ME LBO URNE INSTITUTE OF
HIGHER EDUCATION Course Material
STUDENT’S HANDBOOK Bhaktivaibhäva Course
Çrémad-Bhägavatam Canto 3 The International Society for Krishna Consciousness Founder-Acarya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
2
Contents Page
Introduction & Overview
4
Aims of Sastric Study
9
Objectives
19
Homework Questions
24
Section Summaries
37
Overview of Assessment
66
Appendixes
71
3
DEDICATION
To
His Di vi ne Gr ace A. C. Bhakt ivedant a Swam i Prabhupada who intended that his disciples and followers diligently study and apply his teachings for the welfare of all
tad-väg-visargo janatägha-viplavo yasmin prati-çlokam abaddhavaty api nämäny anantasya yaço ’ìkitäni yat çåëvanti gäyanti gåëanti sädhavaù
On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest. (Srimad Bhagavatam 1.5.11)
In this way you have to understand, by studying carefully the philosophy. We have got so many books now and I want all of my disciples to read them carefully. Soon we shall be instituting Bhakti-sastri examinations and all brahmanas will have to pass. So utilize whatever time you find to make a thorough study of my books. (Letter from Srila Prabhupada to Upendra, 7th July 1976)
4
Introduction
Welcome to the new MIHE Bhaktivaibhava Course and to your copy of the Student’s Handbook, which you’ll be using in conjunction with your additional materials. These materials are to last the duration of the course, so please look after them, perhaps writing your name on the front. Quite naturally, you’ll supplement these materials with your own notes. The following recommendations may be helpful. This course has been structured about a set of clearly defined aims and the following suggestions are based upon them. Consider keeping: (1) a personal journal (recording some of your innermost reflections). You could also include some “mini-action-plans”, as a way to implement what we’ve learned. (2) a compilation of Krsna conscious analogies (3) a preaching portfolio, consisting of arguments against the various non-theistic philosophies and world-views. (4) an anthology of verses and scriptural passages that have special significance for you. (5) a list of ways in which people (including sometimes our devotees) misuse sastra (relating to our Aim of “Academic Integrity”)
More and more, ISKCON devotees recognise the need to not only appreciate our theology but to successfully apply it in our personal and public lives. This calls for the development of the corresponding skills and values and a deep assimilation of sastric knowledge. This new course has been designed with these purposes in mind, and with a corresponding emphasis on responsible and interactive learning. We therefore request you to not only learn from others but to actively contribute towards a dynamic learning process.
5
What is Sastric Study? By the term “sastric study” we refer to the study of the Vedic scriptures (sastra), and specifically the books of His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada. The importance of Srila Prabhupada’s books is encapsulated in the following excerpts from ISKCON Law:
Srila Prabhupada, the Founder-Acarya of ISKCON Definition To fulfill the previous acarya’s desire for a united worldwide preaching organisation to expand Sri Caitanya Mahaprabhu’s mission, Srila Prabhupada founded the International Society for Krishna Consciousness as a distinct branch of the Brahma-Madhva-GaudiyaVaisnava sampradaya. Therefore he is the Founder-Acarya of ISKCON. His Divine Grace A. C. Bhaktivedanta Swami Prabhupada is the Founder-Acarya of ISKCON. This means that he is ISKCON’s link with the Brahma-Madhva-Gaudiya-Vaisnava-sampradaya, that his writings, oral teachings and exemplary actions remain the permanent and irreplaceable basis for all subsequent teachings of ISKCON. He is and will remain always the instructing spiritual master of all devotees in ISKCON. (Law Revision committee 9.6.90).
Principles 1) Srila Prabhupada is the foundational siksa-guru for all ISKCON devotees because he has realised and presented the teachings of the previous acaryas of the Brahma-Madhva-Gaudiya-Vaisnavasampradaya appropriately for the modern age. 2) Srila Prabhupada’s instructions are the essential teachings for every ISKCON devotee. 3) Srila Prabhupada’s books are the embodiment of his teachings and should be accepted as the standard by all future generations of ISKCON.
6
The Four Sastric Degrees Srila Prabhupada himself presented an outline for the study of scripture, as demonstrated by the following excerpt from one of his letters: Bombay 10 January, 1976 My Dear Svarupa Damodara, Please accept my blessings. I beg to thank you for your letter dated December 26th, 1975, and I have noted the contents carefully. Your plan to have the Bhaktivedanta Summer Institute in one of our farms is a very good idea. . . . . . . . brahmana means pandita. Therefore I am suggesting examinations. Bhakti-sastri - (for all brahmanas) based on Bhagavad-gita, Sri Isopanisad, Nectar of Devotion, Nectar of Instruction, and all the small paper backs. Bhakti-vaibhava - the above plus first six cantos of S.B. Bhaktivedanta - the above plus cantos 7-12 S.B. Bhakti-sarvabhauma - the above plus Caitanyacaritamrta. These titles can correspond to entrance, B.A., M.A., Ph.D. So just consider how to organize this Institute. At Mayapur we shall finalize everything. Hoping this meets you well. Your ever well-wisher, A. C. Bhaktivedanta Swami ACBS/tkg
There are several other references Srila Prabhupada made to these degrees, with some variations. For this and other reasons, ISKCON devotes will hold different opinions as to what should be the exact nature of the four courses. The VTE respects the fact that other devotees may hold differing views. It intends and hopes that this course will be recognised by the ISKCON Ministry of Education*, but also hopes that other devotee educational institutes write their own ISKCON-approved courses. The broad framework for the Four Degrees, largely based on this letter, is shown on the next page
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Overview of the Four Sastric Degree Courses On the basis of Srila Prabhupada’s letter, the VTE has proposed: A.
Four consecutive courses, focusing on the books shown in the table below:
1. Bhakti Sastri Bhagavad-gita Nectar of Devotion Sri Isopanisad Nectar of Instruction 3. Bhaktivedanta The second six cantos of the Srimad Bhagavatam
B.
2. Bhakti-vaibhava The first six cantos of the Srimad Bhagavatam
4. Bhakti-sarvabhauma The entire text of the Caitanya-caritamrta
The above four courses are “nested”. In other words, for any “degree”, the specific materials for previous degrees are also studied. For example, Bhagavad-gita is studied throughout all four courses. This suggests that from Bhakti Vaibhava onwards it will be studied in relation to the other relevant books and at progressively higher levels.
8
The Overall Purposes of Systematic Sastric Study We have already touched on ‘Clarity of Purpose’, and three other principles expressing the broad aims of a Krishna Conscious education (pages 14-15). In following these principles, the VTE has developed an “Aims-driven” approach towards education.
Srila Prabhupada: “If you have no goal, it is simply useless. There is the example: ‘A man without any purpose is like a ship without a rudder.’ An airplane normally goes with an aim to land in some country. But if he flies on without any known destination, then there will be disaster. So without an aim, what is the use of practice?”
The following is the VTE’s over-arching purpose in promoting the systematic study of Srila Prabhupada’s books:
The Overall Purpose of Systematic ®astric Study To nurture the evolution of a brahminical, Krishna-conscious leadership, whose members are expert in the study and assimilation of ®astric knowledge and are proficient in its application - in their own lives, in helping others, and in perpetuating the mission of Srila Prabhupada.
The educational Aims, to be fulfilled through the teaching process, are listed on the next page. You may wish to compare them with the overall purpose written above.
________________________________________________________________________
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The Twelve Aims of Systematic Sastric Study The following Aims apply to all four VTE Sastric degrees, starting with Bhakti Sastri. These Aims are weighted differently for each of the four main courses (please refer to page 36 for more details) 1.
To help students memorise and recall the (theoretical) knowledge which forms the foundation of their ongoing progress in Krishna Consciousness
2.
To deepen students’ understanding of the Krishna consciousness theology, particularly through studying it from a wide range of perspectives and through developing thoughtfulness and introspection
3.
To help students apply the Krishna Consciousness theology, with reference to: (a) their external practices (b) their inner development and to help them develop appropriate Vaishnava qualities and behaviour
4.
To enhance devotees desire and ability to preach effectively.
5.
To help build and maintain students’ faith and conviction in: (a) the process of Krishna consciousness (b) the sastra as its foundation
6.
To simultaneously cultivate within devotees: (a) wholehearted acceptance of the spiritual authority of shastra (b) a mood of open and honest inquiry and a desire to factually understand and realise the import of Vedic knowledge
7.
To help create learned Vaishnava theologians who are expert in assisting the Society through application of sastric knowledge to a wide range of personal, social, moral, topical and theological issues
8.
To develop students’ analytical, interpretative and evaluative skills, particularly in respect of the practical application of sastric knowledge
9.
To facilitate devotees in: (a) understanding and appreciating the mood and mission of Srila Prabhupada (b) perpetuating that understanding within the Society and its members
10.
To ensure that devotes develop moral and academic integrity in the interpretation, evaluation and application of sastric knowledge
11.
To encourage students to take responsibility for their learning and develop healthy study habits by: (a) enhancing their desire to study Srila Prabhupada’s books (particularly by nurturing their appreciation of shastra and sastric study, and by demonstrating sastra’s relevance to everyday life) (b) equipping them with the appropriate learning skills
12.
To equip students with the ability to see through the eyes of shastra, and with a Krishna conscious worldview. Ultimately, to assist the students in realising scripture, and in seeing Krishna, at all times and in all places. N.B. For quotes from Scripture supporting these Aims please refer to pages. 10
The Aims of Sastric Study in a Nutshell Each Aim for sastric study is expressed in a few words as follows. Each of these Twelve Aims has its corresponding Objectives. It is essential that students also understand these 12 categories by referring as needed to the Aims, on the previous page, and, if possible, the corresponding Objectives on pages 28-30) Each Aim is also denoted by a two or three letter code, as shown below and used in the Homework Questions. Students should try to
1. Knowledge (Memory and Recall)
Kno
2. Understanding
Und
3. Personal Application
PeA
4. Preaching Application
PrA
5. Faith and Conviction
F+C
6. Authority
Aut
7. Theological Application
ThA
8. Evaluation
Eva
9. Mood and Mission
M+M
10. Academic and Moral Integrity
AMI
11. Responsibility for Learning
RfL
12. Sastra Caksus
SC
Please note: (1) Aim number 11 is broken down into two halves, namely: 11(a) “Taste/Appreciation/Relevance”
TAR SSK
11 (b) “Study Skills” The first is largely about motivation (and relates to values) and the second about acquiring the appropriate learning skills (2)
Aim number 12 includes “Realisation” Rea Although Sastra Caksus ultimately means and requires full realisation, this aim is also delivered at different levels leading up to full realisation of the Absolute Truth.
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The Aims of Systematic Sastric Study Relevant Quotes From Srila Prabhupada’s Teachings The following quotations are numbered according to the Aim to which they predominantly refer. Some of them will be pertinent to other Aims also. To make the most of studying these quotes, we recommend to students that as they read them they simultaneously refer to the Twelve Aims on page 17 of this handbook. 1.
Formerly, people were so sharp in memory that once having heard from the spiritual master, they will remember. . . it is called •ruti ... Simply by hearing, they will understand everything. They will never forget ... Unless you memorise all the conclusions of Srimad Bhagavatam, Bhagavad-gita, you cannot speak. CC Adi 16.44 purp.
1.
The process is that you should memorise the purports of my books and then speak them in your own words. Do not adulterate or change anything. Then you will be the perfect preacher. Letter, Janajanmadhih , Bombay, 15 November, 1975
2.
The points of Bhagavad-gita, though they are simple and complete, can be understood from unlimited angles of vision. So our philosophy is not dry, like mental speculation. The proper function of the brain and psychological activity is to understand everything through Krishna's perspective or point-of-view. There is no limit to that understanding because K•ishna is unlimited, and it can be said that the devotee who knows K•ishna knows everything (15th Chapter). Still, the philosophical process never stops and the devotee continues to increase his knowledge, even though he knows everything. Letter, Caturbhuj, Bombay 1972
2.
It is not blindly accepted, this Krsna consciousness. With considerable deliberation, we take the decision. Lec, Bhagavad-gita 7.1-3, Ahmedabad, December 14, 1972
3.
Simply having theoretical understanding will not do. Jn na vijn na. This theoretical knowledge is good, but there must also be practical application. Then it will stand. Lec, Nellore, January 4, 1976
3.
They were practising in order to teach us .. Simply teaching will not do. We must also practise ... Simply quoting verses like a parrot will be of little benefit. One must apply them, jn nam vijn na-sahitam. Jn na means to know, and vijï na means to apply this knowledge in practical life. Jn nam vijn na-sahitam. So we must know the vijn na, how to practically apply this knowledge. This was taught by the Gosv mis. Lec, NOD Bombay, 73
4.
That is my programme. So we should not simply publish these books for reading by outsiders, but our students must be well versed in all of our books so that we can be prepared to defeat all opposing parties in the matter of self-realisation. Letter, Hamsaduta, Los Angeles, 3 December 1968 12
4.
With these examinations I wish to encourage all my disciples to very carefully learn this philosophy of Krishna Consciousness because there is so many preachers who will be required to bring this message to all corners of the earth. Letter, Mahapurusa, Los Angeles, 7 February 1969
5.
You are experiencing some doubts ...To clear up these things the best remedy is to regularly discuss amongst yourselves in classes all our books. Then these doubts will be killed. Without reading books, it becomes hackneyed and such obnoxious ideas trouble us. Our thoughts are always changing; that is the nature of the mind. So you cannot expect that even great saintly persons are free from thoughts, coming and going. But after thinking there is feeling and willing – willing being the stage of putting thoughts into action. So if we are able to employ our intelligence, then we destroy the thoughts before they become manifest in activity. Because we are so much inclined to enjoy unintelligently, we therefore have to daily sharpen our intelligence faculty by reading and discussing and by preaching to others. Letter, Satyabh ma, Mayapur, 1972
5. Whatever the case, we must have faith in the word of Krsna. When we purchase a ticket on Pan American or Air India, we have faith that that company will take us to our destination. Faith is created because the company is authorised. Our faith should not be blind; therefore we should accept that which is recognised. Lec, Bhagavad-gita 8.21-22, New York, November 19, 1966 5. jn na vijn na stikyam, stikyam means “full faith in the • stras and in God.” That is called stikyam. If you have full faith in the revealed scriptures, then you are stikyam. Because you cannot manufacture your God, or a so-called incarnation God. No. You must have full knowledge of God through the authority of revealed scriptures. Lec, SB 1.16.20, Hawaii, January 16, 1974 6.
What Krishna said forty millions of years ago, or five thousand years ago, is also correct today. That is • stra. Not that “So many years have passed and it has become old. Now let us reform it and put it into new way.” No. You can put the same thing in a new way, but you cannot change the principle. Lec, SB 5.6.8 V•nd vana, 30 November 1976
6.
But faith should not be blind. Blind faith is useless. Now we have already discussed that one should go to the spiritual master with surrender, inquiry and service — three things. First of all, for acquiring knowledge we have to find out the suitable person, and if we are fortunate enough to do that, then the first thing is to surrender. And after that surrender, there are questions. One must be very intelligent to put questions to the spiritual master. Without questions you cannot make progress. So blind faith is never required, nor should questions be in a mood of challenge ... Questions or answers should be just to understand. And that should be accompanied with service. This is the correct mood. Lec, BG 4.39 – 5.3 New York 24th August 1966
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7.
The Bh gavad-git is spoken by the Lord so that human society can be perfectly organized from all angles of vision — politically, socially, economically, philosophically and religiously. From any point of view, human society can be reformed by the K••na consciousness movement; CC Mad 19.167
7.
Nor it is possible that everyone should become a br hmana. It is not such an easy thing. But a class of br hmanas must be maintained ... to give council to the ksatriyas. Conv Hyderabad 22th August 1976
8.
You have to analyze that "First of all, I am prominent by my senses. My body means my senses. But the senses are useless unless there is the mind." Indriyehyah paraˆmanah. If your mind is not in order, your senses cannot act. Therefore mind is superior to the senses, and the mind cannot act if you have no intelligence. So manasas tu para buddhih. And if you can go beyond the intelligence, then you can find out about the soul. So it requires study. It requires education. The education is there. The books are there. The teachers are there. Lec, SB 2.3.20 Bombay 1977
8.
Although K••na advised Arjuna, “Kill him,” Arjuna did not like it ... This is consciousness. Even though there is duty, we have to see what will be the effect of that duty. Nothing should be done blindly. This is the nature of a devotee. Lec, SB 1.7.40
9.
One should therefore avoid observing a pure devotee externally, but should try to see the internal features and understand how he is engaged in the transcendental loving service of the Lord. In this way one can avoid seeing the pure devotee from a material point of view ... NOD Text 6, purp
9. As the Supreme Personality of Godhead comes down upon this earth to reestablish the principles of religion, so His representative, the spiritual master, also comes to reestablish religious principles. It is the duty of the disciples to take charge of the mission of the spiritual master and execute it properly. SB 4.28.50 purport 9.
Everything is full of sense and logic, and the exchange of views between the master and disciple is possible only when the reception is submissive and real. In the Caitanyaca•itam•ta it is said that one should receive the teaching of Lord Caitanya with intellect and full senses so that one can logically understand the great mission. Lec, Bombay, 24 March 1977
9.
In conclusion, if a disciple is very serious to execute the mission of the spiritual master, he immediately associates with the Supreme Personality of Godhead by v ni or v pu. This is the only secret of success in seeing the Supreme Personality of Godhead. Instead of being eager to see the Lord in some bush of V•nd vana while at the same time engaging in sense gratification, if one instead sticks to the principle of following the words of the spiritual master, he will see the Supreme Lord without difficulty. 14
SB 4.28.51 10. For learning Vedic knowledge, one must approach a person who is cent percent engaged in devotional service. He must not do things that are forbidden in the • stras. A person cannot be a teacher if he drinks or smokes. In the modern system of education, the teacher’s academic qualification is taken into consideration without evaluation of his moral life. Therefore, the result of education is misuse of high intelligence in so many ways. SB 1.9.26 purp. 10 Somebody is misusing the words “so ’ham,” and “aham brahm smi” and concluding that “I am the Supreme.” But that is not correct. These are Vedic words, but so ’ham does not mean “I am God.” So ’ham means “I am also of the same quality.” SB 5.25.1 purp 10. But the Westerners are very expert in misinterpreting even their own Bible. We say that if you interpret any • stra, whether the Bible or Bhagavad-git , then it is no longer • stra, but simply your plaything. MW, 2 April 1973 10.
So, on the contrary, our political leaders are misinterpreting • stra and trying to mold it to the materialistic way of life. Darshan, Hrishikesh, 9 May 1977
11. All the devotees connected with this K••na consciousness movement must read all the books that have been translated (Caitanya-carit m•ta, Srimad-Bh gavatam, Bhagavad-git and others); otherwise, after some time, they will simply eat, sleep and fall down from their position. Thus they will miss the opportunity to attain an eternal, blissful life of transcendental pleasure. Cc. Mad. 25.278 11. Bhagavad-git or Srimad-Bh gavatam or anything where the topics of the Supreme Personality of Godhead is discussed - if you feel that it is interesting, that means you are getting out of the jaundice of this material disease. Yes. This is the test. If you don't feel interested, then you must know that the jaundice of material disease is still there. So this is the test. The more you feel k••na-kath , the topics of K••na, to be tasteful, the more you'll know that you are getting free from the jaundice of material disease. Lec, CC Mad 21.13–49, New York, 1967 11. The householder should study the Vedas every day ... SB 11.17 Chapter Summary 12. We have to conclude that spiritual and material life are different angles of vision. If we give more stress to material life, the materialistic way of life, then it is not possible to have spiritual realisation or spiritual emancipation. Lec, BG 2.59-69 New York, April 29, 1966 12. Personal realisation does not mean that one should, out of vanity, attempt to show one’s own learning by trying to surpass the previous c rya. He must have full confidence in the previous c rya, and at the same time he must realise the subject matter so nicely that he 15
can present the matter for the particular circumstances in a suitable manner. The original purpose of the text must be maintained. No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realisation. SB 1.4.1. purport 12. Similarly, those who are actually serious about understanding God should not stick only to a particular scripture. They should read all others containing information on God. For example, we sometimes quote from Bible. MW, June 21, 1974, Germany 12. s stra-caksus. When one’s consciousness becomes fully purified one can perceive the Absolute Truth with all of one’s spiritualized senses. SB 11.3.37 purport
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Making Sense of Our Twelve Aims Our Twelve Aims are quite complex, and need some effort to remember and assimilate. Nonetheless, it is difficult to reduce the number without blurring our clarity of vision. Here we attempt to put them is some form. Please note that is not absolutely essential that students study this and the next two pages, but we do strongly recommend it. As in all education, our Aims can be divided between three broad learning domains, namely 1. Knowledge
(cognition)
2. Skills
(action, or application of knowledge)
3. Values
(the self — the “knower” and the “doer”)
How the Twelve Aims are categorised is shown below:
Knowledge
Skills
Knowledge (Memory & Recall)
Personal Application
Understanding
Preaching Application
Realisation
Theological Application
Values and Attitudes Faith and Conviction Mood & Mission Evaluation
Authority Academic & Moral Integrity Responsibility for Learning
Notes: 1. Students might find it a useful exercise to relate these Aims to our Overall Purposes of Sastric Study (page 16) and to see how each part of the statement correlates to the above categories. 2. The three Aims under skills can be categorised under two broad groups, with which devotees are usually familiar, namely: Sadhana (personal application) Preaching (preaching and theological application) In one sense, we could consider that all our Aims fall under these two main categories. In other words, all learning is meant for application in ‘the real world’ (i.e. outside the learning environment itself). Learning is not merely n academic process. This application of knowledge has two broad divisions. What we explore on the next page is the relevance of these Aims, i.e. how they meet the needs of ISKCON and its members. We will attempt to achieve this by crossreferring the Knowledge and Values Aims to both Personal Application and to Preaching Application. 17
The Relevance of Our Knowledge and Value Aims S K
I
L
KNOWLEDGE
UNDERSTANDING
Remembrance of slokas for personal use, especially in times of crisis/decision. Celibacy essential.
Can recall slokas and references for teaching, speaking, etc. Preaching is then suitably authoritative
The ability to see Krishna and factually realise all the imports of Vedic knowledge
The ability to present Krishna Consciousness just suitable to the audience, speaking from experience and the heart
MOOD & MISSION
Clear sense of personal identity and purpose (in relationship to Society and its broader traditions)
Clear and balanced sense of mission, as member of ISKCON. Can constructively address internal theological issues.
ACADEMIC & MORAL INTEGRITY
Personal honesty required, as basis of brahminical qualities. Real knowledge requires purity, honest self-examination, etc.
The honest application of scripture, avoiding selfmotivation and distortion. Society’s representatives have credibility
AUTHORITY
Promotes the appropriate attitude towards authority, avoiding both a challenging attitude and blind acceptance.
Avoidance of fanaticism and speculation/compromise; thoughtful acceptance of authority will help promote Krishna Consciousness
EVALUATION
Ability to make appropriate choices in personal life
REALISATION (SASTRA CAKSUS)
L
U
PREACHING & THEOLOGICAL APPLICATION
Ability to give advice/counsel etc. that is actually relevant & practically useful to society
V
A
S
Questioning our own perception and The ability to respond understanding of the truth (in thoughtfully to discerning preference to questioning the people. validity of sastra itself)
E
S
K NOWLE DGE
PERSONAL APPLICATION
L
RESPONSIBILITY FOR LEARNING
Promotes personal responsibility and self-reliance. Helps students develop a taste for study
Enables students to become respectable and learned theologians and to develop a brahminical leadership
FAITH & CONVICTION
Essential for addressing the ‘inner life’ (so easy to neglect) and for sustaining our own spiritual development
Teaching and preaching will carry real weight without being overbearing 18
Course Objectives For each of our Aims we have identified corresponding Objectives which are specific to the Bhakti Sastri Course (for subsequent courses they will be similar but will include others at higher levels) . Students can study these to know exactly what they should be able to do that shows that we are meeting our Aims. In other words, what is required of them in completing the corresponding Assessment Papers. Please note that they are listed here not according to our 7 Assessment Groups, but consistent with the original list of twelve aims on page 17. In this way you can more easily cross-refer. 1. Knowledge (Memory and Recall) students should be able to: Recall and repeat important verses, facts, concepts, analogies, philosophical points etc. according to: i) their location within scripture ii) their relevance to specific subjects or themes 2. Understanding students should be able to: a. Explain the content of scripture in their own words. b. Relate contents of scripture to their own experience. c. Relate and compare between the various books, chapters, etc., key concepts, philosophical points, slokas, stories, analogies, etc. d. Explain the implications of any concept/principle, or its application e. Explain by using scripture the causes of various phenomena. f. Synthesise various nuances of understanding, and draw well-balanced conclusions. g. Analyse/explain/resolve apparent contradictions, h. Present answers logically and systematically. 3. Personal application students should be able to: a. Maintain good sadhana and attendance in the temple Morning Program. b. Explain how the content of scripture applies to their own lives. c. Use scripture to identify their own level of spiritual understanding, and subsequently to select material that is relevant to them. d. Identify room for personal improvement based on scripture. e. Demonstrate a willingness to change his/her opinion/outlook/behaviour on the basis of scripture (and to avoid using scripture to reinforce existing values and worldviews). f. Take into consideration a number of relevant verses. g. Identify and express doubts. h. Express appropriate Vaishnava values. 4. Preaching Application students should be able to: a. Select scriptural references appropriate to the topic. b. Express sastric understanding in their own words. c. Present points suitable to the audience/situation, making the topic accessible and pre-empting the audience’s doubts. d. Remain faithful to sastric conclusions. e. Present sound logical arguments. 19
f. Demonstrates the values worthy of a preacher/minister (compassion, tact, etc.). g. Demonstrate academic integrity (see Objective 10). 5. Faith & Conviction students should be able to: a. b. c. d. e. f. g. h.
Demonstrate faith in sastra. Describe how the practices and principles included in scripture work for them (and not simply everyone else). Reasonably explain why they are convinced. Demonstrate thoughtfulness and consideration in their approach towards scripture. Demonstrate understanding and realisation of sastra. Honestly express doubts, even of elementary facts and concepts. Express their faith/conviction/realisation in their own words.
6. Authority students should be able to: a. b. c. d. e.
Demonstrate acceptance of the authority of scripture. Explain with reason and logic the need to accept Vedic authority. Explain why they personally accept Vedic authority. Explain, with reference to scripture, the need for a mood of open and honest inquiry. Reasonably express their doubts about scriptural statements, and explain how they deal with them. f. Appropriately deal with apparently contradictory or ambivalent statements, or those that appear to contradict commonsense, modern science, etc. g. Examine and explore the content of scripture from a wide range of perspectives. 7. Theological Application students should be able to: a. Select references appropriate to a range of moral, social, topical, personal or theological issues. b. Demonstrate how the Krishna Conscious theology, often expressed in terms of the Vedic social context, is relevant today and in a different cultural setting. c. Identify the principles and values behind Vedic and Vaishnava injunctions, and (other) context-relevant instructions and apply them according to time, place and circumstance, and specifically within the contemporary context. d. Present Krishna Conscious principles, values and conclusions in a way that is accessible to the intended audience e. Demonstrate an understanding of topic, particularly through an ability to express in their own words f. Present sound logical arguments g. Demonstrate the values worthy of a preacher/minister (compassion, tact, integrity, etc.). 8. Evaluation students should be able to: a. b. c. d.
Determine the merits and/or de-merits of any action or response to a particular situation. Demonstrate awareness of the need to consider the consequences of any action. Identify appropriate/relevant scriptural references. Consider apparently conflicting references and to still draw a conclusion (preferably) consistent with both. e. Identify the principles behind Vedic and Vaishnava injunctions and ascertain any order of priority. f. Draw on a wide range of principles in order to determine an appropriate response to any given situation. 20
g. Examine a situation and/or response to that situation from a wide range of perspectives. h. Demonstrate values consistent with devotional life and as endorsed by scripture. 9. Mood and Mission students should be able to: a. Explain how a verse/purport/statement relates to and/or reflects Srila Prabhupada’s mood and mission. b. Explain how Srila Prabhupada’s translations and purports give insight into his mission and that of ISKCON. c. Evaluate Srila Prabhupada’s conduct and his attitude towards practice (rules and regulations etc.) in the light of traditional Gaudiya Vaishnava theology. d. Identify the main principles upon which Srila Prabhupada’ mission is built and relate these to corresponding scriptural references. e. Apply scripture to compare and contrast attitudes and behaviour worthy of members of ISKCON with those which are inappropriate. f. Identify how Srila Prabhupada’s personal qualities (as exhibited through his mood and mission) relate to scripture. g. Determine the role that Srila Prabhupada’s books play in furthering his mission, and
in the lives of his followers
10. Academic Integrity students should be able to: a. Recognise and identify use of scripture which demonstrates a lack of academic integrity (according to the common mistakes we have identified (please refer to page 95). b. List and explain the common ways of misusing scripture. c. Exercise academic integrity in the use/application of scripture. d. Differentiate between the different categories of scriptural content. 11. Responsibility for Learning students should be able to: a. Demonstrate heart-felt appreciation of: -
Scriptural verses/passages Scriptural study (especially with devotees) The relevance of scripture to his/her personal life The contribution that the Lord, the Parampara, Srila Prabhupada and ISKCON have made towards their lives through scripture
b. Enthusiastically relate the contents of scripture to their personal lives c. Demonstrate an ability to study by themselves, and to initiate taking guidance from, or learning with, others when needed d. Apply the skills modelled by the facilitator, and demonstrate initiative in developing their own study methods. 12. Sastra Caksus/Realisation students should be able to: a. b. c. d. e.
Recall and apply verses appropriate to situations in which they find themselves. Identify KC verses, stories, etc., related to the things of the world. Demonstrate the correct Vaishnava attitudes and perspectives towards situations. Demonstrate appreciation of how Krishna is working in and through the world. Appreciate the imminence of Krishna — how he is present with us in the world. 21
f.
Identify Krishna Conscious truths, principles, values etc. in other philosophies/theologies, and in other aspects of human culture (e.g. literature). g. Identify the Krishna Conscious truths, principles, values, etc. they perceive in the natural world. h. Explain their own realisation of sastra, relating it to their own experience and demonstrating integrity of thought, word, feeling and action.
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Ourselves Expectations of the Course Use the box below to write down what you expect from the course (in terms of what you hope to achieve, rather that regarding the teaching style). Consider what you’d like to be able to do at the end of the course (something that you can’t do now or would like to do better). Jot down a few notes.
My Expectations
Now consider how your responses above relate to our Aims. Perhaps compare your responses to the remarks in the table on the previous page, and use the space below to make a few notes. Ask such questions as, Are there some I have given great emphasis to? Are there some not relevant to me? Do I have any aims not included in the list?
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GENERIC HOMEWORK Q UESTIONS There are no rigidly defined answers for these questions. Your facilitator may want to discuss answers in class, time permitting. Keep in mind also that by answering these questions you are training yourself to read in an active way. 1)
Choose one verse/passage from this section which you find difficulty in understanding — examine and explain why. (Und)
2)
Choose one verse/passage in this section which you don’t understand so well/fully. Identify and write down up to three questions which, if answered, would help you to better understand the subject. (Und)
3)
Write down what you consider to be the main philosophical points of this section. Identify some of the specific Sanskrit words/ phrases that directly relate to these main points. Make a note of any especially significant statements made by Srila Prabhupada. (Und/ SSK)
4)
Explain how this section of verses relates to the last section of verses. (Und/ SSK)
5)
Choose one verse or statement from this section which, if applied, would enhance your own Krishna consciousness. Write down a plan for doing this. (PeA)
6)
Identify one verse/passage etc. that appears to “speak to you directly” (i.e. seems just relevant to you, and your current situation, challenges, etc). Explore and write down one thing you could do based on this to improve your spiritual life. (PeA)
7)
Choose 1/2/3* (*delete as required) personal qualities mentioned in this section. Write down the specific behaviour traits that demonstrate this quality. Explore how well you are doing in developing this quality (perhaps even ask a devotee friend). (PeA)
8)
Of all the Vaishnava qualities listed in this section, choose those in which you feel most challenged. Write down your behaviour/attitudes that demonstrate this. (PeA)
9)
Choose a verse or passage from the section which you feel enhances your faith and conviction in Krishna Consciousness and/or Srila Prabhupada (and the disciplic succession) (F+C)
10) Choose verses (or parts of verses) in this section which you consider most useful in preaching. Explain why and discuss. (PrA) 11) Identify one statement which appears to be contradictory to popular contemporary thought (values, opinions, etc.). Explain how you would present it to an audience of non-devotees in such a way as to be tactful but not compromising our principles and values. (PrA) 12) Considering the (many) current topical issues in society, choose a verse/passage that could constructively contribute towards that debate. Explain why you chose this verse/passage. (Th.A) 24
13) Choose one verse or passage from this section which reflects Srila Prabhupada’s Mood and Mission (or just one of these). Write a paragraph or two exploring this. (M+M) 14) Choose a verse or passage that relates to a difference of practice between members of ISKCON and those belonging to its broader tradition (e.g. Hinduism in general, other Vaishnava traditions, other Gaudiya Vaishnava traditions). Explain how those practices differ and explore reasons for the differences. (M+M) 15) Choose one verse that you feel is pertinent to Srila Prabhupada’s life and/or ISKCON’s mission. Explain what it means to you and how it affects your life. (M+M, PeA) 16) Select one verse/passage that you consider is relevant to ISKCON’s development and explain. (M+M, Th.A). 17) Choose one verse in this section, and identify and explain how it is or could be misused (one example is enough). Then identify and explain the fallacy. Finally, disprove it. (AMI) 18) Choose one verse/passage from this section. Explain how it could be used to support non-Krishna conscious behaviour. Analyse the arguments (are they honest, logical, wellsupported, etc.?) (AMI) 19) Choose one verse or statement in this section that could serve as a trigger for helping you remember sastra in certain situations. Identify and briefly describe those situations. (SC) 20) Choose one verse/passage in this section that reminds you of something written by a person outside of the Vaishnava tradition (e.g. a play or poem). Evaluate their statements in the light of Krishna consciousness. (SC) 21) Choose one verse in this section about which you feel you have some realisation. Explore and discuss your insights and realisations. (Rea) 22) Choose one verse/statement from this section which you have difficulty in accepting, or which raises doubts in your mind. Try to identify why. (Auth, F+C) 23) Choose one verse/passage that you have difficulty accepting (for example, it may appear illogical or exaggerated). Write a paragraph on how you deal with such scriptural passages (perhaps describing your thoughts, feelings, etc.). (Aut) 24) Choose a verse that is relevant to some dilemma or difficult choice you’ve had in life. Explore how scripture might be useful in ascertaining what is your best course of action. (Eva) 25) Choose a verse in this section that is relevant to Aim Number (specify 1–12) and explain why. (RfL, plus whatever Aim you specify) 26) Choose a verse/passage from this section which you really like, which inspires you and/or which stands out for you. Identify and explain why or how. (T/A/R)
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SPECIFIC HOMEWORK QUESTIONS CANTO THREE Read the verses with purports and answer the following questions. Take into consideration the purports of the verses within ( ). Class One, Chapter One, Verses 1-16. 1. Why does Vidura call Duryodhana “offense personified”. How does this characteristic of Duryodhana’s apply to all conditioned souls? (13) 2. Describe why Vidura left the king’s court. Was this neglect or his duty? Explain your reasoning (16) Class Two, Chapter One, Verses 17-24 1. Explain why it was necessary for Vidura’s own spiritual advancement that he go on pilgrimage. Explain any parallels between this and Srila Prabhupada’s desire for the advancement of the devotees within Iskcon (17) 2. From these verses, extract and list what you consider the five most essential points about the Deity, temple, or holy place where a Deity is worshipped (17-18, 23). Class Three, Chapter One, Verses 25-45 1. Choose one of the personalities about whom Vidura enquired from Uddhava, and, after gathering some further information about that person from the Bhagavatam or other sastra, write a paragraph about that person. 2. Compare Vidura’s realization about dependence and compare it to Dhrtarastra’s realization, which caused Vidura to lament. (41-42). Class Four, Chapter Two, verses 1-6. 1. Write a list of five of Uddhava’s exalted qualities. Write one sentence on each quality that you have chosen. Class Five, Chapter Two, Verses 7-15. 1. Philosophically explain the Lord’s appearance and disappearance (7, 15) 2. Explain Uddhava and the Yadu’s mood in relationship to the above philosophical viewpoint (8) Class Six, Chapter Two, verses 16-34 1. Chose one of the pastimes mentioned within these verses and read more about it. Be prepared to speak briefly on the pastime that you choose. Class Seven, Chapter Three, Verses 1-28 1. Chose one of the pastimes mentioned within these verses and read more about it. Be prepared to speak briefly on the pastime that you choose 26
Class Eight, Chapter Four, Verses 1-13 11).
1. Describe and contrast the spiritual position of Uddhava and Maitreya Muni. (9-
Class Nine, Chapter Four, Verses 14-36 1. Explain and give examples of the “contradiction” in Lord’s behaviour that Uddhava describes (16-17). 2. Explain and contrast the qualities and characteristics of Vidura and Uddhava (23-24). 3. Considering the exalted position of Uddhava, why did he request Vidura to hear from Maitreya (25-26)? 4. Explain in a sentence each three points about the Lord’s departure from the world (29-30, 33-34). Class Ten, Chapter Five, Verses, 1-16. 1. List each of the questions Vidura asks Maitreya in these verses. 2. Explain Vidura’s comment and request in Text 10. (10) 3. From Texts 11-15 and their purports, choose and write down any five sentences glorifying krisna-katha that you find especially powerful. Class Eleven – Chapter 5, verses 17-38 1. Define and explain in a simple fashion out of eight of the following terms: one without a second (23), the only seer (24), cause and effect in the cosmic manifestion (25), seeds of universal manifestation (27), Mahat-tattva (27), False-ego (29), electricity” (36), Controlling deities (38) Class Twelve, Chapter Six, verses 39-51 1. Write a short paragraph glorifying the Lord’s lotus feet (39-45). 2. Write a short paragraph glorifying devotional acitivites (46-47). 3. Explain the demigods request in text 51. Class Thirteen, Chapter Six, Verses 1-10. 1. As explained within this section, describe the Lord’s role in the creation. 2. Explain the relationship between the Lord, the virata-rupa, and the material creation. Class Fourteen, Chapter Six, Verses 11-34. 1. Briefly describe the relationship, as well as the significance of the relationship, between the viratarupa and varnasrama system. (30-34).
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Class Fifteen, Chapter Six, Verses 35-40 1. Express in a short paragraph the conclusion of this chapter, as it is expressed within verses 35-40. Classes Sixteen, Chapter Seven, verses 1-14 2-6.
1. Explain in your own words four of the questions Vidura asks Maitreya in Texts
2. State Vidura’s questions to which Maitreya is replying in verses 8-14. Then, in a simple fashion, explain Maitreya’s answer. Class Seventeen, Chapter Seven, Verses 15-42 1. Explain in one brief sentence Vidura’s words to Maitreya in Texts 15 through 20. 2. List in your own words ten of the questions that Vidura asks Maitreya in texts 15 through 38. Classes Eighteen, Chapter Eight, Verses 1-33 1. Why does Maitreya Muni describe the history of his own hearing of the Bhagavatam? (7) 2. Explains in essence the difference between Maitreya Muni’s account of the creation in Chapter Eight and his account in Chapter Six. 3. From the description given with this Chapter, describe the beauty of Lord Visnu in one sentence. Class Nineteen, Chapter Nine, verses 1-10 1. Describe, in a sentence each, two glories of the Lord that are spoken by Brahma in verses 1 through 5. 2. List, in a sentence each, the plight of materialists as described in verses 6-10 Class Twenty, Chapter Nine, Verses 11-25 1. From verses 11-13, describe what does and does not truly satisfy the Lord? (1113)
2. From verses 14-19, list five of the reasons that Brahma takes shelter of and offers his obeisance’s to the Lord. 3. Delineate Brahma’s requests made in Verses 20-25. Class Twenty-one, Chapter Nine, Verses 26-44 1. Briefly describe the Lord’s assurances to Brahma in verses 29-36. 2. Describe 2 points that struck you from the Lord’s reply to Brahma’s prayers, verses 37-43. Explain why you chose those two specific points.
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Classes Twenty-two, Chapter Ten, Verses 1-30. 1. Briefly describe Brahma’s creation of the planetary systems (2-10) 2. In a sentence, describe the essential function of time (11-13) 3. List in brief all the varieties of creations (14-30) Class Twenty-three: Chapter Eleven, Verses 1-42 1. Describe in one or two sentences the essential lesson learned from studying the force of time. Class Twenty-four, Chapter Twelve, Verses 1-19 1. Why is Brahma’s creation of ignorance required? (3) 2. Write in a sentence the rationale behind Brahma’s request from the Kumara’s to procreate. Then write in a sentence the rationale behind the Kumara’s refusal. Finally write a third sentence that expresses your conclusion as to whether the refusal of the Kumaras was correct or incorrect. (5-6, 14) 3. Briefly describe a practical lesson we may draw from the “Rudra principle”. (11) Class Twenty-five, Chapter Twelve, Verses 20-57 1. Why is illicit sex so strongly condemned? (28-33) 2. Contrast one of the creations of Brahma mentioned in verses 35-57 and describes its purpose in relation to the entire creation as well as to the journey of the living entities back to Godhead. Class Twenty-six, Chapter Thirteen, Verses 1-13 1. Write two sentences describing the importance of hearing about the Lord and His devotees (3-5) 2. Compare Manu’s acceptance with the Kumara’s rejection of Brahma’s order (1011) 3. What principle does the example of the 4 Kumäras indicate? 4. Describe the proper protection the head of a state must provide to the living beings in the material world. Class Twenty-seven, Chapter Thirteen, Verses 16-50 1. List points that you find significant regarding the Lord Varäha’s appearing, in the form of a boar, from the nostril of Brahmä (26, 28) 2. List points that strike you as significant in the sage’s glorification of Lord Boar as the personified Vedas (34-36, 44) 3. Comment on the conclusions spoken by Maitreya Muni, after he narrated the lifting of the earth by Lord Varäha (48-50).
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Class Twenty-eight, Chapter Fourteen, verses 1-51 1. Summarize Prabhupäda’s instructions on marriage and the dealings between husband and wife (16-21). 2. Write some points glorifying Lord Siva (24-29). 3. List qualities that Kasyapa predicts as future characteristics of the sons of Diti. 4. List qualities Kasyapa predicted as future characteristics of Diti’s grandson (4650). Class Twenty-nine, Chapter Fifteen, Verses 1-19. 1. Explain the position and purpose of sense gratification as it is prescribed in the Vedic literature (8). 2. Explain the natural freedom of anxiety possessed by the residents of the Vaikuntha planets. (13-14). 3. Choose three elements mentioned in these descriptions of Vaikuntha that you especially appreciate. Explain your choices. (15-19) Class Thirty, Chapter Fifteen, verses 20-31 1. Choose three elements mentioned in these descriptions of Vaikuntha that you especially appreciate. Explain your choices. (20-22) 2. Summarize in a simple way, the progression of thought as outlined in the verses and purports, 22-25. 3. Explain in essence the relevance of Srila Prabhupada’s point about anger as described in the verses and purport to 31. Class Thirty-one, Chapter Fifteen, Verses 32-45
42)
1. Explain in one sentence the principle cause of harmony as described in Verse 33. 2. Describe the five features present in the Lord that you find most attractive (37-
3. Briefly describe the reaction of the four great sages upon directly seeing the Lord (43-45). Class Thirty-two, Chapter Fifteen, Verses 46-50. 1. Briefly explain why the Kumaras received the good fortune of the Lord’s personal realization (46-47) 2. Describe in a sentence the characteristics of a pure devotee (48) 3. Why is a devotee even unafraid of going to hell? (49) Class Thirty-three, Chapter Sixteen, Verses 1-12 1. From this section, write a short paragraph describing the nature of and the dangers of offense. 2. From this section, write a short paragraph describing the nature of the Lord’s relationship with His devotees. 30
Class Thirty-four, Chapter Sixteen, Verses 13-25 1. Based on the words of the Kumaras in this section, explain in a short paragraph the Kumaras puzzlement and final realizations after hearing the Lord’s words. 2. Describe, based on the words of the Kumaras in this section, the Lord’s affection for His devotees. Class Thirty-five, Chapter Sixteen, Verses 26-37 1. Explain from several points of view, as explained in this section, as well as the previous chapter, the cause beyond the fall of the two gate-keepers. 2. Briefly explain the misfortune experienced by the Lord’s two gate-keepers as an element in Krishna’s plan (37). Class Thirty-six: Chapter Seventeen and Eighteen Verses 17.1.-31; 18.1-12 1. Explain the inauspicious signs in relationship to Kali yuga’s increase in demonic population (17.15) 2. Briefly reiterate the demonic manifestations of Hiranyaksa’s mentality as described in Chapter 18, Texts 3-5. 3. Describe that which is wonderful in the mentality of the Lord as it is described in text 6. 4. Explain the anxiety of Lord Brahma and the solution that he suggested (18.2228). Class Thirty-seven, Chapter Nineteen, verses 19.1-38 1. Explain the circumstances in which the Lord will allow and will not allow Himself to be captured (24). 2. Describe in one sentence the method of becoming a Krishna Conscious authority (32-33). 3. Describe your understanding of gratefulness, as described by Suta Goswami to the sages (36). 4. Describe, in a sentence each, three glories of hearing krsna-katha (37-38). Class Thirty-eight, Chapter Twenty, Verses 1-17 1. Briefly describe the glories of the holy dhamas. (4) 2. Describe the process of creation, from the very beginning until the creation of Lord Brahma. (12-17), Class Thirty-nine, Chapter Twenty, Verses 18-52 1. Describe, in a sentence each, the elements of Brahma’s first creation (18). 2. xplain the Lord’s reciprocation with His devotees’ desire to see Him (25). 3. Describe one of the creations of Brahma delineated in texts 39-52 as well as the result of that creation. 31
Class Forty, Chapter Twenty-one, Verses 1-12 1. Describe the proper practice of yoga and it’s goal. Why isn’t practicing astanga yoga recommended in this age of Kali? (6-8, 12). Class Forty-one, Chapter Twenty-one, Verses 13-21 1. Explain three points of significance in the great yogi Kardama Muni’s prayers to the Lord, including the fact that he prays for the fulfillment of his material desires (14-17). 2. Explain the sense in which Krishna’s “wheel of time” spares His devotees (18). 3. What is the Lord’s purpose in creating the material world? (20-21). Class Forty-two, Chapter Twenty-one, verses 22-34 1. List and explain 5 “predictions” with which the Lord blesses Kardama Muni in this section of verses. Class Forty-three, Chapter Twenty-one, Verses 35-36 1. Explain five characteristics of Svayambhuva Manu that Kardama Muni speaks in this section that describe the service of the world’s rules, the ksatriyas. Class Forty-four, Chapter Twenty-two, Verses 1-20 1. List and explain three characteristics of Kardama Muni’s, that Svayambhuva Manu spoke in verses 1-7, that describe the qualities and service of the brahmanas and their relationship to the ksatriyas. 2. List and explain three of the principles of marriage that Svayambhuva Manu spoke in verses 8-16. Class Forty-five, Chapter Twenty-two, Verses 21-39. 1. List and explain five characteristics of Svayambhava Manu’s opulent life in his capital city of Bharhismati that may serve as guidelines for our own lives. Class Forty-six, Chapter Twenty-three, Verses 1-11 1. List and explain five of the characteristics of Devahuti, as well as three characteristics of Kardama Muni, that made them an exalted husband and wife. Class Forty-seven, Chapter 23, Verses 12-57 1. Describe the ultimate, spiritual aspect within the husband-wife relationship that is described within Verses 51-57.
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Class Forty-eight, Chapter 24, Verses 1-25 1. Describe the potency of the Lord that allows Him to appear in any way He desires (6. 2. Describe the benefits that one achieves by carrying out the order of one’s spiritual master (12-13) Class Forty-nine, Chapter 24, Verse 26-34 and Verses 35-47 1. List and explain three points from Kardama Muni’s prayers, in Verses 26-34, to his divine son Kapiladeva. 2. Explain the astounding fact that Kardama Muni left home to find God, although the Lord had just appeared as his son! (35). 3. Write in one sentence the essence of Kardama Muni’s practices that carried him to the level of perfection (43-44). Class Fifty, Chapter 25, Verses 1-12 1. List five instructions in this section that you find most relevant for making advancement in spiritual life. 2. Describe the results of being entangled within maya, The Lord’s illusory energy, as well as the process of becoming free from maya (10-11). Class Fifty-one, Chapter 25, Verses 13-27 1. Briefly in a sentence describe Sankhya’s goal. 2. In a sentence describe the prime principal that breaks material attachment and awards success in Sankhya. Class Fifty-two, Chapter 25, Verse 28-44. 1. Explain the relationship of the varieties of liberation to bhakti (34). 2. List what you consider the three most important principles of Deity worship that are given in text 35. Explain your choices. 3. Briefly describe the relationship between Deity worship and liberation (36). 4. Explain a devotee’s mentality toward his next life (39-40). Class Fifty-three, Chapter 26, Verses 1-18 1. Briefly explain the true purpose of studying the material energy? (1-2) (pp1) By analytical study of devotional service, one becomes free from the modes of material nature. Crossref.: BG Tato mam tattvato jnatva. 2. Explain the following terms in your own words: pradhana, mahat-tattva, avyakta, and Brahman (10). 3. Describe the prime effects of the time factor (16).
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Class Fifty-four, Chapter 26, Verses 19-49. 31.
1. Briefly explain in your own words the progress of creation described in texts 18-
2.Briefly explain in your own words the progress and elements of creation described from texts 32-49. Class Fifty-five, Chapter 26, Verse 50-72: 1. Read the above verses and words the progress and the elements of creation described from texts-50-72 2. How does this description of the creation differ in emphasis from the other descriptions in Canto Three (Chapters 5-6, 8, and 20). Class Fifty-six, Chapter 27, Verses 1-9 1. From within the verses and purports of this section, list five practical principles that you feel are important for developing one’s Krishna Consciousness. Explain briefly why each you’ve listed is important. Class Fifty-seven, Chapter 27, Verses 10-16 1. Explain the relationship between verse 12 in this section and Verse 34, Chapter 9, Canto 2 (12). 2. Extract from this section a list of five elements that are characteristic of a liberated, pure devotee. Class Fifty-eight, Chapter 27, Verse 17-30: 1. Explain in your own words the questions that Devahuti is asking Kapila Muni in texts 17-20. 2. Explain the example of the wooden sticks that Kapila Muni offers in text 23. 3. Explain the example of “dreaming” Kapila Muni offers in text 25. 4. What allows a soul to remain “in the world but not of it?” (26) Class Fifty-nine, Chapter 28, Verses 1-7 1. Describe why the control of the mind is essential in yoga practice. In addition, explain why focus of the mind upon Govinda is the perfection of controlling one’s mind. Explain the best of processes to do so (6-7) 2. Choose any five of the practices of yoga mentioned in theses verses and explain why each is important for yoga practice (1-5). Class Sixty, Chapter 28, Verses 8-33 1. Explain the yogic practice in relationship to chanting Hare Krishna (8-12).
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2. Explain write down and describe three of the wonderfully attractive characteristics of Krishna that are described in these verses, and tell why you think these five are specifically wonderful (13-21). 3. Explain write down and describe three of the wonderfully attractive characteristics of Krishna that are described in these verses and tell why you think these five are specifically wonderful (22-33). Class Sixty-one, Chapter 28, Verses 34-44 1. From these verses, write down three characteristics of the purified mind (34-36). 2. Write down the three characteristics of a self-realized soul from these verses that you find most attractive. Explain your choices (37-44). Class Sixty-two, Chapter 29, Verses 1-14. 1. Explain in your own words differences and similarities between devotional service in each of the modes of nature (8-10). 2. Explain the characteristics of transcendental devotional service (11-14). Class Sixty-three, Chapter 29, Verses 15-27. 1. Write down the three elements from the process of devotional service that you find most wonderful. Explain your choices. (15-18). 2. Write a paragraph explaining the relationship between one’s worship of the Deity and one’s dealings with others (21-26). Class Sixty-four, Chapter 29, Verse 28-45 1. List the gradations of living entities, from lowest to highest, that Kapila Muni has explained in verses 28-36. Explain why the Muni has listed these in this section of the Bhagavatam. 2. The time factor is explained in texts 38-45. Explain in essence, in two or three sentences, the Lord’s explanation. Class Sixty-five, Chapter 30, Verses 1-19 1. Of the adverse effects of time described in this section, list he five that struck you as most frustrating of frightening. Explain the reasons for your choices. Class Sixty-six, Chapter 30, Verses 20-34 1. Explain the relationship between money and our enjoyment within this life and the suffering we must undergo after death (29-32). Class Sixty-seven, Chapter 31, Verse 1-21. 1. Choose three of the prayers from the list below and, in a sentence each, summarize their essence (verse and purport): 12, 13, 16, 18, 20 and 21. 35
Class Sixty-eight, Chapter 31, Verses 22-42 1. Explain the strong conclusion of this section in a short paragraph. 2. Explain the application of this conclusion to the life of a devotee (42). Class Sixty-nine, Chapter 31, Verses 43-48 1. Explain death, as defined in this section. Explain the relevance of this understanding to the life of a devotee (31.47-48). Class Seventy, Chapter 32, Verses 1-22 1. Why is detachment from sense gratification recommended? (32.5-6)? 2. Explain reasons for the conclusion that Kapila Muni expresses in Verse 11? 3. Explain reasons for the conclusion that Kapila Muni expresses in Verse 22. Class Seventy-One and Two, Chapter 32, Verses 23-43 1. List the quality of exalted devotees from verses 23-26 that you find most appealing. Explain your choice. 2. Compare the practice of devotional service with jnana yoga, as explained in the verse and purport of 32. 3. Extract out (and express in a sentence each) 3 points that you think are deeply relevant from the verse and purport of text 42. Class Seventy-Three, Chapter 33, Verse 1-37 1. Explain and resolve the contradiction Devahuti expresses in Verse Four. 2. Extract out (and express in a sentence each) 3 points that you think are deeply relevant from the verse and purport of texts 6 and 7. 3. Explain the “practical example of how one can elevate oneself in spiritual advancement by Krishna Consciousness that Srila Prabhupada describes in his purport to Verse 22.
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CANTO THREE ----- S UMMARY / O VERVIEW RECAP FROM SECOND CANTO O King, I shall in due course explain the measurement of time in its gross and subtle features with the specific symptoms of each, but for the present let me explain unto you the Pädma-kalpa… • •
Çaunaka Åñi expresses to Suta Goswami the desire to hear about Vidura Çré Süta Gosvämé explained: I shall now explain to you the very subjects explained by the great sage in answer to King Parékñit’s inquiries. Please hear them attentively.
Chapter One Question by Vidura 3.1.1 Sukadeva says that the question about time factor was asked by Vidura to Maitreya. 3.1.2-24 Sukadeva narrates the events leading up to Vidura’s meeting with Uddhava. 3.1.25-45 Vidura asks about the welfare of the Yadavas. He understands that Lord Krishna’s energies caused the bewilderment of Dhrtarastra and he therefore even more expresses the desire to hear about the Lord.
Chapter Two Remembrance of Lord Krishna 3.2.1.-6 Sukadeva describes Uddhava’s elevated position. Uddhava is as a devotee since childhood and shows all bodily symptoms of pure love. 3.2.7-34 Uddhava explains the Lord’s disappearance. His mood is one of separation and lamentation and he thinks of his own devotion as insufficient due to such feelings. 3.2.23 aho baké yaà stana-käla-küöaà … jighäàsayäpäyayad apy asädhvé lebhe gatià dhätry-ucitäà tato ’nyaà….kaà vä dayäluà çaraëaà vrajema Uddhava ends his description of the Lord’s pastime in Vrindanvan with mentioning the rasa-lila pastime.
Chapter Three The Lord’s Pastimes Out of Vrindavan 3.3.1-11 Uddhava narrates the Lord’s pastime in Mathura and Dwaraka. 3.3.12-28 Uddhava narrates the Lord’s planning and acting out of the destruction of the armies at Kuruksetra and then the destruction of His own people at Prabhasa. 37
Chapter Four Vidura Approaches Maitreya 3.4.1-10 Uddhava tells Vidura how he followed the Lord and met Him near Prabhasa before the Lord left the planet. Maitreya arrived too. 3.4.11-13 Krishna tells Uddhava that he will get His shelter. 3.4.14-22 Uddhava prays to the Lord and asks for transcendental knowledge which gives enlightenment about the Lord and which was told before to Brahma. Uddhava then tells Vidura that he now feels great separation and to mitigate that separation he will proceed to Badarikasrama as instructed by the Lord. 3.4.22 As long one is engaged in the execution of the order of the Lord, there is no factual separation. 3.4.23-27 Sukadeva narrates how Vidura asks Uddhava about the knowledge given by the Lord. Uddhava suggest to Vidura to approach Maitreya (nearby, at Haridwar) 3.4.26 Although one may be well versed in the transcendental science, one should be careful about the offense of maryädävyatikrama, or impertinently surpassing a greater personality. 3.4.28-36 Pariksit asks why Uddhava alone remained after the Lord’s departure. Sukadeva explains the thoughts of the Lord: I entrust Uddhava with knowledge about Me. Uddhava is not inferior to Me because he is not affected by the modes. He should complete the knowledge of Bhagavad-Gita. Knowledge he had not spoken in the Gita. That knowledge is about his mystery of His departure (VCT). Vidura understands that he was remembered by the Lord at His departure and he therefore cries out of Love (success of DS) Vidura then reaches Haridwar and meets Maitreya Muni at the Ganges. End of Chapter Four
Canto Three / Chapter Five Vidura’s Talks with Maitreya 3.5.1 Vidura is ‘acyuta-bhava-siddha’ and Maitreya is ‘fathomless’ learned. 3.5.2 - 5 A regular paradigm: How to approach a sage to get the full benefit. a) Take a humble position b) Praise the position of the speaker 38
c) Inquire intelligently 3.5.6 – 9 Vidura’s inquiry about: a) the purusa-avatara b) the virat-rupa c) the lilaavataras d) the different living creatures created by Narayana. 3.5.10 – 16 (kathasu saram – the essence) Vidura is interested to hear about the above questions only because the topics relate to Krishna. Mahabharata is not sufficient for him and others to hear, he wishes to hear pure Krishna-katha. 3.5.17 - 19 Maitreya praises the question about the transcendental subject (adhoksaja) 3.5.20 – 22 Maitreya is aware of Vidura’s eternal relation with the Lord and his service as Yamaraja. 3.5.23 – 38 Maitreya describes the process of creation: bhagavan eka asedam (existed first before creation as one without a second) 3.5.39 – 51 Prayers by the 10 demigods who ask for blessing so they can cooperate: Your Lotus Feet are like an umbrella; märganti yat te mukha-padma-néòaiç chandaù-suparëair åñayo vivikte yasyägha-marñoda-sarid-varäyäù padaà padaà tértha-padaù prapannäù
3.5.41
Please give us Your kind direction on how we shall act in the subsequent creation.
End of Chapter Five Canto Three / Chapter Six Creation of the Universal Form 3.6.1 Maitreya says: The Lord thus heard about the suspension of the creative function. 3.6.2 The Lord enters the into the 23 elements with the goddess Kala… (time). The 23 elements get into action and bring into existence the Universal Form. Garbhodakasayi Visnu also enters and stays within that Universal Form for thousand celestial years. 3.6.6 Before the manifestation takes place and after the entrance of Viñëu within the universe, there is a period of one thousand celestial years. All the living entities injected within the womb of the mahat-tattva are divided in all universes with the incarnation of Garbhodakaçäyé Viñëu, and all of them lie down with the Lord until Brahmä is born. 39
3.6.10 The Supreme Lord is the Supersoul of all the demigods entrusted with the task of constructing the cosmic manifestation. Being thus prayed to [by the demigods], He thought to Himself and thus manifested the gigantic form for their understanding. Purport: The gigantic universe has developed gradually, just as the body of a child develops. The conception that the Transcendence enters within the universe is, therefore, logical. 3.6.11 Maitreya said: You may now hear from me how the Supreme Lord separated Himself into the diverse forms of the demigods after the manifestation of the gigantic universal form. Purport: The demigods are separated parts and parcels of the Supreme Lord, as are all other living entities. Agni – mouth; Varuna – air for taste; Asvini-kumaras for smell; Sun for seeing; Moon for mental activities; ---- false ego by Rudra: The false ego of materialistic identity is controlled by the demigod Rudra, an incarnation of Lord Çiva. Rudra is the incarnation of the Supreme Lord who controls the mode of ignorance within material nature. The activities of the false ego are based on the objective of the body and mind. Most persons conducted by the false ego are controlled by Lord Çiva. 3.6.25 Virat Rupa contains the blueprint of Varna-ashrama 3.6.30 – 34 3.6.35 Maitreya concludes saying yathä-mati yathä-çrutam (whatever I heard and could assimilate I’m describing) O my son, the original poet, Brahmä, after mature meditation for one thousand celestial years, could know only that the glories of the Supreme Soul are inconceivable. Devotees appreciate wonderful dexterity of the Lord’s creation 3.6.40 tasmai bhagavate namaù
Canto Three / Chapter Seven and Eight Further Inquiries by Vidura 3.7.2 How is the Lord connected with the modes and their activities? (Juggler becomes a cow and yet he is not that cow and the same time the cow is not different from him.) 3.7.5 How is the soul engaged in nescience (overwhelmed by avidya) 3.7.6 Why do the living entities activities result in misery? Maitreya’s answers: Sun never covered by cloud; Sparks of fire 3.5.10 Miseries are due to wrong concept only like seeing in a dream one’s own head cut off (hallucination). 3.5.11 Reflected moon is water seem to tremble (it only appears that the soul suffers) 3.5.12-14 Devotional Service will solve the problem. 3.5.15-20 Fools and self-realized persons enjoy happiness, others suffer material pangs. Therefore they inquire and take shelter of devotees. 3.5.21 – 42 Review of Sarga and questions about Visarga: The first puruña is Käraëodakaçäyé Viñëu, the second puruña is Garbhodakaçäyé Viñëu, and the third puruña 40
is Kñérodakaçäyé Viñëu, in whom is contemplated the viräö-puruña, the gigantic form in which all the planets with their different developments and inhabitants are floating. Questions about: Crossbreeding; movements of living entities; divisions of society; time in different planets; how many dissolutions and who survives; need of guru and disciple (learning about sambandha). Reason for all the questions is: hareù—of the Supreme Lord; karma—pastimes; vivitsayä— desiring to know
Chapter Eight Manifestation of Brahma from Garbhodakasayi Visnu 3.8.1-9 Maitreya praises Vidura (appreciates him) and explains the history of his own hearing the Srimad Bhagavatam from Sanatana Kumara (parampara system). Maitreya hears from his Guru Parasara and Brhaspati. 3.8.10 –11 Visarga: Night of Lord Brahma described – souls in subtle bodies within the water. Material energy is not completely wound up. 3.8.12 – 22 Lord enters into Universal Lotus – Brahma is born and meditates for hundred years; sees Lord on Sesa-naga within himself. 3.8.23 – 33 Brahma sees the Lords beauty: Like mountain with pearls decorated. Five causes for creation (5 topics of Gita).
Canto Three/ Chapter Nine and Ten Brahma’s Prayer for Creative Energy 3.9.1-5 Glories of the Lord’s position: ädau gåhétam avatära-çataika-béjaà ädau—original in the creative energy of matter; gåhétam—accepted; avatära—of incarnations; çata-eka-béjam—the root cause of hundreds;
This incarnation is the origin of many other incarnations, and I am born from the lotus flower grown from Your navel home. Purport: From the Kñérodakaçäyé Viñëu, many Viñëu incarnations expand at different ages in the duration of the cosmic manifestation. (3.9.2) 3.9.6-10 The plight of materialist person: O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst, severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and many other disturbing elements, and overwhelmed by strong sex urges and indefatigable anger. I take pity on them, and I am very much aggrieved for them. (3.9.8) 3.9.11 tvaà bhakti-yoga-paribhävita-håt-saroja….. 3.9.14-19 Let me offer my obeisances unto the Supreme Transcendence….. The word räsa is significant herein. The räsa dance is performed by Lord Kåñëa in the company of the cowherd damsels at Våndävana, and the Personality of Godhead 41
Garbhodakaçäyé Viñëu is also engaged in räsa enjoyment with His external potency, by which He creates, maintains and dissolves the entire material manifestation. Let me take shelter of the lotus feet of Him whose incarnations, qualities and activities are mysterious imitations of worldly affairs.(3.9.15) 3.9.20-25 Brahma’s request: All planets are in the Lord’s abdomen and he wishes empowerment to be able to create again and protection from material contamination that causes one to think to be the creator (doer) This is a warning for one and all…..not protected one may fall down….therefore one has to pray constantly …..(3.9.24) 3.9.26-43 The Lord assures Brahma: tapa ätiñöha vidyäà caiva mad-äçrayäm O Brahmä, situate yourself in penance and meditation and follow the principles of knowledge to receive My favor. By these actions you will be able to understand everything from within your heart. (3.9.30)….. and see me everywhere… Result of Pure Devotion: O Brahmä, the prayers that you have chanted praising the glories of My transcendental activities, the penances you have undertaken to understand Me, and your firm faith in Me—all these are to be considered My causeless mercy. When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one’s sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered. (3.9.38)
Division of the Creation 3.10.1-10 Creation of the planetary systems: Lord Brahma’s lotus trembles due to strong wind, similar maya makes us tremble. One can win the war against Maya by the mercy of the Lord. Brahma drinks up the wind and the water (3.10.5-6) All the seeds of the planets are within the Lotus and the jivas are within Brahma (sarga) Brahma creates the three worlds in his one day (not Maharloka, Tapaloka and Brahmaloka) and divides them into 14 planetary divisions 3.10.12 Lord’s impersonal feature is time (kälena—by the eternal time; avyakta— unmanifested; mürtinä—by such a feature) 3.10.14-30 Nine varieties of creation and three types of annihilations: The three kinds of annihilations are (1) due to the scheduled time of the annihilation of the entire universe, (2) due to a fire which emanates from the mouth of Ananta, and (3) due to one’s qualitative actions and reactions. 42
Nine creations: (Two types – natural präkåta creations and vaikåta creations) 1) Mahat-tattva 2) False ego 3) Sense perception and corresponding Elements (bhüta-sargas; dravya) 4) Knowledge and Working Senses (ïäna—knowledge-acquiring; kriyä) 5) Controlling Deities (deva-sargaù) 6) tamasaù sargo By Brahma vaikrta creation: 7) Immovable entities 8) 28 lower species (act by smell and not by memory) 9) Humans 10) Demigods (8 types; pitas, asuras, gandharvas, yaksas etc)
Canto Three / Chapter Eleven Calculation of Time from the Atom One truöi One vedha One lava One nimeña One kñaëa One käñöhä One laghu One daëòa One prahara One day One night One pakña
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8/13,500 second 8/135 second 8/45 second 8/15 second 8/5 second 8 seconds 2 minutes 30 minutes 3 hours 2 hours 12 hours 15 days
Two pakñas comprise one month, and twelve months comprise one calendar year, or one full orbit of the sun. A human being is expected to live up to one hundred years. Dark and Light Fortnight
One month
Pita’s one day and night
6 month North & 6 month South
One Year
Demigods day and night
4’320’000 Year
Demigods 12’000 year
306’720’000 Year
One Manu’s 100 year
72 Yugas
8’640’000’000
1000 Yugas and night time
311’040’000’000’000 (trillion)
Brahma’s day and night (kalpa)
4 Yugas (satya, treat, dvapar, kali)
Brahma’s 100 year
Visnus’s ½ second
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Vedic Time
Modern Scale
Higher Being’s Scale
“All the heads of the innumerable universes (the Brahmäs) live only by taking shelter of the time occupied by one of His breaths.” (BS 5.48) (Maha-kalpa) The creation of Brahmä and dispersion of the material ingredients are called vikalpa, and the creation by Brahmä in each day of his life is called kalpa. (2.10.46) At present: 52 year of Brahma’s life >>> out of 100 years 7th Manu ( Vaivasvata, the son of Vivasvän, the sun-god >>> out of 14 Manus in a day of Brahma = 306’720’000 28th Divya Yuga >>> out of 72 Divya Yugas = (306’720’000:72 x 28) = 120’400’000 Please refer to Bhagavad-Gita 4.1 Purport to see how Gita was spoken to Vivasvän
Canto Three / Chapter Twelve Creation of the Kumäras and others 3.12.1-3 Creation of nescience (Brahma helps to forget and also to remember) andha-tämisram—the sense of death; tämisram—anger upon frustration; mahä-moham—ownership of enjoyable objects; moham—illusory conception; tamaù—darkness in self-knowledge; ajïäna—nescience; våttayaù—engagements. Brahmä first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one’s real identity. 3.12.4-8 New term of creation: Four Kumaras and säìkhya, yoga; vairägya, tapas. Rudra takes birth from the angry Brahma because of the refusal of his sons to create descendants. 3.12.9-19 Rudra creates descendants but they devour everything so they are told to wait and perform tapasya until the time of dissolution. 3.12.20-27 Maréci, Atri, Aìgirä, Pulastya, Pulaha, Kratu, Bhågu, Vasiñöha, Dakña, and the tenth son, Närada, were thus born (Narada born from deliberation) Religion and Ir-religion manifest: 2.6.10 back of lord described 3.12.28-33 Brahma attracted to his created daughter Vak (not in this kalpa) and gives up his body (mentality) Upon hearing Marici’s sons get cursed; 10.85.47 take birth as sons of Hiranyakasipu and then Kalaveni and then Devaki; are lust, anger etc ( 10.2.8)
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3.12.34-57 Creation of things that are helpful to Brahma: Sacrifices; Vedas; Divisions of Society; the Manu Svayambhuva and Satarupa appear from his body with beard and breast respectively.
Canto Three / Chapter Thirteen The appearance of Lord Varäha 3.13.1 Vidura inquired further on the topics of the Supreme Personality of Godhead, which he adored to hear. 3.13.3 …..the original king of kings [Svayambhuva Manu] was a great devotee of the Personality of Godhead Hari, and thus it is worth hearing of his sublime character and activities. Please describe them. I am very eager to hear. 3.13.7 -- Manu desires direction from Brahma on how to serve him best (surrenders) 3.13.9 – Brahma praises him for being an obedient son (example of ideal father – son relationship) 3.13.11-- Brahma gives 3 orders: a) beget children b) rule the world according to dharma c) do Yajna. (the whole show is for the satisfaction of the Supreme) 3.13.15 – the earth is still in the waters of the garbhodaka ocean where the planets rest during the devastation at the end of Brahma’s day (3.13.30) Brahma decides the best is to have the Lord direct him to solve the problem. 3.13.18 – the boar appears in his nostril not bigger than the upper portion of a thumb. 3.13.25 – sages from upper planets chant Vedic hymns 3.13.31 – mentioning of killing of Hiranyaksa 3.13.34 – Prayers by the sages: Your are the personified Vedas; O Lord, Your form is worshipable by performances of sacrifice, but souls who are simply miscreants are unable to see it. All the Vedic hymns, Gäyatré and others, are in the touch of Your skin. In Your bodily hairs is the kuça grass, in Your eyes is the clarified butter, and in Your four legs are the four kinds of fruitive activities. The Lord’s body is composed of all the elements of a Vedic sacrifice. The sages feel purified by the drops of water from the Lord’s body. 3.13.48 – sruti phala: deliverance
Canto Three / Chapter Fourteen Pregnancy of Diti in the Evening Instruction of dealing between man and woman Siva’s position Demon quality against godly quality 3.14. 3 - What was the reason of the fight between the demon and the Lord? 45
3.14.5 - There are many topics of mundane warfare, but a devotee is not inclined to hear them. The topics of the warfare in which the Lord engages do not concern the war of death but the war against the chain of mäyä which obliges one to accept repeated birth and death. 3.14.7 – Maitreya recalls the history of Brahma telling the demigods the cause of the darkness in the Universe: Diti was receiving the semen of Kasyapa at the wrong time. 3.14.11-12 Woman’s desire for sex to get a son is proper reason for man to fulfill that desire (not for sex-pleasure). 3.14.17 – if one is disturbed in his conditional life, he becomes more and more entangled in material contamination…..Kasyapa praises his wife but uses a joking way of doing it…. 3.14.23 – Siva’s glories: Lord Çiva is the husband of Durgä, the controller of the material energy. Durgä is personified material energy, and Lord Çiva, being her husband, is the controller of the material energy. He is also the incarnation of the mode of ignorance and one of the three deities representing the Supreme Lord. As His representative, Lord Çiva is identical with the Supreme Personality of Godhead. He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison. SB 3.14.29 3.14.38 - Diti’s mistakes: Polluted mind; wrong time; disobedient to husband; neglect demigod --- result: demoniac sons --- but good news: sons will be killed by the Lord 3.14.45- Diti’s right actions: Laments and deliberates; is faithful to God; adores Siva. --- result: Prahlada will be her grandson --- all will be pleased with him; will see the Lord inside and outside …. Diti is pleased with that prediction.
Canto Three/ Chapter Fifteen Description of the Kingdom of God Continuing narrating the events that led to the appearance and killing of Hiranyaksa by the boar incarnation at the time when the planet earth had fallen into the Garbhadaka Ocean; 3.15.1- Diti keeps the semen of Kasyapa Muni in her womb for 100 years knowing that the demons will cause disturbance. But even in the womb the demons interfere with the cosmic order, causing great darkness in the Universe. (one sun only for each universe) 3.15.4-11 The demigods pray to Lord Brahma for help: All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect! Srila Prabhupada compares Vedas guidance for sense gratification to necessary salt: Use it according to direction 3.15.8 46
3.15.12- Brahma pacifies the demigods by telling them the details of the demons descend: The 4 Kumaras travel to Vaikuntha; Brahma describes the beauty of the Vaikuntha planets to the demigods (trees are desire trees – everything is personal; airplanes; birds cease singing to hear about the Lord song by the bees; no envy and no passion). 3.15.25 People who do not talk topics of Vaikuntha will rot in this world whereas devotees become ecstatic: (26 qualities of devotee; offense less chanting) 3.15.26 - Kumaras are hampered entrance on the seventh gate by Jay-Vijaya. They get angry because they wanted to see the Lord (kama-anujena). Even liberated soul get angry when restricted in their duties to serve. 3.15.31 3.15.32 – Kumaras express their anger: doormen imposters; they see and create disharmony (parts of machine in harmony to fulfill function of machine) If the members of the International Society for Krishna Consciousness, putting faith in Kåñëa as the center, live in harmony according to the order and principles of Bhagavadgétä, then they are living in Vaikuëöha, not in this material world. 3.15.35 The doormen accept curse and pray for their compassion so that they will not forget the Lord in the material world. 3.15.37 The Lord arrives on the spot. The sages had seen the Lord in their hearts only but now see Him face to face (He rested one of His hands on the shoulder of Garuda and He twirled a Lotus in the other hand) The sages regarded Him with unsated eyes and joyously bowed their heads. 3.15.43 tasyäravinda-nayanasya padäravindakiïjalka-miçra-tulasé-makaranda-väyuù antar-gataù sva-vivareëa cakära teñäà saìkñobham akñara-juñäm api citta-tanvoù When the breeze carrying the aroma of tulasé leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding. 3.15.45 Highest meditation is view of personal form of the Lord 3.15.46 Prayers by the Kumaras: After realizing the personal feature of the Lord they regret to have cursed the personal servants of the Lord. They therefore also ask for the blessings to not forget Him in any circumstances and in particular in case they would get the same reaction of birth in the material world.
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Canto Three/ Chapter Sixteen Jay and Vijay cursed by the Sages 3.16.1- Lord Narayana addresses the sages: Offenses committed to you (sages) is actually committed by me, because a wrong act committed by the servant leads people to blame the master (an offense by a devotee is a scar on the SPoG). Please forgive me. 3.16.7- I’m the servitor of my devotees and therefore my lotus feet have become sacred and because of that Laxmi does not leave me. (Krishna thinks that is own greatness is due to serving His devotees; devotees are so great) 3.16.8 The conclusion is that if one can feed a brähmaëa or Vaiñëava, it is better than performing hundreds of thousands of sacrifices. In this age, therefore, it is recommended that harer näma [Adi 17.21]—chanting the holy name of God—and pleasing the Vaiñëava are the only means to elevate oneself to spiritual life. 3.16.10-11 Disrespecting the Brahmanas v/s pleasing them (one should try to pacify an upset brahmana with a smiling face and sweet words) The Sages are puzzled by the words of the Lord, unable to understand His intention. Pacified they establish the Lord’s Supreme position, countering what He had said. He is worshiped by everyone. 3.16.22 The four Kumäras were cognizant of their situation in the modes of passion and ignorance because, although in Vaikuëöha, they wanted to curse devotees of the Lord. Since they were conscious of their own weakness, they prayed to the Lord to remove their still-existing passion and ignorance. The Lord is the most expert teacher: Realization follow a good lesson: 3.16.25 O Lord, whatever punishment You wish to award to these two innocent persons or also to us we shall accept without duplicity. We understand that we have cursed two faultless persons. Who is at fault? Each party says it is there fault! 3.16.26 – 37 All was ordained by the Lord to get a good fight! The sages leave (they were not in Vaikuntha, only at the gate) The Lord assures Jay Vijay that within a very short time they will return to Him. Brahma concludes telling the demigods that the disturbance in the Universe was caused by the two powerful (devotees) demons and that it is the desire by the Lord. (the will of the Lord is executed under all circumstances)
Chapter Seventeen Victory of Hiranyaksa Over All the Directions of the Universe
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3.17.1 – The demigods are satisfied by the explanation of Brahma regarding the cause of the darkness in the Universe. Diti then gives birth to the two twins (jay-vijay) in their womb (fear exist also for the demigods, but they turn to authorities to get relief) 3.17.4 - Natural disturbances are a sign that demons take birth on earth; inauspicious planets (mars and Saturn) shine brightly. 3.17.15 - The two demons had steel like bodies. Hiranyaksa traveled all over the Universe with a fighting spirit to please his elder brother Hiranyakasipu. He then searched for a suitable match in the ocean. After many years in the ocean he meets Varuna in his capital Vibhavari. Varuna declines to fight and tells the demon to challenge Visnu for a fight.
Chapter Eighteen The Battle between Lord Boar and the Demon Hiranyaksa 3.18.1 – Hiranyaksa meets the Lord who lifts the earth. “The earth is entrusted to me. Your power is only mystic. When you are killed the brahminical is also finished like a tree without roots. 13.18.6 - Although the Lord was pained by the shaftlike abusive words of the demon, He bore the pain. But seeing that the earth on the ends of His tusks was frightened, He rose out of the water … The conclusion is that God is as sentient as we are. He is satisfied by our prayers and dissatisfied by our harsh words against Him. In order to give protection to His devotee, He is always ready to tolerate insulting words from the atheists. The Lord show His anger with harsh words and then the battle starts. Brahma is worried that the demoniac hour arrives and that the demon will get victory. Best to kill him right away (abhijit is the auspicious period around midday).
Chapter Nineteen The killing of the Demon Hiranyaksa Maitreya comments that Brahma’s prayer was nirvyalika (free from sinful purposes v/s prayers by demon to Brahma for material gain). 3.19.2 – Fight continues. The Lord uses His Sudarsana discuss. The demon goes out of sight by magical forces and creates hosts of Yaksas and Raksasas. 3.19.24 - Diti has blood flow from heir breasts. The demon tries to crush the Lord with is arms but the Lord is suddenly outside of his arms (only devotees can capture the Lord and He agrees to be worshiped in a box and to be carried everywhere). The demon is killed by one simple slap (if the Lord desire to kill He needs no weapon) The Lord return to His own abode after being praised by the demigods headed by Brahma. 49
3.19.32 – Maitreya says he has explained the narration in parampara. One becomes an authority simply by presenting whatever he has heard from his spiritual master, and one who does not accept a bona fide spiritual master cannot be an authority…. The sages assembled in Naimiñäraëya hearing Çrémad-Bhägavatam from Süta Gosvämé were all brähmaëas, but to acquire the qualifications of a brähmaëa is not everything. Merely to be twice-born is not perfection. Perfection is attained when one hears the pastimes and activities of the Lord from a bona fide source. 3.19.36 - Who would not be grateful to be able to render service to such a great master? Ungrateful persons are those who do not understand how much benefit they are deriving by the arrangement of the Lord. They enjoy the sunshine and moonshine, and they get water free of charge, yet they do not feel grateful, but simply go on enjoying these gifts of the Lord. Therefore, they must be called thieves and rogues. 3.19.37-38 Sruti – phala: Relieve from the sin of killing a brahmana; one gets wealth, fame, longevity and if one listens to it at the last moment of his life is transferred to the supreme abode of the Lord.
Canto Three / Chapter Twenty Conversation between Maitreya and Vidura 3.20.1 – Saunaka inquires from Suta Goswami what Svayambhuva Manu did to show path of liberation. He also inquires about Vidura: What more did he inquire from Maitreya? There must have been many narrations about Krishna’s lila. 3.20.4 virajäù—Vidura, who was without material contamination; tértha-sevayä—by visiting sacred places; ordinary person may still derive benefit from holy place although Narottama dasa Thakura forbids it for the general devotee 3.20.9 – Vidura asks Maitreya (avyakta-märga-vit—knower of that which we do not know) about creation of this manifested universes with the help of the prajapatis. Maitreya gives a summary of the process: Creation of the 5 groups of 5 (one group is the sense objects, one is the five elements, one is the five sense organs for acquiring knowledge, another is the senses for working, and the fifth group is the five deities who control these divisions) 3.20.18 Creation of the 5 coverings of Ignorance tämisra = anger (dvesa) = envy of the Lord andha-tämisra = fear (abhinnivesa) = death to be ultimate tamas = ignorance (avidya) = I’m this body moha = false ego (asmita) = this is mine mahä-tamas = attachment (raga) = mad after enjoyment Brahma creates Raksasas and Yaksas, then demigods, then demons (who are very lusty), then Gandharvas and Apsaras, then ghosts and fiends, then sadhyas and pitas (forms of departed souls), Siddhas and Vidyadharas, Kimpurusas and Kinnaras, then Nagas from hair that dropped from his body and then the Manus. And last the Kumaras (3.15.12 says Kumaras predecessor) 50
3.20.25 Brahma under distress of being harassed by the asuras approaches the Lord: anugrahäya—for showing mercy; bhaktänäm—to His devotees; anurüpa—in suitable forms; ätma-darçanam—who manifests Himself – He manifests His multiforms according to the desire of the devotees (all the forms of the Lord are eternal, He exists in millions of forms) According to Çrédhara Svämé, Brahmä’s constant dropping of his body does not refer to his actually giving up his body. Rather, he suggests that Brahmä gave up a particular mentality.
Chapter Twenty-One Conversation between Manu and Kardama 3.21.1 Vidura now asks about Svayambhuva Manu and His line (progeny through sexual intercourse). Vidura asks about Devahuti which was mentioned in 3.12.57. How many offspring did the yogi Kardama beget in her womb? Formerly, after making their lives perfect, great sages and saintly persons used to beget children, otherwise they strictly observed the rules and regulations of celibacy. 3.21.5 Vidura also asks about Daksa (all the great personalities who increase population are called Prajapatis). Kardama meditates 1/10 of his life (10’000years) at Bindu Sarovar next to Sarasvati River. The Lord shows him His form, wearing a garland of white lotuses and yellow silk, fourhanded. He stood with His feet placed on the shoulder of Garuda. Kardama is fully satisfied and offers prayers with folded hands: You bestow mercy even upon those who worship You for momentary pleasure. I wish to marry. I follow those engaged in sense gratification. To hear about You is the perfection, far beyond stereotyped religion. You are the wheel of time and You are just like the spider who creates a cobweb from its own energy. I worship you continuously. Vedic Values: 3.21.15 I desire to marry a girl of like disposition. Marriage take place after consulting the horoscope. These considerations are very important. Nowadays marriage takes place without such consultation, and therefore, soon after the marriage, there is divorce and separation. Formerly husband and wife used to live together peacefully throughout their whole lives, but nowadays it is a very difficult task. 3.21.20 My dear Lord, although it is not Your desire, You manifest this creation of gross and subtle elements just for our sensual satisfaction. It is clearly stated here that the material world is not created by the personal will of the Supreme Lord; it is created by His external energy because the living entities want to enjoy it. This material world is not created for those who do not want to enjoy sense gratification, who constantly remain in transcendental loving service and who are eternally Kåñëa conscious. For them, the spiritual world is eternally existing, and they enjoy there. 3.21.22 - The Lord replies: I have already arranged for your what you have worshiped me. The day after tomorrow you will meet the daughter of Svayambhuva Manu. You will beget 51
9 daughters from her, which will be married to sages. Resigning the fruits of all your acts to me, acting with compassion to all living entities, you will attain self realization. The second-class devotee is always cognizant of his position as an eternal servant of the Lord; he therefore makes friendships with devotees of the Lord, acts compassionately toward the general public in teaching them devotional service, and refuses to cooperate or associate with nondevotees. As long as one is not compassionate to people in general in his devotional service to the Lord, he is a third-class devotee (3.21.31) The Lord then says that He will appear as Devahutis son and teach her in Sankhya. 3.21.33 Maitreya went on, saying that the Lord departed on Garuda. The King arrives on that beautiful Bindu Sarovar. The sage looks like an unpolished gem: Similarly, one who hears the transcendental sound vibration of the holy name of the Lord, Hare Kåñëa, also improves in health….. It is essential that a brahmacäré engaged in spiritual advancement look very healthy and lustrous (3.21.47). Seeing that the monarch had come to his hermitage and was bowing before him, the sage greeted him with benediction and received him with due honor. The sage speaks: Duty of ruler: He protects (4.8) in behalf of the Lord and kills the demons. He has to travel all over the country and see that everything is in order. He has to protect the social and spiritual orders (created by the Lord) 3.21.54 …in every society there is an intelligent class of men, a martial class, a mercantile class and a laborer class. When they are regulated for cooperation among communities according to the Vedic principles, then there is peace and spiritual advancement. But when there is hatred and malpractice and mutual mistrust in the caste system, the whole system becomes degraded, and as stated herein, it creates a deplorable state. At the present moment, the entire world is in this deplorable condition because of giving rights to so many interests. This is due to the degradation of the four castes of varëas and äçramas. 3.21.55 If you gave up all thought of the world’s situation, unrighteousness would flourish, for men who hanker only after money would be unopposed. Such miscreants would attack, and the world would perish. It is clearly stated herein that unless there is the vigilance of a strong king, impious, unqualified men will claim a certain status in society, and that will make the social order perish.
Chapter Twenty-Two The Marriage of Kardama Muni and Devahuti Manu replies: Qualities and Service of Brahmanas To expand himself in Vedic knowledge, Lord Brahmä, the personified Veda, from his face created you, the brähmaëas, who are full of austerity, knowledge and mystic power and are averse to sense gratification.
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The brahamas and ksatriyas protect each other. The Lord is the real protector but He is unattached to the affairs of protection. He creates the two. He remains aloof from all activities; therefore, He is called nirvikära, “without activity.” He has nothing to do. He is so great that He does not perform action personally, but His energies act. The brähmaëas and kñatriyas, and anything that we see, are different energies acting upon one another. Manu requests the sage to accept his daughter (the highest type of marriage) 3.22.19 Therefore I shall accept this chaste girl as my wife, on the condition that after she bears semen from my body, I shall accept the life of devotional service accepted by the most perfect human beings. That process was described by Lord Viñëu. It is free from envy. In other words, sex life should be utilized only to produce a nice child, not for any other purpose. Human life is especially meant for complete devotion to the service of the Lord. That is the philosophy of Lord Caitanya. 3.22.21 Çré Maitreya said: O great warrior Vidura, the sage Kardama said this much only and then became silent, thinking of his worshipable Lord Viñëu, who has a lotus on His navel. As he silently smiled, his face captured the mind of Devahüti, who began to meditate upon the great sage. The Manu is relieved from his obligation to find a suitable husband for his daughter. He feels separation. He returns to Barhsmati, the capital of Brahmavarta. Upon arrival the Manu first worships the SpoG. His city is full of the spiritual atmosphere. In that way the miseries of life have no effect (the still exist however 3.22.32). Emperor Sväyambhuva Manu enjoyed life with his wife and subjects and fulfilled his desires without being disturbed by unwanted principles contrary to the process of religion. Celestial musicians and their wives sang in chorus about the pure reputation of the Emperor, and early in the morning, every day, he used to listen to the pastimes of the Supreme Personality of Godhead with a loving heart. (like in Jaipur and Iskcon) Thus Sväyambhuva Manu was a saintly king. Although absorbed in material happiness, he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in a Kåñëa conscious atmosphere. 3.22.37 Therefore, O Vidura, how can persons completely under the shelter of Lord Kåñëa in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures? The life of a man in KC is always fresh; he is not disturbed by any miseries. O Vidura, now please hear about the flourishing of Manu’s daughter Devahuti.
Chapter Twenty-Three Devahuti’s Lamentation 53
3.23.2 Devahuti serves her husband with great love: viçrambheëa—with intimacy ätma-çaucena—with purity of mind and body gauraveëa—with great respect; damena—with control of the senses çuçrüñayä—with service; sauhådena—with love These are two important processes in serving the husband or the Supreme Personality of Godhead. Viçrambheëa means “with intimacy,” and gauraveëa means “with great reverence.” The husband is a very intimate friend; therefore, the wife must render service just like an intimate friend, and at the same time she must understand that the husband is superior in position, and thus she must offer him all respect. 3.23.6 Kardama Muni, being pleased by her service offers to Devahuti the result of his achievements (bhagavat-prasada = abhayan and love of Krishna). Devahuti did not even care of her own health. That is called selfless service. She assisted Kardama Muni in spiritual elevation. By serving her devotee husband, Devahuti shared in his achievements. Similarly, a sincere disciple, simply by serving a bona fide SM, can achieve all the mercy of the Lord and the SM simultaneously. 3.23.10 - Devahuti expresses her happiness and wishes a child. Kardama builds an aerial mansion. Her body gets rejuvenated by bathing in the Bindu Sarovara. Kardama divides himself into nine personalities just to give pleasure to Devahuti (sexual appetite of a woman is nine times greater than that of a man). Nine female children are born. When her husband is about to leave home, she expresses that she wishes also to become fearless, the final award, namely freedom from this material life. Indirectly she requests her husband to remain at home a few more days until a male child is born. Devahuti laments to have wasted time instead of cultivation of knowledge of the SpoG: 3.23.56 neha yat karma dharmäya na virägäya kalpate na tértha-pada-seväyai jévann api måto hi saù Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing.
Chapter Twenty-Four The Renunciation of Kardama Muni 3.24.1 - Kardama Muni advised his wife: “You have to factually engage in devotional service with austerity and penance, following the religious principles and giving charity. Then the Supreme Lord will be pleased with you, and He will come as your son.” 3.24.6 - Devahuti then begins to worship the Lord: After many, many years, the Supreme 54
Personality of Godhead, Madhusüdana, the killer of the demon Madhu, having entered the semen of Kardama, appeared in Devahüti just as fire comes from wood in a sacrifice (the Lord is everywhere and since He may come out from everything, He appeared in His devotee’s semen) Brahma along with other sages, visits Bindu Sarovara, worships the Lord and tells Kardama and Devahuti that he is pleased with their service. Honoring the SM means to carry out his instruction word for word. 3.24.13 Sons ought to render service to their father exactly to this extent. One should obey the command of his father or spiritual master with due deference, saying, “Yes, sir.” Whatever the father and the spiritual master order should be taken without argument: “Yes.” There should be no instance in which the disciple or the son says, “This is not correct. I cannot carry it out.” When he says that, he is fallen. Brahma arranges the marriage of the 9 daughters to the 9 sages. Brahma announces the appearance of Kapiladeva. Brahma then departs along with the 4 Kumaras and Narada who do not get married. 3.24.27 Kardama Muni prays to the Lord in the womb after the sages departed: (31) My dear Lord, although You have no material form, You have Your own innumerable forms. They truly are Your transcendental forms, which are pleasing to Your devotees. (32) You are full in opulence, renunciation, transcendental fame, knowledge, strength and beauty, and therefore I surrender myself unto Your lotus feet. The Lord is full in everything and no one can surpass Him. Another of Krishna's names is asamaurdhva, which means that no one is equal to or greater than Him. (34) Renouncing this family life, I wish to wander about, free from lamentation, thinking always of You in my heart. Vedic authority says that a householder must leave home after his fiftieth year. Even though Kardama Muni had the Supreme Personality of Godhead as his son, he had to respect the authority of the Vedas. Even if one has God in his home, one should still follow the Vedic injunctions. Mahajano yena gatah sa panthah: one should traverse the path which is followed by great personalities. 3.24.25 The Personality of Godhead Kapila said: Whatever I speak, whether directly or in the scriptures, is authoritative in all respects for the people of the world. O Muni, because I told you before that I would become your son, I have descended to fulfill this truth. I have come to explain the philosophy of sankhkya. Kardama then leaves home for the forest, his mind fixed by DS, thus freeing himself from false ego, returns BTG. 55
Chapter Twenty – Five The Glories of Devotional Service Saunaka Risi says that to hear from the Lord is the actual pleasure of the senses. Lord Kapila takes charge of his mother. Devahuti expresses that she is tired of material life, thus questions Him about the relationship between man and woman, spirit and matter. (Sinful activities are those activities performed in forgetfulness of our relationship with the Lord). Lord Kapila says: The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system. (3.25.13) One has to become free from impurities of lust and greed (I and mine) Nirantaram means nondifferent = same quality Sivah pantah = auspicious path = DV Devotional Service itself is so powerful that by one’s service attitude, everything is revealed. 3.25.20
prasaìgam ajaraà päçam ätmanaù kavayo viduù sa eva sädhuñu kåto mokña-dväram apävåtam
Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation. titikñavaù käruëikäù suhådaù sarva-dehinäm ajäta-çatravaù çäntäù sädhavaù sädhu-bhüñaëäù Sadhus do not suffer from material miseries, they are forgetful of material existence. Kapila tells His mother to seek attachment to such holy men. That is the purpose of ISKCON. satäà prasaìgän mama vérya-saàvido / bhavanti håt-karëa-rasäyanäù kathäù taj-joñaëäd äçv apavarga-vartmani / çraddhä ratir bhaktir anukramiñyati In the association of pure devotees, discussion of the pastimes and activities of the SPoG is very pleasing …… (3.25.25) 3.25.28 Devahuti asks: What kind of DS? Chapter 26+27 explain Jnana, Chapter 28 Astanga and Chapter 25+29 Bhakti Yoga. Devahuti says that she is less intelligent, being a woman. Kapila says that the senses have to be engaged and the mind’s duty is to serve. That service spirit in DS is far better than salvation. A Devotee does not desire to become one with the Lord. 56
They always see my smiling face (the deity). So even a third class devotee is above those who try for liberation by speculation or other methods. The panca-anga bhakti process can help the devotee achieve all perfection. A devotee enjoys all the benedictions given by other processes: Thus the devotee who worships Me, the all-pervading Lord of the universe, in unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or to become happy in this world with wealth, children, cattle, home or anything in relationship with the body. I take him to the other side of birth and death. (3.25.39-40) The Lord then says that the sun, the wind, the clouds and Indra, fire etc all out of fear of Him do their work. I’m the Lord and therefore one who takes shelter of me does not need to fear.
Twenty Six Fundamental Principles of Material Nature
(Jnana)
Kapila explains the science of devotional service from the view of Sankhya Philosophy. That understanding helps one to get free from the influence of the modes, because one gives up the desire to lord it over material nature. 3.26.2 Knowledge is the ultimate perfection of self-realization. I shall explain that knowledge unto you by which the knots of attachment to the material world are cut. 3.26.3 anädir ätmä puruño/ nirguëaù prakåteù paraù The Lord is described as the soul, or spirit. What is the definition of spirit? Spirit is perceivable everywhere. Brahman means “great.” His greatness is perceived everywhere. And what is that greatness? Consciousness. Analogy of small light and sunlight … = individual and universal consciousness. As this material body has a beginning, the universal body does also. And as our material body has begun on the basis of our soul, the entire gigantic universal body has begun on the basis of the Supreme Soul. Kapila then explains how the Lord as a pastime, enacts the creation and how the souls consciousness is covered into conditional life. 3.26.9 Devahuti asks about the characteristics of the Lord and His energies. Kapila explains pradhana and prakrti (mahat-tattva). He explains the 24 elements, plus time (25th). Time causes fear of death to the soul under the influence of false ego. 3.26.18 antaù puruña-rüpeëa/ käla-rüpeëa yo bahiù samanvety eña sattvänäà/ bhagavän ätma-mäyayä By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements, keeping Himself within as the Supersoul and without as time. This impregnation of material nature is described in Bhagavad-gétä, Fourteenth Chapter, verse 3. Material nature’s primal factor is the mahat-tattva, or breeding source of all 57
varieties. This part of material nature, which is called pradhäna as well as Brahman, is impregnated by the Supreme Personality of Godhead and delivers varieties of living entities. Material nature in this connection is called Brahman because it is a perverted reflection of the spiritual nature. Then in the Mahat-tattva the modes and the false ego with its manifestation of mind (goodness, intelligence and senses (passion) and sound with its expansion of matter (ignorance). The Supersoul expands as the catur-vyuha and that is related to the subtle elements (Vasudeva = consciousness; Sankarsana = false ego; Aniruddha = mind; Pradyumna= intelligence. 3.26.22 As in clear, unagitated water, free from impurities, one can see everything clearly, so in pure consciousness, or Kåñëa consciousness, one can see things as they are. One can see the reflection of the Supreme Personality of Godhead, and one can see his own existence as well. This state of consciousness is very pleasing, transparent and sober. In the beginning, consciousness is pure (mercy is needed to perceive the Lord clearly). The five gross elements and the perception of them is explained i.e earth contains sound, touch, form, taste and smell….. The Lord the enters again as Garbhodaksayi Visnu and the Universal egg manifests. The Virat Rupa situates Himself in that Golden Egg (has different bodily parts). 3.26.55 As in the womb of a mother a child gradually grows different bodily parts, so in the universal womb the UF gives rise the creation of different paraphernalia, the senses. The demigods presiding over the senses wanted to wake up the Virat-Purusa. They fail. Only when the deity presiding over consciousness entered the heart, then the Cosmic Being arose. Therefore with bhaktya, viraktya and jnana one should concentrate on the Supersoul understanding Him to be the ultimate cause of all the various senses and their presiding deities. The linking with the Lord is not possible just by restraining the senses.
Chapter Twenty Seven Understanding Material Nature (more Jnana) In this Chapter Devahuti inquires if material Nature will ever give release to the spirit soul: Can there be any separate existence of consciousness from matter? Even if one can avoid the great fear from bondage by mentally understanding material nature, will one not again get entangled since material nature (the cause) remains to exist. 3.27.1 - Kapila first explained the transcendental position of the soul just like to sun is aloof from its reflection on water. The soul is like in a dream. It is the duty of every soul to engage in very serious (tivrena) DS.
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The mind has to be fixed at the eternal lotus feet of the Supreme Lord. Sa vai manaù kåñëapadäravindayoù. One has to fix the mind at the lotus feet of Kåñëa; then everything will be very nice. Thus the seriousness of bhakti-yoga is stressed in this verse. 3.27.12-13 The presence of the Lord can be realizes just as the sun is realized as a reflection on water. By the understanding of the pure soul, called satya-dåk, one can see everything as a reflection of the Supreme Personality of Godhead. A concrete example can be given in this connection. A conditioned soul sees a very beautiful rose, and he thinks that the nice aromatic flower should be used for his own sense gratification. A liberated soul, however, sees the same flower as a reflection of the Supreme Lord. In the same way, one can see the reflection of the Supreme Lord in one’s own senses, mind and body—in everything. åte ’rthaà yat pratéyeta/ na pratéyeta cätmani/tad vidyäd ätmano mäyäà/ yathäbhäso yathä tamaù O Brahmä, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness. 2.9.34 Answering to Devahuti, Kapila again stresses the need for serious (tivraya) DS. jïänena dåñöa-tattvena/ vairägyeëa baléyasä tapo-yuktena yogena/ tévreëätma-samädhinä This devotional service has to be performed strongly in perfect knowledge and with transcendental vision. One must be strongly renounced and must engage in austerity and perform mystic yoga in order to be firmly fixed in self-absorption. 3.27.22 Devotional service in Kåñëa consciousness cannot be performed blindly due to material emotion or mental concoction. It is specifically mentioned here that one has to perform devotional service in full knowledge by visualizing the Absolute Truth. One should fast on the two Ekadasi days. 3.27.23 Wooden stick cause a fire and are thereby consumed, similarly material nature causes the living entity to burn in the fire of the world but by DS the cause for the fire is removed. In contaminated consciousness one sees everything to be for his own enjoyment, but in pure consciousness, or Kåñëa consciousness, he sees that everything exists for the enjoyment of the supreme enjoyer. That is the difference between the dream state and wakefulness. The state of contaminated consciousness is compared to dream consciousness, and Kåñëa consciousness is compared to the awakened stage of life. Devotional service is revealed to the pure devotee by the unlimited causeless mercy of the Lord. This is especially spoken of here by the Lord—mat-prasädena, “by My special grace.” Such a devotee has also no attraction to mystic powers for his own enjoyment.
Chapter Twenty Eight Kapila’s Instruction on the Execution of Devotional Service (Astanga Yoga) Mother, I shall explain to you the system of Yoga…. 59
1) perform duti 2) worship spiritual master (atmavit carana arcanam…) Unless one is self realized and knows what is his relationship with the Supersoul is, he cannot be a bone fide SM. 3) Eat frugally and remain in seclusion 4) Ahimsa and satyam….tapah, saucam, svadhyayah and purusa arcanam and no sex 5) Maunam, asanam, paranayama….. 6) Vaikuntha lila dhyanam The goal is to control the contaminated mind (purify him) and then fix on the SPoG. 3.28.13- 33 Describes the meditation of the devotee who perceives the Lord in his heart. Srila Prabhupada recommends the hearing of pastimes to achieve the same meditation. One should think of the Lord by thinking of the different limps, starting with the lotus feet to strengthen the personal aspect of the absolute truth. 3.28.33 It is described herein that one should meditate on the laughter or smiling of Viñëu. There is no other activity that can completely cleanse the heart of the devotee. The exceptional beauty of the laughter of Lord Viñëu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the yogé is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him. What is Krishna Consciousness: When one’s love for the Supreme Personality of Godhead in devotional service is fully developed, one always sees the Lord, even without artificially meditating on His form. His vision is divine because he has no other engagement. At this stage of spiritual realization it is not necessary to engage the mind artificially. Since the meditation recommended in the lower stages is a means to come to the platform of devotional service, those already engaged in the transcendental loving service of the Lord are above such meditation. This stage of perfection is called Kåñëa consciousness. 3.28.34 The mind then is like the flame of a lamp; no more separate desires…… Because he has achieved his real identity, the perfectly realized soul has no conception of how the material body is moving or acting, just as an intoxicated person cannot understand whether or not he has clothing on his body. 3.28.37 The he considers his bodily activities to be like the activities of a body in a dream….. sva-rüpeëa—in the self-realized position; avatiñöhate—he remains. TRANSLATION Thus the yogé can be in the self-realized position after conquering the insurmountable spell of mäyä, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand. 3.28.44
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Canto Three, Chapter Twenty Nine Explanation of Devotional Service by Lord Kapila Devahuti’s further question: a) different types of devotional service b) calamities of birth and death c) eternal time Kapila replies: There are multifarious path of DS (Bg 7.16); many motives a) In ignorance: By envious, proud, violent and angry persons b) In passion: Motives for material enjoyment, fame and opulence. c) In goodness: When a devotee worships the Supreme Personality of Godhead and offers the results of his activities in order to free himself from the inebrieties of fruitive activities, his devotion is in the mode of goodness.3.29.10 All of these devotees are påthak-bhävaù—or bhinna drk (separatist), because their interest is not one with the Lord 100% Pure devotional service: Attraction to the hearing the transcendental name and qualities of the Lord, and 3.29.13 sälokya-särñöi-sämépya How devotee behaves: a) execute duties b) see every living entity as spiritual (even if one a Vaisnava, if he is not of good character his company should be avoided) c) No diplomacy: If friendship is broken, where to go? d) Acarya upasanam e) Hear and Chant Result: Purified Consciousness and attraction to hearing and the presence of the Lord: As the chariot of air carries an aroma from its source and immediately catches the sense of smell, similarly, one who constantly engages in devotional service, in Kåñëa consciousness, can catch the Supreme Soul, who is equally present everywhere. 3.29.20 3.29.21- 27 How to deal with others? My dear Mother, even if he worships with proper rituals and paraphernalia, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple. 3.29.28 – 32 Graduation of living entities: Which are better? Best: Better than the brähmaëa who knows the purpose of the Vedas is he who can dissipate all doubts, and better than him is one who strictly follows the brahminical principles. Better than him is one who is liberated from all material contamination, and better than him is a pure devotee, who executes devotional service without expectation of reward. Topmost: No separate interest….never does anything for his personal account, but does everything for the satisfaction of the Lord (mayy arpita atmanah) 61
3.29.35 Conclusion of Sankhya: puruñaù puruñaà vrajet = the puruña, the living entity, goes to the Supreme Person. 3.29.37-45 Influence of time explained in answer to Devahuti’s question.
Canto Three, Chapter Thirty Description of Adverse Fruitive Activities Devahuti’s Question: How is time acting upon a “Karmi”? (3.29.4) 3.30.1 The Personality of Godhead said: As a mass of clouds does not know the powerful influence of the wind, a person engaged in material consciousness does not know the powerful strength of the time factor, by which he is being carried. 3.30.2-7 The attached materialist is ignorant of the temporary situation he is in. In whatever species of life he is in, by the influence of Maya he finds some happiness. This satisfaction with one’s standard of living is due to deep rooted attraction for body, wife and home; children and animal; wealth and friends. Mäyä has two phases of activities. One is called prakñepätmikä, and the other is called ävaraëätmikä. Ävaraëätmikä means “covering,” and prakñepätmikä means “pulling down.” 3.30.8 For sense gratification the woman creates an illusory love, and the man becomes enchanted by such false love and forgets his real duty….. With diplomacy and sinful acts the attached householder secures money by committing violence. By serving others he feels he is the master. He then suffers reverses and is gradually receiving the treatment of an old useless ox from his family members. He still does not become averse to family attachment. He then gets diseased and invalid and members of the family are occupied with their own lives and he becomes a burden to them. 3.30.19 At death, he sees the messengers of the lord of death come before him, their eyes full of wrath, and in great fear he passes stool and urine. 3.30.20 – 34 Treatment by the Yamadutas Having gone through all the miserable, hellish conditions and having passed in a regular order through the lowest forms of animal life prior to human birth, and having thus been purged of his sins, one is reborn again as a human being on this earth. Bhurijana Prabhu: KC is not fear oriented. SB has 3 accounts of hell: Kapila’s; Puranjana’s 4th Canto; and Canto 5 Ch. 26 We can get the benefit from hearing like person on bicycle connected to fast bus. One does not need to suffer but repents by understanding one’s misdeeds. Next we hear the prayer of the unborn in the womb.
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Chapter Thirty One Movements of the Living Entities Soul is akarta (non-doer). Still he has to suffer? As long we think ourselves as doers and enjoyers, the dream of material life continues and with it the experience of hellish life. For the pure soul in this world there is no suffering, just as for the obedient citizen there is no danger from the police department. 3.31.1-9 çré-bhagavän uväca / karmaëä daiva-netreëa/ jantur dehopapattaye Description of bodily suffering in the womb: If the child is fortunate, he can at that time remember all the troubles of his past one hundred births….thus the child prays. 3.31.12 – 22 jantur uväca I take shelter of Him only, because He can give me relief from all fear and from Him I have received this condition of life, which is just befitting my impious activities. ….without the Lord’s mercy, how can I again engage in the transcendental loving service of the Lord? I do not wish to depart from my mother’s abdomen to fall again into the blind well of materialistic life (Sukadeva stayed for 16 years in the womb) I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness…(suhrda atmana = friendly intelligence) simply by keeping the lotus feet of the Lord in my mind….The conclusion of the child’s prayer is: “Let me remain in this condition; although it is very miserable, it is better not to fall a victim to mäyä again by going outside.” SB 3.31.21 Jiva Goswami explains that this particular soul who prays is not the same who continues with sinful life, although it appears from the sequence in the SB. Lesson: Accept suffering as an impetus to start doing the Lord’s will. Kapila deva then explains the pain of birth; pain of wrong nursing; suffering pain in boyhood for unfulfilled desires; enmity based on competition for sense gratification. Due to bad association with people attached to sex and the tongue, he again goes towards hell: He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, and control of the mind, control of the senses, fortune and all such opportunities. Kapila deva warn sternly about the danger of association with those attached to woman or men who are fond of women: Just try to understand the mighty strength of My mäyä in the shape of woman, who by the mere movement of her eyebrows can keep even the greatest conquerors of the world under her grip. (3.31.38) compare with 3.28.32 3.31.47 buddhvä jéva-gatià dhéro/ mukta-saìgaç cared iha buddhvä—realizing; jéva-gatim—the true nature of the living entity; dhéraù—steadfast; mukta-saìgaù—free from attachment; caret—one should move about; iha—in this world. 63
Realizing the true nature of the living entity, one should move about in the world free from attachment and steadfast in purpose. Endowed with right vision and strengthened by devotional service and a pessimistic attitude towards material identity, one should relegate his body to this illusory world through his reason. Thus one can be unconcerned with this material world.
Third Canto Chapter Thirty Two Entanglement in Fruitive Activities In answer to 3.29.4 (please also describe eternal time, which is a representation of Your form and by whose influence people in general engage in the performance of pious activities), this Chapter explains what happens to the pious fruitive workers; it discusses different types of worshipers ……a comparative religious study….. 3.32.1-4 karma mimamsa people … they go to the moon….temporary result 3.32.5 - niskama-karma yoga ….. both, impersonal and bhakti ….. sense of duty The impersonal approach worship the Hiranyagarbha……gradual and indirect… (because the think of the Supersoul as temporary and see the Brahman as ultimate) 3.32.11 The direct process: Therefore, My dear mother, by devotional service take direct shelter of the Supreme Personality of Godhead, who is seated in everyone’s heart. Kapila says that even great sages come back at the time of a new Brahma if there remains some self interest, such as becoming one with the Supreme: In spite of going up to the first puruña-avatära, Mahä-Viñëu, after the dissolution of this material creation, such personalities again fall down or come back to the material creation. Why? Because the fail to meditate on the personal features of the Lord. 3.32.16 – 21 Materialistic persons have no interest to hear: They are not interested in the Supreme Personality’s pastimes, which are worth hearing because of His transcendental prowess. Because of the wrong subjects for hearing they go up and down. (Bg 13.26) 3.32.22 – 43 Glorification of Bhakti: tasmät tvaà sarva-bhävena/ bhajasva parameñöhinam……accept this with all devotion and love, worship the SPoG 3.32.23 same as 1.2.7 vasudeve bhagavati….. Devotee gets result of Jnana = peacefulness
Result of Yoga = detachement
3.32.29-30 Summary of Jnana: so’ham ; tat tvam asi ; aham brahmasmi (devotee knows) Review of all what has been said regarding karma, jnana, yoga and bhakti 3.32.39- 43 Who and who should not receive the these instructions…..result of the teaching ---- BTG 64
Third Canto Chapter Thirty Three Activities of Lord Kapila 3.33.1-5 Devahuti expresses here astonishment about the Lord’s taking birth in her womb. She is amazed that she has the good fortune to see the Supreme Lord face to face. She realizes that the mercy of the Lord is inconceivable. 3.33.6 – 7 yan-nämadheya-çravaëänukértanäd/ yat-prahvaëäd yat-smaraëäd api kvacit / çvädo ’pi sadyaù savanäya kalpate/ kutaù punas te bhagavan nu darçanät To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. aho bata çva-paco ’to garéyän/ yaj-jihvägre vartate näma tubhyam tepus tapas te juhuvuù sasnur äryä/ brahmänücur näma gåëanti ye te Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Äryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required. Kapila assures Devahuti that the path of DS is very easy. He then leaves home, having fulfilled His mission. Devahuti practices Bhakti Yoga. She gives up all her comforts because she was attached fully to her son, just as a cow is attached to the calf. She forgot her material body, just as one forgets his different bodies in a dream. Her celestial maidservant took care of her on S.P says that the Lord takes charge of the maintenance of the devotees body (3.33.29). The body of Devahuti melted into water and are now a river. Kapila went to the North and then back to the Bay of Bengal where He still stays in trance. Sruti-phala: One becomes a devotee of the SPoG. End of Canto Three
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Overview of Assessment Papers The following information will help you to prepare for your closed book test (Paper A) and also give guidelines on how to write your essays (Papers B ).
Guidelines for Paper A Conditions: - Closed Books - No discussion allowed between students Requirements: Pens (Paper will be provided) Dictionaries are permitted.
Guidelines for Paper B
Begin with a plan/outline or draw a mind map to help organize your thoughts. Follow the guidelines given in the Objectives. Discuss the plan with your facilitator. Relate philosophical concepts and points and write them in separate paragraphs. Quote from Prabhupada’s books to support your points. o Do not copy long extracts but rather select:: Precise statements / phrases from the purports Analogies Sanskrit words and phrases that particularly support your points. Quotes from Prabhupada’s lectures can be included. Give references. Essays should include an introduction, which explains what you are writing about, and a conclusion, which summarizes what you have written. Marks will be deducted for essays which are 20% under or over stipulated length. Marks will be deducted for essays which include unnecessary waffle. If possible Essays should be typed.
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Formal Assessment 1. Means of Assessment Type of Assessment
Corresponding Papers
Closed Book Written Examination
Paper A
Written Project Work (Coursework)
Paper B
N.B.: Personal interviews may occasionally be used, in the case of a marginal pass or fail and/or to check the originality of a student’s work.
2. Tutorials Students should arrange a meeting with the facilitator (tutorial) to discuss their coursework. Students should prepare a plan, outline or mind map for Paper B, for their tutorial. Facilitators will be available for tutorials up to 1 week before the date of submission of papers.
3. Marks and Grades
Grade
Marks
Definition
A B C D E F G
85+ 75 - 84 65 - 74 55 - 64 50 - 54 45 - 49 - 44
Distinction/High-honours Commendation/Honours Average pass Less than average Marginal pass Marginal fail Fail
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4. The Assessment Papers Each Module consists of 2 papers and an oral presentation. They are as follows:
Paper A
Closed-book Exam:
Paper B
Coursework:
Oral Presentation
Coursework:
5. The Assessment Schedule Coursework Paper B can be handed out (at the discretion of the teacher) at any time after the start of the corresponding module. Paper A, the written exam, will be given in parts throughout each Module.
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Overview of Papers Canto 3
Canto 3 Paper A 34%
15 questions Closed Book 4 x slokas (20 Marks) 11 x others (55 Marks) Pass Mark 50%
Paper B 33%
1 question Project Papers 1 x 500 words
Oral Presentation 33% 30 minute oral presentaion
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Selected Verses for Memorization
CANTO 3 3.2.23 3.5.11 3.5.13 3.5.15 3.5.41 3.5.42 3.5.46 3.9.5 3.9.11 3.14.43 3.15.25 3.23.56 3.25.20
3.25.21 3.25.22 3.25.23 3.25.25 3.25.34 3.29.13 3.31.1 3.31.31 3.31.35 3.31.38 3.33.6 3.33.7
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Appendixes APPENDIX 1
KRSNA LILA-STAVA
BY ÇRÉLA SANATANA
GOSVÄMÉ
VERSES 412 -416
sarva-ñasträbdhi-péyuña sarva-vedaika-sat-phala sarva-siddhänta-ratnäòhya sarva-lokaika-dåk-prada ñrémad-bhägavata prabho kali-dhväntoditäditya ñré-kåñëa-parivartita O Çrémad-Bhägavatam, O nectar churned form the ocean of all the Vedic scriptures, O most prominent transcendental fruit of all the Vedas, O you who are enriched with the jewels of all spiritual philosophical conclusions, O you who grant spiritual vision to all the people of the world; O life-breath of the Vaiñëava devotees, O Lord, You are the sun which has arisen to dispel the darkness of the Kali yuga (SB 1.3.43). You are actually Lord Kåñëa Who has returned (among us). paramänanda-päöhäya prema-varñy-akñaräya te sarvadä sarva-sevyäya ñré-kåñëäya namo `stu me O Çrémad-Bhägavatam, I offer respectful obeisances unto You. By reading you one attains transcendental bliss, for Your syllables rain pure love of God upon the reader. You are always to be served by everyone, for you are an incarnation of Lord Kåñëa. mad-eka-bandho mat-saëgin mad-guro man-mahä-dhana man-niñöaraka mad-bhägya mad-änanda namo `stu te O Çrémad-Bhägavatam, O my only friend, O my companion, O my teacher, O my great wealth, O my deliverer, O my good fortune, O my bliss, I offer respectful obeisances unto you. asädhu-sädhuta-däyinn ati-nécocca-täraka hä na muëca kadäcin mäà preàëä håt-kaëöhayoù sphura O Çrémad-Bhägavatam, O giver of saintliness to the unsaintly, O uplifter of the very fallen, please do not ever leave me. Please become manifest upon my heart and my throat, accompanied by pure love of Kåñëa. 71
APPENDIX 2 FINAL VERSES FROM ÇRÉMAD-BHÄGAVATAM sarva-vedänta-säraà hi çré-bhägavatam iñyate tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit Çrémad-Bhägavatam is declared to be the essence of all Vedänta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature.
nimna-gänäà yathä gaìgä devänäm acyuto yathä vaiñëavänäà yathä çambhuù puräëänäm idam tathä Just as the Gaìgä is the greatest of all rivers, Lord Acyuta the supreme among deities and Lord Çambhu [Çiva] the greatest of Vaiñëavas, so Çrémad-Bhägavatam is the greatest of all Puräëas.
çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaà tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas because it describes the pure and supreme knowledge of the paramahaàsas. This Bhägavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Çrémad-Bhägavatam, who properly hears and chants it with devotion, becomes completely liberated. Çrémad-Bhägavatam 12.13.16-18
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APPENDIX 3
EXPANSIONS OF ÇRÉ KÅÑËA The summum bonum Kåñëa is one without a second. He Himself has expanded Himself in various parts, portions and particles as svayaà-rüpa, svayam-prakäça, tad-
ekätmä, präbhava, vaibhava, viläsa, avatära, äveça, and jévas… S.B 1.3.28 Purport
svayaà-rüpa: Kåñëa’s form as a cowherd boy in Våndävana
svayam-prakäça: präbhava-prakäça expands in the räsa-lélä dance married 16,108 wives at Dvärakä vaibhava-prakäça Çré Balarämajé son of Devaké
Tad-ekätmä: viläsa (pastime) Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha. (präbhava-viläsa) twenty-four forms (vaibhava-viläsa) Näräyaëa
2nd catur vyüha: Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha
sväàça (personal expansions)
Puruñ-ävatäras: Käraëäbdhiçäyé Viñëu Garbhodakaçäyé Viñëu Kñérodakaçäyé Viñëu Lélävatäras manvantara-avatäras yuga-avatäras
äveça: çaktyäveça-avatäras
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APPENDIX 4
5. 22-32 Ingredients of Creation:
False Ego + Ignorance Ether Sound
Air Sound
Mind Demigods / directional movement
False Ego + Goodness
Touch
Fire Sound
Ear Touch Eye
Touch Form
Jnana-indriya
Tongue
Mahat Tattva
Nose
False Ego + Passion
Legs Hands Anus genital Voice
Water Sound Touch Form
Karm-indriya
Taste
Earth Sound Touch Form Taste Odor
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APPENDIX 5 LENGTH OF PURÄËAS
The Brahmä Puräëa consists of ten thousand verses, the Padma Puräëa of fifty-five thousand, Çré Viñëu Puräëa of twenty-three thousand, the Çiva Puräëa of twenty-four thousand and Çrémad-Bhägavatam of eighteen thousand. The Närada Puräëa has twentyfive thousand verses, the Märkaëòeya Puräëa nine thousand, the Agni Puräëa fifteen thousand four hundred, the Bhaviñya Puräëa fourteen thousand five hundred, the Brahmavaivarta Puräëa eighteen thousand and the Liìga Puräëa eleven thousand. The Varäha Puräëa contains twenty-four thousand verses, the Skanda Puräëa eighty-one thousand one hundred, the Vämana Puräëa ten thousand, the Kürma Puräëa seventeen thousand, the Matsya Puräëa fourteen thousand, the Garuòa Puräëa nineteen thousand and the Brahmäëòa Puräëa twelve thousand. Thus the total number of verses in all the Puräëas is four hundred thousand. Eighteen thousand of these, once again, belong to the beautiful Bhägavatam. Çrémad-Bhägavatam 12.13.4-9
"After compiling the eighteen Puräëas, Vyäsadeva, the son of Satyavaté, composed the entire Mahäbhärata, which contains the essence of all the Puräëas. It consists of over one hundred thousand verses and is filled with all the ideas of the Vedas. There is also the account of the pastimes of Lord Rämacandra, spoken by Välméki—an account originally related by Lord Brahmä in one billion verses. That Rämäyaëa was later summarized by Närada and related to Välméki, who further presented it to mankind so that human beings could attain the goals of religiosity, sense gratification and economic development. The total number of verses in all the Puräëas and itihäsas (histories) is thus known in human society to amount to 525,000." Çréla Jéva Gosvämé has quoted from the Matsya Puräëa
T HE CHRONOLOGICAL ORDER OF SPEAKERS OF ÇRÉMAD-BHÄGAVATAM 1. Lord Viñëu to Brahma (catuù-çloké: 2.9.33-36)
2. Brahma to Närada Muni (2.5-7)
3. Närada Muni to Çréla Vyäsadeva (1.4-7)
4. Çréla Vyäsadeva to Çukadeva Gosvämé
Jéva Gosvämé in Tattva-sandarbha, states that Vyäsadeva spoke the entire Bhägavatam in 18,000 verses to Çukadeva Gosvämé
5. Çukadeva Gosvämé to Maharaja Parékñit (and Suta Gosvämé) Çréla Vyäsadeva explained Çrémad-Bhägavatam unto Çukadeva Gosvämé from the very beginning of the janmädy asya [SB 1.1.1] verse, and so Çukadeva Gosvämé also explained it to the king. SB 2.1.10 Purport
6. Suta Gosvämé to the sages at Naimiñäraëya (headed by Çaunaka åñi) 75
APPENDIX 6 TEN SUBJECTS OF ÇRÉMAD-BHÄGAVATAM çré-çuka uväca atra sargo visargaç ca sthänaà poñaëam ütayaù manvantareçänukathä Çré Çukadeva Gosvämé said: In the Çrémad-Bhägavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum. Çrémad-Bhägavatam 2.10.2
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.
Creation ingredients of the cosmos sargo subcreation creations of Brahmä visarga planetary systems maintenance of the creation sthanam protection by the Lord special favor given to the faithful posanam Creative Impetus utayah Change of Manus prescribed duties for law-abiding men manvantare The Science of God description of the incarnations of the Lord isanukatha Withdrawal / winding up of the Cosmic creation nirodho Liberation mukti The Summum Bonum asrayah
Mahä-Puräëa According to Çréla Jéva Gosvämé, Puräëas such as Çrémad-Bhägavatam deal with these ten topics, whereas lesser Puräëas deal with only five. As stated in Vedic literature: sargaç ca pratisargaç ca vaàço manvantaräëi ca vaàçänucaritaà ceti puräëaà païca-lakñaëam "Creation, secondary creation, the dynasties of kings, the reigns of Manus and the activities of various dynasties are the five characteristics of a Puräëa." Puräëas covering five categories of knowledge are understood to be secondary Puräëic literature. Çréla Jéva Gosvämé has explained that the ten principal topics of Çrémad-Bhägavatam are found within each of the twelve cantos. One should not try to assign each of the ten topics to a particular canto. Nor should the Çrémad-Bhägavatam be artificially interpreted to show that it deals with the topics successively. The simple fact is that all aspects of knowledge important to human beings, summarized in the ten categories mentioned above, are described with various degrees of emphasis and analysis throughout the Çrémad-Bhägavatam. SB 12.7.11Purport
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APPENDIX 7 Lecturing and General Presentation Skills Taken from the VTE Teacher Training Handbooks Guidelines for Oral presentations. * Preparation, preparation, preparation is the golden rule. As well as specific preparation one can develop a habit of mental preparation by regular contemplation of the subject to be presented. * Dress neatly and appropriately. * Set up everything before you speak. If necessary you may make adjustments in the arrangement of the Room and the audience before speaking. * Know your audience, show them respect and address their vital interest. * Speak on a subject about which you are enthusiastic and well-versed. General Advice Open powerfully, Stick to the theme, Keep the audiences attention, (particularly thru eye contact), Gesture, (Don’t fidget), Talk naturally like a live human being and speak in your own voice, (as in conversation, only louder) Be spontaneous, (put your heart into it) Beware of awkward sounding space fillers, (um, you know, like that, OK, etc), Pause………it can be powerful. Avoid beginning with apologies (unless absolutely necessary, then keep them concise and to the point.) Don’t be self effacing ; or praise yourself. Where possible speak from personal experience. Illustrate abstract philosophical points with examples.
Avoid ISKCON lingo and vague terms. Explain technical terms where appropriate. In question time if necessary clarify the question. If you don’t know an answer then say so, you can get back to the person later or refer them to someone else. Answer the question before you explain, not the other way around. Answer the question asked, not another one.
Finishing before the audience wants you to can be a positive way to encourage them to want to come back next time. Avoid fancy language as a means to gain prestige. Avoid using adolescent or drug culture slang. Choose your words...and pauses…. deliberately. Don’t imitate Srila Prabhupada, either in pronunciation or grammar. 77
TIPS * * * * * * * * * * * * *
Remember the best presenters speak from memory as much as possible Be careful about winging it Don’t prepare word for word The exception may be your opening lines Jot down your main ideas Stick to the main theme Alternatively go thru the subsidiary points one by one. Have more material than you need Be flexible rather than prepare rigidly If you use notes, organize them so that you know what is where before you start. Use cards rather than paper. Run through your talk and visualize the response you desire Rather than prepare right up to the last moment – allow yourself to relax before the class, knowing that you are prepared.
Building confidence Things you should know about Speaking in Public * You are not unique in your fear of speaking in public * Most experienced speakers never completely lose all nervousness. * Only the prepared speaker deserves to be confident. * Be prepared through strict sadhana and regular reading * Condition yourself to success – visualization can be helpful * Depend on Krishna – but after you have done the necessary preparation. * Using visual aids is one technique for diverting the audiences attention away from yourself. The best way is through complete absorption in your subject and a burning desire to communicate it to your audience. * Remember – the audience is on your side. They want you to speak well * There is no such thing as failure - only room for improvement.
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Lesson Planning
The key word here is F O C U S Focus Plan your lesson according to objectives and keep the main aim of your talk in mind. Organize strategically – Put together your talk in a systematic way. Lead students towards the desired understanding ensuring that learning experiences are in the appropriate order. Chop your lesson into discrete sizeable sections, rather than talk for 20 mins Oral presentations could be divided into 4 sections. 1.) Introduction 2.) Body/Main presentation 3.) Interactive group discussion 4.) Conclusion.
Breaking a presentation into manageable pieces makes it easy to swallow and easier to deliver. U Visualize. When preparing, first ensure that you can deliver each section. Then pay particular attention to the links between each section, memorizing them or making notes if necessary. Stay Focused. Be clear where you wish to go with the talk and utilize student contributions in appropriatley.
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