A I ± ¦ A V A V AI T R A I N I N G & E D U C A T I O N Course Material
®r… Ÿopaniad Nectar of Devotion Nectar of Instruction for
the Bhakti ®astri Course
The International Society for Krishna Consciousness Founder-Acarya: His Divine Grace AC !ha"tivedanta S#a$i %ra&hu'ada
Contents
Page
Overviews Sri Isopanisad Nectar of Devotion Nectar of Instruction
3 7 10
Themes
12
List of Key Verses
17
Homework
20
®r… Ÿopaniad Overview 1. Introduction The Importance of Vedic knowlede In the introduction, Srila Prabhupada establishes the definition of Veda, and the need to take guidance from the Vedas. Sri Isoa!isa" is is directly Vedic literature, being part of the sruti#
!. Invocation to "antra Three The perfect relationship #etween the $ord% the livin entities and &is creation The Invocation The Invocation describes the objective of the book: the bsolute Truth, the Personality of !odhead. "y repeated recognition of #is various types of completeness, the Isoa!isa" establishes the supreme position of the Personality of !odhead. (antra )
The Invocation e$plained that the Personality of !odhead is perfectly complete, as are #is energies. Srila Prabhupada comments that, %all forms of incompleteness are due to incomplete kno&ledge of the 'omplete (hole.) ( hole.) *antra + describes ho& the living entities can again regain their sense of completeness by acting in relationship &ith -a . This action is called isa$as%a consciousness. (antra *
*antra e$plains the benefit of &orking in the isa$as%a conception: one becomes free from karmic reaction and acts on the liberated platform. Such activities are the o!l% method method for freedom. (antra +
*antra / e$plains the fate of those &ho fail to recognise the 0ord1s proprietorship and therefore act in a vikarmic &ay.
'. "antras ()* The inconceiva#le $ord can onl+ #e known #+ the $aha-&ha,avata (antra
*antra 2 e$plains &hy such people are unable to understand the 0ord1s position: #e is beyond material calculations and is thus kno&n only &hen he reveals #imself to the sincere. (antra .
*antra 3 continues this discussion describing that the 0ord has inconceivable potencies &hich render #im unkno&able to those &hom #e does not favour. (antra /
*antra 4 describes the vision vision of one &ho can see -a -a every&here, the aha'(ha)a$ata.
*antra 5 continues describing the consciousness of the aha'(ha)a$ata* &hich &as introduced *antra 4. (antra 1
*antra 6 describes some 7ualities of the 0ord as he is kno&n by the aha'(ha)a$ata described in mantras 4 and 5.
(. "antras ,)11 -omparin the cultivation of knowlede and nescience (antra 2
The previous three mantras have described the aha'(ha)a$ata, and his vision of -a . *antra 8 discusses t&o kinds of people &ho lack kno&ledge of -a : those &ho are simply ignorant and those &ho are follo&ers of material scholarship, thinking it the end9all of kno&ledge. "oth kinds of people disregard the 0ord1s proprietorship and conse7uently are degraded into the %darkest regions of ignorance.) (antra )3
*antra 8 described the results of cultivating ignorance and false kno&ledge. *antra + e$plains that true kno&ledge brings a different result than either of these. It also emphasises the need to take guidance from a "hira in the act of discriminating bet&een real and illusory kno&ledge. (antra ))
The previous t&o mantras have e$plained that ignorance and false kno&ledge bind one and are in contrast to true kno&ledge. *antra ++ describes ho& one must kno& the relative positions of material and spiritual kno&ledge to transcend the material energy and attain deathlessness.
. "antras 1!)1( -omparin worship of the /#solute to worship of the relative. (antra )*
;ust as verses 8 )++ compared kno&ledge and nescience, and the respective destinations for the follo&ers of each, verses + )+2 e$plain the &orship of the relative and the bsolute. ;ust as cultivation of the &rong kno&ledge can be binding, so too can improper conceptions of the bsolute Truth. (antra )+
*antra + e$plained that both &orship of the dependent
*antras + and +/ e$plained that one &ho conducts &orship of the improper object or &ith the improper conception &ill not achieve spiritual emancipation. *antra +2 states that one must kno& the spiritual and material energies properly, in their
0. "antras 1)1* ra+ers for revelation of the $ord2s spiritual form (antra ).
*antras +)+2 described the necessity of understanding -a in relationship &ith #is material energies. *antra +3 e$plains that one must also understand -a 1s relationship &ith #is spiritual potency, the (raha+%oti , in order to achieve realisation of #im. (antra )/
This mantra continues the prayer of *antra +3 for the 0ord to reveal #is spiritual form. (antra )0
The prayers of the devotee continue from mantras +3 and +4. t mantra +5, the prayer has an emphasis of understanding -a at the time of death. (antra )1
*antra +6 is the concluding prayer of the devotee, &ho desires to achieve -a1s mercy.
>r? @opaniad 3 /naloies 4 56amples • • • • • • • • • • •
• • • •
• • • • • • • •
• • • •
"ahatma 7andhi 4 8enned+ : one of the four defects is to make mistakes Own hands in a dark room : you cannot see them, the senses are imperfect -ow dun9 Vedic principles sometimes appear contradictory :ruti is like a mother: only the mother can say &ho the father is ;adio proramme9 perfect kno&ledge, sabda &and severed from the #od+ : &e are parts and parcels of the complete &hole The milk3ivin cow only eats grass and grain: milk is part of the 7uota given to humans by -a / house made of earth% wood% etc : the builder is not the proprietorA bringing ingredients together does not transfer o&nership :tolen #read9 both capitalists and communists fail to see that everything belongs to -a / tree lives for hundreds of years, (ello,s breathe, etc. Therefore live in the spirit of isavasya, not uselessly The human #od+ is a #oat : to cross over the o-ea! of material e$istence, sastra and acaryas are the e.ert (oate! , facilities of the body are the fa$oura(le breeBes &eat and liht emanate from a fire :
aterin a tree9 &ater the root not the leaves. Similarly, philanthropic activities don1t &ater the root, the soul The sun 4 its ra+s9 • compared to the 0ord and the +i$as, i.e. same in 7uality • sun rays are innumerable sun has varieties of energy, ultimate source is the sun9god
®r… Ÿopaniad ) 8e+ Terms sau?a niru?a anupa+ati ekatvam pari#h@A Bruti prat+akBa anumana Ba#da sat3cit3ananda3viraha karma% akarma% vikarma p@r?am apauruBe+a para prakBti apara prakBti atma3ha uddham apapa3viddham avid+a vid+a veda3vada3rata
&ith 7ualities &ithout 7ualities observing by hearing from the acarya <*antra si$= oneness in 7uality <*antra seven= the greatest of all <*antra eight= kno&ledge ac7uired by hearing sense perception induction received by aural reception the form of eternity, kno&ledge and bliss pious, transcendental and impious activity respectively complete, or all9perfect &ords spoken by the 0ord, not by mundane person superior energy inferior, or material, energy a killer of the soul <*antra three= antiseptic <*antra eight= prophylactic <*antra eight= nescience, ignorance <*antras 8,+,++= kno&ledge <*antras 8,+,++= misunderstand the Vedas, not in parampara
ma+a+apahta3
self9made %gods) the sober <*antras + E +/= that &hich is not supreme or independent, demigods, the bsolute Personality of !odhead <*antras +, +/ E +2A also called sambhavat E asambhavat= sustainer, maintainer <*antras +3 E +4= the face <*antra +3= daBBling effulgence <*antra +3= I am that, %like unto the sun, as am I) <*antra +4= %F my 0ord, po&erful like the fire) <*antra +6=
Nectar of Devotion Overview Contents of the !ha"ti-ras4$5ta-sindhu
A! o-ea! is "i$i"e" i!to four si"es0 easter!* souther!* ,ester!* !orther!# 1a-h o-ea! has su("i$isio!s* -alle" 2,a$es3# The first "i$isio!* 21aster!*3 has four ,a$es0
The 1st wave% sa$anya-&ha"ti . general description of devotional service.
reface C Bhakti rasa Srila Prabhupada gives us a history of the Hectar of Gevotion and describes its purpose to educate and elevate everyone to the position of pure devotee and to e$plain the concept of (hakti'rasa. Bhakti'rasa is the spiritual pleasure of devotional service &hich one can taste by being trained in the science of devotional service. Introduction ) $an,alacarana and definition of 'ure devotional service The author invokes auspiciousness by establishing -a as the objective of the book, by offering obeisances to the 0ord, his guru, and the Vaisnavas, and by offering benedictions. fter giving an overvie& of the &hole book, he gives the definition of pure devotional service &hich is the thesis statement upon &hich the entire Hectar of Gevotion e$pands.
-hapter 1 C -hara-teristi-s of ure "e$otio!al ser$i-e Pure devotional service is so sublime and satisfying that devotees engaged in -a Js service donJt &ant anything besides that service not even the liberation of salok%a. !. Sadhana &ha"ti C-hapters !)10 ) devotional service in practice Note9 this &ave is divided into t&o parts as follo&s: Part Fne <'hapters C+2= C Vai"hi'sa"ha!a (hakti Kollo&ing the rules and regulations according to the guru1s instructions %art T#o 6Cha'ters ).7)/8 7 9a,anu,a-sadhana &ha"ti Spontaneous devotional practice
-hapter ! ri!-iles of sa"ha!a (hakti
The three categories of devotional service are described, &ith particular emphasis on sa"ha!a (hakti . Fne1s eligibility for practising sa"ha!a (hakti is attraction to pleasing -a , and the most important part of this process is to al&ays remember -a and never forget #im.
-hapter ' C eli)i(ilit% for a--eti!) "e$otio!al ser$i-e The prere7uisite for beginning devotional service is attraction, &hich is obtained by the mercy of a devotee. dvancement in $ai"hi's4"ha!a'(hakti depends on oneJs level of faith and kno&ledge of the scriptures. (hen one is free from the bodily concept of life &hile having the e$clusive desire to serve LL-a, he is 7ualified to practice pure devotional service. -hapter ( C ure "e$otio!al ser$i-e free fro "esire for li(eratio! a!" se!se )ratifi-atio! Kurther evidence is given in support of the statement that devotees are free from the desire for (hukti and ukti . Gevotees of -a in Vndavana reject the desire for all liberation, even personal liberation to Vaikuntha. -hapter C ure "e$otio!al ser$i-e is self'suffi-ie!t a!" i!"ee!"e!t !enerally, to practise self9realisation one must have a great deal of preliminary 7ualification, such as pious birth, purification through Vedic rituals and follo&ing $ar!asraa "hara . Bhakti is not dependent upon any of the above three prere7uisites. Gevotional service is the constitutional position of the living entity. Therefore, both the process of (hakti and eligibility for (hakti are independent of considerations of birth, caste, community and other processes. -hapter 0 C ,a%s to ra-tise "e$otio!al ser$i-e Srila Mupa !osvami basically lists the 42 items of devotional service. -hapter EC e$i"e!-e re)ar"i!) "e$otio!al ri!-iles #ere the first eighteen items of devotional service: the ten ra$rttis
Scriptural evidence is given for items C2 of the 42 angas of (hakti &ith emphasis on Geity &orship, chanting and prayer.
-hapter 1F C ,a%s to ra-ti-e ure "e$otio!al ser$i-e Scriptural evidence is given for items no. 2/C24 of the 42 angas of (hakti &ith emphasis on hearing and remembering.
Ovidence is given for items 25C3/ of the 42 angas of (hakti &ith emphasis on servitude, friendship and surrender.
-hapter 1! C ,a%s to ra-tise ure "e$otio!al ser$i-e Scriptural evidence is given for items 32C42 of the 42 angas of (hakti , five of &hich are considered to be most potent forms of devotional service &ith emphasis on festivals and the five most potent forms of devotional service. -hapter 1' C the fi$e ost ote!t ra-ti-es of "e$otio!al ser$i-e This chapter completes the discussion on the 42 items of devotional serviceA elaborates on the &onderful effects of performing the five potent forms of devotional service described in 'hapter T&elveA and begins to discuss some items &rongly considered to be angas of (hakti . -hapter 1( C the relatio! of "e$otio!al ser$i-e to other siritual ra-ti-es Srila Mupa !os&ami continues to e$plain &hy certain items commonly thought to be angas of (hakti cannot be accepted as such. Cha'ter ). 7 so!ta!eous "e$otio!al ser$i-e 5 ra)atika
This chapter describes ra)atika'(hakti* the spontaneous devotional service of the eternal residents of Vrindavana.
-hapter 10 C so!ta!eous "e$otio!al ser$i-e i! ra-ti-e The process of ra)a!u)a'(hakti , spontaneous devotional service in practice is described. '. Ghava3#hakti ) devotional service in ecstatic love -hapter 1E 5 "efi!itio! a!" attai!e!t of (ha$a'(hakti This chapter describes the &ays and means of rising to the platform of (ha$a' (hakti , ecstatic love for -a . -hapter 1* C s%tos of (ha$a'(hakti This important chapter e$amines the characteristics of a person &ho has developed ecstatic love. "y studying them carefully, one &ill understand the difference bet&een the ecstatic love of a genuine devotee and the so9called ecstatic symptoms of a pretender. (. rema3#hakti ) devotional service in pure love of 7od Cha'ter )2 7 're$a-&ha"ti
In this chapter the definition and attainment of rea'(hakti is described. The development of rea is a gradual evolution beginning &ith sra""ha.
Nectar of Instruction Overview Verses )70: Verse 1: Verses 27)):
vaidhi-sadhana &ha"ti ra,anu,a-sadhana &hava-&ha"ti and 're$a-&ha"ti
1. Vaidhi3sadhana #hakti )Te6ts 1 CE reface C the )oal of 67a -o!s-ious!ess a!" the ea!s to attai! it To reach perfection in -a consciousness one must follo& the instructions of the Si$ !os&amis of Vrindavana by controlling the mind and senses as instructed by Srila Mupa !os&ami in the padesamrita. Te6t 1 C -o!trolli!) the si. ur)es This verse elaborates on the prere7uisites for spiritual life described in the third main point of the Preface the necessity of controlling the mind and senses. person &ho has mastered these prere7uisites is fit to be a guru. Te6t ! C o(sta-les to "e$otio!al ser$i-e Te$t T&o describes the implications of not controlling the mind and senses. "y his o&n choice, the conditioned soul has fallen under the jurisdiction of the material energy of the 0ord. nder its influence, he has to meet the demands of the body, &hich is a product of this energy. Te$t T&o further e$plains ho& to meet these basic demands in a &ay that fosters spiritual progress rather than material entanglement. Te6t ' C ri!-iles that ai" "e$otio!al ser$i-e Si$ principles are given that help us progress on the path of pure devotional service. "ut before discussing them, Srila Mupa !osvami e$plains e$actly &hat pure devotional service is. Te6t ( C si. lo$i!) e.-ha!)es In previous lessons &e mentioned that one1s desires and ambitions develop according to the company one keeps sa8)4t sa9+4%ate k4a: . Therefore, if &e &ant to progress in LL-a consciousness, &e have to associate &ith devotees. Te$t 2 e$plains &hat association consists of. It also begins to e$plain ho& one should associate &ith devotees. Kurther instructions on ho& to associate &ith different types of devotees are found in te$ts 3 and 4. Te6t C asso-iatio! a--or"i!) to le$els of a"$a!-ee!t In order to properly apply the si$ loving e$changes described in the previous verse, one must select proper persons &ith &hom to reciprocate. (hat kind of Vaisnava should be selected as a friend and ho& one should deal &ith different kinds of Vaisnavas is the subject matter of this verse. ll devotees should be respected, but in order to make spiritual advancement &e must associate &ith serious devotees and distance ourselves from casual association. Te6t 0 C asso-iati!) ,ith the ure "e$otee Te$t 4 discusses further ho& &e should associate &ith devotees 9 especially &ith
Te6t E C -ha!ti!) the hol% !ae In order to come to the platform of uttaa'(hakti , &e must first cleanse our consciousness of the materialistic contamination that covers the mirror of the heart. "y carefully chanting the #are -a maha9mantra every day, &e gradually become cured from the jaundice of ignorance and revive kno&ledge of our blissful constitutional position as -a Js servant. !. ;aanua3sadhana3#hakti C Te6t * Tet 1 7 s'ontaneous devotional service in 'ractice
I! this $erse* Srila Rua Gos,ai )i$es the esse!-e of all a"$i-e0 to fi. o!e;s i!" o! 67a ,ithout "e$iatio! (% -o!sta!tl% heari!) a!" -ha!ti!) a(out
'. Ghava3#hakti and prema3#hakti C Te6ts ,C11 Te6t , C the hierar-h% of the aterial a!" siritual ,orl"s Te$t nine describes the hierarchy of the different regions of the 0ordJs creations &ith Madha 9kunda as the topmost place. Te6t 1F C the hierar-h% of "iffere!t t%es of hua! (ei!)s Te$t ten describes the hierarchy of the different types of human beings &ithin the creation and Madha9kunda is the place of residence for the topmost human beings. Te6t 11C the )lories of Ra"ha'ku!"a Te$t eleven perfectly illustrates the point that the cultivation of spiritual life is a gradual process. In the same &ay as one is meant to read the first nine cantos of Srimad9"hagavatam before approaching the Tenth 'anto, one must assimilate the first ten verses of Hectar of Instruction before approaching Madha9kunda. If one fails to do so, one is sure to misunderstand the instructions given herein and ruin oneJs spiritual life.
Themes
CNOD% I:O% NOI 8 6
1. urit+ of Devotional :ervice
Nectar of Devotion
!. Transcendental Devotional :ervice '. Hukta3Vaira+a (. arampara . 5lii#ilit+
E Themes
0. &appiness E. :adhu3sana
®ri Iopaniad
Nectar of Instruction
1. 8nowlede
1. "ind and :ense -ontrol
!. The $ivin 5ntities
!. /ttitude
'. "aterialism
'. 7uru and Disciple
(. Defeatin Impersonalism . Ghakti 0. The /#solute Truth E. Isavasya 7 Themes
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Thees in Sri Isopanisad
= Main verse or
passage
= other verse/passage
Int 8nowlede
The /#solute Truth
Isavas+a
P+3
P+6
P3
P/4
P+39 +4
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Major Reference Reference
Minor
"ind 4 :ense -ontrol
ttitude
"a
7uru and Disciple
Sadhusan,a
Devotees C8inds% Gehavior 4 Lualifications
9Kirst duty 9!oodness first, then transcendence
9Getermines the progress
!uru: Kollo&er of Srila Mupa !os&ami
9!os&amis
94 urges: 9Tolerating 9Ongaging
9Tolerance
Quality of guru: self9 controlled
9!os&amis
1
!
94 faults due to no sense9control9 *ahatma E duratma
ref.
'
(
Ghakti C:taes 4 Development 9The goal of GS in 0ord 'aitanyaJs line: Ontering rsnaJs conjugal pastimes
9+: Sat9sanga E a&akening of love of !od 94: Systematic
9+:Gef. of asat9
sanga9Purpose of sat9 sanga9/: / types of persons &hose association is asat
9*ahatmas 94 faults to avoid 9Isavasya
9Onthusiasm9 'onfidence, 9Getermination9 Patience9Kavorable attitude9 Submissiveness9 Sincerity9 'allousness to&ard karma, jnana E yoga
9/: llo&s hearing
9//: sat9sanga
94 favorable
from pure devotee E engagement in GS
tyaga
principles
9!ive and take
92: To facilitate 4 loving e$changes 922: Teaches love of !od
9/8: 4 types of e$changes923: sat9 sanga
92+: Hatural
4 loving dealings
a&akening 92: Hama as means to cultivate bhakti
/ types of devotees
3+: Giksa
9Simplicity
mentality9 In7uisitiveness 90oving attitude
926: Sat9sanga
9Mespect 9Service attitude 9Hon9critical mentality
93+:Oligibility for diksa 936: !rades of gurus
according to levels of devotees
15
95: ttama bhakti defined96: 8 angas 9/:Oligibility94 favorable principles9 /4:Success is assured
"ind 4 :ense -ontrol
7uru and Disciple
:adhu3sana
Devotees
Ghakti 94: Suddha9bhakti9
94/: *eant for parama9hansas free from jealousy
9VS: nartha9nivrttiA
9Seriousness, attentiveness
946: To dispell avidya, ignorance 95:Kacilitates chanting the holy name
95:Oligibility for diksa 95: Giksa as bhajana kriya
Muci948:'leansing by chanting95: Sraddha to prema95+: "hava9 bhakti
5/: *ind is friend or
9Surrender,
enemy 52: 'hange of body
dependence
95/: To train the mind to think of rsna
952: Taking shelter of an advanced devotee 953:chieving the eternal guidance of a ragatmika
9Maganuga bhakti9 54: Stages of self9 realiBation in bhakti9 55: 3 bhakti rasas
Hon9enviousness
0
E
*
I:8-ON2s urpose
/ttitude
9#o& to relate &ith guru 943: !uru is not obliged to others
9ssociation &ith the pure devotee
9Qualities of pure devotees 94:!os&ami, not by birth
4/,43: Kalldo&n from bhakti by offenses
9"hajan in Madha9
unda 9Prema9bhakti
, 9Oagerness
9!radations of devotees 9The topmost devotee99Sri Madhika
1F
11
16
9Prema9bhakti9 stakaliya bhajan9 Geveloping a spiritual body surcharged &ith ecstasy9 Vipralambhaseva 9Perfection of GS: serving Sri Madha9 unda R "ecoming an assistant of Sri Madha under the guidance of the gopis
8e+ "emoriMation Verses CNOD% I:O% NOI
:ri Isopanisad C! mantras Invocation "antra 1
Nectar of Devotion C( verses 1.1.11 an+a#ilasita3sun+am 1.1.1! sarvopadhi3vinirmuktam 1.!.!'( atah sri 8?a3namadi 1.!.! anasaktas+a visa+an
Nectar of Instruction C' te6ts Te6t One Te6t Two Te6t Three
17
Nectar of Devotion Key Memorization Verses
an+#hilit3PQn+aR ?ta'si!"hu =#=#== anya-a&hil<=it<->?nya$—without desires other than those for the service of Lord Kåñëa, @lana$—cultivation of service in relationship to Kåñëa! &ha"ti utta$<—first%class devotional service .
“hen first!c"ass devotiona" service deve"ops# one must be devoid of a"" materia" desires# $no%"edge obtained b& monistic phi"osoph&# and fruitive action. 'he devotee must constant"& serve ()*+a favorab"&# as ()*+a desires., Ma"h%a @#=
“-ne shou"d render transcendenta" "oving service to the Supreme ord ()*+a favorab"& and %ithout desire for materia" profit or gain through fruitive activities or phi"osophica" specu"ation. 'hat is ca""ed pure devotiona" service.,
sarvopdhi3vinirmuktaR tat3paratvena nirmalam hkeUa hkePa3 sevanaR #haktir uc+ate Bhakti'ras>?ta'si!"hu =#=#= sarva-u'a—of the master of the senses! sevana$—the service to satisfy the senses! &ha"ti—devotional service! ucyate—is called(
“0ha$ti# or devotiona" service# means engaging a"" our senses in the service of the ord# the Supreme 1ersona"it& of 2odhead# the master of a"" the senses. hen the spirit sou" renders service unto 18
the Supreme# there are t%o side effects. -ne is freed from a"" materia" designations# and one3s senses are purified simp"& b& being emp"o&ed in the service of the ord., Ma"h%a =@#=
19
ataW Pr3kUa3nmdi na #haved rh+am indri+aiW sevonmukhe hi ?ta'si!"hu =##EF ata—therefore )"ecause Kåñëa*s name, form, +ualities and pastimes are all on the a"solute platform >r-"B=a-n<$a-
“4o one can understand the transcendenta" nature of the name# form# 5ua"it& and pastimes of r7 ()*+a through his materia""& contaminated senses. -n"& %hen one becomes spiritua""& saturated b& transcendenta" service to the ord are the transcendenta" name# form# 5ua"it& and pastimes of the ord revea"ed to him., “'herefore materia" senses cannot appreciate ()*+a3s ho"& name# form# 5ua"ities and pastimes. hen a conditioned sou" is a%a$ened to ()*+a consciousness and renders service b& using his tongue to chant the ord3s ho"& name and taste the remnants of the ord3s food# the tongue is purified# and one gradua""& comes to understand %ho ()*+a rea""& is., ori)i!all% fro /a"a /ur>Ha* uote" i! C-# Ma"h%a =#=EJ
ansaktas+a via+n +athrham upa+uS
“hen one is not attached to an&thing but at the same time accepts an&thing in re"ation to ()*+a# one is right"& situated above possessiveness. -n the other hand# one %ho rejects ever&thing 20
%ithout $no%"edge of its re"ationship to ()*+a is not as comp"ete in his renunciation.,
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&omework Juestions Part One '(eneri" )*estions+ for $o!*le One, $o!*le Two and $o!*le Three There are no rigidly defined answers for these questions (Part One). You may want to discuss answers in class, time permitting. Keep in mind also that by answering these questions you are training yourself to read in an actie way. 1!
"hoose one verse#passa$e fro this section %hich &ou find difficu't& in understandin$ ( e)aine and e)p'ain %h&* +,nd!
2!
"hoose one verse#passa$e in this section %hich &ou don-t understand so %e''#fu''&* Identif& and %rite do%n up to three .uestions %hich/ if ans%ered/ %ou'd he'p &ou to etter understand the suect* +,nd!
3!
rite do%n %hat &ou consider to e the ain phi'osophica' points of this section* Identif& soe of the specific Sansrit %ords# phrases that direct'& re'ate to these ain points* ae a note of an& especia''& si$nificant stateents ade & Sri'a rahupada* +,nd# SS!
4!
)p'ain ho% this section of verses re'ates to the 'ast section of verses*
+,nd# SS! 5!
"hoose one verse fro this section %hich/ if app'ied/ %ou'd enhance &our o%n rishna consciousness* rite do%n a p'an for doin$ this& +e!
6!
Identif& one verse#passa$e etc* that appears to spea to &ou direct'&: +i*e* sees ust re'evant to &ou/ and &our current situation/ cha''en$es/ etc!* )p'ore and %rite do%n one thin$ &ou cou'd do ased on this to iprove &our spiritua' 'ife* +e!
7!
"hoose 1#2#3; +;de'ete as re.uired! persona' .ua'ities entioned in this section* rite do%n the specific ehaviour traits that deonstrate this .ua'it&* )p'ore ho% %e'' &ou are doin$ in deve'opin$ this .ua'it& +perhaps even as a devotee friend!* +e!
8!
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9!
"hoose a verse or passa$e fro the section %hich &ou fee' enhances &our faith and conviction in rishna "onsciousness and#or Sri'a rahupada +and the discip'ic succession! +>?"!
10! "hoose one verse in this section %hich &ou consider ost usefu' in preachin$* )p'ain %h& and discuss* +r! 11! Identif& one stateent %hich appears to e contradictor& to popu'ar conteporar& thou$ht +va'ues/ opinions/ etc*!* )p'ain ho% &ou %ou'd present it to an audience of non@devotees in such a %a& as to e tactfu' ut not coproisin$ our princip'es and va'ues* +r! 12! "onsiderin$ the +an&! current topica' issues in societ&/ choose a verse#passa$e that cou'd constructive'& contriute to%ards that deate* )p'ain %h& &ou chose this verse#passa$e* +Th*! 13! "hoose one verse or passa$e fro this section %hich ref'ects Sri'a rahupada-s ood and ission +or ust one of these!* rite a para$raph or t%o e)p'orin$ this* +?! 14! "hoose a verse that re'ates to a difference of practice et%een eers of IS"ina''&/ disprove it* +I! 18! "hoose one verse#passa$e fro this section* )p'ain ho% it could e used to support non@rishna conscious ehaviour* na'&se the ar$uents +are the& honest/ 'o$ica'/ %e''@supported/ etc*C! +I! 19! "hoose one verse in this section that cou'd serve as a tri$$er for he'pin$ &ou reeer sastra in certain situations* Identif& and rief'& descrie those situations* +S"! 20! "hoose one verse#passa$e in this section that reinds &ou of soethin$ %ritten & a person outside of the =aishnava tradition +e*$* a p'a& or poe!* va'uate their stateents in the 'i$ht of rishna consciousness* +S"! 21! "hoose one verse in this section aout %hich &ou fee' &ou have soe rea'isation* )p'ore and discuss &our insi$hts and rea'isations* +ea!
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22! "hoose one verse fro this section %hich &ou have difficu't& in acceptin$/ or %hich raises douts in &our ind* Tr& to identif& %h&* +uth/ >?"! 23! "hoose one verse#passa$e that &ou have difficu't& acceptin$ +for e)ap'e/ it a& appear i''o$ica' or e)a$$erated!* rite a para$raph on ho% &ou dea' %ith such scriptura' passa$es +perhaps descriin$ &our thou$hts/ fee'in$s/ etc*!* +ut! 24! "hoose a verse that is re'evant to soe di'ea or difficu't choice &ou-ve had in 'ife* )p'ore ho% scripture i$ht e usefu' in ascertainin$ %hat is &our est course of action* +va! 25! "hoose a verse in this section that is re'evant to i Nuer +specif& 1E12! and e)p'ain %h&* +fF/ p'us %hatever i &ou specif&! 26! "hoose a verse#passa$e fro this section %hich &ou rea''& 'ie/ %hich inspires &ou and#or %hich stands out for &ou* Identif& and e)p'ain %h& or ho%* +T##!
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Part Two 'Content-s#e"ifi" Homework )*estions+
:ri Isopanisad &omework Juestions $esson 1 +. (hy is Vedic kno&ledge a more authentic source of kno&ledge than that obtained through the mind and senses $esson ! +. #o& is "hagavan realisation the most complete understanding of transcendence . #o& can the living entity realise its completeness $esson ' +. ns&er the follo&ing in7uiry based upon *antra +: %If everything belongs to -a, can I take your laundry soap &ithout asking) $esson ( +. Gefine kara, $ikara and akara. #o& &ould you categorise &ork done in the isa$as%a conception . (ho is a %killer of the soul) $esson +. (hy can even the great demigods misunderstand -a1s position . (hat does contradictory 7ualities of the 0ord prove $esson 0 +. #o& is the *adhyama Vaisnava different from the anistha . Krom *antra 5, please e$plain t&o &ays to understand ho& the soul and !od are one. $esson E +. (hat is the value of understanding that the 0ord has no veins . #o& can kno&ledge be considered &orse than ignorance $esson * +. (hat are some of the 7ualifications of a "hira . (hat is the value of Vedic activities of religious sense gratification $esson ,
25
0 7 e $ a p
+. "riefly e$plain &hy one cannot kno& &hat the bsolute Truth is by negation. . #o& &ould you counter someone &ho preached that %all paths lead to the same goal)
$esson 1F +. (hat is the main theme of *anta +2 and purport . #o& does *antra +3 prove the supremacy of the personal feature of !odhead $esson 11 +. #o& are the 0ord and the soul different according to the final verses of Sri Isopanisad . #o& does the 0ord assist #is devotees in coming to #im $esson 1! +. (hat t&o &ays does the 0ord guide the devotee . Is birthright a 7ualification for kno&ing -a
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Nectar of Devotion &omework Juestions reface 2eneric 9 . hat is ord :aitan&a3s universa" princip"e; <. Define .hakti. Introduction 2eneric . ist the < rasas <. hat are the four sides of the ocean and %hat do the& correspond to; 9. Define anu>7"ana. ?. hen %e spea$ of “()*+a, %e refer to -hapter 1 2eneric @ A < . hat eBamp"es does 1rabhupCda give of mature3 sinfu" reactions; <. hat does the eBamp"es of a person suffering from venerea" disease i""ustrate; 9. hat does the comparison bet%een m&stic perfections and modern scientific improvements indicate; ?. h& does ()*+a rare"& agree to offer a sou" devotiona" service; -hapter ! 2eneric 9 or 6 . hat is the definition of sCdhana!bha$ti; <. hat is the impetus for performing vaidhi!sCdhana!bha$ti; 9. hat is the most important regu"ative princip"e; -hapters ' 4 ( 2eneric . hat is the 5ua"ification for performing vaidhi!sCdhana! bha$ti; <. ist the characteristics of the three "eve"s of e"igibi"it& for vaidhi!bha$ti. 9. h& ma& devotees sometimes accept the four "iberated states; -hapter 2eneric or 8 . SummariEe the main points of this chapter. -hapter 0 2eneric
27
<. h& are the 0uddhists considered non!devotees; 9. h& are the devotees of the demigods considered to be nondevotees;
-hapter , 2eneric 6 . FBp"ain the three t&pes of submission <. hat is the price for entering into the $ingdom of 2od; -hapter 1F 2eneric . h& shou"d a devotee not eBpect immediate re"ief from the reactions of his past misdeeds; <. Go% does the ord accept service performed in meditation; -hapter 11 2eneric . hat is the difference bet%een the devotees defined in #kanda &urana and pure devotees HbhagavatasI; <. FBp"ain %h& devotees do not care %hich species of "ife the& %i"" be born in# nor ho% the& %i"" maintain themse"ves. -hapter 1! 2eneric 6 . FBp"ain the significance of rendering service to Devotees. <. hat ana"og& does 1rabhupCda give to eBp"ain ho% r7mad!0hCgavatam shou"d be received in the paramparC s&stem; -hapter 1' 2eneric . hat is the specia" feature of these five forms of devotiona" service; <. h& is Deit& %orship especia""& important for a g)hastha; -hapter 1( 2eneric ? . hat is the difference bet%een performing duties according to var+C>rama princip"es and practicing devotiona" service; <. hat is the difference bet%een impersona"ists and the devotees3 acceptance and rejection of materia" objects; -hapter 1 2eneric . h& have impersona"ists been compared %ith materia"istic demons "i$e (amsa A Sisupa"a; <. h& is the gopis "ove for ()*+a referred to as “"ust& desire,; -hapter 10 . 0rief"& define raganuga!bha$ti and give eBamp"es. <. hat is the criterion for e"igibi"it& for one %ho aspires to fo""o% in the footsteps of a particu"ar resident of Vrndavana;
28
-hapter 1E . Describe the t%o %a&s of e"evation to the stage of ecstas&. FBp"ain %ith eBamp"es. -hapter 1*
2eneric
-hapter 1,
2eneric <6
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Nectar of Instruction &omework Juestions $esson One Creface + (ho is Srila Mupa !os&ami . (hich are the most e$alted of rishnaJs pastimes #o& can &e understand them
$esson Two CTe6t One +. . /. 2.
Gefine the &ord Ngos&amiN according to te$t +. (hat are the three bodily urges (hat is *aharaja PariksitJs 7uestion to Sukadeva !os&ami (hat types of persons are compared to croaking toads
$esson Three CTe6t Two ) first half +. (hat is the difference bet&een a ahata and a "urata . O$plain the factual position of tatastha'sakti in relation to the other t&o saktis.
$esson =our CTe6t Two ) second half +. O$plain the t&ofold meaning of !i%aaa)raha. $esson =ive CTe6t Three) first half +. Gefine enthusiasm. . (hy is the International Society for rishna 'onsciousness opening centres /. (hy does Srila "haktisiddhanta Sarasvati Thakura say that Ncultivation of kno&ledge by philosophical speculation, the collection of mundane opulence by the advancement of fruitive activities, and the desire for %o)a'si""his, material perfections, are all contrary to the principles of devotional serviceN
$esson :i6 CTe6t Three) second half +. Gefine tat tat kara ra$arta!at . . (hat is the value of attending the morning programme in IS'FH
$esson :even CTe6t =our +. !ive t&o reasons &hy IS'FH has been formed. . 0ist the four means by &hich &e can develop our devotional service and dormant rishna consciousness.
$esson 5iht CTe6t =ive +.
#o& many kinds of devotees does te$t five mention (hat are their respective characteristics . (ho is a bona fide Vaishnava #o& should one treat him
$esson Nine CTe6t :i6 +. O$plain the connection bet&een the Miver !anges and the body of a pure devotee. . %The )os,ai title is actually the monopoly of pure devotees.) Please e$plain.
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