SP Ashraya Guide For Sevaks

Bhakti Vriksha
User Guide for

Sevaks
Srila Prabhupada Ashraya

Bhakti Vriksha User Guide - Srila Prabhupada Ashraya
Contents
The Transcendental Gardeners ............................................................................................................... 3
Preface........................................................................................................................................................ 5
Bhakti Vriksha – Summary....................................................................................................................... 6
Objective ......................................................................................................................................................................................... 6
Introduction .................................................................................................................................................................................... 6
Guidelines for Srila Prabhupada Ashraya Level ............................................................................................................................ 7
Vyuha .............................................................................................................................................................................................. 9
Guidelines to help members commit to Srila Prabhupada Ashraya level ..................................................................................11
Follow-up table .............................................................................................................................................................................11
Preparatory notes for Bhakti Vriksha Sevak........................................................................................ 14
Introduction ..................................................................................................................................................................................14
Lesson 38: Need for Guru ............................................................................................................................................................15
Lesson 39: Genuine Guru ............................................................................................................................................................26
Lesson 40: Srila Prabhupada ........................................................................................................................................................33
Lesson 41: Disciplic succession ...................................................................................................................................................34
Lesson 42: Most fortunate soul ....................................................................................................................................................36
Lesson 43: How to approach a guru?...........................................................................................................................................39
Lesson 44: Diksha .........................................................................................................................................................................42
Lesson 45: Vyuha 6 – Seminar on ritvik theory ..........................................................................................................................49
Handout on performing arati .......................................................................................................................................................50
Annexure 1 - Commitment/Recommendation sheet for Srila Prabhupada Ashraya ...............................................................52
Annexure 2 - Attendance Sheet..................................................................................................................................................53
Version 2.0
2|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

The Transcendental Gardeners

Lord Sri Caitanya Mahaprabhu says to all the people of the world
ekalä mäläkära ämi kähäì kähäì yäba

ekalä vä kata phala päòiyä viläba (CC Adi lila 9.34)
ataeva ämi äjïä diluì sabäkäre
yähäì tähäì prema-phala deha’ yäre täre (CC Adi lila 9.36)
ataeva saba phala deha’ yäre täre
khäiyä ha-uk loka ajara amare (CC Adi lila 9.39)
“I am the only gardener. How many places can I go? How many fruits can I pick and distribute? Therefore I order
every man within this universe to accept this Kåñëa consciousness movement and distribute it everywhere.
Distribute this Kåñëa consciousness movement all over the world. Let people eat these fruits and ultimately become
free from old age and death.”
Suno suno Nityananda, suno haridasa,

Sarvatra amara ajna koroha prakasa,
Prati ghare ghare giya koro ei bhiksa,
Bolo Krsna, bhaja Krsna, koro Krsna siksa
(Caitanya Bhagavata Madhya-lila 13.8-9)
“O hear Me, hear Me Nityananda! Hear Me Haridasa! Simply disseminate My order everywhere. Go from house to
house and beg the residents as follows: Speak about Krsna, worship Krsna and teach others about Krsna.”
In Sri Godruma-Kalpatavi, Bhakti Vinoda Thakura, one of the pioneering acaryas of our parampara, describes the
structure of the Nama Hatta. The spirit of his endeavor exactly matched the mood of Lord Nityananda, who was
personally ordered by Lord Caitanya Mahaprabhu. Thakura established over five-hundred Nama Hatta sangas
(associations).
Srila Bhakti Siddhanta Sarasvati instructed his disciples to broadcast the glories of Sridham Mayapur and Navadvip
parikrama, to print books and establish Nama Hatta. Of these three activities, brhad mridanga, or the massive
distribution of books has been considered the primary method of expansion. But nowadays with ninety-eight
percent or more of our devotees being congregational members, Nama Hatta is more relevant to ISKCON today than
it was at the beginning of our movement.
In a letter Srila Prabhupada appreciates home preaching, “Your home to home preaching is very good. The
important thing is to make arrangements that they hear and chant. That will make your preaching successful. Once
they begin chanting then automatically they will want to follow the rules and regulations, attend arati, take
prasadam, etc.” (Letter to Tusta Krsna Maharaja, 9th January, 1976)
In the introduction to the translation of Sri Godruma Kalpatavi HH Jayapataka Swami Maharaja says that, “In this
modern age it is most practical to apply the Nama Hatta form of preaching - cultivating people through small groups
formed of the congregation. Nama Hatta groups can begin anywhere, without restrictions, whereas in a temple
there are so many restrictions, not only spiritual but also material, in the sense that so many expenses must be met.
Today we have different kinds of Nama Hatta programs, such as counsellor groups, Bhakti Vrikshas and various
other groups, all of which are included in the broad category of the Nama Hatta.”

Implementation of Nama Hatta for the present time in the form of Bhakti Vriksha was introduced by HH Jayapataka
Swami Maharaja. The Bhakti Vriksha program’s structure follows the same format as Srila Bhaktivinoda Thakura’s
Nama Hatta organization, adapted for the current times.
Inspired by Srila Prabhupada and HH Jayapataka Swami Maharaja a team of devotees in ISKCON New Rajapur
Jagannatha Dham (NRJD), Bengaluru have made an insignificant attempt in compiling this user guide for the benefit
of the devotee community.
This user guide has been produced to help Bhakti Vriksha sevaks to help their members to systematically advance
spiritually.
Devotees who have any queries, suggestions or would like to seek any clarification on this Bhakti Vriksha user guide
or congregational preaching may reach out to us on iskcon.nrjdblr@gmail.com.
Your servants,
Caitanya Avatari Das and Rasamayi Devi Dasi
(On behalf of the Editorial team, ISKCON - NRJD, Bengaluru)
P.S.: If you are interested in successfully implementing Bhakti Vriksha in your Yatra / area please contact the
Congregational Development Ministry (phone: +91 (3472) 245619, email: cdm@pamho.net)

Preface
In the introduction to the Bhagavad Gita As It Is, Srila Prabhupada writes
tasmat sarveshu kaleshu

mam anusmara yudhya ca
mayy arpita-mano-buddhir
mam evaishyasy asamsayah
“Therefore, Arjuna, you should always think of Me in the form of Krsna and at the same time carry out your
prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will
attain Me without doubt.” (BG 8.7)
“He (Krsna) does not advise Arjuna simply to remember Him and give up his occupation. No, the Lord never suggests
anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided,
according to work, into four divisions of social order – brahmana, kshatriya, vaishya and sudra. The brahmana class or
intelligent class is working in one way, the kshatriya or administrative class is working in another way, and the
mercantile class and the laborers are all tending to their specific duties. In the human society, whether one is a
laborer, merchant, administrator or farmer, or even if one belongs to the highest class and is a literary man, a scientist
or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not
give up his occupation, but while he is engaged in his occupation he should remember Krsna (mam anusmara) (BG
8.7). If he doesn’t practice remembering Krsna while he is struggling for existence, then it will not be possible for him
to remember Krsna at the time of death. Lord Caitanya also advises this. Therefore we have to practice remembering
the Lord always, twenty four hours a day, by chanting His names and moulding our life’s activities in such a way that
we can remember Him always.”
The commitment level to practice Krsna consciousness varies depending upon the involvement of the practitioner and
also the help/guidance given by the Bhakti Vriksha sevak /Bhakti Vriksha sector sevak. Whatever may be the level of
commitment Krsna Himself promises in the Bhagavad Gita, “There is no loss or diminution in this endeavor and even
a little advancement on this path can protect one from the most fearful type of danger.” (BG 2.40)
In order to encourage the members to systematically advance spiritually, different siksha-levels of commitment and
standards of devotional service are recognized by ISKCON. These standards are prescribed for the devotees who are
practicing Krsna consciousness from home. The siksha program helps the congregational devotees to consolidate and
increase their spiritual practises.
The different siksha-levels of commitment and standards prescribed are:
 Shraddhavan
 Krsna / Gauranga Sevak
 Krsna / Gauranga Sadhak
 Srila Prabhupada Ashraya
 Sri Guru Charana Ashraya
 Diksha
This implementation guide covers the requirements and standards of devotional service for Srila Prabhupada
Ashraya level.

Bhakti Vriksha – Summary

Objective
Everyone has a natural tendency to love Krsna.In a lecture dated May 1st, 1973 at Mumbai, Srila Prabhupda has
said “…natural tendency to love Krsna is there in everyone's heart. So our Krsna consciousness movement is how
to invoke that natural tendency to love Krsna. That is our business…”.The objective of the Bhakti Vriksha
program is to invoke this natural tendency.
This Bhakti Vriksha user guide focuses on how the Bhakti Vriksha sevak can conduct the various Bhakti Vriksha
sessions to systematically helping the members’ spiritual growth. It lists the preparatory activities to be carried
out upfront by the Bhakti Vriksha sevak, typical Bhakti Vriksha program structure and time to be allocated for each
component, activities to be included within each component and how the progress of the participants could be
tracked on an ongoing basis.
Introduction
“..ādau śraddhā tatah sādhu-sango 'tha bhajana-kriyātato ’nartha-nivåttiù syät…”

(Bhakti Rasamrita Sindhu 1.4.15)
Each user guide helps the members to develop their interest to progress in devotional life step by step. The user guide for
Srila Prabhupada āshraya level deals with ‘anartha-nivåttiù syät’ which is the 4th stage of devotional service. Anartha means
unwanted things. It is not easy to remove all anartha completely by our own endeavor; we need the mercy of the guru and
Kåñëa.
In the purport to BG 4.10 Srila Prabhupada explains, “By execution of devotional service under the guidance of the spiritual
master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing
about the Absolute Personality of Godhead, Çré Kåñëa. This taste leads one further forward to attachment for Kåñëa
consciousness….”
"Even if the sinners reject religion or flee to foreign countries, still they will get the mercy. I will send My senapati (military
field commander) bhakta to go there and deliver them," Lord Caitanya in Sri Caitanya Mangala, Sutra-Khanda by Locana das
Thakura.
Srila Prabhupada is the third in appearance in this most recent succession of prominent acaryas in our sampradaya. As a
successive team (Bhakti Vinod Thakura and Bhakti Siddhanta Sarasvati Thakura), they appeared to fulfill the prediction of
Lord Caitanya Mahaprabhu “Prithivite ache yata nagarädi gräm sarvatra prachär haibe more näma” – “In all the villages and
towns all over the world, everywhere, Lord Caitanya’s name would be heard.”
As per ISKCON GBC, the position of Srila Prabhupada is that he is the Founder-Acharya of ISKCON and the primary
instructing spiritual master and shelter for all ISKCON members.
In this user guide the topics covered are genuine guru, need for guru, parampara, position of Srila Prabhupada, etc. We pray
to Srila Prabhupada to bestow his mercy on all the members who are committing themselves to higher standards of
devotional service.
At the completion of this level, when the members meet all the requied standards, they will be awarded a siksha ceriticate –
‘Srila Prabhupada Ashraya’. Thus with the blessings of Srila Prabhupada they progress to the next level – ‘Sri Guru Charana
Ashraya’.

Guidelines for Srila Prabhupada Ashraya Level

Ambience
The Bhakti Vriksha sevak/host has to create the ambience and mood for devotion before the members start
coming in for the weekly program. A simple yet attractive altar could be set in a place where everyone can have
darshan. It would benice if the program could be held in thesame room where the altar is. This would bring a
nice spiritual atmosphere and facilitate the members to offer arati(ghee lamp/incense-agarbatti) to their
lordships while kirtan is going on.
The altar could have deities of Their Lordships Gaura-Nitai and Jagannath-Baladev-Subhadramayi. If deities are
not there, photos of Radha-Madhav, Panchatattva, Narasimhadev and Guru-parampara could be setup.
Soft kirtan of Srila Prabhupada can be played in the background. Srila Prabhupada kirtan is preferable because
we have seen how powerfully it influences the new members’ consciousness. The whole environment gets
spiritualized. The strong s vibration in this environment is experienced and appreciated even by newcomers.
A few Krsna conscious materials like Back to Godhead, handouts, other magazines etc may be kept for those
members who come early, to browse through. The MOST IMPORTANT THING is to start the program ON
TIME –start at the TIME COMMITTED. This is very important because the members also realize thatwe respect
and value their time.
Seating arrangement
The Bhakti Vriksha sevak/host could layout the mats or carpets for people to be seated. Chairs could be kept for
those people who cannot sit on the floor. The idea is everybody should feel comfortable and wanted, so that
they look forward to the weekly programs enthusiastically.
The Bhakti Vriksha sevak could request the members to be seated in a circular fashion. This helps in interacting
with everyone.
Program schedule
Recommended Program Schedule
Activity Description Time spent
Kirtan & arati 15 Min
Ice breaker 15 Min
Interactive session 60 Min
Japa 15 Min
Importance of preaching 15 Min
Prasadam 15 Min
Total 2 Hr 15 Min
The program schedule could be explained to all members before the program starts. Based on the convenience
of the members the components of the program could be interchanged except ice breaker. The purpose of

having these interactive programs is to make the members participate and get involved. Keeping this in mind
the program components can be interchanged.
Kirtan
Kirtan, like in any ISKCON program, involves a lead singer and the group singing responsively. We could sing
the invocation prayers to Srila Prabhupada, Panchatattva mantra and Hare Krsna maha-mantra.
The sheets having Srila Prabhupada’s pranam mantra, Panchatattva mantra and Hare Krsnamahamantrashould be
circulated in the language which the members are comfortable in reading. The tune should be simple for
everyone to follow. During kirtan the members could be encouraged to offer agarbatti to the photos/deities in
the altar.
Ice breaker
Icebreakers could be questions, games or anything which reveals interesting details about people’s history,
thought process, life and values, and can sometimes provide insights into their personality. This would help the
Bhakti Vriksha sevak to assess how much a member can absorb and therefore mentally plan the interactive
session accordingly. It is advised when members share their thoughts on the icebreaker topic, other members
present may maintain silence and observe them speak and not to join them in giving their opinion. The
facilitator has to emphasis at the beginning of the icebreaker session that during this time only one member
speak and all others listen to them till the time they get their turn to speak. Every ice breaker should have a
conclusion and interface with the topic for the week’s discussion. For further details, ‘The Book of Ice-breakers’
published by ISKCON Congregational Development Ministry could be referred. Ice breakers for each week for
this level have been provided for reference.
Interactive Session
The interactive session is based on the passage which is generally from Srila Prabhupada’s books and his
teachings. The content for discussion in the interactive session has been compiled in the book Bhakti Vriksha
Lessons for Members.
The Bhakti Vriksha sevak has to circulate the lesson sheet, consisting of a passage for the week with lead
questions, excerpts from the books ‘Sri Namamrta’ and ‘Preaching is the essence’ book. . This has to be in the
language in which the member is comfortable in reading. The discussion should be in the language which all the
members understand.
The members could be asked to read one paragraph each. After which they could begiven 5 minutes to read the
whole passage by themselves before starting the interaction. The questions given under Discovery,
Understanding and Application are lead questions for better facilitation. They could be broken down into
smaller questions based on the passage for better interaction with the members.As a take away the Bhakti
Vriksha sevak has to summarise the right Krsna conscious message.
The Bhakti Vriksha sevak could start the session by requesting the participants to share what was discussed in
the previous week. The revision of what was covered in the previous week could also be used as the topic for
the ice breaker session.
The Bhakti Vriksha sevak could also suggest that the members read any particular section from Srila
Prabhupada’s books and share the important points during the session.
Application part of the interactive session is an important component of Bhakti Vriksha. During this session
members learn to practically implement the topic they discussed in their day to day life. The Bhakti Vriksha

sevak should inspire every participant to share his / her views in response to the Application questions. The
Bhakti Vriksha sevak can provide a tailor made solution for each member’s practical application.If required, the
tailor made solution could be discussed with the members individually.
For every lesson the most relevant teachings of Srila Prabhupada have beenincluded. This would facilitate the
Bhakti Vriksha sevak to prepare for the program.
Japa
Before the Japa Session, the Bhakti Vriksha sevak could read the excerpts from the ‘Sri Namamrta’ book which is
included in the lesson.This would help the devotees appreciate the importance of chanting the Lord’s holyname.
Importance of preaching
An extract from the book ‘Preaching is the essence’ has been included in the lesson. The Bhakti Vriksha sevak
should read this aloud during the session so that from the very beginning the members get to appreciate the
glories of preaching. By this the members feel enthused to share their knowledge in Krsna consciousness with
others, inspire them and bring them to the programs.
Prasadam
Prasadam could be planned depending on what time the program is held. If it is held in the afternoon or early
evening, then simple prasadam, like fruit salad or mayapur khaja or anything simple but not heavy could be
offered. In case it is a late evening program, and people need to travel far after the program, a light but
sumptuous dinner could be planned. It’s better not to have a high standard of providing an elaborate dinner.
People may hesitate to have the program in their house if they think they may need to maintain that standard.
Attendance Sheet
The Bhakti Vriksha sevak has to fill the attendance sheet for the week immediately after the members
leave.During the week the Bhakti Vriksha sevak has to update the Sector sevak about the program. The Sector
sevak would guide appropriately.
(Refer to Annexure 2 for a sample of the Attendance Sheet)
Follow-Up
As has been suggested in earlier user guides during the week the Bhakti Vriksha sevak could be in touch with the
members in order to help them assimilate the lesson plans and apply in their day to day activities.This could be
either on phone or meeting them personally. Whenever the Bhakti Vriksha sevak plans his visit, he should carry
some Gaura Nitai mahaprasadam.
Vyuha
A vyuha program involves the participation of two or three Bhakti Vriksha groups together in a combined
program. This program is a break in the format from the regular Bhakti Vriksha programs. The members need to
have something different and relaxing periodically.This would also encourage them to be more participative and
involved in the Bhakti Vriksha meetings.
Here we actually try to put all our past 37+ weeks of spiritual learning into practice. We are part of the Lord and
our constitutional position is to serve Him-to put this into practice,the Bhakti Vriksha sevaks need to provide an

opportunity for all their members to serve the Lord to the best of their capacity. For example some members
could be engaged in inviting people for the program, some could be involved in purchasing,some in altar
decoration, some in cleaning the area and so on. The Bhakti Vriksha sevak has to assess their capability, take
directions from the Sector sevak and allot them services accordingly. A meeting should be arranged a week
before the program to discuss and allot responsibilities and services based on the members’ skills and interests.
This would help the members taking onus for their responsibilities so that they can get involved more
enthusiastically in their services.
Certificates could be issued to those members who are regularly chanting the required rounds of the Hare Krsna
maha mantra, attending the programs regularly, following the commitments and reading Srila Prabhupada’s
books relevant for this level. The Bhakti Vriksha sevak should speak to the members individually to share the
importance of consolidating and committing to the Siksha standards. Thus he should encourage them to take-
up such spiritual commitments. The recommended standards for Krsna sevak level are mentioned in the
Annexure - 1. Cultural activities could also be planned for the vyuha to drive home some scriptural points.
Vyuha Schedule
Description Duration
Tulasi Aarti 15 minutes
and/orKirtan
Gaura Aarti/Maha 30 minutes
Aarti
Lecture by Yatra 45 minutes
Sevak/Sector Sevak
Siksha Ceremony 15 minutes
Culturals 30 minutes
Prasadam 45 minutes
Total timing 3hrs
Tulasi arati and kirtan
Members who are trained can be encouraged to perform the Tulasi arati.
Gaura Arati/Maha Arati
Members who are trained can be encouraged to perform the Gaura arati.
Lecture
Yatra sevak or the most senior member of the yatra can deliver the lecture. The members’ details could be
provided to them so that they can appropriately help them.(For more information please refer to the preparatory
notes in the next chapter)
Siksha Ceremony
The most important part of this program is to encourage the members to commit to the spiritual standard for
Srila Prabhupada Ashraya Level. Brief them on the importance of taking such spiritual commitments and the
benefits they would reap by making such commitments. Ensure the recommendation sheet is filled once the
member commits to the spiritual standard. In recognition of their commitment a certificate is awarded during
the vyuha (certificate templates are available with ISKCON CDM office).
10 | P a g e ISKCON New Rajapur Jagannatha Dham, Bengaluru

Culturals
It is a wonderful service where the relationship between members could become strong. It is also an
opportunity to build a nice Krsna conscious relationship with members and their family.
Guidelines to help members commit to Srila Prabhupada Ashraya level
The prime commitments at Srila Prabhupada Ashraya level is
1. Members should chant at least sixteen rounds of the Hare Krsna maha mantra every day.
2. Surrender to Srila Prabhupada.
3. Accept Srila Prabhupada as Parama Guru.
4. Identify and understand our Guru Parampara
5. Perform mangal arati atleast twice a week (before sunrise).
6. Understand the importance of kanti mala and start wearing it.
7. Follow the four regulative principles, including abstaining from onion, garlic, tea and coffee.
8. Having only prasadam.
9. Understand the position of demi-gods and accept Krsna as the Supreme Personality of Godhead.
10. Attend atleast one more program in addition to Bhakti Vriksha (Sunday feast program or Tulasi arati).
11. Every week hear atleast two lectures of Srila Prabhupada.
Complete reading the following books
1. Bhagavad Gita Chapters 7 to 12

2. Krsna – Supreme Personality of Godhead
3. Srila Prabhupada’s biography (abridged version)
4. Nectar of Instruction
The following books could be suggested to members who show more interest to read:
 Srila Prabhupada Lilamrta

 Light of the Bhagavata
 Sri Isopanishad, 1974 edition
 Beyond illusion and doubt
(Refer Annexure 1 for a sample of the Commitment/Recommendationsheet for Srila Prabhupada Ashraya level)
Follow-up table
The appended follow-uptable would help the Bhakti Vriksha sevak assess his members against the expected
Siksha standards. It would also reflect where the member needs to focus. Accordingly the Bhakti Vriksha sevak
could tailor-make a Krsna conscious solution for them.
This sheet will thus help the Bhakti Vriksha sevak in preparing for each session.
Topics ↓ \ Weeks → 38 39 40 41 42 43 44 45
Shiksha level Srila Prabhupada Ashraya
Chanting (number of rounds) 14 14 14 14 16 16 16 16
Follow up with members        

Encourage members to bring a Relative/Friend        
House visitation with Gaura Nitai prasad        

Topics ↓ \ Weeks → 38 39 40 41 42 43 44 45
KC E-mail/SMS/Phone/FB/twitter        
Srila Prabhupada’s books to be read Refer list below this table
Attend Sunday feast program or Tulasi arati        

Members have a travelling or basic altar at home        
Offering to the Lord        
Members to organize weekly Tulasi arati program and read Srila
Prabhupada's books after the arati        
Observing fasting on ekadasi and other vaisnava festivals        
Follow up that members are chanting Lord Narasimha prayers every day        
Members to offer water and circumambulate Tulasi every day. Inspire the
members to do Tulasi arati at home, at least three times a week        
Follow up that members are chanting the tilaka mantras and wearing tilaka        
Members understand Krsna as the Supreme Personality of Godhead and the
position of the devatas        
Ensure none of the members are eating meat in any form (including egg)        
Inspire members to do Mangala arati, Guru puja and Gaura arati atleast
once a week at home (Please share the handout on how to perform arati-
provided at the end of this guide)        
Handover a copy of handout on Statement of the GBC on the position of
Srila Prabhupada        
Inspire members to commence listening to Srila Prabhupada’s lectures        
Ensure that members have stopped eating onion garlic in any form        
Ensure that members have stopped consuming any intoxicants (smoking,
drinking, eating pan, tea, coffee or other forms of intoxication)        
Ensure all the members have started wearing neck beads (kanti mala)        
Identify the Acharyas on the altar        
Inspire members to do Mangal arati, Guru puja and Gaura arati atleast two
times a week        
Members accept Krsna as the Supreme Personality of Godhead        
       
Members should complete reading the following books
a) Bhagavad Gita Chapters 7 to 12

b) Krsna – Supreme Personality of Godhead
c) Srila Prabhupada Lilamrita (abridged version)
d) Nectar of Instruction

Bhakti Vriksha sevak’s assessment tool
The following table helps to assess the quality of the Bhakti Vriksha program conducted and identification of
areas for improvement. This assessment tool can be used by the Bhakti Vriksha sevak for self-assessment or it
can be used during the Train the Trainers’ program.
Assessment of the Bhakti Vriksha sevak

No. Criteria Demonstrated Partially Not
demonstrated demonstrated
5 Points 2.5 Points 0 point
1 Enthusiasm
2 Confidence
3 Established norms of behavior
4 Eagerness to learn from members
5 Fair & respectful treatment of everyone
6 Acknowledged and valued the members contribution
7 Allowed the members to speak & waited for their
response
8 Made members think and answer the questions
9 Questions were clear and concise
10 All the members participated
11 Managed the unacceptable views well
12 Heard the members points carefully
13 Body language was pleasing
14 Heavy focus on few members
15 Kept the discussion on track
16 Members followed the norms
17 Maintained the timelines at every stage
18 Aovided unwanted discussions
19 Key take aways were discussed
20 The members left enthusiastically after learning new
topic
Total score

Preparatory notes for Bhakti Vriksha Sevak

Introduction
This chapter provides the preparatory notes for the Bhakti Vriksha sevak’s reference for each week’s program.
The ‘Flow of the Program’ defines the topic for the week and also the topics already discussed in the previous
sessions. It includes the Aim (what message is sought to be conveyed to the participants), the Icebreaker
question followed by the topic for the week and direction of the discussion.
Further, the chapter also includes a set of teachings by Srila Prabhupada relevant to the topic being discussed for
that week.
The Bhakti Vriksha sevak could use these notes in preparing for the said week’s session. It lays out the boundary
of issues and topics that need to be touched upon for the respective week. It is strongly recommended that the
week’s discussions are centered on the points listed under ‘points and flow’ for each lesson in this chapter. If the
discussion is found to be meandering beyond these points, the Bhakti Vriksha sevak should re-direct the same
and bring back the focus to the key points suggested herein.
It is suggested that the Bhakti Vriksha sevak should print these preparatory notes prior to the respective week’s
session, read the materials a number of times to assimilate his thoughts and thus mentally be prepared as to how
he would want to facilitate the Bhakti Vriksha session. The Bhakti Vriksha sevak could make his own notes
which would include examples, stories and realizations that will strongly drive home the message and topics for
the week among the participants.
These preparatory notes are meant only for the Bhakti Vriksha sevak and need not be shared with the
participants.

Lesson 38: Need for Guru

Flow of the Program
Link
In the previous weeks we discussed regarding the three modes of material nature, the sublime way to get over
the material nature, and that only a person who is free from the three modes can help us. Today we will discuss
further about the person who can help us get free from the three modes.
Aim
The aim of this week is to make the participants understand the need for a guru.
Icebreaker
Question: Have you ever lost your way and if so, what was your experience?
Summary: We could be in a very difficult situation when we lose our way. We feel hopeless and require the help
of a person who knows the way.
Points and flow
• Everyone is suffering.
• Since this material world is full of darkness, we need the sun or moon for illumination
• When a person does not know hygienic principles he gets some disease and suffers. Similary ignorant people
commit sins and that create suffering
• A guru throws light by giving knowledge. He helps us get out of this material world, which is full of
ignorance, and go to the spiritual world, which is full of light
• The vedas stress that we need a guru, as currently we are in ignorance
• The guru should communicate the message as he has learnt from his guru through a bonafide parampara
(The aspect of parampara will be covered in detail in a few weeks.)
Action items for the Bhakti Vriksha sevak
1. Suggest / inspire the members to perform Tulasi arati at home atleast three times a week.
2. Ensure that none of the members are eating meat in any form (including eggs).

Srila Prabhupada Lectures
Choosing a Spiritual Master
SSR 2a: What Is a Guru?
What Is a Guru?
On hearing the word guru, we tend to envision a caricaturelike image: a bizarre-looking old fellow with a long,
stringy beard and flowing robes, meditating on distant, esoteric truths. Or we think of a cosmic con man cashing
in on young seekers' spiritual gullibility. But what really is a guru? What does he know that we don't? How does
he enlighten us? In a talk given in England in 1973, Çréla Prabhupäda provides some enlightening answers.
oà ajïäna-timirändhasya
jïänäïjana-çaläkayä
cakñur unmélitaà yena
tasmai çré-gurave namaù
"I was born in the darkest ignorance, and my guru, my spiritual master, opened my eyes with the torch of
knowledge. I offer my respectful obeisances unto him."
The word ajïäna means "ignorance" or "darkness." If all the lights in this room immediately went out, we would
not be able to tell where we or others are sitting. Everything would become confused. Similarly, we are all in
darkness in this material world, which is a world of tamas. Tamas or timira means "darkness." This material
world is dark, and therefore it needs sunlight or moonlight for illumination. However, there is another world, a
spiritual world, that is beyond this darkness. That world is described by Çré Kåñëa in the Bhagavad-gétä (15.6):
na tad bhäsayate süryo

na çaçäìko na pävakaù
yad gatvä na nivartante
tad dhäma paramaà mama
"That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to
this material world."
The guru's business is to bring his disciples from darkness to light. At present everyone is suffering due to
ignorance, just as one contracts a disease out of ignorance. If one does not know hygienic principles, he will not
know what will contaminate him. Therefore due to ignorance there is infection, and we suffer from disease. A
criminal may say, "I did not know the law," but he will not be excused if he commits a crime. Ignorance is no
excuse. Similarly, a child, not knowing that fire will burn, will touch the fire. The fire does not think, "This is a
child, and he does not know I will burn." No, there is no excuse. Just as there are state laws, there are also
stringent laws of nature, and these laws will act despite our ignorance of them. If we do something wrong out of
ignorance, we must suffer. This is the law. Whether the law is a state law or a law of nature, we risk suffering if
we break it.
The guru's business is to see that no human being suffers in this material world. No one can claim that he is not
suffering. That is not possible. In this material world, there are three kinds of suffering: adhyätmika,
adhibhautika, and adhidaivika. These are miseries arising from the material body and mind, from other living
entities, and from the forces of nature. We may suffer mental anguish, or we may suffer from other living
entities—from ants or mosquitoes or flies—or we may suffer due to some superior power. There may be no rain,
or there may be flood. There may be excessive heat or excessive cold. So many types of suffering are imposed by
nature. Thus there are three types of miseries within the material world, and everyone is suffering from one, two,
or three of them. No one can say that he is completely free from suffering.

We may then ask why the living entity is suffering. The answer is: out of ignorance. He does not think, "I am
committing mistakes and am leading a sinful life; that is why I am suffering." Therefore the guru's first business
is to rescue his disciple from this ignorance. We send our children to school to save them from suffering. If our
children do not receive an education, we fear that they will suffer in the future. The guru sees that suffering is
due to ignorance, which is compared to darkness. How can one in darkness be saved? By light. The guru takes
the torchlight of knowledge and presents it before the living entity enveloped in darkness. That knowledge
relieves him from the sufferings of the darkness of ignorance.
One may ask whether the guru is absolutely necessary. The Vedas inform us that he is:
tad-vijïänärthaà sa gurum eväbhigacchet

samit-päëiù çrotriyaà brahma-niñöham [MU 1.2.12]
The Vedas enjoin us to seek out a guru; actually, they say to seek out the guru, not just a guru. The guru is one
because he comes in disciplic succession. What Vyäsadeva and Kåñëa taught five thousand years ago is also being
taught now. There is no difference between the two instructions. Although hundreds and thousands of äcäryas
have come and gone, the message is one. The real guru cannot be two, for the real guru does not speak
differently from his predecessors. Some spiritual teachers say, "In my opinion you should do this," but this is not
a guru. Such so-called gurus are simply rascals. The genuine guru has only one opinion, and that is the opinion
expressed by Kåñëa, Vyäsadeva, Närada, Arjuna, Çré Caitanya Mahäprabhu, and the Gosvämés. Five thousand
years ago Lord Çré Kåñëa spoke the Bhagavad-gétä, and Vyäsadeva recorded it. Çréla Vyäsadeva did not say, "This
is my opinion." Rather, he wrote, çré-bhagavän uväca, that is, "The Supreme Personality of Godhead says."
Whatever Vyäsadeva wrote was originally spoken by the Supreme Personality of Godhead. Çréla Vyäsadeva did
not give his own opinion.
Consequently, Çréla Vyäsadeva is a guru. He does not misinterpret the words of Kåñëa, but transmits them
exactly as they were spoken. If we send a telegram, the person who delivers the telegram does not have to correct
it, edit it, or add to it. He simply presents it. That is the guru's business. The guru may be this person or that, but
the message is the same; therefore it is said that guru is one.
In the disciplic succession we simply find repetition of the same subject. In the Bhagavad-gétä (9.34) Çré Kåñëa
says:
man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru
mäm evaiñyasi yuktvaivam
ätmänaà mat-paräyaëaù
"Engage your mind always in thinking of Me, become My devotee, offer obeisances, and worship Me. Being
completely absorbed in Me, surely you will come to Me." These very instructions were reiterated by all the
äcäryas, such as Rämänujäcärya, Madhväcärya, and Caitanya Mahäprabhu. The six Gosvämés also transmitted the
same message, and we are simply following in their footsteps. There is no difference. We do not interpret the
words of Kåñëa by saying, "In my opinion, the Battlefield of Kurukñetra represents the human body." Such
interpretations are set forth by rascals. In the world there are many rascal gurus who give their own opinion, but
we can challenge any rascal. A rascal guru may say, "I am God," or, "We are all God." That is all right, but we
should find out from the dictionary what the meaning of God is. Generally, a dictionary will tell us that the word
God indicates the Supreme Being. Thus we may ask such a guru, "Are you the Supreme Being?" If he cannot
understand this, then we should give the meaning of supreme. Any dictionary will inform us that supreme
means "the greatest authority." We may then ask, "Are you the greatest authority?" Such a rascal guru, even
though proclaiming himself to be God, cannot answer such a question. God is the Supreme Being and the
highest authority. No one is equal to Him or greater than Him. Yet there are many guru-gods, many rascals who
claim to be the Supreme. Such rascals cannot help us escape the darkness of material existence. They cannot
illumine our darkness with the torchlight of spiritual knowledge.

The bona fide guru will simply present what the supreme guru, God, says in bona fide scripture. A guru cannot
change the message of the disciplic succession.
We must understand that we cannot carry out research to find the Absolute Truth. Caitanya Mahäprabhu
Himself said, "My Guru Mahäräja, My spiritual master, considered Me a great fool [Cc. Adi 7.71]." He who
remains a great fool before his guru is a guru himself. However, if one says, "I am so advanced that I can speak
better than my guru," he is simply a rascal. In the Bhagavad-gétä (4.2) Çré Kåñëa says:
evaà paramparä-präptam
imaà räjarñayo viduù
sa käleneha mahatä
yogo nañöaù parantapa
"This supreme science was thus received through the chain of disciplic succession, and the saintly kings
understood it in that way. But in course of time the succession was broken, and therefore the science as it is
appears to be lost."
Taking on a guru is not simply a fashion. One who is serious about understanding spiritual life requires a guru.
A guru is a question of necessity, for one must be very serious to understand spiritual life, God, proper action,
and one's relationship with God. When we are very serious about understanding these subjects, we need a guru.
We shouldn't go to a guru simply because a guru may be fashionable at the moment. Surrender must be there,
for without surrender we cannot learn anything. If we go to a guru simply to challenge him, we will learn
nothing. We must accept the guru just as Arjuna accepted his guru, Çré Kåñëa Himself:
kärpaëya-doñopahata-svabhävaù
påcchämi tväà dharma-sammüòha-cetäù
yac chreyaù syän niçcitaà brühi tan me
çiñyas te 'haà çädhi mäà tväà prapannam
"Now I am confused about my duty and have lost all composure because of weakness. In this condition I am
asking You to tell me clearly what is best for me. Now I am Your disciple and a soul surrendered unto You.
Please instruct me." (Bhagavad-gétä 2.7)
This is the process for accepting a guru. The guru is Kåñëa's representative, the former äcäryas' representative.
Kåñëa says that all äcäryas are His representatives; therefore the guru should be offered the same respect one
would offer to God. As Viçvanätha Cakravarté Öhäkura says in his prayers to the spiritual master, yasya prasädäd
bhagavat-prasädaù: ** " By the mercy of the spiritual master, one receives the benediction of Kåñëa." Thus, if we
surrender to the bona fide guru, we surrender to God. God accepts our surrender to the guru.
In the Bhagavad-gétä (18.66) Kåñëa instructs:

sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not
fear." Someone may argue, "Where is Kåñëa? I shall surrender to Him." But no, the process is that we first
surrender to Kåñëa's representative; then we surrender to Kåñëa. Therefore it is said, säkñäd-dharitvena samasta-
çästraiù: the guru is as good as God. When we offer respects to the guru, we are offering respects to God. Because
we are trying to be God conscious, it is required that we learn how to offer respects to God through God's
representative. In all the çästras the guru is described to be as good as God, but the guru never says, "I am God."
The disciple's duty is to offer respect to the guru just as he offers respect to God, but the guru never thinks, "My
disciples are offering me the same respect they offer to God; therefore I have become God." As soon as he thinks
like this, he becomes a dog instead of God. Therefore Viçvanätha Cakravarté says, kintu prabhor yaù priya eva
tasya. Because he is the most confidential servitor of God, the guru is offered the same respect that we offer God.
God is always God, guru is always guru. As a matter of etiquette, God is the worshipable God, and guru is the
worshiper God (sevaka-bhagavän). Therefore the guru is addressed as prabhupäda. The word prabhu means
"lord," and päda means "position." Thus prabhupäda means "he who has taken the position of the Lord." This is
the same as säkñäd-dharitvena samasta-çästraiù.
Only if we are very serious about understanding the science of God is a guru required. We should not try to keep
a guru as a matter of fashion. One who has accepted a guru speaks intelligently. He never speaks nonsense. That
is the sign of having accepted a bona fide guru. We should certainly offer all respect to the spiritual master, but
we should also remember how to carry out his orders. In the Bhagavad-gétä (4.34) Çré Kåñëa Himself tells us the
method of seeking out and approaching the guru:
tad viddhi praëipätena

paripraçnena sevayä
upadekñyanti te jïänaà
jïäninas tattva-darçinaù
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service
unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." The first process
is that of surrender. We have to find an exalted person and willingly surrender before him. The çästras enjoin
that before we take a guru we study him carefully to find out whether we can surrender to him. We should not
accept a guru suddenly, out of fanaticism. That is very dangerous. The guru should also study the person who
wants to become a disciple to see if he is fit. That is the way a relationship is established between the guru and
disciple. Everything is provided, but we must take up the process seriously. Then we can be trained to become a
bona fide disciple. First we must find a bona fide guru, establish our relationship with him, and act accordingly.
Then our life will be successful, for the guru can enlighten the sincere disciple who is in darkness.
Everyone is born a rascal and a fool. If we are born learned, why do we need to go to school? If we do not
cultivate knowledge, we are no better than animals. An animal may say that there is no need of books and that he
has become a guru, but how can anyone obtain knowledge without the study of authoritative books on science
and philosophy? Rascal gurus try to avoid these things. We must understand that we are all born rascals and
fools and that we have to be enlightened. We have to receive knowledge to make our lives perfect. If we do not
perfect our lives, we are defeated. What is this defeat? The struggle for existence. We are trying to obtain a better
life, to attain a superior position, and for this we are struggling very hard. But we do not know what a superior
position actually is.
Whatever position we have in this material world must be given up. We may have a good position or a bad
position; in any case, we cannot remain here. We may earn millions of dollars and think, "Now I am in a good
position," but a little dysentery or cholera will finish our position. If the bank fails, our position is gone. So
actually there is no good position in this material world. It is a farce. Those who try to attain a better position in
the material world are ultimately defeated, because there is no better position. The Bhagavad-gétä (14.26) says
what the better position is:
mäà ca yo 'vyabhicäreëa
bhakti-yogena sevate
sa guëän samatétyaitän
brahma-bhüyäya kalpate
"One who engages in the spiritual activities of unalloyed devotional service at once transcends the modes of
material nature and is elevated to the spiritual platform."
Is there any science that gives us the knowledge by which we may become immortal? Yes, we may become
immortal, but not in the material sense. We cannot receive this knowledge in so-called universities. However,
there is knowledge contained in the Vedic scriptures by which we may become immortal. That immortality is

our better position. No more birth, no more death, no more old age, no more disease. Thus the guru takes on a
very great responsibility. He must guide his disciple and enable him to become an eligible candidate for the
perfect position—immortality. The guru must be competent to lead his disciple back home, back to Godhead.
Saints and Swindlers
Every day the number of people interested in practicing yoga and meditation increases by the thousands.
Unfortunately, a person looking for a suitable guide is likely to encounter a bewildering array of magicians, self-
styled gurus, and self-proclaimed gods. In an interview with the London Times, Çréla Prabhupäda explains how a
sincere seeker can tell the difference between a counterfeit and genuine spiritual guide.
Reporter: What frankly worries me is that since the arrival in Britain some time ago of an Indian yogé, who was
the first "guru" that most people had ever heard of, a lot of "gurus" have suddenly appeared out of nowhere.
Sometimes I get the feeling that not all of them are as genuine as they ought to be. Would it be right to warn
people who are thinking of taking up spiritual life that they should make sure that they have a genuine guru to
teach them?
Çréla Prabhupäda: Yes. Of course, to search out a guru is very nice, but if you want a cheap guru, or if you want
to be cheated, then you will find many cheating gurus. But if you are sincere, you will find a sincere guru.
Because people want everything very cheaply, they are cheated. We ask our students to refrain from illicit sex,
meat-eating, gambling, and intoxication. People think that this is all very difficult—a botheration. But if
someone else says, "You may do whatever nonsense you like, simply take my mantra," then people will like him.
The point is that people want to be cheated, and therefore cheaters come. No one wants to undergo any
austerity. Human life is meant for austerity, but no one is prepared to undergo austerity. Consequently, cheaters
come and say, "No austerity. Whatever you like, you do. Simply pay me, and I'll give you some mantra, and
you'll become God in six months." All this is going on. If you want to be cheated like this, the cheaters will
come.
Reporter: What about the person who seriously wants to find spiritual life but who happens to finish up with the
wrong guru?
Çréla Prabhupäda: If you simply want an ordinary education, you have to devote so much time, labor, and
understanding to it. Similarly, if you are going to take to spiritual life, you must become serious. How is it that
simply by some wonderful mantras, someone can become God in six months? Why do people want something
like that? This means that they want to be cheated.
Reporter: How can a person tell he has a genuine guru?
Çréla Prabhupäda: Can any of my students answer this question?
Disciple: Once I remember John Lennon asked you, "How will I know who is the genuine guru?" And you
answered, "Just find out the one who is most addicted to Kåñëa. He is genuine."
Çréla Prabhupäda: Yes. The genuine guru is God's representative, and he speaks about God and nothing else. The
genuine guru is he who has no interest in materialistic life. He is after God, and God only. That is one of the tests
of a genuine guru: brahma-niñöham. He is absorbed in the Absolute Truth. In the Muëòaka Upaniñad it is stated,
çrotriyaà brahma-niñöham: [MU 1.2.12] "The genuine guru is well versed in the scriptures and Vedic
knowledge, and he is completely dependent on Brahman." He should know what Brahman [spirit] is and how to
become situated in Brahman. These signs are given in the Vedic literature. As I said before, the real guru is God's
representative. He represents the Supreme Lord, just as a viceroy represents a king. The real guru will not
manufacture anything. Everything he says is in accordance with the scriptures and the previous äcäryas. He will
not give you a mantra and tell you that you will become God in six months. This is not a guru's business. A
guru's business is to canvass everyone to become a devotee of God. That is the sum and substance of a real guru's
business. Indeed, he has no other business. He tells whomever he sees, "Please become God conscious." If he
canvasses somehow or other on behalf of God and tries to get everyone to become a devotee of God, he is a
genuine guru.
Reporter: What about a Christian priest?
Çréla Prabhupäda: Christian, Muhammadan, Hindu—it doesn't matter. If he is simply speaking on behalf of God,
he is a guru. Lord Jesus Christ, for instance. He canvassed people, saying, "Just try to love God." Anyone—it
doesn't matter who—be he Hindu, Muslim, or Christian, is a guru if he convinces people to love God. That is the
test. The guru never says, "I am God," or "I will make you God." The real guru says, "I am a servant of God, and
I will make you a servant of God also." It doesn't matter how the guru is dressed. As Caitanya Mahäprabhu said,
"Whoever can impart knowledge about Kåñëa is a spiritual master." A genuine spiritual master simply tries to get
people to become devotees of Kåñëa, or God. He has no other business.
Reporter: But the bad gurus...
Çréla Prabhupäda: And what is a "bad" guru?
Reporter: A bad guru just wants some money or some fame.
Çréla Prabhupäda: Well, if he is bad, how can he become a guru? [Laughter.] How can iron become gold?
Actually, a guru cannot be bad, for if someone is bad, he cannot be a guru. You cannot say "bad guru." That is a
contradiction. What you have to do is simply try to understand what a genuine guru is. The definition of a
genuine guru is that he is simply talking about God—that's all. If he's talking about some other nonsense, then
he is not a guru. A guru cannot be bad. There is no question of a bad guru, any more than a red guru or a white
guru. Guru means "genuine guru." All we have to know is that the genuine guru is simply talking about God and
trying to get people to become God's devotees. If he does this, he is genuine.
Reporter: If I wanted to be initiated into your society, what would I have to do?
Çréla Prabhupäda: First of all, you'd have to give up illicit sex life.
Reporter: Does that include all sex life? What is illicit sex life?
Çréla Prabhupäda: Illicit sex is sex outside of marriage. Animals have sex with no restrictions, but in human
society there are restrictions. In every country and in every religion, there is some system of restricting sex life.
You would also have to give up all intoxicants, including tea, cigarettes, alcohol, marijuana—anything that
intoxicates.
Reporter: Anything else?
Çréla Prabhupäda: You'd also have to give up eating meat, eggs, and fish. And you'd have to give up gambling as
well. Unless you gave up these four sinful activities, you could not be initiated.
Reporter: How many followers do you have throughout the world?
Çréla Prabhupäda: For anything genuine, the followers may be very few. For something rubbish, the followers
may be many. Still, we have about five thousand initiated disciples.
Reporter: Is the Kåñëa consciousness movement growing all the time?
Çréla Prabhupäda: Yes, it is growing—but slowly. This is because we have so many restrictions. People do not
like restrictions.

Reporter: Where is your following the greatest?
Çréla Prabhupäda: In the United States, Europe, South America, and Australia. And, of course, in India there are
millions who practice Kåñëa consciousness.
Reporter: Could you tell me what the goal of your movement is?
Çréla Prabhupäda: The purpose of this Kåñëa consciousness movement is to awaken man's original
consciousness. At the present moment our consciousness is designated. Someone is thinking, "I am an
Englishman," and another is thinking, "I am an American." Actually, we do not belong to any of these
designations. We are all part and parcel of God; that is our real identity. If everyone simply comes to that
consciousness, all the problems of the world will be solved. Then we shall come to know that we are one—the
same quality of spirit soul. The same quality of spirit soul is within everyone, although it may be in a different
dress. This is the explanation given in the Bhagavad-gétä.
Kåñëa consciousness is actually a purificatory process (sarvopädhi-vinirmuktam [Cc. Madhya 19.170]). Its
purpose is to make people free from all designations (tat-paratvena nirmalam). When our consciousness
becomes purified of all designations, the activities we carry out with our purified senses make us perfect.
Eventually, we reach the ideal perfection of human life. Kåñëa consciousness is also a very simple process. It is
not necessary to become a great philosopher, scientist, or whatever. We need only chant the holy name of the
Lord, understanding that His personality, His name, and His qualities are all absolute.
Kåñëa consciousness is a great science. Unfortunately, in the universities there is no department for this science.
Therefore we invite all serious men who are interested in the welfare of human society to understand this great
movement and, if possible, take part in it and cooperate with us. The problems of the world will be solved. This
is also the verdict of the Bhagavad-gétä, the most important and authoritative book of spiritual knowledge. Many
of you have heard of the Bhagavad-gétä. Our movement is based on it. Our movement is approved by all great
äcäryas in India. Rämänujäcärya, Madhväcärya, Lord Caitanya, and so many others. You are all representatives of
newspapers, so I ask you to try to understand this movement as far as possible for the good of all human society.
Reporter: Do you think your movement is the only way to know God?
Çréla Prabhupäda: Yes.
Reporter: How are you assured of that?
Çréla Prabhupäda: From the authorities and from God, Kåñëa. Kåñëa says:
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
[Bg. 18.66]
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not
fear."
Reporter: Does "surrender" mean that someone would have to leave his family?
Çréla Prabhupäda: No.
Reporter: But suppose I were to become an initiate. Wouldn't I have to come and live in the temple?

Çréla Prabhupäda: Not necessarily.
Reporter: I can stay at home?
Çréla Prabhupäda: Oh, yes.
Reporter: What about work? Would I have to give up my job?
Çréla Prabhupäda: No, you'd simply have to give up your bad habits and chant the Hare Kåñëa mantra on these
beads-that's all.
Reporter: Would I have to give any financial support?
Çréla Prabhupäda: No, that is your voluntary wish. If you give, that's all right. And if you don't, we don't mind.
We do not depend on anyone's financial contribution. We depend on Kåñëa.
Reporter: I wouldn't have to give any money at all?
Çréla Prabhupäda: No.
Reporter: Is this one of the main things that distinguishes the genuine guru from the fake guru?
Çréla Prabhupäda: Yes, a genuine guru is not a businessman. He is a representative of God. Whatever God says,
the guru repeats. He does not speak otherwise.
Reporter: But would you expect to find a real guru, say, traveling in a Rolls Royce and staying in a penthouse
suite in a classy hotel?
Çréla Prabhupäda: Sometimes people provide us with a room in a first-class hotel, but we generally stay in our
own temples. We have some one hundred temples around the world, so we don't require to go to any hotels.
Reporter: I wasn't trying to make any accusations. I was merely trying to illustrate that I think your warning is a
valid one. There are so many people interested in finding a spiritual life, and at the same time there are a lot of
people interested in cashing in on the "guru business."
Çréla Prabhupäda: Are you under the impression that spiritual life means voluntarily accepting poverty?
Reporter: Well, I don't know.
Çréla Prabhupäda: A poverty-stricken man may be materialistic, and a wealthy man may be very spiritual.
Spiritual life does not depend on either poverty or wealth. Spiritual life is transcendental. Consider Arjuna, for
instance. Arjuna was a member of a royal family, yet he was a pure devotee of God. And in the Bhagavad-gétä
(4.2) Çré Kåñëa says, evaà paramparä-präptaà imaà räjarñayo viduù: "This supreme science was received
through the chain of disciplic succession, and the saintly kings understood it in that way." In the past, all kings
who were saintly understood spiritual science. Therefore, spiritual life does not depend on one's material
condition. Whatever a person's material condition may be—he may be a king or a pauper—he can still
understand spiritual life. Generally people do not know what spiritual life is, and therefore, they unnecessarily
criticize us. If I asked you what spiritual life is, how would you answer?
Reporter: Well, I'm not sure.
Çréla Prabhupäda: Although you do not know what spiritual life is, you still say, "It is this," or "It is that." But
first you should know what spiritual life is. Spiritual life begins when you understand that you are not your

body. This is the real beginning of spiritual life. By seeing the difference between your self and your body, you
come to understand that you are a spirit soul (ahaà brahmäsmi).
Reporter: Do you think this knowledge should be a part of everyone's education?
Çréla Prabhupäda: Yes. People should first be taught what they are. Are they their bodies, or something else? That
is the beginning of education. Now everyone is educated to think he is his body. Because someone accidentally
gets an American body, he thinks, "I am an American." This is just like thinking, "I am a red shirt," just because
you are wearing a red shirt. You are not a red shirt; you are a human being. Similarly, this body is like a shirt or
coat over the real person—the spirit soul. If we recognize ourselves simply by our bodily "shirt" or "coat," then
we have no spiritual education.
Reporter: Do you think that such education should be given in schools?
Çréla Prabhupäda: Yes—in schools, colleges, and universities. There is an immense literature on this subject—an
immense fund of knowledge. What is actually required is that the leaders of society come forward to understand
this movement.
Reporter: Have you ever had people come to you who had previously been involved with a fake guru?
Çréla Prabhupäda: Yes, there are many.
Reporter: Were their spiritual lives in any way spoiled by the fake gurus?
Çréla Prabhupäda: No, they were genuinely seeking something spiritual, and that was their qualification. God is
within everyone's heart, and as soon as someone genuinely seeks Him, He helps that person find a genuine guru.
Reporter: Have the real gurus like yourself ever tried to put a stop to the false gurus—that is, put pressure on
them to put them out of business, so to speak?
Çréla Prabhupäda: No, that is not my purpose. I started my movement simply by chanting Hare Kåñëa. I chanted
in New York in a place called Tompkins Square Park, and soon people began to come to me. In this way, the
Kåñëa consciousness movement gradually developed. Many accepted, and many did not accept. Those who are
fortunate have accepted.
Reporter: Don't you feel that people are suspicious because of their experience with fake gurus? If you went to a
quack dentist and he broke your tooth, you might be suspicious about going to another dentist.
Çréla Prabhupäda: Yes. Naturally, if you are cheated, you become suspicious. But this does not mean that if you
are cheated once, you will always be cheated. You should find someone genuine. But to come to Kåñëa
consciousness, you must be either very fortunate or well aware of this science. From the Bhagavad-gétä we
understand that the genuine seekers are very few: manuñyäëäà sahasreñu kaçcid yatati siddhaye [Bg. 7.3]. Out of
many millions of people, there may be only one who is interested in spiritual life. Generally, people are
interested in eating, sleeping, mating, and defending. So how can we expect to find many followers? It is not
difficult to notice that people have lost their spiritual interest. And almost all those who are actually interested
are being cheated by so-called spiritualists. You cannot judge a movement simply by the number of its followers.
If one man is genuine, then the movement is successful. It is not a question of quantity, but quality.
Reporter: I wondered how many people you think might have been taken in by fake gurus.
Çréla Prabhupäda: Practically everyone. [Laughter.] There is no question of counting. Everyone.
Reporter: This would mean thousands of people, wouldn't it?

Çréla Prabhupäda: Millions. Millions have been cheated, because they want to be cheated. God is omniscient. He
can understand your desires. He is within your heart, and if you want to be cheated, God sends you a cheater.
Reporter: ls it possible for everyone to attain the perfectional stage you spoke of previously?
Çréla Prabhupäda: Within a second. Anyone can attain perfection within a second—providing he is willing. The
difficulty is that no one is willing. In the Bhagavad-gétä (18.66) Kåñëa says, sarva-dharmän parityajya mäm ekaà
çaraëaà vraja: "Simply surrender unto Me." But who is going to surrender to God? Everyone says, "Oh, why
should I surrender to God? I will be independent." If you simply surrender, it is a second's business. That's all.
But no one is willing, and that is the difficulty.
Reporter: When you say that lots of people want to be cheated, do you mean that lots of people want to carry on
with their worldly pleasures and at the same time, by chanting a mantra or by holding a flower, achieve spiritual
life as well? Is this what you mean by wanting to be cheated?
Çréla Prabhupäda: Yes, this is like a patient thinking, "I shall continue with my disease, and at the same time I
shall become healthy." It is contradictory. The first requirement is that one become educated in spiritual life.
Spiritual life is not something one can understand by a few minutes' talk. There are many philosophy and
theology books, but people are not interested in them. That is the difficulty. For instance, the Çrémad-
Bhägavatam is a very long work, and if you try to read this book, it may take many days just to understand one
line of it. The Bhägavatam describes God, the Absolute Truth, but people are not interested. And if, by chance,
someone becomes a little interested in spiritual life, he wants something immediate and cheap. Therefore, he is
cheated. Actually, human life is meant for austerity and penance. That is the way of Vedic civilization. In Vedic
times they would train boys as brahmacärés; no sex life was allowed at all up to the age of twenty-five. Where is
that education now? A brahmacäré is a student who lives a life of complete celibacy and obeys the commands of
his guru at the gurukula [school of the spiritual master]. Now schools and colleges are teaching sex from the
very beginning, and twelve—or thirteen-year-old boys and girls are having sex. How can they have a spiritual
life? Spiritual life means voluntarily accepting some austerities for the sake of God realization. That is why we
insist on no illicit sex, meat-eating, gambling, or intoxication for our initiated students. Without these
restrictions, any "yoga meditation" or so-called spiritual discipline cannot be genuine. It is simply a business deal
between the cheaters and the cheated.
Reporter: Thank you very much.
Çréla Prabhupäda: Hare Kåñëa.

Lesson 39: Genuine Guru

Flow of the Program
Link
Last week we discussed about how a guru is the person who rescues the disciple from ignorance. Today we will
discuss about who can be a spiritual master, i.e., qualities of a spiritual master.
Aim
The aim of this week is to make the participants understand how to identify a genuine guru.
Ice-breaker
Question: Tell us one recent episode in which you were cheated. How did you feel about it?
Summary: We feel very insulted when cheated. We are cheated because we don’t know what is right.
Points and flow

• Who can be a genuine guru? One who is addicted to God
• Nobody can become God simply by chanting some mantra for 6 months
• Qualities of a guru are as follows
 He is addicted to Krsna
 He will never say he is God or that he can make anyone God
 He is a servant of God and he will make others a servant of God. He has no other business
 He is well versed in scriptures
 He does not manufacture anything and speaks only what God has said in the scriptures
 Whoever can impart knowledge about Krsna is a spiritual master
 There is nothing called bad guru; if someone is bad he is not a guru
 Guru always speaks about Krsna
Suggest / Inspire members to do Mangala arati, Guru puja and Gaura arati atleast once a week

SSR 2b: The Absolute Necessity of a Spiritual Master
In February 1936, in Bombay, India, the members of a reputed religious society, the Gauòéya Maöha, were
astonished by the powerful and eloquent words of a young member who spoke in honor of his spiritual master,
Çréla Bhaktisiddhänta Sarasvaté Gosvämé. Three decades later, the young speaker would become the world-
renowned founder and spiritual master of the Kåñëa consciousness movement. Çréla Prabhupäda's presentation is
a memorable statement on the importance of the guru in spiritual life.
säkñäd-dharitvena samasta-çästrair
uktas tathä bhävyata eva sadbhiù
kintu prabhor yaù priya eva tasya
vande guroù çré-caraëäravindam *
"In the revealed scriptures it is declared that the spiritual master should be worshiped like the Supreme
Personality of Godhead, and this injunction is obeyed by pure devotees of the Lord. The spiritual master is the
most confidential servant of the Lord. Thus let us offer our respectful obeisances unto the lotus feet of our
spiritual master."
Gentlemen, on behalf of the members of the Bombay branch of the Gauòéya Maöha, let me welcome you all
because you have so kindly joined us tonight in our congregational offerings of homage to the lotus feet of the
world teacher, Äcäryadeva, who is the founder of this Gauòéya Mission and is the president—äcärya of Çré Çré
Viçva-vaiñëava Räja-sabhä—I mean my eternal divine master, Paramahaàsa Parivräjakäcärya Çré Çrémad
Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja.
Sixty-two years ago, on this auspicious day, the Äcäryadeva made his appearance by the call of Öhäkura
Bhaktivinoda at Çré-kñetra Jagannätha-dhäma at Puré.
Gentlemen, the offering of such an homage as has been arranged this evening to the Äcäryadeva is not a sectarian
concern, for when we speak of the fundamental principle of gurudeva, or äcäryadeva, we speak of something that
is of universal application. There does not arise any question of discriminating my guru from yours or anyone
else's. There is only one guru, who appears in an infinity of forms to teach you, me, and all others.
The guru, or äcäryadeva, as we learn from the bona fide scriptures, delivers the message of the absolute world,
the transcendental abode of the Absolute Personality, where everything nondifferentially serves the Absolute
Truth. We have heard so many times: mahäjano yena gataù sa panthäù [Cc. Madhya 17.186] ("Traverse the trail
which your previous äcärya has passed"), but we have hardly tried to understand the real purport of this çloka. If
we scrutinizingly study this proposition, we understand that the mahäjana is one, and the royal road to the
transcendental world is also one. In the Muëòaka Upaniñad (1.2.12) it is said:
tad-vijïänärthaà sa gurum eväbhigacchet

samit-päëiù çrotriyaà brahma-niñöham
"In order to learn the transcendental science, one must approach the bona fide spiritual master in disciplic
succession, who is fixed in the Absolute Truth."
Thus it has been enjoined herewith that in order to receive that transcendental knowledge, one must approach
the guru. Therefore, if the Absolute Truth is one, about which we think there is no difference of opinion, the
guru also cannot be two. The Äcäryadeva for whom we have assembled tonight to offer our humble homage is
not the guru of a sectarian institution or one out of many differing exponents of the truth. On the contrary, he is
the Jagad-guru, or the guru of all of us; the only difference is that some obey him wholeheartedly, while others
do not obey him directly.

In the Çrémad-Bhägavatam (11.17.27) it is said:
äcäryaà mäà vijänéyän

nävamanyeta karhicit
na martya-buddhyäsüyeta
sarva-devamayo guruù
"One should understand the spiritual master to be as good as I am," said the Blessed Lord. "Nobody should be
jealous of the spiritual master or think of him as an ordinary man, because the spiritual master is the sum total of
all demigods." That is, the äcärya has been identified with God Himself. He has nothing to do with the affairs of
this mundane world. He does not descend here to meddle with the affairs of temporary necessities, but to deliver
the fallen, conditioned souls—the souls, or entities, who have come here to the material world with a motive of
enjoyment by the mind and the five organs of sense perception. He appears before us to reveal the light of the
Vedas and to bestow upon us the blessings of full-fledged freedom, after which we should hanker at every step of
our life's journey.
The transcendental knowledge of the Vedas was first uttered by God to Brahmä, the creator of this particular
universe. From Brahmä the knowledge descended to Närada, from Närada to Vyäsadeva, from Vyäsadeva to
Madhva, and in this process of disciplic succession the transcendental knowledge was transmitted by one
disciple to another till it reached Lord Gauräìga, Çré Kåñëa Caitanya, who posed as the disciple and successor of
Çré Éçvara Puré. The present Äcäryadeva is the tenth disciplic representative from Çré Rüpa Gosvämé, the original
representative of Lord Caitanya who preached this transcendental tradition in its fullness. The knowledge that
we receive from our Gurudeva is not different from that imparted by God Himself and the succession of the
äcäryas in the preceptorial line of Brahmä. We adore this auspicious day as Çré Vyäsa-püjä-tithi, because the
Äcärya is the living representative of Vyäsadeva, the divine compiler of the Vedas, the Puräëas, the Bhagavad-
gétä, the Mahäbhärata, and the Çrémad-Bhägavatam.
One who interprets the divine sound, or çabda-brahma, by his imperfect sense perception cannot be a real
spiritual guru, because, in the absence of proper disciplinary training under the bona fide äcärya, the interpreter
is sure to differ from Vyäsadeva (as the Mäyävädés do). Çréla Vyäsadeva is the prime authority of Vedic revelation,
and therefore such an irrelevant interpreter cannot be accepted as the guru, or äcärya, howsoever equipped he
may be with all the acquirements of material knowledge. As it is said in the Padma Puräëa:
sampradäya-vihénä ye
manträs te niñphalä matäù
"Unless you are initiated by a bona fide spiritual master in the disciplic succession, the mantra that you might
have received is without any effect."
On the other hand, one who has received the transcendental knowledge by aural reception from the bona fide
preceptor in the disciplic chain, and who has sincere regard for the real äcärya, must needs be enlightened with
the revealed knowledge of the Vedas. But this knowledge is permanently sealed to the cognitive approach of the
empiricists. As it is said in the Çvetäçvatara Upaniñad (6.23):
yasya deve parä bhaktir

yathä deve tathä gurau
tasyaite kathitä hy arthäù
prakäçante mahätmanaù [ÇU 6.23]
"Only unto those great souls who simultaneously have implicit faith in both the Lord and the spiritual master are
all the imports of Vedic knowledge automatically revealed."
Gentlemen, our knowledge is so poor, our senses are so imperfect, and our sources are so limited that it is not
possible for us to have even the slightest knowledge of the absolute region without surrendering ourselves at the
lotus feet of Çré Vyäsadeva or his bona fide representative. Every moment we are being deceived by the
knowledge of our direct perception. It is all the creation or concoction of the mind, which is always deceiving,
changing, and flickering. We cannot know anything of the transcendental region by our limited, perverted
method of observation and experiment. But all of us can lend our eager ears for the aural reception of the
transcendental sound transmitted from that region to this through the unadulterated medium of Çré Gurudeva or
Çré Vyäsadeva. Therefore, gentlemen, we should surrender ourselves today at the feet of the representative of Çré
Vyäsadeva for the elimination of all our differences bred by our unsubmissive attitude. It is accordingly said in
Çré Gétä (4.34):
tad viddhi praëipätena

paripraçnena sevayä
upadekñyanti te jïänaà
jïäninas tattva-darçinaù
"Just approach the wise and bona fide spiritual master. Surrender unto him first and try to understand him by
inquiries and service. Such a wise spiritual master will enlighten you with transcendental knowledge, for he has
already known the Absolute Truth."
To receive the transcendental knowledge we must completely surrender ourselves to the real äcärya in a spirit of
ardent inquiry and service. Actual performance of service to the Absolute under the guidance of the äcärya is the
only vehicle by which we can assimilate the transcendental knowledge. Today's meeting for offering our humble
services and homage to the feet of the Äcäryadeva will enable us to be favored with the capacity for assimilating
the transcendental knowledge so kindly transmitted by him to all persons, without distinction.
Gentlemen, we are all more or less proud of our past Indian civilization, but we actually do not know the real
nature of that civilization. We cannot be proud of our past material civilization, which is now a thousand times
greater than in days gone by. It is said that we are passing through the age of darkness, the Kali-yuga. What is
this darkness? The darkness cannot be due to backwardness in material knowledge, because we now have more
of it than formerly. If not we ourselves, our neighbors, at any rate, have plenty of it. Therefore, we must conclude
that the darkness of the present age is not due to a lack of material advancement, but that we have lost the clue
to our spiritual advancement, which is the prime necessity of human life and the criterion of the highest type of
human civilization. Throwing of bombs from airplanes is no advancement of civilization from the primitive,
uncivilized practice of dropping big stones on the heads of enemies from the tops of hills. Improvement of the
art of killing our neighbors by means of machine guns and poisonous gases is certainly no advancement from
primitive barbarism, which prided itself on its art of killing by bows and arrows. Nor does the development of a
sense of pampered selfishness prove anything more than intellectual animalism. True human civilization is very
different from all these states, and therefore in the Kaöha Upaniñad (1.3.14) there is the emphatic call:
uttiñöhata jägrata
präpya varän nibodhata
kñurasya dhärä niçitä duratyayä
durgaà pathas tat kavayo vadanti
"Please wake up and try to understand the boon that you now have in this human form of life. The path of
spiritual realization is very difficult; it is sharp like a razor's edge. That is the opinion of learned transcendental
scholars."
Thus, while others were yet in the womb of historical oblivion, the sages of India had developed a different kind
of civilization, which enabled them to know themselves. They had discovered that we are not at all material
entities, but that we are all spiritual, permanent, and indestructible servants of the Absolute. But because we
have, against our better judgment, chosen to completely identify ourselves with this present material existence,
our sufferings have multiplied according to the inexorable law of birth and death, with its consequent diseases
and anxieties. These sufferings cannot be really mitigated by any provision of material happiness, because matter
and spirit are completely different elements. It is just as if you took an aquatic animal out of water and put it on

the land, supplying all manner of happiness possible on land. The deadly sufferings of the animal are not capable
of being relieved at all until it is taken out of its foreign environment. Spirit and matter are completely
contradictory things. All of us are spiritual entities. We cannot have perfect happiness, which is our birthright,
however much we may meddle with the affairs of mundane things. Perfect happiness can be ours only when we
are restored to our natural state of spiritual existence. This is the distinctive message of our ancient Indian
civilization, this is the message of the Gétä, this is the message of the Vedas and the Puräëas, and this is the
message of all the real äcäryas, including our present Äcäryadeva, in the line of Lord Caitanya.
Gentlemen, although it is imperfectly that we have been enabled by his grace to understand the sublime
messages of our Äcäryadeva, Oà Viñëupäda Paramahaàsa Parivräjakäcärya Çré Çrémad Bhaktisiddhänta Sarasvaté
Gosvämé Mahäräja, we must admit that we have realized definitely that the divine message from his holy lips is
the congenial thing for suffering humanity. All of us should hear him patiently. If we listen to the transcendental
sound without unnecessary opposition, he will surely have mercy upon us. The Äcärya's Message is to take us
back to our original home, back to God. Let me repeat, therefore, that we should hear him patiently, follow him
in the measure of our conviction, and bow down at his lotus feet for releasing us from our present causeless
unwillingness for serving the Absolute and all souls.
From the Gétä we learn that even after the destruction of the body, the ätmä, or the soul, is not destroyed; he is
always the same, always new and fresh. Fire cannot burn him, water cannot dissolve him, the air cannot dry him
up, and the sword cannot kill him. He is everlasting and eternal, and this is also confirmed in the Çrémad-
Bhägavatam (10.84.13):
yasyätma-buddhiù kuëape tri-dhätuke

sva-dhéù kalaträdiñu bhauma ijya-dhéù
yat-tértha-buddhiù salile na karhicij
janeñv abhijïeñu sa eva go-kharaù
"Anyone who accepts this bodily bag of three elements [bile, mucus, and air] as his self, who has an affinity for
an intimate relationship with his wife and children, who considers his land worshipable, who takes bath in the
waters of the holy places of pilgrimage but never takes advantage of those persons who are in actual
knowledge—he is no better than an ass or a cow."
Unfortunately, in these days we have all been turned foolish by neglecting our real comfort and identifying the
material cage with ourselves. We have concentrated all our energies for the meaningless upkeep of the material
cage for its own sake, completely neglecting the captive soul within. The cage is meant for the undoing of the
bird; the bird is not meant for the welfare of the cage. Let us, therefore, deeply ponder this. All our activities are
now turned toward the upkeep of the cage, and the most we do is try to give some food to the mind by art and
literature. But we do not know that this mind is also material in a more subtle form. This is stated in the Gétä
(7.4):
bhümir äpo 'nalo väyuù

khaà mano buddhir eva ca
ahaìkära itéyaà me
bhinnä prakåtir añöadhä
"Earth, fire, water, air, sky, intelligence, mind, and ego are all My separated energies."
We have scarcely tried to give any food to the soul, which is distinct from the body and mind; therefore we are
all committing suicide in the proper sense of the term. The message of the Äcäryadeva is to give us a warning to
halt such wrong activities. Let us therefore bow down at his lotus feet for the unalloyed mercy and kindness he
has bestowed upon us.
Gentlemen, do not for a moment think that my Gurudeva wants to put a complete brake on the modern
civilization—an impossible feat. But let us learn from him the art of making the best use of a bad bargain, and let

us understand the importance of this human life, which is fit for the highest development of true consciousness.
The best use of this rare human life should not be neglected. As it is said in the Çrémad-Bhägavatam (11.9.29):
labdhvä sudurlabham idaà bahu-sambhavänte

mänuñyam arthadam anityam apéha dhéraù
türëaà yateta na pated anu måtyu yävan
niùçreyasäya viñayaù khalu sarvataù syät
"This human form of life is obtained after many, many births, and although it is not permanent, it can offer the
highest benefits. Therefore a sober and intelligent man should immediately try to fulfill his mission and attain
the highest profit in life before another death occurs. He should avoid sense gratification, which is available in all
circumstances."
Let us not misuse this human life in the vain pursuit of material enjoyment, or, in other words, for the sake of
only eating, sleeping, fearing, and sensuous activities. The Äcäryadeva's message is conveyed by the words of Çré
Rüpa Gosvämé (Bhakti-rasämåta-sindhu 1.2.255-256):
anäsaktasya viñayän
yathärham upayuïjataù
nirbandhaù kåñëa-sambandhe
yuktaà vairägyam ucyate
präpaïcikatayä buddhyä
hari-sambandhi-vastunaù
mumukñubhiù parityägo
vairägyaà phalgu kathyate
"One is said to be situated in the fully renounced order of life if he lives in accordance with Kåñëa consciousness.
He should be without attachment for sense gratification and should accept only what is necessary for the upkeep
of the body. On the other hand, one who renounces things that could be used in the service of Kåñëa, under the
pretext that such things are material, does not practice complete renunciation.
The purport of these çlokas can only be realized by fully developing the rational portion of our life, not the
animal portion. Sitting at the feet of the Äcäryadeva, let us try to understand from this transcendental source of
knowledge what we are, what is this universe, what is God, and what is our relationship with Him. The message
of Lord Caitanya is the message for the living entities and the message of the living world. Lord Caitanya did not
bother Himself for the upliftment of this dead world, which is suitably named Martyaloka, the world where
everything is destined to die. He appeared before us four hundred fifty years ago to tell us something of the
transcendental universe, where everything is permanent and everything is for the service of the Absolute. But
recently Lord Caitanya has been misrepresented by some unscrupulous persons, and the highest philosophy of
the Lord has been misinterpreted to be the cult of the lowest type of society. We are glad to announce tonight
that our Äcäryadeva, with his usual kindness, saved us from this horrible type of degradation, and therefore we
bow down at his lotus feet with all humility.
Gentlemen, it has been a mania of the cultured (or uncultured) society of the present day to accredit the
Personality of Godhead with merely impersonal features and to stultify Him by claiming that He has no senses,
no form, no activity, no head, no legs, and no enjoyment. This has also been the pleasure of the modern scholars
due to their sheer lack of proper guidance and true introspection in the spiritual realm. All these empiricists
think alike: all the enjoyable things should be monopolized by the human society, or by a particular class only,
and the impersonal God should be a mere order-supplier for their whimsical feats. We are happy that we have
been relieved of this horrible type of malady by the mercy of His Divine Grace Paramahaàsa Parivräjakäcärya
Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja. He is our eye-opener, our eternal father, our eternal preceptor, and
our eternal guide. Let us therefore bow down at his lotus feet on this auspicious day.

Gentlemen, although we are like ignorant children in the knowledge of the Transcendence, still His Divine
Grace, my Gurudeva, has kindled a small fire within us to dissipate the invincible darkness of empirical
knowledge. We are now so much on the safe side that no amount of philosophical argument by the empiric
schools of thought can deviate us an inch from the position of our eternal dependence on the lotus feet of His
Divine Grace. Furthermore, we are prepared to challenge the most erudite scholars of the Mäyäväda school and
prove that the Personality of Godhead and His transcendental sports in Goloka alone constitute the sublime
information of the Vedas. There are explicit indications of this in the Chändogya Upaniñad (8.13.1):
çyämäc chavalaà prapadye

çavaläc chyämaà prapadye
"For receiving the mercy of Kåñëa, I surrender unto His energy (Rädhä), and for receiving the mercy of His
energy, I surrender unto Kåñëa." Also in the Åg Veda (1.22.20):
tad viñëoù paramaà padaà sadä

paçyanti sürayaù divéva cakñur ätatam
viñëor yat paramaà padam
"The lotus feet of Lord Viñëu are the supreme objective of all the demigods. These lotus feet of the Lord are as
enlightening as the sun in the sky."
The plain truth so vividly explained in the Gétä, which is the central lesson of the Vedas, is not understood or
even suspected by the most powerful scholars of the empiric schools. Herein lies the secret of Çré Vyäsa-püjä.
When we meditate on the transcendental pastimes of the Absolute Godhead, we are proud to feel that we are His
eternal servitors, and we become jubilant and dance with joy. All glory to my divine master, for it is he who has
out of his unceasing flow of mercy stirred up within us such a movement of eternal existence. Let us bow down
at his lotus feet.
Gentlemen, had he not appeared before us to deliver us from the thralldom of this gross worldly delusion, surely
we should have remained for lives and ages in the darkness of helpless captivity. Had he not appeared before us,
we would not have been able to understand the eternal truth of the sublime teaching of Lord Caitanya. Had he
not appeared before us, we could not have been able to know the significance of the first çloka of the Brahma-
saàhitä:
éçvaraù paramaù kåñëaù

sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam [Bs. 5.1]
"Kåñëa, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the
origin of all. He has no other origin, and He is the prime cause of all causes."
Personally, I have no hope for any direct service for the coming crores of births of the sojourn of my life, but I
am confident that some day or other I shall be delivered from this mire of delusion in which I am at present so
deeply sunk. Therefore let me with all my earnestness pray at the lotus feet of my divine master to allow me to
suffer the lot for which I am destined due to my past misdoings, but to let me have this power of recollection:
that I am nothing but a tiny servant of the Almighty Absolute Godhead, realized through the unflinching mercy
of my divine master. Let me therefore bow down at his lotus feet with all the humility at my command.

Lesson 40: Srila Prabhupada

Flow of the Program
Link
Last week we saw who is a genuine guru. Today we will watch a few videos about Srila Prabhupada, the perfect
master.
Aim
The aim of this week is to make the participants understand about position of Srila Prabhupada.
Points and flow
Play the Video of Acharya part 1 and 2 and explain about Srila Prabhupada from the notes.
During the video show the Bhakti Vriksha sevak should highlight how the qualities of a genuine guru, which
we discussed last week, are demonstrated by Srila Prabhupada.
The lesson with details about Srila Prabhupada should be shared with each of the members.
Action item for Bhakti Vriksha sevak
Inspire members to commence listening to Srila Prabhupada’s lectures

Lesson 41: Disciplic succession

Flow of the Program
Link
In the previous weeks we discussed about the need for a guru, qualities of a genuine guru and we also saw the
videos about Srila Prabhupada, the perfect master. Today we will discuss about the parampara system as laid out
by Krsna in the Bhagavad Gita.
Aim
The aim of this week is to make the participants understand about the importance of parampara for receiving
spiritual knowledge and how a genuine guru is always connected to one of the four authorised paramparas.
Icebreaker
Question: If you had to leave something to be handed down in your family for future generations, what would
you leave and why?
Summary: We would want to leave behind for our future generations that which is genuine and of value. We
would also want to make sure it is handed down in such a way that it remains within the family.
Points and flow

• Gita was especially meant for the saintly kings. Krsna spoke about the disciplic succession
• The disciplic succession was broken by unscrupulous commentators and its original purpose was lost, so the
Lord felt the need to re-establish the Bhagavad Gita
• Two types of persons - devotees and demons
• Demons misuse knowledge for their personal whims. They do not accept Lord Krsna as He is and mislead
people
• Devotees use it only for service of God and present it as it is without any change
• Hence we need to hear it from an authoritative source like the Bhagavat Gita as it is
• The Lord selected Arjuna to receive the Bhagavad Gita because he was a devotee
• Vaisnavas are very compassionate – ‘para dukha dukhi’
• The Lord Himself descended in our parampara to demonstrate compassion for all the conditioned souls. He
engaged in and disseminated the message of doing sankirtan
• This mood of compassion is carried by all the acaryas in our parampara
• It is vital that each disciple imbibes the mood of his spiritual master
• Glorify the vaisnava acaryas of our parampara

Srimad-Bhagavatam 3.25.31
Bombay, December 1, 1974
Just like in political activities you accept some party, Congress party or this party or that party. That is the
system, even in politics. Similarly, you have to accept a party of devotee. There are not different parties; they are
of the same party. Just like the political parties may be different, but their aim is how to improve the condition of
the country or the people. The aim is the same, but they may be a little different in their ways. Similarly, there
are four amnaya party. Amnaya means disciplic succession. One party is coming from Lord Brahma, and one
party is coming from Laksmi, goddess of fortune, or the consort of Narayana, Visnu. That is called Brahma-
sampradaya and the Sri-sampradaya. Sri. Sri means Laksmi. Sri means beauty. Sri means fortune. Therefore,
according to Vedic system, the "sri" word is added before anyone's name, sri. So there is Sri-sampradaya, and
there is Kumara-sampradaya, and there is Rudra-sampradaya. There are four sampradayas of Visnu, er, Vaisnava.
So Brahma-sampradaya, Sri-sampradaya, Rudra-sampradaya, and Kumara-sampradaya -- they are called amnaya.
If you want to know the truth, then you have to accept. Tattva amnayam. Tattva amnayam yat pravadanti
sankhyam. This is Sankhya philosophy. You try to understand the Absolute Truth through the disciplic
succession of amnaya, amnaya.
So in the Vaisnava sampradaya these four sampradaya, this Brahma is Brahma-sampradaya and Sri-sampradaya.
The Brahma-sampradaya is, at the present moment, is represented by the Madhva-sampradaya. Just like we are
belonging to the Madhva-gaudiya-sampradaya, our original sampradaya from the Madhvacarya. So in that
sampradaya, disciplic succession, there was Madhavendra Puri. From Madhavendra Puri his disciple is Isvara
Puri, and Isvara Puri's disciple is Lord Caitanya. And we are coming through the disciplic succession of Lord
Caitanya. Therefore our sampradaya is called Madhva-gaudiya-sampradaya. But we are in the amnaya-
sampradaya. We are not upstart. We have not manufactured a sampradaya. It is coming from Lord Brahma.
Similarly, there is Ramanuja-sampradaya. They are coming from Sri-sampradaya. Similarly, there is Visnu Svami.
They are coming from Lord Siva, Rudra-sampradaya. And there is Kumara-sampradaya, Nimbaditya-sampradaya.
So sastra says, sampradaya-vihina ye mantras te nisphala matah: "If you do not belong to any sampradaya, party
of bhakta or devotees, then nisphala matah, your verdict or conclusion is nisphala, without any fruit." It is not
acceptable.
So our this Krsna consciousness movement is to present the Krsna consciousness, or the conclusion given by
Krsna, or the conclusion in the Bhagavad-gita, in this amnaya Sankhya philosophy, disciple after disciple, not
that "I know little more ABCD. I am, therefore, a big scholar. I can interpret Bhagavad-gita in my own way." This
is useless. This is useless. You cannot make your own comment. But that is not also good. So many
commentaries which have been made without this amnaya, Sankhya process, they are useless. There is no effect.
This is very essential. Therefore Bhagavan Krsna says in the Fourth Chapter, evam parampara praptam imam
rajarsayo viduh [Bg. 4.2]. That is required, parampara, amnaya, disciplic succession. Otherwise it will be useless.
This is the secret of success. You have to accept the same philosophy as it was contemplated by Brahma, by
Narada, by Brahmacarya, er, Madhvacarya, by Madhavendra Puri, by Isvara Puri

Lesson 42: Most fortunate soul

Flow of the Program
Link
Last week we discussed about the parampara system and also about our parampara. Today’s discussion is about
who is fortunate enough to get a genuine guru from such a parampara.
Aim
The aim of this week is to make the participants understand about the great fortune of getting a genuine guru
and realizing his value. Also make them feel blessed that they have this wonderful opportunity to get connected
to this parampara by Srila Prabhupada’s mercy.
Icebreaker
Question: Tell us of a time when you felt blessed by the Lord.
Summary:Today we will learn about the greatest gift we can receive from the Lord, which will make us truly
blessed.
Points and flow

• Living entities have been in this material world for millions of lifetimes; getting a human form is rare
• Devotees are very compassionate; they even go from door to door to give Krsna, and help others get out of
this material world
• By the mercy of the Lord one gets a guru
• Of all the people seeking to be on the path of devotion, a few fortunate souls by the mercy of the Lord and
the guru get the seed of devotion.(brahmäëòa bhramite kona bhägyavän jéva / guru-kåñëa-prasäde päya bhakti-
latä-béja – CC Madhya 19.151)
• Spiritual master then plants the seed of devotion which grows into a tree and reaches Krsna. The fruit of that
tree is the love of Godhead
• Being most fortunate to pursue the path of devotion under the guidance of a genuine guru, we are in the
‘millionares’ club’
• The way to cultivate and protect our devotion is through chanting and hearing the names of the Lord
• Help devotees to find practical solutions for their problems / difficulties in chanting 16 rounds of japa
1. Ensure that all the members have stopped eating onion and garlic
2. Ensure that all the members have stopped taking intoxicants
3. Ensure that all the members understand the importance of wearing neck beads (kanti mala) and start
wearing the neck beads.

66/12/08 New York, Bhagavad-gita 9.22-23
ananyas cintayanto mam

ye janah paryupasate
tesam nityabhiyuktanam
yoga-ksemam vahamy aham
[Bg. 9.22]
Now Lord Krsna is speaking about His own devotees. So far He has spoken about the elevationists, materialist
elevationists. Evam trayi-dharmam anuprapanna gatagatam kama-kama labhante. Repeating, repeating the same
process, sometimes going up, sometimes coming down -- this is the material process. Today I am the richest
man, and tomorrow I may be a poverty-stricken man in the street. This is going on. As we find in this earth, so
also by our pious activities we can be promoted in better planets. Then ksine punye martya-lokam visanti [Bg.
9.21]. And when the resultant actions of pious activities is finished, then again we are driven to this earth or
down than this earth. So this is going on. Lord Caitanya said that ei rupe brahmanda bhramite kona bhagyavan
jiva [Cc. Madhya 19.151], that "This way, this cycle of different species of life, they are going on. So traveling in
this way, somebody who is very fortunate, by association of devotees, he gets the seed of devotional service."Ei
rupe brahmanda bhramite kona bhagyavan jiva [Cc. Madhya 19.151]. To achieve the seed of devotional service is a
fortunate achievement. It is not very easy because it ceases the cycle of different transmigration of the soul. By
ignorance we take this spot life as permanent settlement and we think that "We shall live here permanently and
make arrangement to live here permanently and make assets for my children, for my nation." But we do not
know that the cycle of transmigration is not fixed up.
I do not know what next life is mine. I do not know where is the..., who is coming as my son, who is coming,
who is going out of the scene as my son. These laws we do not know. But we are chewing the chewed. Evam
gatagatam kama-kama labhante. Under the spell of this illusory energy, we are captivated by this temporary sense
gratification and we have forgotten our real life. So those who are in the sense of his real constitutional, of their
real constitutional position, as Bhagavad-gita started from the very beginning... This very conception, that "I am
this body," beginning from, from beginning of the Bhagavad-gita this is discredited, that "You are not this body."
So you have to mold your life in your identification of spiritual existence. So so far the materialist is concerned,
they are chewing the chewed. Punah punas carvita-carvananam [SB 7.5.30]. The example, which I gave you the
last day, that as sugar cane, one has extracted all the juice by chewing, and it is again thrown into the, on the
earth and somebody is chewing, so there is no juice. So we are simply repeating the same thing. We do not
question whether this process of life can at all give us happiness. But we are trying and trying, trying the same
thing.
The ultimate purpose of sense gratification and the highest, topmost sense gratification is sex life. So we are
trying, chewing, eschewing, you see, extracting. But that is not the process of happiness. The happiness is
different. Sukham atyantikam yat tad atindriya-grahyam. Real happiness is transcendental. And that
transcendental means that I must understand what is my position and what is my process of life. In this way this
Krsna consciousness will teach you. So those who are Krsna conscious, about them the Lord is saying, ananyas
cintayanto mam. Ananyas cintayantah means always, twenty-four hours, without any deviation, always thinking
of Krsna. Naturally, if you are engaged in the business of Krsna, then you will always think of Krsna. Anyone
who is absorbed in certain particular business, he's always thinking of that thing. So anyone who is engaged in
Krsna consciousness, his business is to think of Krsna always. Just like you are reading, hearing on this
Bhagavad-gita. It is spoken by Krsna. And if you think at home that "This sort of speeches was given by Lord
Krsna. This is the essence," so that is Krsna cintayantah. To think of Bhagavad-gita is also Krsna thinking
because Bhagavad-gita is not different from Krsna, absolute. It is from the absolute one. There is no duality.
In the absolute sense there is no duality. If I speak something, because I am not speaking in the absolute,
therefore my speaking and my self, different. But here I am speaking the words of Lord Krsna. Therefore the
words of Lord Krsna is not different from Krsna. So if we think of Bhagavad-gita, the instructions which we
receive from Bhagavad-gita, that is also thinking of Krsna. So ananyas cintayanto mam: "Always who are thinking
about Me..." Ye janah paryupasate. And why one should think of Krsna unless he has fully surrendered to Krsna?
Unless one has taken the business of Krsna, he cannot think of Krsna. He cannot think of Krsna. Therefore it is
said that ananyas cintayanto mam ye janah paryupasate. Paryupasate means constantly worshiping in that way.
Tesam nityabhiyuktanam. Abhiyukta: he is always engaged in Krsna consciousness. Therefore, yoga-ksemam
vahamy aham [Bg. 9.22]. Not that only the materialistic people will remain happy. Krsna assures that one who is
always engaged in Krsna consciousness, his happiness will be not divorced. "He will be also happy because I will
make him, I will supply him whatever he requires."
It is very easy to understand. Just like somebody maintains his family, children. He all day works, and he has the
aim, how his family member will be happy, because he knows that those people, those children, they are fully
dependent upon him. This is same consciousness. Because wherefrom this consciousness comes unless it is not
in Krsna? Janmady asya yatah [SB 1.1.1]. In the Vedanta-sutra it is stated, whatever you think, whatever you see,
it has its origin. And where is that origin? In Krsna. Unless in Krsna this thinking is not there, that "My
devotees..." Krsna... Every one of us is son of Krsna. That's all right. But especially... Just like a very big
businessman, all his employees, they are also taken attention by the person, by the boss. But special attention is
taken for his own children. Similarly, Krsna, the Supreme Lord, He is anxious for all living entities but especially
anxious for His devotees. Samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah. You will find in the Bhagavad-
gita that the Lord says that "I am equal to everyone. Nobody is My enemy and nobody is My friend. I don't show
anyone any partiality because nobody is My enemy." How God can be anyone's enemy or friend? He is friend of
everyone. But ye tu bhajanti mam bhaktya tesu te mayi. One who is devoted specially to the Lord, He takes
special attention.

Lesson 43: How to approach a guru?

Flow of the Program
Link
Last week we discussed about our good fortune in getting a guru by the mercy of Krsna. Today our discussion
will be about how to approach a bonafide spiritual master.
Aim
The aim of this week is to make the participants understand how a disciple should approach a guru.
Icebreaker
Question: If you become serious in Krsna consciousness and want to advance whom will you approach and
how?
Summary: When we are serious about making advancement in Krsna consciousness we would like to approach
a pure devotee or someone whom we consider as a genuine person who can connect us to the right parampara.
Today we will see what Lord Krsna tells in the Bhagavad Gita about how we should approach the spriritual
master and make inquiries to help us make advancement in our spiritual life.
Points and flow

• Krsna tells us how to approach the guru
• We should surrender to the guru
• First serve him and then ask questions submissively
• We should not accept a guru out of blind faith; we should study him carefully and then willingly surrender
• We should be serious and accept the fact that we are fools and rascals and the guru is there to help us
• The guru will help us attain the topmost goal. In the material world no position is safe, whatever position is
there in the material world must be given up

Prabhupada:
tabe sanatana prabhura carane dhariya

dainya vinati kare dante trna lana
nica jati, nica-sangi, patita adhama
kuvisaya-kupe padi' gonainu janama
This is Bengali language. (aside:) Children must stop talking. Sanatana Gosvami approaching Caitanya
Mahaprabhu. He was minister in the government of Nawab Hussain Shah, the then Pathan government in
Bengal. So since he met Caitanya Mahaprabhu, he decided to retire from political life and join this movement. So
there is a long history. When he wanted to resign, the Nawab become very angry because Nawab was depending
on him for the ruling of the kingdom. He was free, but when Sanatana Gosvami proposed to retire, he became
very much disturbed. A long history. So anyway, he escaped from the government service, and with great
difficulty, he approached Caitanya Mahaprabhu when He was at Varanasi, Benares.
So now, he's acarya, Sanatana Gosvami, he's acarya. Acaryam vijaniyan, mam vijaniyat. Acaryopasanam. This is
the recommendation of Vedic knowledge. One should worship the acarya. So Sanatana Gosvami was made
acarya. Haridasa Thakura was made acarya. Acarya means one who knows the meaning of sastra, personally
behaves according to the sastra and teaches his disciple accordingly. He is called acarya. So Sanatana Gosvami is
teaching us by his personal behavior how to approach guru. That he's teaching. Tabe sanatana prabhura carane
dhariya. To approach guru the first business is surrender. That is everywhere in the Vedic literature. That is the
process.
tad-vijnanartham sa gurum evabhigacchet

samit-panih srotriyam brahma-nistham
[MU 1.2.12]
Krsna says, "Out of many millions of persons, one is interested how to become siddha." Siddha means liberated,
one who is not entangled with this material atmosphere. He is called siddha. So out of many millions of people,
one may be interested how to become free from this material entanglement. And yatatam api siddhanam [Bg.
7.3], and out of many such siddhas, one may understand Krsna. Kascid vetti mam tattvatah. So it is not so easy
to understand Krsna, but when Krsna comes personally as a devotee and shows us the ways and means how to
approach Krsna, then it becomes easier. That is Caitanya Mahaprabhu. So if we follow the methods, the method
prescribed by Krsna is very easy, but still, because we misunderstand Krsna... Therefore, if we go through the
mercy of Caitanya Mahaprabhu, then we can easily understand Krsna. That is recognized by Rupa Gosvami, the
younger brother of Sanatana Gosvami. Two of them were ministers. So Rupa Gosvami has described,
namo maha-vadanyaya
krsna-prema-pradaya te
krsnaya krsna-caitanya-
namne gaura-tvise namah
[Cc. Madhya 19.53]
He said, "Caitanya Mahaprabhu, You are Krsna. Now, this time, You have appeared as Krsna Caitanya in order to
give everyone Krsna. Krsna made some condition, sarva-dharman parityajya mam ekam saranam vraja [Bg.
18.66], but here now, as devotee of Krsna, You are distributing Krsna without any condition. Therefore maha-
vadanyaya: You are the most munificent incarnation." So somehow or other, Sanatana Gosvami, he became
attracted to Caitanya Mahaprabhu. He resigned his ministerial post, and he has come to surrender to Caitanya
Mahaprabhu while he was at Benares. Therefore it is said, tabe sanatana prabhura carane dhariya.
So when we approach guru, our first condition is that we must be humble and surrender. Pranipata. Prakrsta-
rupena-nipata. Then seva, to serve the spiritual master; yasya prasadad, to gain his favor. Yasya prasadad
bhagavat-prasado **. This is the process. So Caitanya Mahaprabhu... Sanatana Gosvami's teaching how to
approach guru, so, very humbly... Dante trna lana. In India the system is that to... Symbolic representation of
humbleness is to take one piece of grass in the mouth. Then it is to be understood that he is coming very
submissively. Now this system is not current, but formerly it was. So Prabodhananda Sarasvati also said like that,
dante nidhaya trnakam padayor nipatya krtva caham kaku-satam aham bravimi. He was a devotee of Lord
Caitanya Mahaprabhu, and he also taught us how to preach Krsna consciousness, becoming very humble,
humbler... Caitanya Mahaprabhu has also instructed us,
trnad api sunicena

taror api sahisnuna
amanina manadena
kirtaniyah sada harih
[Cc. Adi 17.31]

Lesson 44: Diksha

Flow of the Program
Link
In the last few weeks we discussed that we are truly blessed to receive the greatest gift, which is getting the Lord
by the mercy of the spiritual master and getting the spiritual master by the mercy of the Lord. Also, we
discussed how to approach a bonafide spiritual master. Today’s discussion will cover what are the benefits of
getting connected with a bonafide spiritual master.
Aim
The aim of this week is to make the participants understand the importance of diksha.
Icebreaker
Question: Can you share an experience in your life where in just by following a process you felt happy?
Summary: Today we will discuss about a process by following which we will genuinely change and feel happy.
Points and flow

• We do devotion by serving with the mind and body
• Our activities become devotion when linked with Krsna and the link is through the spiritual master
• Diksha is the process of accepting and surrendering to a guru
• Without initiation by a bonafide spiritual master the actual connection with Krsna consciousness is never
performed
• When someone is serious in Krsna consciousness and wants to advance he is given diksha
• Diksha has two parts divya jnanam and papa kshayam. Transcedental knowledge and removal of sins
• Diksha is not a fashion or some material activity; it is for those who want to transcend the material world or
tamas
Check that all the members are able to identify each of our acaryas who are present in the altar

Initiation Lecture
San Francisco, March 10, 1968
Prabhupäda: The meaning of this mantra is apavitraù pavitro vä. Apavitraù means unclean and pavitra means
clean. So anyone who may be unclean or clean, it doesn't matter. Apavitraù pavitro vä sarvävasthäà gato 'pi vä.
Sarva means all. Avastha means condition. "In whatever condition one may be, either unclean or clean," yaù,
"anyone who," smaret, "remembers," puëòarékäkñam... Puëòarékäkñam means Kåñëa. Kåñëa's another name is
puëòarékäkñam. Yaù smaret puëòarékäkñam, sa: "That person," bahya, "externally," abhyantaram, "internally,"
çuciù, "becomes at once purified." Çré-viñëu çré-viñëu çré-viñëu. Puëòarékäkñam, Kåñëa or Viñëu. So this is the
remembrance. Çré-viñëu, namaù çré-viñëu çré-viñëu.
So this initiation means purification. In this material world we are all impure. Because we are impure, therefore
death, disease, old age, and pangs of birth overcome us. Just like in diseased condition—we have experienced—
there are so many painful conditions, similarly, in this materialistic way of life these symptoms, birth, death,
disease, and old age, they are different kinds of miseries. The rascals, materialists, they are thinking that they're
making advance, but they have no solution for these things. The solution is by tapasya. Tapasya means
voluntarily accepting some rules and regulations to purify him. That is called tapasya. Just like in diseased
condition, one has to voluntarily accept the rules and regulations enforced by the physician: "You should not eat
this. You should not do this. You should not go out. You should take rest. You should not, should not, should
not," so many. Similarly, if we want to purify ourselves, then four principles of purificatory process, namely
illicit sex life and intoxication, meat-eating, and gambling, these four things must be...
These four things are paraphernalia of your civilization. In the western... Not only western, eastern, everywhere.
The Kali-yuga is spreading very rapidly, and wherever the Kali-yuga is very prominent, these four items are very
prominent: unrestricted sex life, gambling, and meat-eating, and intoxication. When people become practiced to
all this nonsense, they think, "Oh, what is wrong there?" But it is the most abominable part of human
civilization. Anyone who are indulging in these four things, they cannot imagine where is he and how he will be
free from this conditional life. So this is the purificatory process. So as you are being initiated, initiation means
beginning of your purificatory process. So if we are serious about purification, then we must follow these four
principles, if you want to be cured.
Of course, this chanting of hari-näma will make you purified. That's nice. But just like this fire I am going to
ignite. This is dry firewood. But if I help it, to keep it dry, then the fire will be very nice, blazing fire. But if I pour
water on it, then it will be difficult to ignite. Similarly, the fire of Kåñëa consciousness will keep you always
progressing, but at the same time, if we also voluntarily do not pour water on that fire, then it will be nice.
Similarly, Kåñëa consciousness or chanting Hare Kåñëa will keep you progressive. At the same time, voluntarily,
if you do not commit all these nonsenses, then it will be very nice. And if you continue this water pouring,
then... Just like a man is taking medicine at the same time doing all nonsense. Then his disease will not be cured,
or may take very, very long time. So we should not be irresponsible in that way because life is very short. We do
not know when death is coming, especially in these days. We are moving in the street, we are moving by plane,
we are moving... Every step, there is danger. Padaà padaà yad vipadäm [SB 10.14.58]. It is a place of danger. So
our life... We should consider this human form of life, especially Kåñëa conscious life, is very important life. We
should not be inattentive. So we should be very careful. Kåñëa will, of course, protect you, but at the same time,
we have got consciousness. We should also take care that before the next death comes, we must be fully
prepared for being transferred to Kåñëaloka. And it is very simple thing. If you keep yourself constantly in Kåñëa
consciousness, that's the only thing. Then you are sure to be going, transferred next life. As I was explaining last
night, simply by understanding Kåñëa...
Kåñëa is not like us. He is the Supreme Personality of Godhead. How He is Supreme Personality of Godhead?
That He proved when, while He was present. The history is there. Kåñëa's pastimes, Kåñëa's activities, Kåñëa's
wisdom, lecture, Bhagavad-gétä—everything is there. They are the proofs. There is a very nice verse by
Yamunäcärya that there are authentic literatures, there are authentic personalities, and they accept Kåñëa as the
Supreme Personality of Godhead. Authentic literatures, they give proof that Kåñëa is the Supreme Personality of
Godhead. And by His wonderful activities we can understand that He is the Supreme Personality of Godhead.
But still, the atheistic rascal will not accept. You see? There are sufficient proofs. Just like Arjuna says, "Kåñëa,
You are the paraà brahma. It is not because I am Your friend I am flattering You. You have been accepted by
authorities like Vyäsadeva, Närada, in all scriptures, and You are personally explaining Yourself." So there is no
doubt about it, but the demons, in spite of all this—dog's obstinacy—they will not accept. So let them go to hell.
So far we are concerned, Kåñëa is the Supreme Personality of Godhead. His body is eternal, full of bliss, and full
of knowledge, end sac-cid-änanda-vigrahaù [Bs. 5.1]. If we simply remember that Kåñëa is like that, and as soon
as we chant Hare Kåñëa, we remember Kåñëa, and we understand that He is the Supreme Personality.
This very consciousness will lead you. It is not very difficult. It is very easy, always thinking of Kåñëa. And those
who have taken already, they are thinking of Kåñëa, and they are making progress both, I mean to say... Their
health is improving; their mind is becoming very nice. So you will be also feeling. There is no need of talking.
You will yourself feel, but you must follow. And there are ten kinds of offenses. That also, you should avoid. And
these rules and regulations. Now chant mantras. [end]
Initiation of Jayapatäka Däsä
Montreal, July 24, 1968
Prabhupäda: You begin from this big bead, Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare
Räma Räma Räma Hare Hare, and then after finishing, begin second. In this way, there are 108, one, two, three.
Come to this point, then begin from this point. You are following? Then come to this. In this way, one, two,
three, four, sixteen rounds, at least. If you can increase more, that's all right. Otherwise sixteen rounds. Your
spiritual name is Jayapatäka. Bow down. You know the mantra?
oà viñëu-pädäya kåñëa-preñöhäya bhü-tale

çrémate bhaktivedänta-svämin iti nämine
Jayapatäka:
oà viñëu-pädäya kåñëa-preñöhäya bhü-tale
çrémate bhaktivedänta-svämin iti nämine
Prabhupäda: That's all. Take this. You have got that copy of these ten kinds of offenses? Where is that? Bring it.
Bring it. Now in order to chant... What is that? You read. What is this copy?
Devotee: Prayers, different prayers.
Prabhupäda: Prayers. That's all. There are ten kinds of offenses in chanting Hare Kåñëa. There are three stages of
this chanting process. The first stage is offensive stage, and the second stage is light stage, and the third stage is
liberated stage. So generally in the beginning we are almost in the offensive stage but we shall try to avoid the ten
kinds of offenses as it will be explained. You have got printed copy. You take it. The first offense is çruti-çästra-
nindanam. No scripture of the world should be blasphemed. Çruti, especially Vedas. Çruti means Vedas. Actually,
Vedas are the original scripture. Gradually many other scriptures have developed. They are called småti. Çruti
småti.
çruti-småti-puräëädi-
päïcarätriki vidhià vinä
aikäntiké harer bhaktir
utpätäyaiva kalpate

[Brs. 1.2.101]
This is the definition given by Çréla Rüpa Gosvämé, that to become a devotee of the Lord, Kåñëa, one has to
follow the principles of çruti and småti, and päïcarätriki-vidhi. Especially in this age, Kali-yuga, there is no Vedic
vidhi. Because Vedic vidhi is lost. Formerly, initiation was offered to a person who is actually born of a brähmaëa
father. Otherwise... Or the higher caste, the brähmaëas, the kñatriyas, and the vaiçyas, they were offered
initiation, and the çüdras were not offered. That was the Vedic system. But in this age the çästra says that kalau
çüdra sambhava. In this age of Kali practically there is no more any brähmaëa, kñatriya, or vaiçya. Maybe by
name, but in qualification they are not existing. Everyone is supposed to be çüdra. So in Kali-yuga the
päïcarätriki-vidhi is accepted. The päïcarätriki-vidhi is also Vedic vidhi, corollary, given by Närada Mahämuni.
But it is accepted by the Vedic followers, päïcarätriki-vidhi.
Päïcarätriki-vidhi means if any one has a little inclination for spiritual development, he should be given chance.
This initiation means to give chance. The Bhägavata says that kiräta-hüëändhra-pulinda-pulkaçä äbhéra-çumbhä
yavanäù khasädayaù [SB 2.4.18]. These are the list of the caëòälas or less than the çüdras. So Bhägavata gives
open road for everyone. Even one is kiräta... Kiräta means... Generally they are called aborigines, or the very
black aborigines living in the jungles, they are called kiräta. In our country it is called hanta [?]. So anyway,
Hun, Hun a class of people in the hill side of north Arctic. They are called Huns. So kiräta-hüëändhra-pulinda-
pulkaçä äbhéra-çumbhä... There are very great list of the caëòälas, less than the çüdras. The Bhägavata says ye
'nye ca päpä, not these classes, even less than them, even they are born in the family of sinful tribe, they can be
also purified. Çudhyanti, they can be also purified. Kiräta-hüëändhra-pulinda-pulkaçä äbhéra-çumbhä yavanäù
khasädayaù, ye 'nye ca päpä çudhyanti. They can be purified by association of Vaiñëava. Yad-apa, yad-
apäçrayäçrayäù. Upäçraya means just like a person who is a devotee of Kåñëa and if anyone takes shelter of such
devotee, he can be purified. This is called paramparä system.
So for this Bhägavata-dharma, there is no restriction. Anywhere, any part of the world, they can accept this
Bhägavata-dharma. On that principle in Caitanya Mahäprabhu's life also He accepted many Muhammadans also
as His disciples. Just like Öhäkura Haridäsa, he was born in a Muhammadan family, and He took many Pathans
as His disciples when He was coming back from Våndävana. So in this system, disciplic system of Vedic process,
there is no restriction. Anyone can come. And this is also confirmed in the Bhagavad-gétä also. Bhagavad-gétä,
Kåñëa says that mäà hi pärtha vyapäçritya ye 'pi syuù päpa-yonayaù. Never mind. Even one is born in a family
which is considered to be sinful. Striya çüdräs tathä vaiçya. Even woman, the çüdra, and the mercantile class of
men, anyone. Mäm... Ye 'nye ca päpä.
mäà hi pärtha vyapäçritya

ye 'pi syuù päpa-yonayaù
striya çüdräs tathä vaiçyäs
te 'pi yänti paräà gatim
[Bg. 9.32]
They can also be elevated to the highest platform of perfection by the process of initiation. And kià punar
brähmaëaù puëyä bhaktä räjarñayas tathä [Bg. 9.33]. Even such persons can be elevated, and what to speak of the
brähmaëas, bhaktas, devotees, and räjarñaya, and great kñatriyas. There is nothing to speak about them. Even
these people can be elevated.
So this Bhägavata-dharma is very nice, it is universal, it can be accepted by everyone. Unfortunately, so long
there was no preaching of this Bhägavata-dharma. Now, by the grace of Kåñëa, Lord Caitanya, the Bhägavata-
dharma is now being expanded in the Western countries. I am very glad that boys and girls from this part of the
world, they are also embracing and they are nicely chanting and following the rules and regulations. So I think
Kåñëa will be very... So initiation means this is the beginning. Now you have to follow the rules and regulations.
What are the rules and regulations? Only four principles. Don't have any illicit sex life. Don't have any food
besides prasädam or foodstuff offered to Kåñëa. And Kåñëa does not eat anything beyond the vegetarian group.
Because in the Bhagavad-gétä it is said patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati [Bg. 9.26]. So you
cannot offer Kåñëa anything beyond this scope. So there is no question of nonvegetarian diet, including fish,

eggs, even onions, and lentils, what is called? Lentils? That dahl, pulses? So you have got from your Godbrother,
you will know. And you are eating here Kåñëa prasädam. And no gambling and no intoxication, including
smoking, tea taking, coffee taking. No gambling, no intoxication. These four principles. No illicit sex life, no
nonvegetarian diet, no gambling, and no intoxication. These four principles have to be followed and in the
beginning the offenses.
'Vyakto 'vyaktät sanätanaù. Paras tasmäd tu bhäva anya. As you get information from the Bhagavad-gétä, there is
another nature which is called spiritual nature and the devotees are trying, all the transcendentalists... Some are
trying to merge into the spiritual existence only, and we devotees, we want to keep individuality and want to
become associate with the Supreme Personality of Godhead Kåñëa. So gradually you can learn it from the
lectures and the books and with association with your Godbrothers and sisters. So this is your initiation. Take it
very seriously. Chant Hare Kåñëa very faithfully and your life will be successful.
Thank you very much. Hare Kåñëa. Now chant Hare Kåñëa. [end]
Initiation of Bali-mardana Däsä
Montreal, July 29, 1968
Prabhupäda: Two brahmacärés will be initiated in Kåñëa consciousness. You can come forward. Yes. [break]
...means the beginning and the beginning of Kåñëa consciousness. Because at the present moment we are merged
into non-Kåñëa consciousness... [aside:] Oh, this sound, down. No, in this.
Girl: Speaker.
Haàsadüta: Oh, that speaker.
Prabhupäda: All right, you... Let your... Beginning of Kåñëa consciousness means first of all faith. Ädau çraddhä:
"The beginning is faith." What is that faith? Faith means firm conviction that "If I become transcendentally
engaged in the service of the Lord, then my life becomes successful." This is called faith. And that conviction
must be firm, not tottering faith. So when this faith is created, then actually the initiation begins. Otherwise
initiation is not accepted. Kåñëe bhakti kaile sarva-karma kåta haya. When one is firmly convinced that "If I be
engaged in the transcendental loving service of Kåñëa..." When we speak of Kåñëa, we should know, speak of
God, the Supreme Personality of Godhead.
So this firm conviction is the beginning of initiation. The Bhagavad-gétä teaches this firm conviction gradually.
And ultimately the Lord says, Kåñëa says to Arjuna, sarva-dharmän parityajya mäm ekaà çaraëaà vraja: [Bg.
18.66] "My dear Arjuna, you give up all other engagement. Just be engaged in My service or be engaged in
executing My order." "Then what about other things?" Kåñëa assures, ahaà tväà sarva-päpebhyo mokñayiñyämi.
If somebody thinks that "If I give up all other engagements and simply be engaged in Your service, to carry out
Your order, then what about my other engagements? I have got so many other duties. I am engaged in my family
affairs, I am engaged in my social affairs, I am engaged in my country's affairs, community affairs, so many
things, my... Then what about those things?" Kåñëa says that "That I will see, how you can do it properly." Just
like Arjuna. Arjuna was a military man. So Kåñëa said that "You give up all your engagements." That did not
mean that Kåñëa..., Arjuna gave up his engagement as a military man. To give up all other engagements means to
give up the engagements of your sense gratification. Instead of... At the present moment, with all our activities
we are trying to gratify our senses. That's all. And surrender to Kåñëa means the beginning of satisfying the
senses of Kåñëa. That is called bhakti. This is the definition of bhakti. What is that bhakti? Sarvopädhi-
vinirmuktaà tat-paratvena nirmalam [Cc. Madhya 19.170]. One has to become free from all designations. So
long we are in the material conditional life, we have got various designations—"I am Indian," "I am American,"
"I am Hindu," "I am Muslim," "I am Christian," "I am this," "I am that," so many designations, "I am
nationalist," "I am Communist," "I am socialist," so many designations. So sarva-dharmän parityajya [Bg. 18.66],
means you have to give up the designations. Sarvopädhi-vinirmuktam. Now I am thinking, "I am nationalist," "I
am Communist," "I am American," "I am Indian." So I have to give up these designations. And what I have to
think? There must be thinking. I am not stopping my thinking what I am. That is indicated in the Vedas. Ahaà
brahmäsmi. That aham, my identity, is not lost, but at the present moment I am thinking that "I am this, I am
that," but you have to think, you have to identify with Brahman, the Supreme Brahman. And when you identify
with the Supreme Brahman, that is your liberated stage. Brahma-bhütaù prasannätmä [Bg. 18.54]. When you
identify yourself with Brahman, then at once you become free from all these designative activities, prasannätmä:
"Oh, I have no more any duty in this material world." In this way, when you make further progress,
brahma-bhütaù prasannätmä
na çocati na käìkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
[Bg. 18.54]
So when one, after being freed from all designation, when one is actually engaged in the activities of Brahman,
that is called bhakti, or devotional service. So initiation means to be engaged in that Brahman activities. How
Brahman activities? The same example can be cited, that Arjuna remained active, engaged in the battlefield, but
in the beginning his identification was with his country, family, and so many other things. But later on, after
understanding Bhagavad-gétä, he identified himself with Kåñëa. This identification with Kåñëa means beginning
of Kåñëa consciousness. So ädau çraddhä, when one becomes firmly convinced that "By becoming Kåñëa
conscious or being engaged in the transcendental loving service of Kåñëa, my life is successful, life will be
successful," that is the beginning of Kåñëa consciousness, or initiation. It is a stage. We have to go further and
further till the stage of perfection. But initiation is the beginning. Ädau çraddhä. When one is firmly convinced,
then he makes association with the devotees. Just like we have got this society, International Society for Krsna
Consciousness. We are picking up persons who desire to be Kåñëa conscious. This is a society.
So firm conviction, then association. Ädau çraddhä tato sädhu-saìga. Unless there is good association, you cannot
be strong enough. In every field of activities you must have good association, either in business field, or if you
want to be licentious, then you have to mix with persons who are drunkards. So association has got some
strength. If you want to become scholars, then you have to associate with scholarly persons in the university.
And if you want to be a thief, then you have to find out the association of the thieves. Similarly, if you want to be
Kåñëa conscious, then you have to find out persons who are Kåñëa conscious. So firm conviction, then
association. After association, the next stage is regulated life for following the Kåñëa consciousness movement.
This is called initiation. Or initiation from the very beginning. This is called dékñä. The Sanskrit term is called
dékñä. Dékñä means... Di, divya-jïänam, transcendental knowledge, and kñä, ikñä. Ikñä means darçana, to see, or
kñapayati, explain. That is called dékñä. Ädau çraddhä tato sädhu-saìga. First faith, then association, then
beginning of regulative principles. And if one follows, then the next promotion is to the stage of anartha-nivåtti,
disappearance of all misgivings. Just like in our association we don't allow four kinds of sinful activities: illicit
sex life, nonvegetarian diet, intoxication, and gambling. So by following the regulative principles one becomes
freed from all these sinful activities. He does not any more indulge in illicit sex life, he does not indulge in
nonvegetarian diet, he does not indulge in intoxication and he does not indulge in gambling. That is called
anartha-nivåtti. Unless one is above these four kinds of anartha, or sinful activities, one cannot be fixed up.
When one is free from these four kinds of sinful activities, then he becomes fixed up. Ruci. Niñöhä, fixed up, and
then ruci. Ruci means he increases the taste. Then äsakti. Äsakti means attachment. Then ecstasy, bhäva. Then
the last stage is that he becomes a lover of Kåñëa, and that loving stage of Kåñëa, there are different stages: çänta,
däsya, sakhya, vätsalya, mädhurya. The highest stage is the loving affairs between Kåñëa and the gopés. Of course,
that is postgraduate stage of Kåñëa consciousness, but that stage is considered to be the most perfectional stage,
how to love Kåñëa in the bhäva, or in the position, of a gopé.
So two boys who are now ready to be initiated, my request to all, especially to boys who are just going to be
initiated, that this Kåñëa consciousness movement is authorized because, even taking it for granted that it has
begun from Kåñëa, then it is at least five thousand years old. Kåñëa appeared on this planet five thousand years
ago. So if you take history of any religious or any cultural program within this world, no religion, no cultural

program is older than 2,000 years or 2,500 years. But this Kåñëa consciousness movement, even according to
history, it is five thousand years old, the older than any principles of religion or culture. And if you go above
historical references, then it is coming down from millions and millions of years past, because it was first
instructed, as we understand from the Bhagavad-gétä, that it was first instructed to Sürya. Imaà vivasvate
proktam: "I first of all spoke this science to Vivasvän, Sürya." Sürya means sun-god. So nobody can trace out
history when sun-god took the lessons, but we can have little information from Manu-saàhitä, because Manu's
age, Vivasvän... This age is called Vaivasvata Manu. So in the Bhagavad-gétä it is said that first of all this initiation
was given by Kåñëa to Vaivasvata, and he instructed his son, whose name is Vaivasvata Manu. So Vaivasvata
Manu, by calculation we can understand forty millions of years ago... So this is not a new system that we are
introducing or manufacturing by our concocted imagination, but it is authorized, coming down by disciplic
succession from time immemorial. It may be that in this country it is being introduced for the last two or three
years, but this system is the oldest system, oldest system, just like we are nityaù çäçvataù puräëaù. In the
Bhagavad-gétä it is said that the soul is eternal and Puräëa. Puräëa means the oldest. Puräëa. And in the Brahma-
saàhitä it is also said, advaitam acyutam anädim ananta-rüpam ädyam puräëa-puruñam [Bs. 5.33]. So Kåñëa is also
the oldest. Either Kåñëa or the living creatures, all of them are the oldest because they have no death, no birth.
There is no history. Na jäyate na mriyate. Bhagavad-gétä says that the living entity, what to speak of God... They
say, "God is dead." This is all nonsense. What to speak of God, even these living creatures, they are not dead.
The death program is for this body, just like changing, changing the body, er, changing the dress. So if one
changes one dress or apartment, that does not mean that he is dead. Similarly, if we change this body to another
body... As we are changing our body constantly, every moment, similarly, if we change this body to another
body, that does not mean death. So death is not accepted in the Vedic literature. So either God or the living
creature, nobody dies. Every one is eternal, çäçvata puräëa. Similarly, as we are the oldest and eternal; similarly
this Kåñëa consciousness movement is also the oldest and eternal. [break]
So initiation means now we are in the consciousness of this body, which is never eternal, temporary. So we are
going to Kåñëa consciousness means we are going to our eternal consciousness. We are changing from the
temporary, bodily consciousness to the eternal consciousness. This is the sum and substance of Kåñëa
consciousness. And we invite all ladies and gentlemen to come to our classes. We hold our classes three days in a
week-Monday, Wednesday and Friday. So everyone is welcome, and everyone can inquire and understand the
principles of Kåñëa consciousness. And if one is fortunate enough to understand what is this Kåñëa
consciousness movement is, then his life will be perfect and successful.

Lesson 45: Vyuha 6 – Seminar on ritvik theory

1. Ensure that all the members accept Krsna as the Supreme Personality of Godhead
2. Suggest / Inspire members to perform mangala arati, guru puja and Gaura arati atleast two times a week.

Handout on performing arati

(Adapted from the ISKCON Deity worship ministry’s website)
Required Paraphernalia
Make sure the following items are present:
For all aratis:
1. a bell on a plate
2. an acamana cup containing fresh water and a spoon
3. a conch (for blowing) with a water-filled lota for purifying it
4. a receptacle to catch the water from rinsing the conch (just outside the deity room, in the temple room).
5. a mat (asana)
In addition, for full arati:
1. an incense holder with an odd number of incense sticks (usually three) Figure 2 - ghee lamp
Figure 1 - incense
holder with 5 wicks
holder
1
2. a ghee lamp (one or five wicks)
3. a conch for water, with a stand
Figure 4 - small container for water

Figure 3 - Conch
with stand
4. a small container for the water that is offered in the conch
5. a handkerchief
6. flowers on a plate (with Tulasi, if offered to the Lord)
7. a camara (yak-tail whisk) Figure 5 - Handkerchief
Figure 6 - Flowers
8. a peacock fan (only in warm weather).
Preliminary Activities for Arati

Figure 7 - Camara
Figure 8 - Peacock
After performing acamana (if not already done for previous services), offer
(feather) fan
obeisances to your spiritual master, requesting to assist him in the worship.
After cleaning the place where the arati paraphernalia will be set up (either on a low table, on the floor, or, if space allows, on
the altar itself), bring the tray with paraphernalia and place them in the order of offering.
You may now light a standing or hanging oil or ghee lamp for lighting incense and arati lamps.
Ringing the bell again, open the deity room doors or curtains on the altar. Then, take the blowing conchshell and lota with water
just outside the deity room (without the bell), blow the conch three times, rinse it off over a receptacle placed outside for that
purpose, and then bring the conch and lota back inside. (You may place the conch horizontally on top of the lota.) Next wash
your hands with water from the acamana cup and open the curtain while ringing the bell.
During the arati ceremony, it is nice if your family members or other devotees perform kirtana. If there is no one to chant,
the pujari performing arati may either sing or have a recording of kirtana played.

Purifying the Items (Upacaras)

Before picking up and offering each item, first purify your right hand and then the item by sprinkling them with water from
the acamana cup. You can purify the item by taking the spoon in your right hand and sprinkle water on the item directly from
the spoon.
Offering Procedure
Arati paraphernalia should be offered gracefully, in a meditative mood. But do not be either too slow or too fast, and do not
perform it in a showy manner, but as a humble servant of your spiritual master and the assembled Vaisnavas. Stand to the left of
the altar (as viewed from the temple room)—not hidden entirely from view but also not distracting others by your presence.
For devotees who are not direct disciples of Srila Prabhupada:

Along with the worship of one’s own spiritual master, devotees in ISKCON worship His Divine Grace A. C. Bhaktivedänta Swami
Prabhupada as both the Founder-Acarya of ISKCON and the siksa-guru for all devotees of ISKCON. In addition to the worship of
Srila Prabhupada in his guru-puja, one should also honor him when performing arati by presenting the arati items to Srila
Prabhupada after presenting them to one’s own spiritual master.
Then, with the consciousness that you are offering it on behalf of your spiritual master and with the blessings of Srila
Prabhupada and guru parampara, offer it with the full number of circles (listed below) to the main deity.
Performing arati
While standing on a mat (asana) and ringing a bell, present the incense first to your spiritual master and the guru parampara.
After offering the incense to the main Deity, offer it as prasada to the Lord’s associates in descending order, and to the guru-
parampara – senior to junior. This may be done with seven or three circles for each personality, depending on time allowance.
Then “offer it” (with one or three circles) to the assembled Vaisnavas as the prasada of the Lord and His associates.
Offer the remaining items in a similar way.
Offered items should not be mixed with unoffered items. You may place offered items back on the plate that was used to bring in
the paraphernalia, provided no unoffered paraphernalia remains on it.
How to Offer Each Item to the deities

Offer all the items, by moving them in clockwise circles around the Lord’s body as detailed below while ringing a bell with your
left hand (hold the bell above waist level while ringing it), fixing your attention on the deities.
Items offered Lotus feet Waist Lotus Face Above the head All over the body
Incense (dhupa) 4 2 3 7
Ghee lamp 4 2 3 7
Water in conch 4
(warm)
Hand-kerchief 4 2 3 7
Flowers 4
Camara 7
Peacock fan 7
Completing the Arati
Full aratis, including fanning and blowing of the conch before and after the arati, may last up to twenty-five minutes; the
duration of short aratis (in which incense, flowers, and camara are offered) is from five to eight minutes.
After completing the arati, blow the conch three times outside the deity room, as at the beginning of the arati. Then distribute
the arghya and flower prasada to the assembled devotees.
Then with joined palms offer pranama prayers softly to your spiritual master and Their Lordships.
Next remove the arati paraphernalia from the deity room, clean the area and articles, and at last offer dandavat-
pranamas (prostrated obeisances) outside the deity room.
Annexure 1 - Commitment/Recommendation sheet for Srila Prabhupada Ashraya
I, ___________________________________ am committed to
 chanting the Hare Krsna Mahamantra atleast sixteen rounds in a day (each round consists of chanting the
maha mantra 108 times)
 follow the four regulative principles
 wear neck beads
 accept Krsna as the Supreme Personality of Godhead
 perform / attend mangala arati, guru puja and gaura arati atleast once a week
 perform /attend Tulasi arati atleast three times a week at home / temple
 listen to Srila Prabhupada’s lectures (atleast twice a week)
I confirm that I have learnt

 Guruvandana song
 Gaura arati song
 the position of the devatas and Krsna
I also confirm that I have read the following books by Srila Prabhupada:
a. Krsna – the Supreme Personality of Godhead
b. Bhagavad Gita Chapters 7 to 12
c. Srila PrabhupadaLilamrita (abridged version)
d. Nectar of Instruction
e. Srila Prabhupada’s other books (if any)
Name and Signature of the bhakta / bhaktin
To
______________________________
______________________________
______________________________
I recommend the above mentioned bhakta / bhaktin, _______________________________. He / she is eligiblie

for shiksha level of Srila Prabhupada ashraya as he/she fulfills all the criteria recommended by ISKCON for this
siksha level and I have discussed about his/her daily activities with him / her.
Name and Signature of the Bhakti Vriksha sevak

Annexure 2 - Attendance Sheet

SP Ashraya Guide For Sevaks

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Bhakti Vriksha

User Guide for

Srila Prabhupada Ashraya

Guidelines for Srila Prabhupada Ashraya Level ............................................................................................................................ 7

Guidelines to help members commit to Srila Prabhupada Ashraya level ..................................................................................11

Follow-up table .............................................................................................................................................................................11

Preparatory notes for Bhakti Vriksha Sevak........................................................................................ 14

Lesson 38: Need for Guru ............................................................................................................................................................15

Lesson 39: Genuine Guru ............................................................................................................................................................26

Lesson 40: Srila Prabhupada ........................................................................................................................................................33

Lesson 41: Disciplic succession ...................................................................................................................................................34

Lesson 42: Most fortunate soul ....................................................................................................................................................36

Lesson 43: How to approach a guru?...........................................................................................................................................39

Lesson 44: Diksha .........................................................................................................................................................................42

Lesson 45: Vyuha 6 – Seminar on ritvik theory ..........................................................................................................................49

Handout on performing arati .......................................................................................................................................................50

Annexure 1 - Commitment/Recommendation sheet for Srila Prabhupada Ashraya ...............................................................52

Annexure 2 - Attendance Sheet..................................................................................................................................................53

2|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

The Transcendental Gardeners

ekalä mäläkära ämi kähäì kähäì yäba

Suno suno Nityananda, suno haridasa,

3|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

Caitanya Avatari Das and Rasamayi Devi Dasi

(On behalf of the Editorial team, ISKCON - NRJD, Bengaluru)

4|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

tasmat sarveshu kaleshu

The different siksha-levels of commitment and standards prescribed are:

5|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

Bhakti Vriksha – Summary

“..ādau śraddhā tatah sādhu-sango 'tha bhajana-kriyātato ’nartha-nivåttiù syät…”

6|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

Guidelines for Srila Prabhupada Ashraya Level

Recommended Program Schedule

Activity Description Time spent

Kirtan & arati 15 Min

Ice breaker 15 Min

Interactive session 60 Min

Importance of preaching 15 Min

7|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

8|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

(Refer to Annexure 2 for a sample of the Attendance Sheet)

9|Page ISKCON New Rajapur Jagannatha Dham, Bengaluru

Gaura Arati/Maha Arati

10 | P a g e ISKCON New Rajapur Jagannatha Dham, Bengaluru

Guidelines to help members commit to Srila Prabhupada Ashraya level

The prime commitments at Srila Prabhupada Ashraya level is

1. Bhagavad Gita Chapters 7 to 12

 Srila Prabhupada Lilamrta

Follow up with members        

11 | P a g e ISKCON New Rajapur Jagannatha Dham, Bengaluru

Attend Sunday feast program or Tulasi arati        

Members should complete reading the following books

a) Bhagavad Gita Chapters 7 to 12

12 | P a g e ISKCON New Rajapur Jagannatha Dham, Bengaluru

Bhakti Vriksha sevak’s assessment tool

Assessment of the Bhakti Vriksha sevak

13 | P a g e ISKCON New Rajapur Jagannatha Dham, Bengaluru

Preparatory notes for Bhakti Vriksha Sevak

14 | P a g e ISKCON New Rajapur Jagannatha Dham, Bengaluru

Lesson 38: Need for Guru

Points and flow