maintain Krishna's business. To practice devotional
service one should observe fast days like Ekadasi and Janmashtami. One should respect banyan trees in order to
maintain the glories of this world, which is one of the Lord's opulences. These ten rules must be followed.

Those who worship many gods, those who are Mayavadis and thirsty for impersonal jnana, and those atheists who
defy Vedic literatures are all bhagavad-bahirmukha, averse to Krishna. One whose faith in pure devotional service
has not developed should not be accepted as a disciple, otherwise the disciplic chain of devotional service will be
polluted. One should give up the endeavor for starting new big projects, because it diminishes one's devotion to
Krishna.

A renunciate should not lament if he does not possess a quilt, a waterpot, or other alms, or if these things are stolen
by man or animal. A practicing Vaishnava should give up all urges like lamentation and anger, otherwise there will
be obstacles in his constant remembrance of Krishna.

"Within the heart of one who is full of anger or pride, or lamentation on the state of his wife or sons, there is no
possibility of Krishna being manifest." Those who endeavor for devotional service should only worship Krishna.
They should not worship various demigods. But they should not also disrespect the demigods or the scriptures.
When coming before a demigod, one should offer respect, knowing them to be Krishna's servant.

It is most essential for an aspiring devotee to give up the ten offenses in chanting and the offenses in the matter of
serving the Lord. For ordinary devotees there is some consideration of offenses in serving the Deity of the Lord. It
is not possible to give up all the offenses in serving the Lord, but one must give up some of the offenses before
entering the temple room. The ten offenses in chanting have been discussed in many places. The practitioner should
carefully give up those offenses.

Items that are related to Krishna are called tadiya. Serving Tulasi is the primary form of tadiya-seva.

"Tulasi is auspicious in all respects. Simply by seeing, simply by touching, simply by remembering, simply by
praying to, simply by bowing before, simply by hearing about, simply by sowing, simply by offering water to, or
simply by worshiping Tulasi there is always auspiciousness. Anyone who comes in touch with the tulasi tree in the
above-mentioned nine ways lives eternally in the Vaikuntha world."

Literatures that substantiate devotion to Krishna are counted among tadiya. Srimad Bhagavatam is the topmost
amongst them. In the same way, Sri Caitanya-caritamrita commands similar respect. Those who regularly read and
hear these devotional scriptures are glorious.

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Holy places associated with Lord Krishna, such as Mathura, are appropriate residences for a practitioner. Among
such places, residence in Mathura is the topmost. Residing in Sridhama Navadvipa is as good.

One should relish devotional scriptures like Srimad Bhagavatam with advanced devotees. If one relishes devotional
scriptures with rationalists, people fond of argument, and dry speculators, then one's heart becomes dry and the
awakening of transcendental mellows does not take place.

Among all the above mentioned limbs of devotional service, the following five principle items are the best of all:
worshiping the Deity, relishing the purport of Srimad Bhagavatam with advanced devotees, associating with more
advanced devotees who are affectionate and in the same line, congregational chanting of the holy names, and
residing in Mathura. If we further summarize, then chanting the holy names and serving the Vaishnavas are the
topmost.

"The holy name of Krishna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krishna
Himself, the reservoir of all pleasure. Krishna's name is complete, and it is the form of all transcendental mellows.
It is not a material name under any condition, and it is no less powerful than Krishna Himself. Since Krishna's name
is not contaminated by the material qualities, there is no question of its being involved with maya. Krishna's name
is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of
Krishna and Krishna Himself are identical.

Sri Mathura-mandala, the holy names of the Lord, devotional scriptures like Srimad Bhagavatam, pure devotees,
and Deities-these five items are transcendental. By associating with them, a devotee quickly attains bhava,
transcendental emotions, and Krishna.

Sanga-tyaga
Giving up the Association of Non-devotees

In his Sri Upadesamrita, Srila Rupa Gosvami has said that one's devotion is enhanced by utsaha, niscaya, dhairya,
tat-tat-karma-pravartana, sanga-tyaga, and sad-vritti (the devotee's lifestyle or propensities). Out of these items,
utsaha, niscaya, dhairya, and tat-tat-karma-pravartana have already been separately discussed in the previous essays.
Now I will try to discuss the meaning of the word sanga-tyaga.

There are two types of sanga-association and attachment. Association is of two types-with non-devotees and with
women. Similarly, attachment is also of two types-attachment for prejudices and attachment for assets. Those
mahatmas who wish to attain perfection in devotional service should carefully give up sanga in the form of
association and attachment. Otherwise this sanga will gradually and surely ruin everything. As stated in the
Bhagavad-gita (2.62-63):
sangat sanjayate kamah kamat krodho 'bhijayate
krodhad bhavati sammohah sammohat smriti-vibhramah
smriti-bhramsad buddhi-naso buddhi-nasat pranasyati

If a practitioner engages in prohibited association, then gradually his attachment increases. The more this
attachment increases, the more his firm faith in the supreme goal diminishes. The purport is that the living entity is
spiritual; being conditioned by maya and falsely proud due to ignorance, the living entity has forgotten his
constitutional position.

The sanga in the conditioned state of a living entity is polluted. That anga, being polluted with nescience in the
form of association with non-devotees and women and attachment for family and assets, is unfavorable for one's
advancement. Spiritual sanga of the living entities is compatible, and mundane sanga is incompatible. To get free
from this incompatible sanga is the living entity's liberation.

Who is a non-devotee? Those who are not subordinate to the Lord are called non-devotees. The jnanis are never
subordinate to the Lord. They think that they can become one with the Lord on the strength of their knowledge.
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It is not the purpose of their life to attain the Lord's mercy through His service. People who have faith in fruitive
rituals are not devotees. Therefore they are also non-devotees.

Yogis sometimes search for liberation, the fruit of jnana, and sometimes they search for vibhuti, or opulence, the
fruit of karma. Hence, they too are called non-devotees.

Due to lack of full surrender, worshipers of the demigods are also called non-devotees. Those who are attached to
discussing dry logic are also adverse to the Lord. And what to speak of those who conclude that the Lord is only a
figment of the imagination. Those who are attached to sense gratification and thus have no opportunity to
remember the Lord are also counted among the non-devotees. If one associates with these non-devotees, then in a
very short time one's intelligence is polluted and one's heart is overcome by their propensities.

Second is association of women. Association with women is detrimental.

This is the prescription in regard to householder Vaishnavas. Householders should not associate with others' wives
or prostitutes. They should not indulge in any association other than with their own wives according to religious
scriptures. One should give up the uxorious mentality of being excessively fond of one's wife.

Association with prejudices is very dangerous. By affectionately associating with pure devotees of the Lord, one's
association with prejudices, in the form of karma and jnana, is destroyed. Due to this association with prejudices a
living entity's propensity for ignorance and passion becomes stronger. Whatever propensities for goodness, passion,
and ignorance are seen in people's eating, sleeping, and sensual activities are all due to association with prejudices.
Karmis and jnanis disrespect Vaishnavas only due to this attachment for prejudices. Until the attachment to
prejudices is destroyed, the ten offenses in chanting will not be uprooted. Offenses at the feet of sadhus is due to
being proud of one's karma and jnana.

It has been seen that many fortunate souls have given up attachment for prejudices by the association of pure
Vaishnavas. From the scriptures it is well known that by the association of Sri Narada Muni the hunter (Mrigari)
and Ratnakara (Valmiki) attained auspiciousness. The foremost instruction of Sri Ramanujacarya is this: "If you
cannot purify yourself by any endeavor whatsoever, then just go sit with the Vaishnavas and you will achieve all
auspiciousness."

By observing a Vaishnava's quality of not uselessly wasting time, many people have easily given up anarthas such
as laziness, oversleeping, useless talk, urge of speech, etc. We have also seen that by associating with Vaishnavas
for some time someone's cheating propensity and desire for fame have been destroyed. We have seen with our own
eyes that by associating with Vaishnavas with a little affection all other association, such as attachment for
prejudices, has been vanquished.

"Offering gifts in charity, accepting charitable gifts, revealing one's mind in confidence, inquiring confidentially,
accepting prasada and offering prasada are the six symptoms of love shared by one devotee and another."

If one is obliged to feed hungry people, needy people, and teachers, he should do so as a host dutifully cares for his
guest, there is no need to exhibit love. Care for them, but not out of love. One should feed pure Vaishnavas with
love, and when required accept the remnants given by them with love.

A grihastha Vaishnava should model his character after that of Lord Caitanya and His followers. A householder
should follow the ways of life and obtain his means of livelihood as exhibited by Lord Caitanya and His followers.
If one desires Krishna in all his activities, then those activities are auspicious. By endeavoring to gratify one's
senses and attain irrelevant fruits, one becomes a materialist. For a devotee, to remain a householder or to become
a renunciate is the same thing. Srila Ramananda Raya, Sri Pundarika Vidyanidhi, Sri Srivasa Pandita, Sri Sivananda
Sena, Sri Satyaraja Khan, and Sri Advaita Prabhu were all grihasthas and have shown us the way of faultless living.
The difference between a householder and a renunciate is due to their different means of livelihood. If the home is
favorable for a devotee's devotional service, then he should not leave. It is his duty to remain a grihastha with
detachment. But when the home becomes unfavorable for his service, he then becomes eligible to leave home. At

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tht time the detachment he develops for his house through his devotional service is accepted. For this reason,
Srivasa Pandita did not leave home. For this reason, Svarupa Damodara took sannyasa. All genuine devotees have
remained either at home or in the forest due to this consideration. Whoever has left home due to this consideration
is called a genuine renunciate. He is always careful not to commit offenses against the holy name.

A renunciate should not eat foods or accept goods from materialistic people, nor should he invite other renunciates
to eat foods or accept goods from such people.

A renunciate should not construct big temples or residences. By doing so, he becomes entangled in household
activities. He should meditate on the service of worshiping govardhana-sila.

A renunciate Vaishnava is prohibited from all kinds of enjoyment.

A renunciate Vaishnava is forbidden from hearing the singing of a woman.

"One day when the Lord was going to the temple of Yamesvara, a female singer began to sing in the Jagannatha
temple. Hearing the song from a distance, Sri Caitanya Mahaprabhu immediately became ecstatic. He did not know
whether it was a man or a woman singing. Just then Govinda caught the Lord in his arms and cried: It is a woman
singing! As soon as He heard the word `woman,' the Lord became externally conscious. My dear Govinda, He said,
you have saved My life. If I had touched the body of a woman, I would certainly have died."

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 The Nectar of Instruction (Mantra 4)
Dadati pratigrhnati
Guhyam akhyati prcchati
Bhunkte bhojayate caiva
Sad-vidham priti-laksanam

TRANSLATION
Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially,
accepting prasāda and offering prasāda are the six symptoms of love shared by one devotee and another.

1. How ISKCON reciprocates with general people ?

a) The Society is now expanding all over the world.

b) We are glad that people are donating very liberally to the development of the Society’s activities, and people are
also eagerly accepting whatever humble contribution we are giving them in the shape of books and magazines
dealing strictly with the subject matter of Kṛṣṇa consciousness.

We sometimes hold Hare Kṛṣṇa festivals and invite life members and friends to participate in the feasting by
accepting prasāda.

c) Sometimes the members and supporters inquire very confidentially about the methods of performing devotional
service, and we try to explain this.

d)The life of the Kṛṣṇa conscious society is nourished by these six types of loving exchange among the members;
therefore people must be given the chance to associate with the devotees of ISKCON because simply by
reciprocating in the six ways mentioned above an ordinary man can fully revive his dormant Kṛṣṇa consciousness.

e) In Bhagavad-gītā (2.62) it is stated, saṅgāt sañjāyate kāmaḥ: one’s desires and ambitions develop according to
the company one keeps.

f) The members of the International Society for Krishna Consciousness invite the Society’s members and
supporters to dine with them when they hold love feasts in all their branches every Sunday. Many interested people
come to honor prasāda,

In this way both the members of the Society and the general public are benefited.

2. What are the six kind of exchanges amongst the residents of ISKCON ?

a) In this verse Śrīla Rūpa Gosvāmī explains how to perform devotional activities in the association of other
devotees. There are six kinds of activities: (1) giving charity to the devotees, (2) accepting from the devotees
whatever they may offer in return, (3) opening one’s mind to the devotees, (4) inquiring from them about the
confidential service of the Lord, (5) honoring prasāda, or spiritual food, given by the devotees, and (6) feeding
the devotees with prasāda.

b) An experienced devotee explains, and an inexperienced devotee learns from him. This is guhyam ākhyāti
pṛcchati.

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c) We should also invite pure devotees to our home, offer them prasāda and be prepared to please them in all
respects.

d) The International Society for Krishna Consciousness has been established to facilitate these six kinds of loving
exchanges between devotees. This Society was started single-handedly, but because people are coming forward.

e) According to the dadāti principle, an advanced devotee is supposed to spend at least fifty percent of his income
on the service of the Lord and His devotees. Śrīla Rūpa Gosvāmī has set such an example in his life. When he
decided to retire, he distributed fifty percent of his life’s earnings to Kṛṣṇa’s service and twenty-five percent to
his relatives and kept twenty-five percent for personal emergencies.

3. What kind of caution Srila Prabhupada asked us to take about mayavadis ? Explain with the
example of snake and BSST and Mahaprabhu’s declaration on this context.

a) In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura warns all devotees engaged in broadcasting the
Kṛṣṇa consciousness movement not to speak to the impersonalist Māyāvādīs who are always determined to
oppose such theistic movements.

b) The world is full of Māyāvādīs and atheists, and the political parties of the world take advantage of
Māyāvāda and other atheistic philosophies to promote materialism.
c) The Māyāvādīs and other atheists do not want the Kṛṣṇa consciousness movement to develop because it
educates people in God consciousness. Such is the policy of the atheists.

d)There is no benefit in feeding a snake milk and bananas because the snake will never be satisfied. On the
contrary, by taking milk and bananas the snake simply becomes more poisonous (kevalaṁ viṣa-vardhanam). If
a snake is given milk to drink, its poison simply increases. For a similar reason, we should not disclose our
minds to the serpent Māyāvādīs and karmīs.

It is the best to avoid association with them completely and never ask them about anything confidential because
they cannot give good advice . Nor should we invitations to Mayavadis and atheists nor accept their invitations.

e)Śrī Caitanya Mahāprabhu has also warned, viṣayīra anna khāile duṣṭa haya mana: “By eating food prepared
by worldly people, one s mind becomes wicked. Unless one is very advanced,
On principle one should not accept charity from the Mayavadis or atheists.

f)Indeed, Śrī Caitanya Mahāprabhu has forbidden devotees to associate even with ordinary men who are too
addicted to material sense gratification.

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 The Nectar of Instruction ( Mantra -5)
kṛṣṇeti yasya giri taṁ manasādriyeta
dīkṣāsti cet praṇatibhiś ca bhajantam īśam
śuśrūṣayā bhajana-vijñam ananyam anya-
nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā

TRANSLATION
One should mentally honor the devotee who chants the holy name of Lord Kṛṣṇa, one should offer humble
obeisances to the devotee who has undergone spiritual initiation [dīkṣā] and is engaged in worshiping the Deity,
and one should associate with and faithfully serve that Pure devotee who is advanced in undeviated devotional
service and whose heart is completely devoid of the propensity to criticize others.

1. What is the relation between the 4th and 5th sloka of nectar of instruction?

a. In order to intelligently apply the sixfold loving reciprocations mentioned in the previous verse,
one must select proper persons with careful discrimination. Śrīla Rūpa Gosvāmī therefore advises
that we should meet with the Vaiṣṇavas in an appropriate way, according to their particular status.

b. Śrīla Rūpa Gosvāmī informs us what kind of Vaiṣṇava should be selected as a friend and how
Vaiṣṇavas should be served.

c. In this verse Śrīla Rūpa Gosvāmī advises the devotee to be intelligent enough to distinguish
between the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī.

Śrīla Bhaktivinoda Ṭhākura has given some practical hints to the effect that an uttama-adhikārī
Vaiṣṇava can be recognized by his ability to convert many fallen souls to Vaiṣṇavism.

2. Who is qualified to accept initiation ?

I. Caitanya-caritāmṛta (Antya 4.192):

“At the time of initiation, when a devotee fully surrenders to the service of the Lord, Kṛṣṇa accepts him to be
as good as He Himself.”

II. Dīkṣā, or spiritual initiation, is explained in the Bhakti-sandarbha (868) by Śrīla Jīva Gosvāmī:

III. “By dīkṣā one gradually becomes disinterested in material enjoyment and gradually becomes interested in
spiritual life.”

IV. We have seen many practical examples of this, especially in Europe and America. Many students who
come to us from rich and respectable families quickly lose all interest in material enjoyment.
V. Indeed, for Kṛṣṇa’s sake they are prepared to accept any living condition as long as they can live in the
temple and associate with the Vaiṣṇavas. When one becomes so disinterested in material enjoyment, he
becomes fit for initiation by the spiritual master.

VI. When a person is serious about accepting dīkṣā, he must be prepared to practice austerity, celibacy and
control of the mind and body. If one is so prepared and is desirous of receiving spiritual enlightenment
(divyaṁ jñānam), he is fit for being initiated.

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 VII. Tad-vijñānārthaṁ sa gurum evābhigacchet: [MU 1.2.12] when one is interested in the transcendental
subject matter of the Absolute Truth, he should be initiated. Such a person should approach a spiritual
master in order to take dīkṣā.

VIII. Generally people are very interested in inquiring about mundane subject matters, but when one has lost
such interest and is simply interested in transcendental subject matters, he is quite fit for being initiated.
When one is actually initiated by the bona fide spiritual master and when he seriously engages in the
service of the Lord, he should be accepted as a madhyama-adhikārī.

3. What are the characteristics of Uttama , Madhyama and Kanista devotees, According to

a. NOI

In this verse he tells us how to deal with three types of devotees—the kaniṣṭha-adhikārī, madhyama-
adhikārī and uttama-adhikārī.
The kaniṣṭha-adhikārī is a neophyte who has received the hari-nāma initiation from the spiritual master and
is trying to chant the holy name of Kṛṣṇa. One should respect such a person within his mind as a kaniṣṭha-
vaiṣṇava.
A madhyama-adhikārī has received spiritual initiation from the spiritual master and has been fully engaged
by him in the transcendental loving service of the Lord. The madhyama-adhikārī should be considered to be
situated midway in devotional service.
The uttama-adhikārī, or highest devotee, is one who is very advanced in devotional service. An uttama-
adhikārī is not interested in blaspheming others, his heart is completely clean, and he has attained the realized
state of unalloyed Kṛṣṇa consciousness. According to Śrīla Rūpa Gosvāmī, the association and service of such a
mahā-bhāgavata, or perfect Vaiṣṇava, are most desirable.

b. Bhagavatam

1) One should not remain a kaniṣṭha-adhikārī, one who is situated on the lowest platform of devotional
service and is interested only in worshiping the Deity in the temple. Such a devotee is described in the
Eleventh Canto of Śrīmad-Bhāgavatam (11.2.47):

2) “A person who is very faithfully engaged in the worship of the Deity in the temple, but who does not know
how to behave toward devotees or people in general is called a prākṛta-bhakta, or kaniṣṭha-adhikāri.”

3) The madhyama-adhikārī is described in Śrīmad-Bhāgavatam (11.2.46) in this way :

“The madhyama-adhikārī is a devotee who worships the Supreme Personality of Godhead as the highest
object of love, makes friends with the Lord’s devotees, is merciful to the ignorant and avoids those who are
envious by nature.”

4) Out of many such Vaiṣṇavas, one may be found to be very seriously engaged in the service of the Lord and
strictly following all the regulative principles, chanting the prescribed number of rounds on japa beads and
always thinking of how to expand the Kṛṣṇa consciousness movement. Such a Vaiṣṇava should be
accepted as an uttama-adhikārī, a highly advanced devotee, and his association should always be sought.

c. Faith (shradha)

I. Śraddhā, faith in Kṛṣṇa, is the beginning of Kṛṣṇa consciousness. Faith means strong faith.

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 II. This is the correct way of understanding Bhagavad-gītā, and this is called śraddhā. It is not that one
accepts a portion of Bhagavad-gītā according to his own whimsical interpretations and then rejects
another portion.

III. Śraddhā means accepting the instructions of Bhagavad-gītā in their totality, especially the last
instruction: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja

IV. Unless one faithfully chants the Hare Kṛṣṇa mantra, Kṛṣṇa does not reveal Himself:
We must engage faithfully in the service of the Lord. Such service begins with the tongue (sevonmukhe hi
jihvādau), which means that we should always chant the holy names of the Lord and accept kṛṣṇa-
prasāda

V. When a person realizes himself to be an eternal servitor of Kṛṣṇa, he loses interest in everything but
Kṛṣṇa’s service. Always thinking of Kṛṣṇa, devising means by which to spread the holy name of Kṛṣṇa, he
understands that his only business is in spreading the Kṛṣṇa consciousness movement all over the world.
Such a person is to be recognized as an uttama-adhikārī, and his association should be immediately
accepted according to the six processes.

d. Chaitanya Mahaprabhu (holyname)

Lord Caitanya Mahāprabhu divided devotional service into three categories.

“A person whose conclusive knowledge of the śāstras is not very strong but who has developed firm faith in
chanting the Hare Kṛṣṇa mahā-mantra and who is also undeterred in the execution of his prescribed devotional
service should be considered a madhyama-adhikārī. A madhyama-adhikārī is a śraddhāvān, a staunchly
faithful person, and he is actually a candidate for further advancement in devotional service. Therefore in the
Caitanya-caritāmṛta (Madhya 22.64)

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 The Nectar of Instruction ( Mantra – 6)
dṛṣṭaiḥ svabhāva-janitair vapuṣaś ca doṣair
na prākṛtatvam iha bhakta janasya paśyet
gaṅgāmbhasāṁ na khalu budbuda-phena-paṅkair
brahma-dravatvam apagacchati nīra-dharmaiḥ

TRANSLATION
Being situated in his original Kṛṣṇa conscious position, a pure devotee does not identify with the body. Such a
devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee’s having a
body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body.
According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite
such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges,
which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become
polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the
condition of the water.

1. Compare Ganges and Pure devotee.

1.(a) Being situated in his original Kṛṣṇa conscious position, a pure devotee does not identify with the body.
Such a devotee should not be seen from a materialistic point of view.

Indeed, one should overlook a devotee’s having a body born in a low family, a body with a bad complexion, a
deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem
prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be
polluted.

It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam
and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe
in the Ganges without considering the condition of the water.

1.(b) No one should criticize the bodily defects of a pure devotee. If there are such defects, they should be
overlooked. What should be taken into account is the spiritual master’s main business, which is devotional service,
pure service to the Supreme Lord. As stated in Bhagavad-gītā (9.30):

Even if a devotee sometimes seems to engage in abominable activities, he should be considered a sādhu, a saintly
person, because his actual identity is that of one engaged in the loving service of the Lord.

2. “Only pure devotees are qualified to accept the title Goswami” Explain this statement of Srila
Prabhuapada

(a) In actuality there cannot be a family of gosvāmīs based on material considerations, caste or heredity. The
gosvāmī title is actually the monopoly of the pure devotees; thus we speak of the six Gosvāmīs, headed by Rūpa
Gosvāmī and Sanātana Gosvāmī.

Rūpa Gosvāmī and Sanātana Gosvāmī had practically become Mohammedans and had therefore changed their
names to Dabira Khāsa and Sākara Mallika, but Śrī Caitanya Mahāprabhu Himself made them gosvāmīs.

Therefore the gosvāmī title is not hereditary.

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(b) The word gosvāmī refers to one who can control his senses, who is master of the senses. A devotee is not
controlled by the senses, but is the controller of the senses.

(c ) According to this formula, the gosvāmīs who are descendants of Śrī Nityānanda Prabhu and Śrī Advaita
Prabhu are certainly devotees, but devotees coming from other families should not be discriminated against; indeed,
whether the devotees come from a family of previous ācāryas or from an ordinary family, they should be treated
equally.

One should not think, “Oh, here is an American gosvāmī,” and discriminate against him.

However, according to the statements of Śrīla Rūpa Gosvāmī in this verse, an American gosvāmī and a gosvāmī in
a family of ācāryas are nondifferent.

(d) On the other hand, a devotee who has attained the title of gosvāmī but is not born of a brāhmaṇa father or of a
gosvāmī in the family of Nityānanda or Advaita Prabhu should not be artificially puffed up by thinking that he has
become a gosvāmī.

(e) This Kṛṣṇa consciousness movement is a transcendental science, and there is no room for jealousy. This
movement is meant for the paramahaṁsas who are completely free from all jealousy.

3. What was the cause of Srila Prabhupada’s regret?

(a) Those who think that Kṛṣṇa consciousness is limited to a certain section of people, a certain section of
devotees or a certain tract of land are generally prone to see the external features of the devotee.

Such neophytes, unable to appreciate the exalted service of the advanced devotee, try to bring the mahā-bhāgavata
to their platform. We experience such difficulty in propagating this Kṛṣṇa consciousness all over the world.

(b) Unfortunately we are surrounded by neophyte Godbrothers who do not appreciate the extraordinary activities
of spreading Kṛṣṇa consciousness all over the world. They simply try to bring us to their platform, and they try to
criticize us in every respect. We very much regret their naive activities and poor fund of knowledge.

(c ) An empowered person who is actually engaged in the confidential service of the Lord should not be treated
as an ordinary human being .

4. How should one be careful while dealing with Uttama adhikari ?

(a) When one thus criticizes a pure devotee, he commits an offense (vaiṣṇava-aparādha) that is very obstructive
and dangerous for those who desire to advance in Kṛṣṇa consciousness. A person cannot derive any spiritual
benefit when he offends the lotus feet of a Vaiṣṇava.
(b) Everyone should therefore be very careful not to be jealous of an empowered Vaiṣṇava, or a śuddha-
vaiṣṇava.
(c) It is also an offense to consider an empowered Vaiṣṇava an object of disciplinary action. It is offensive to try
to give him advice or to correct him.
(d) The advanced Vaiṣṇava is always situated as the spiritual master, and the neophyte is always considered his
disciple. The spiritual master must not be subjected to the advice of a disciple, nor should a spiritual master be
obliged to take instructions from those who are not his disciples.

(e) For the neophyte especially, considering a pure devotee from a material point of view is very injurious. 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.

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 The Nectar of Instruction (Mantra -7)
syāt kṛṣṇa-nāma-caritādi-sitāpy avidyā-
pittopatapta-rasanasya na rocikā nu
kintv ādarād anudinaṁ khalu saiva juṣṭā
svādvī kramād bhavati tad-gada-mūla-hantrī

TRANSLATION
The holy name, character, pastimes and activities of Kṛṣṇa are all transcendentally sweet like sugar candy.
Although the tongue of one afflicted by the jaundice of avidyā [ignorance] cannot taste anything sweet, it is
wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his
tongue, and his disease is gradually destroyed at the root.

1. Explain the example of jaundice?

The holy name of Lord Kṛṣṇa, His quality, pastimes and so forth are all of the nature of absolute truth, beauty and
bliss. Naturally they are very sweet, like sugar candy, which appeals to everyone.

Nescience, however, is compared to the disease called jaundice, which is caused by bilious secretions.

Rather, a person with jaundice considers something sweet to taste very bitter. Avidyā (ignorance) similarly perverts
the ability to relish the transcendentally palatable name, quality, form and pastimes of Kṛṣṇa.

Despite this disease, if one with great care and attention takes to Kṛṣṇa consciousness, chanting the holy name and
hearing Kṛṣṇa’s transcendental pastimes, his ignorance will be destroyed and his tongue enabled to taste the
sweetness of the transcendental nature of Kṛṣṇa and His paraphernalia.

Such a recovery of spiritual health is possible only by the regular cultivation of Kṛṣṇa consciousness.

2. Explain what is bhavaroga?

When a man in the material world takes more interest in the materialistic way of life than in Kṛṣṇa consciousness,
he is considered to be in a diseased condition. The normal condition is to remain an eternal servant of the Lord
(jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa’ [Cc. Madhya 20.108]). This healthy condition is lost when the living
entity forgets Kṛṣṇa due to being attracted by the external features of Kṛṣṇa’s māyā energy. This world of māyā is
called durāśraya, which means “false or bad shelter.”

If one in this condition is advised to take to Kṛṣṇa consciousness and be happy, he does not accept such instructions.

This Kṛṣṇa consciousness movement is being spread all over the world just to remedy this gross ignorance.

The leaders of human society—the politicians, philosophers and scientists—are blind because they are not Kṛṣṇa
conscious.

They are actually sinful rascals and are the lowest among men.

Such people never surrender to Kṛṣṇa, and they oppose the endeavor of those who wish to take Kṛṣṇa’s shelter.

3. What is the medicine of this disease and how it works?

Similarly, in the present confused state of humanity, Kṛṣṇa consciousness, the chanting of the holy name of the
Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is
the only remedy for setting the world aright.

27
Although Kṛṣṇa consciousness may not be very palatable for a diseased person, Śrīla Rūpa Gosvāmī nonetheless
advises that if one wants to be cured of the material disease, he must take to it with great care and attention. One
begins his treatment by chanting the Hare Kṛṣṇa mahā-mantra because by chanting this holy name of the Lord a
person in the material condition will be relieved from all misconceptions (ceto-darpaṇa-mārjanam [Cc Antya
20.12]).

4. What is the main reason for bhavaroga?

Avidyā, a misconception about one’s spiritual identity, provides the foundation for ahaṅkāra, or false ego within
the heart.

The real disease is in the heart. If the mind is cleansed, however, if consciousness is cleansed, a person cannot be
harmed by the material disease.

To cleanse the mind and heart from all misconceptions, one should take to this chanting of the Hare Kṛṣṇa mahā-
mantra.

5. What are the stages of chanting holy name?

There are three stages in chanting the holy name of the Lord—the offensive stage, the stage of lessening offenses,
and the pure stage.

When a neophyte takes to the chanting of the Hare Kṛṣṇa mantra, he generally commits many offenses. There are
ten basic offenses, 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-mahā-dāvāgni-nirvāpanam.

6. Describe the stages with explanation from sraddha to prema?

a. One must begin with faith, and when this faith is increased by chanting, a person can become a member of the
Society.
b. If one is sincere, he is initiated, and this stage is called bhajana-kriyā. One then actually engages in the service
of the Lord by regularly chanting the Hare Kṛṣṇa mahā-mantra, sixteen rounds daily, and refraining from
illicit sex, intoxicants, meat-eating and gambling.
c. In this way it is to be understood that one is becoming cleansed of unwanted things (anartha-nivṛtti). The word
anartha refers to unwanted things. Anarthas are vanquished when one becomes attached to the Kṛṣṇa
consciousness movement.
d. When a person is relieved from unwanted things, he becomes fixed in executing his Kṛṣṇa activities. Indeed,
he becomes attached to such activities and experiences ecstasy in executing devotional service. This is called
bhāva, the preliminary awakening of dormant love of Godhead. Thus the conditioned soul becomes free from
material existence and loses interest in the bodily conception of life, including material opulence, material
knowledge and material attraction of all variety.
e. Although māyā may be present, it cannot disturb a devotee once he attains the bhāva stage. This is because the
devotee can see the real position of māyā. Māyā means forgetfulness of Kṛṣṇa, and forgetfulness of Kṛṣṇa and
Kṛṣṇa consciousness stand side by side like light and shadow.
f. Kṛṣṇa is compared to sunshine, and māyā is compared to darkness. Wherever there is sunshine, there cannot
be darkness. As soon as one takes to Kṛṣṇa consciousness, the darkness of illusion, the influence of the
external energy, will immediately vanish.”

The 9 stages to cross before residing in Radha Kunda are:-

Sradha, Sadhu Sanga, Bhajan Kriya, Anartha nivriti, Nistha, Asakti, Ruchi, Bhava, Prema.

28
 The Nectar of Instruction ( Mantra -8)
tan-nāma-rūpa-caritādi-sukīrtanānu-
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram

TRANSLATION
The essence of all advice is that one should utilize one’s full time—twenty-four hours a day—in nicely chanting
and remembering the Lord’s divine name, transcendental form, qualities and eternal pastimes, thereby gradually
engaging one’s tongue and mind. In this way one should reside in Vraja [Goloka Vṛndāvana dhāma] and serve
Kṛṣṇa under the guidance of devotees. One should follow in the footsteps of the Lord’s beloved devotees, who are
deeply attached to His devotional service.

1. What is the essence of all instructions?

The Kṛṣṇa consciousness movement is especially meant for training the mind to be always engaged in Kṛṣṇa’s
business. The mind contains hundreds and thousands of impressions, not only of this life but also of many,
many lives of the past. These impressions sometimes come in contact with one another and produce
contradictory pictures. In this way the mind’s function can become dangerous for a conditioned soul.
At the time of death, the mind and intelligence of a living entity create the subtle form of a certain type of body
for the next life. If the mind suddenly thinks of something not very congenial, one has to take a corresponding
birth in the next life.
This process of transmigration is very subtle; therefore Śrīla Rūpa Gosvāmī advises devotees to train their
minds in order that they will be unable to remember anything other than Kṛṣṇa.
Śrīla Rūpa Gosvāmī further advises, tiṣṭhan vraje: one should live in Vṛndāvana or any part of Vrajabhūmi.
When one makes Vṛndāvana his residence, he should take shelter of an advanced devotee there. In this way one
should always think of Kṛṣṇa and His pastimes.
This is further elucidated by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu (1.2.294):

Śrīla Rūpa Gosvāmī states in Bhakti-rasāmṛta-sindhu (1.2.295): “In the transcendental realm of Vraja [Vraja-
dhāma] one should serve the Supreme Lord, Śrī Kṛṣṇa, with a feeling similar to that of His associates, and one
should place himself under the direct guidance of a particular associate of Kṛṣṇa and should follow in his
footsteps.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has commented as follows upon this verse: “One who has not yet
developed interest in Kṛṣṇa consciousness should give up all material motives and train his mind by following
the progressive regulative principles, namely chanting and remembering Kṛṣṇa and His name, form, quality,
pastimes and so forth.

one should try to live in Vṛndāvana and pass his time constantly remembering Kṛṣṇa’s name, fame, pastimes
and qualities under the direction and protection of an expert devotee.

2. What are the five stages bhakti? Explain in Brief?

“In the neophyte stage one should always engage in hearing kṛṣṇa-kathā. This is called śravaṇa-daśā, the stage of
hearing. By constantly hearing the transcendental holy name of Kṛṣṇa and hearing of His transcendental form,
qualities and pastimes, one can attain to the stage of acceptance called varaṇa-daśā.
When one attains this stage, he becomes attached to the hearing of kṛṣṇa-kathā. When one is able to chant in
ecstasy, he attains the stage of smaraṇāvasthā, the stage of remembering.
Recollection, absorption, meditation, constant remembrance and trance are the five items of progressive kṛṣṇa-
smaraṇa. At first, remembrance of Kṛṣṇa may be interrupted at intervals, but later remembrance proceeds
uninterrupted.

29
 When remembrance is uninterrupted, it becomes concentrated and is called meditation. When meditation expands
and becomes constant, it is called anusmṛti. By uninterrupted and unceasing anusmṛti one enters the stage of
samādhi, or spiritual trance.
After smaraṇa-daśā or samādhi has fully developed, the soul comes to understand his original constitutional
position. At that time he can perfectly and clearly understand his eternal relationship with Kṛṣṇa.
That is called sampatti-daśā, the perfection of life.

3. What is the difference between vaidi bhakti and raganuga bhakti?

“Caitanya-caritāmṛta advises those who are neophytes to give up all kinds of motivated desires and simply engage
in the regulative devotional service of the Lord according to the directions of scripture. In this way a neophyte can
gradually develop attachment for Kṛṣṇa’s name, fame, form, qualities and so forth.
When one has developed such attachment, he can spontaneously serve the lotus feet of Kṛṣṇa even without
following the regulative principles. This stage is called rāga-bhakti, or devotional service in spontaneous love. At
that stage the devotee can follow in the footsteps of one of the eternal associates of Kṛṣṇa in Vṛndāvana. This is
called rāgānuga-bhakti.
Rāgānuga-bhakti, or spontaneous devotional service, can be executed in the śānta-rasa when one aspires to be like
Kṛṣṇa’s cows or the stick or flute in the hand of Kṛṣṇa, or the flowers around Kṛṣṇa’s neck.
In the dāsya-rasa one follows in the footsteps of servants like Citraka, Patraka or Raktaka.
In the friendly sakhya-rasa one can become a friend like Baladeva, Śrīdāmā or Sudāmā.
In the vātsalya-rasa, characterized by parental affection, one can become like Nanda Mahārāja and Yaśodā,
In the mādhurya-rasa, characterized by conjugal love, one can become like Śrīmatī Rādhārāṇī or Her lady friends
such as Lalitā and Her serving maids (mañjarīs) like Rūpa and Rati. This is the essence of all instruction in the
matter of devotional service.”

PATH OF BHAKTI :

After taking to devotional service under the regulative principles, a person may come to the platform of spontaneous
love of Godhead, following in the footsteps of great devotees like Nārada and Sanaka and Sanātana.

Of all these devotees, the gopīs are recognized as superior because they do not know anything other than satisfying
Kṛṣṇa. Nor do the gopīs expect any return from Kṛṣṇa. Indeed, sometimes Kṛṣṇa puts them into extreme suffering
by separating Himself from them. Nonetheless, they cannot forget Kṛṣṇa.

There is no difference between thinking of Kṛṣṇa and associating with Him. Rather, vipralambha-sevā, thinking
of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly.

Out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. No one can excel the devotional service of Śrīmatī
Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position
and appeared as Śrī Caitanya Mahāprabhu.

In this way Śrīla Rūpa Gosvāmī gradually concludes

Her kuṇḍa (lake), Śrī Rādhā-kuṇḍa, is the most exalted place.

Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings
[aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā,
Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa
are the most fortunate people in the universe. (NOI)

Out of all the processes of devotional service, one should give earnest attention to the five limbs mentioned in
Chaitanya-caritamrita (Madhya 22.128-129) as follows: .BVD –(BL)

30
“One should associate with devotees, chant the holy name of the Lord, hear Shrimad-Bhagavatam, reside at
Mathura, and worship the Deity with faith and veneration. These five limbs of devotional service are the best of all.
Even a slight performance of these five awakens love for Krishna.” .BVD –(BL)

Gradually one should diminish the following of prescribed rules out of obligation and cultivate spontaneous
attachment. When spontaneous attachment to the Lord is awakened, many prescriptions are automatically discarded
and atonement becomes needless. The difference is described in the Chaitanya-caritamrita (Madhya 22.140, 142-
143) as follows: .BVD –(BL) page -133

The gradations of devotion to Lord Krishna are stated in the Chaitanya-caritamrita (Madhya 23.10-13). One should
cultivate them as follows: .BVD –(BL) page -134

“When one is encouraged in devotional service by the association of devotees, one becomes free from all unwanted
contamination by following the regulative principles and chanting and hearing. When one is freed from all
unwanted contamination, he advances with firm faith. When firm faith in devotional service awakens, a taste for
hearing and chanting also awakens. After taste is awakened, a deep attachment arises, and from that attachment the
seed of love for Krishna grows in the heart. When that ecstatic emotional stage intensifies, it is called love of
Godhead. Such love is life's ultimate goal and the reservoir of all pleasure.” .BVD –(BL)

As stated in the Chaitanya-caritamrita (Antya 4.70-71):

“Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes
have great potency to deliver Krishna and ecstatic love for Him. Of the nine processes of devotional service, the
most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one
very easily obtains the most valuable love of Godhead.” .BVD –(BL)

The proper procedure and proper instruction for accepting a spiritual master is given in the Chaitanya-caritamrita
(Madhya 8.128, 221, 229) as follows:

If one worships the Lord on the path of spontaneous love and goes to Vrindavana, he receives the shelter of
Vrajendra-nandana, the son of Nanda Maharaja. After thinking of Radha and Krishna and Their pastimes for a long
time and after getting completely free from material contamination, one is transferred to the spiritual world. There
the devotee attains an opportunity to serve Radha and Krishna as one of the gopis. BVD –(BL) PAGE-148

31
 The Nectar of Instructio [Mantra
Mantra – 9]
vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād
vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ
rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt
kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ

TRANSLATION
The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord
appeared there. Superior to Mathurā-Purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa’s rāsa-līlā
pastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī
Kṛṣṇa and was the site of His various loving pastimes. And, above all, the superexcellent Śrī Rādhā-kuṇḍa stands
supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is
that intelligent Person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot of
Govardhana Hill?

“According to NOI text 9 to ll and purport by Srila Prabhupada; ultimate aim of life is to give up
everything and taking complete shelter at Radhakunda and residing there till the last breath”

Sloka 9 :

1. Write in sequence the Dhams according to their greatness?

The spiritual world (2) is three fourths of the total creation of the Supreme Personality of Godhead, and it is
the most exalted region. The spiritual world is naturally superior to the material world(1); however, Mathurā(3)
and the adjoining areas, although appearing in the material world, are considered superior to the spiritual world
because the Supreme Personality of Godhead Himself appeared at Mathurā.

The interior forests of Vṛndāvana(4) are considered superior to Mathurā because of the presence of the twelve
forests (dvādaśa-vana), such as Tālavana, Madhuvana and Bahulāvana.

Superior to these forests is the divine Govardhana Hill(5) because Kṛṣṇa lifted Govardhana Hill like an umbrella,
raising it with His lotuslike beautiful hand to protect His associates, the denizens of Vraja, from the torrential rains
sent by the angry Indra, King of the demigods. It is also at Govardhana Hill that Kṛṣṇa tends the cows with His
cowherd friends, and there also He had His rendezvous with His most beloved Śrī Rādhā and engaged in loving
pastimes with Her.

Rādhā-kuṇḍa(6), at the foot of Govardhana, is superior to all because it is there that love of Kṛṣṇa overflows.
Advanced devotees prefer to reside at Rādhā-kuṇḍa because this place is the site of many memories of the eternal
loving affairs between Kṛṣṇa and Rādhārāṇī (rati-vilāsa).

In Caitanya-caritāmṛta (Madhya-līlā) it is stated that when Śrī Caitanya Mahāprabhu first visited the area of
Vrajabhūmi,
Sri Caitanya Mahāprabhu was actually searching for the exact location of Rādhā-kuṇḍa.
He took His bath in that small pond and told His devotees that the actual Rādhā-kuṇḍa was situated there.
Śrīla Rūpa Gosvāmī has given much stress to Rādhā-kuṇḍa because of Śrī Caitanya Mahāprabhu’s desire to find it.
Thus Rādhā-kuṇḍa is mainly worshiped by the Gauḍīya Vaiṣṇavas, the followers of Lord Śrī Kṛṣṇa Caitanya
Mahāprabhu. (NOI) P-80

32
 The Nectar of Instruction [Mantra
Mantra – 10]

karmibhyaḥ parito hareḥ priyatayā vyaktiṁ yayur jñāninas

tebhyo jñāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ
tebhyas tāḥ paśu-pāla-paṅkaja-dṛśas tābhyo ’pi sā rādhikā
preṣṭhā tadvad iyaṁ tadīya-sarasī tāṁ nāśrayet kaḥ kṛtī
TRANSLATION
In the śāstra it is said that of all types of fruitive workers, he who is advanced in knowledge of the higher values of
life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge [jñānīs], one
who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others.
However, one who has actually attained prema, pure love of Kṛṣṇa, is superior to him. The gopīs are exalted above
all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd
boy. Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord
Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body
surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī
Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. Indeed, those who
execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe.

Sloka 10:

1. Difference between Karmi and Akarmi? What is their goal? What is their destination?
Those who are desirous of gaining material profits by working are called karmīs, or fruitive workers.
Those living beings within the jurisdiction of the material energy sometimes engage themselves like dogs and hogs
in working very hard simply for sense gratification.
However, in this life, or, after executing pious activities, in the next life, some karmīs become strongly attracted to
performing various kinds of sacrifices mentioned in the Vedas. Thus on the strength of their pious merit, they are
elevated to heavenly planets.
As mentioned in Bhagavad-gītā (9.21), kṣīṇe puṇye martya-lokaṁ viśanti: after exhausting the results of their
so-called pious activities, they again return to the earth, which is called martya-loka, the place of death.
Among the karmīs are some vikarmīs, people who act without the guidance of Vedic knowledge.
On the other hand, those who are engaged in impious activities are degraded and take birth as animals, trees and
plants. Thus those fruitive actors who do not care for the Vedic directions (vikarmīs) are not appreciated by
learned saintly persons. As stated in Śrīmad-Bhāgavatam (5.5.4):
Unfortunately, fruitive workers are mad to earn money and acquire temporary material comforts by all means;
therefore they risk being degraded to lower species of life.
Materialists do not consider that after giving up the body they may become embodied as lower animals, plants or
trees.
The materialists do not know that in the next life they will be degraded and that all their activities simply serve as
parābhava, their defeat. This is the verdict of Śrīmad-Bhāgavatam (5.5.5): parābhavas tāvad abodha jātaḥ.
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 jñānī.
Thus a jñānī is considered superior to a karmī because he at least refrains from the blind activities of sense
enjoyment.
However, although a jñānī may be liberated from the ignorance of the karmīs, unless he comes to the platform of
devotional service he is still considered to be in ignorance (avidyā). Although one may be accepted as a jñānī, or
one advanced in knowledge, his knowledge is considered impure because he has no information of devotional service.
in ignorance (avidyā). Although one may be accepted as a jñānī, or one advanced in knowledge, his knowledge is
considered impure because he has no information of devotional service.
When a jñānī takes to devotional service,
Such an advanced person is described as jñāna-vimukta-bhakti-parama.
33
 The Nectar of Instruction [Mantra
Mantra – 11]

kṛṣṇasyoccaiḥ praṇaya-vasatiḥ preyasībhyo ’pi rādhā

kuṇḍaṁ cāsyā munibhir abhitas tādṛg eva vyadhāyi
yat preṣṭhair apy alam asulabhaṁ kiṁ punar bhakti-bhājāṁ
tat premedaṁ sakṛd api saraḥ snātur āviṣkaroti

TRANSLATION
Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly
the most treasured object of Kṛṣṇa’s love. And, in every respect, Her divine kuṇḍa is described by great sages as
similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is
even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one’s pure
love of Kṛṣṇa is fully aroused.
1. Write in sequence the spiritualist according to their greatness ?
(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
jñānī. The jñānī knows that fruitive activities will bind him to material existence and cause him to transmigrate
from one kind of body to another.

(B) Thus a jñānī is considered superior to a karmī because he at least refrains from the blind activities of sense
enjoyment.

However, although a jñānī may be liberated from the ignorance of the karmīs, unless he comes to the platform of
devotional service he is still considered to be in ignorance (avidyā). Although one may be accepted as a jñānī, or
one advanced in knowledge, his knowledge is considered impure because he has no information of devotional
service.

When a jñānī takes to devotional service,

Such an advanced person is described as jñāna-vimukta-bhakti-parama.

(C) After taking to devotional service under the regulative principles, a person may come to the platform of
spontaneous love of Godhead, following in the footsteps of great devotees like Nārada and Sanaka and Sanātana.

Of all these devotees, the gopīs are recognized as superior because they do not know anything other than satisfying
Kṛṣṇa. Nor do the gopīs expect any return from Kṛṣṇa. Indeed, sometimes Kṛṣṇa puts them into extreme suffering
by separating Himself from them. Nonetheless, they cannot forget Kṛṣṇa.

There is no difference between thinking of Kṛṣṇa and associating with Him. Rather, vipralambha-sevā, thinking of
Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly.

Out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. No one can excel the devotional service of Śrīmatī
Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position
and appeared as Śrī Caitanya Mahāprabhu.

In this way Śrīla Rūpa Gosvāmī gradually concludes

Her kuṇḍa (lake), Śrī Rādhā-kuṇḍa, is the most exalted place.

34
Taking bath in Radha kund-
a. Why to do ?
Why is Rādhā-kuṇḍa so exalted?
Among all the gopīs, She is the most beloved. Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great
sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself.
Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service.
It is stated that a devotee will at once develop pure love of Kṛṣṇa in the wake of the gopīs if he once takes a bath in
Rādhā-kuṇḍa.

b. Who can do (Opinion of BSST and BVT )?

Śrīla Bhaktivinoda Ṭhākura writes in this connection that Śrī Rādhā-kuṇḍa is the most select place for those
interested in advancing their devotional service in the wake of the lady friends (sakhīs) and confidential serving
maids (mañjarīs) of Śrīmatī Rādhārāṇī.

Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vṛndāvana, by means
of attaining their spiritual bodies (siddha-deha) should live at Rādhā-kuṇḍa, take shelter of the confidential serving
maids of Śrī Rādhā and under their direction engage constantly in Her service.

In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that even great sages and great devotees like
Nārada and Sanaka do not get an opportunity to come to Rādhā-kuṇḍa to take their baths.

c. How to do ? How to reside ?

It is also recommended that one should live on the banks of Rādhā-kuṇḍa and should be absorbed in the loving
service of the Lord.

One should bathe there regularly and give up all material conceptions, taking shelter of Śrī Rādhā and Her assistant
gopīs.

If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to
serve Śrī Rādhā in the same way.

The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest
perfection of devotional service.
d. What is the result ?
By serving Rādhā-kuṇḍa, one can get an opportunity to become an assistant of Śrīmatī Rādhārāṇī under the eternal
guidance of the gopīs.

The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest
perfection of devotional service.

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Conclusion & Application:-
Ans.(2)
According to my conception on reading the entire book upadeshmrita starting from Mantra 1 (Vacho vegam) to
Mantra 17 (Jat Premedan sakrd api sarah snatur a viskaroh) it is obvious that to take shelter of Radha Kund and
reside there I must purify myself first. The sinful Contaminations of my earlier lives along with their material
entanglements can be removed by sincere efforts.
To be qualified to reside in Redha Kund I must control the 6 urges (Mantra 1) and avoid 6 items detrimental to
Devotional Service as stated in (Mantra 2), Sincerely follow the 6 items beneficial to devotional Service in
(Mantra 3) Associate with devotees in 6 ways of loving exchange (Mantra 4) I must understand how to recognize
and honor devotee as in (Mantra 5) and avoid Vaisnav apradh as stated in Mantra 6.
I must appreciate the importance of Raciha Kund as stated in Mantra 9 and understand how it is superior too
material world, Spiritual world, Mathura Forests of Vrindavan, Goverdhan hill etc. I must distinguish between
Vikarmis, Karmis and jnanis and how they go to lower species or heavenly planets as stated in

Mantra 10.
When I reach stage of bhakti I must try and conceive the gopis and how they want to satisfy Krsna, how they don’t
expect any return and how they suffer in separation. I must reach stage of understanding the attitude & devotional
service of Shrimati Radha Rani.
In Bhaktya loka it is stated that one must give special attention to 5 limbs mentioned in Chaitanya Caritanirita
(Madhya 22.(128-129), Because these 5 limbs awaken love of Krisna, When slowly spontaneous attachment arises
many prescriptions can be discarded (C.C Madhya 22, 10,142-143) (Bhaktya loka)
Bhaktya loka mentions stages (Page 134) which are association of devotees, freedom from unwanted
contaminations (by following regulative principles) Firm faith, taste of hearing & chanting, deep attachment, and
finally seed of love sprouts.
Caitany earitamrit (Antya 4(70-71) mentions that 9(nine) devotional Service must be free from 10 kind of
offences.
Thus I can understand why Srila Prabhupad quotes in NOI that “Radha Kund” is rarely attained even by great
personalities fully engaged in devotional Service.
Even Bhakti Siddanta Saraswati Thakur says great devotees like Narada & Sanaka don’t get opportunity to
come to Radha Kund and bathe there,
In fact I am now clear about the path shown in Mantra 7 (Purport) that we must start from Sradha, Sadhu Sanga,
Bhajan Kriya, Anartha nivriti, Nistha, Asakti, Ruchi, Bhava and Prema. Only by following the above path I can
hope to attain the higher stage outlined in Mantra 8 Sravan dasa, Varana dasa, Smarandasa, Anusmriti, Samadhi
and Sampatti dasa.
In Mantra 11 it is clarified that to live on banks of Radha Kund one must be absorbed in loving service of Krshna
and one must give up material conceptions.
Lastly, Bhakti Vinod Thakur has said that those interested in advancing in devotional Service must first serve the
Sakhis and manjaris of Srimati Radha Rani and under the directions of the confidential Serving maids we must
engage constantly in the Service of Srimati Radha Rani.

But to reach exalted stage of Serving the Sakhis & manjaris & thereby reach Radha Kund, I have to cleanse all my
material contaminations and material bondages by following the regulative principals till I develop taste for
Spontaneous love for Krishna followed by attachment to Krshna & Thus qualify to serve Radha Kund by serving
the gopis, manjaris & there by please Srimati Radha Rani.

Thus Upadeshmrita and Bhaktyaloka are apt guide books to become an ideal devotee under directions of bona
fide Spiritual master & thus achieve mercy of Srimati Radha Rani and take shelter & reside in Radha Kunda.
Which is my final quest?

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