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Bhakti-çästré Course
 Student Handbook
The International Society for Kåñëa Consciousness

Founder-Äcärya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda

DEDICATION

In this way you have to understand, by studying carefully the philosophy. We

To

HisDivineGrace

A.C.BhaktivedantaSwamiPrabhupada

who intended that his disciples and followers

diligently study and apply his teachings

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 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)

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-Gaudiya- Vaisnava 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 alldevotees in ISKCON. (Law Revision committee9.6.90).

Principles

1) Srila Prabhupada is the foundational siksa-guru for all ISKCON

devotees because he has realised and presented the teachings
ofthe previous acaryas of the Brahma-Madhva-Gaudiya-Vaisnava-
sampradaya appropriately for the modernage.
2) Srila Prabhupada’s instructions are the essential teachings for
every ISKCONdevotee.
3) Srila Prabhupada’s books are the embodiment of his teachingsand
should be accepted as the standard by all future generations of
ISKCON.

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Table of Contents
The Four Sastric Degrees ......................................................................................................................................7
The Twelve Aims of Systematic Sastric Study ......................................................................................................8
The Relevance of Our Knowledge and Value Aims ..............................................................................................9
COURSE OVRVIEW ............................................................................................................................................. 10
ASSESSMENT...................................................................................................................................................... 10
Closed-Book Assessment and Verse Memorization ...................................................................................... 10
Open-Book Assessment ................................................................................................................................. 10
Selected Analogies......................................................................................................................................... 10
KEY MEMORIZATION VERSES ........................................................................................................................ 11
BHAGAVAD-GITA ............................................................................................................................................... 11
Chapters 1-6 .................................................................................................................................................. 11
Bhagavad-gétä: A Chapter by Chapter Summary......................................................................................... 13
CHAPTER ONE ............................................................................................................................................ 13
CHAPTER TWO ........................................................................................................................................... 13
CHAPTER THREE......................................................................................................................................... 14
CHAPTER FOUR .......................................................................................................................................... 14
CHAPTER FIVE ............................................................................................................................................ 15
CHAPTER SIX .............................................................................................................................................. 16
ADDITIONALNOTES&CHARTSBHAGAVAD-GITACHAPTERS1-6 ...................................................................... 16
Arjuna’s reasons for not fighting ............................................................................................................... 16
Overview of 2nd Chapter ............................................................................................................................ 17
Sthita-dhér muni 2.54-72 .......................................................................................................................... 17
Kåñëa Defeats Arjuna’s Arguments: .......................................................................................................... 17
The Yoga Systems Overview ...................................................................................................................... 17
Links Between the Yoga Processes ............................................................................................................ 17
SELECTEDANALOGIESFROMBHAGAVAD-GITACHAPTERS1-6......................................................................... 18
BHAGAVAD-GITA CHAPTERS 7-12 ................................................................................................................. 20
CHAPTER SEVEN......................................................................................................................................... 20
CHAPTER EIGHT ......................................................................................................................................... 20
CHAPTER NINE ........................................................................................................................................... 21
CHAPTER TEN............................................................................................................................................. 22
CHAPTER ELEVEN ....................................................................................................................................... 22
CHAPTER TWELVE ...................................................................................................................................... 23

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 ADDITIONAL NOTES FOR BHAGAVAD-GITA CHAPTERS 7-12......................................................................... 24
SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 7-12 ............................................... 26
BHAGAVAD GITA CHAPTERS 13-18................................................................................................................ 27
CHAPTER THIRTEEN ................................................................................................................................... 27
CHAPTER FOURTEEN ................................................................................................................................. 28
CHAPTER FIFTEEN ...................................................................................................................................... 29
CHAPTER SIXTEEN ...................................................................................................................................... 30
CHAPTER SEVENTEEN ................................................................................................................................ 31
CHAPTER EIGHTEEN ................................................................................................................................... 31
ADDITIONAL NOTES & CHARTS BHAGAVAD-GÉTÄ CHAPTERS 13-18 ............................................................ 32
Chapter 14 Workings of the three modes ..................................................................................................... 33
Twenty Items of Knowledge ........................................................................................................................ 38
Divine Qualities.............................................................................................................................................. 39
SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 13-18 ................................................. 41
THE NECTAR OF DEVOTION ............................................................................................................................... 42
UNIT TOPICS .................................................................................................................................................. 42
OVERVIEW OF NECTAR OF DEVOTION PREFACE TO CHAPTER 19 ................................................................ 43
NECTAR OF DEVOTION ADDITIONAL NOTES & CHARTS ................................................................................ 45
SELECTED ANALOGIES FROM NECTAR OF DEVOTION ................................................................................... 48
VERSES FOR MEMORIZATION FROM NECTAR OF DEVOTION ....................................................................... 49
SRI ÉÇOPANIÑAD............................................................................................................................................. 50
ÇRÉ ÉÇOPANIÑAD OVERVIEW .................................................................................................................... 51
ÇRÉ UPADEÇÄMÅTA ........................................................................................................................................ 53
ÇRÉ UPADEÇÄMÅTA OVERVIEW ............................................................................................................... 53
SELECTED ANALOGIES FROM ÇRÉ UPADEÇÄMÅTA ............................................................................. 55

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 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 Caitanya- caritamrta.

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

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 The Twelve Aims of Systematic Sastric Study
1. KNOWLEDGE: To help students memorise and recall the (theoretical) knowledge
which forms the foundation of their ongoing progress in KrishnaConsciousness

2. UNDERSTANDING: To deepen students’ understanding of the Krishna

consciousness theology, particularly through studying it from a wide range of
perspectives and through developing thoughtfulness andintrospection

3. PERSONAL APPLICATION: To help students apply the Krishna Consciousness

theology, with referenceto:
(a) their externalpractices
(b) their inner development
and to help them develop appropriate Vaishnava qualities and behaviour

4. PREACHING APPLICATION: To enhance devotees desire and ability to

preacheffectively.

5. FAITH and CONVICTION: To help build and maintain students’ faith and
convictionin:
(a) the process of Krishnaconsciousness
(b) the sastra as itsfoundation

6. AUTHORITY: To simultaneously cultivate withindevotees:

(a) wholehearted acceptance of the spiritual authority ofshastra
(b) a mood of open and honest inquiry and a desire to factually
understand and realise the import of Vedicknowledge

7. THEOLOGICAL APPLICATION: 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 theologicalissues

8. EVALUATION: To develop students’ analytical, interpretative and evaluative skills,

particularly in respect of the practical application of sastricknowledge

9. MOOD and MISSION: To facilitate devotees in:

(a) understanding and appreciating the mood and missionofSrila Prabhupada

(b) perpetuating that understanding within the Society and its members

10. ACADEMIC and MORAL INTEGRITY: To ensure that devotes develop moral and
academic integrity in theinterpretation, evaluation and application of
sastricknowledge

11. RESPONSIBILITY for LEARNING: To encourage students to take responsibility

for their learning and develop healthy study habits by:
(a) enhancing their desire to study Srila Prabhupada’sbooks
(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 learningskills

12. SHASTRA CHAKSHU: 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 allplaces.

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 The Relevance of Our Knowledge and Value Aims
S K I L L S
PREACHING &THEOLOGICAL
PERSONAL APPLICATION
APPLICATION

Remembrance of slokas for Can recall slokas and

KNOWLEDGE personal use, especially in times references for teaching,
of crisis/decision. Celibacy speaking, etc. Preaching is
essential. then suitably authoritative
K N O W L E D GE

Questioning our own perception The ability to respond

UNDERSTANDING and understanding of the truth (in thoughtfully to discerning
preference to questioning the people.
validity of sastra itself)

The ability to present Krishna

REALISATION The ability to see Krishna and Consciousness just suitable to
(SASTRA CAKSUS) factually realise all the imports of the audience, speaking from
Vedic knowledge experience and the heart

Clear and balanced sense of

Clear sense of personal identity mission, as member of
MOOD & MISSION and purpose (in relationship to ISKCON. Can constructively
Society and its broader traditions) address internal theological
issues.

Personal honesty required, as The honest application of

ACADEMIC & basis of brahminical qualities. scripture, avoiding self-
MORAL INTEGRITY Real knowledge requires purity, motivation and distortion.
S

honest self-examination, etc. Society’s representatives have

credibility
E

Avoidance of fanaticism and

Promotes the appropriate attitude speculation/compromise;
AUTHORITY towards authority, avoiding both a thoughtful acceptance of
U

challenging attitude and blind authority will help promote

acceptance. Krishna Consciousness
L

Ability to make appropriate Ability to give advice/counsel

EVALUATION choices in personal life etc. that is actually relevant &
A

practically useful to society

V

Enables students to become

RESPONSIBILITY Promotes personal responsibility respectable and learned
FOR LEARNING and self-reliance. Helps students theologians and to develop a
develop a taste for study brahminical leadership

Essential for addressing the ‘inner

FAITH & life’ (so easy to neglect) and for Teaching and preaching will
CONVICTION sustaining our own spiritual carry real weight without being
development overbearing

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 COURSE OVRVIEW
The Curriculum is divided into 6 sections

1. Bhagavad-gita chapters 1 to 6
2. Bhagavad-gita chapters 7 to 12
3. Bhagavad-gita chapters 13 to 18
4. The Nectar of Devotion
5. Sri Isopanisad
6. The Nectar of Instruction

ASSESSMENT
Closed-Book Assessment and Verse Memorization
Closed-Book Assessment and Verse Memorization will be held at the end of each Unit.

Open-Book Assessment
Open-Book Assessment answers must be submitted before the submission
deadline at the end of the Unit. Time extensions may be given at the discretion
of the facilitator. Further details on assessment policies will be discussed by
your facilitator.

Selected Analogies
Selected Analogies should also be reviewed for the Closed-Book Assessment.

Out of the total 100% assessment for every subject, the percentage distribution
is as follows:

Open-Book Assessment 55% Pass Mark 65%

Closed-Book Assessment 30% Pass Mark 65%

Memorization of Verses 10% Pass Mark 65%

Attendance 5% Pass Mark 75%

Students will receive an ISKCON Examinations Board Bhakti-shastri

Certificate upon the successful completion of the course.

BHAKTI-SHASTRI VERSES FOR MEMORIZATION

Recitation of the Sanskrit verse and it’s English translation are required for
memorization. Verses will be orally assessed .

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 KEY MEMORIZATION VERSES
Bhagavad-gita chapters 1-6: 2.7, 2.44, 2.13, 2.20, 3.27, 4.2, 4.8, 4.9, 4.34, 5.22,
5.29, 6.47

Bhagavad-gita chapters 7-12: 7.5, 7.14, 7.19, 8.5, 8.16, 9.2, 9.4, 9.14, 9.25, 9.26,
9.27, 9.29, 10.8, 10.10

Bhagavad-gita chapters 13-18: 13.22, 13.23, 14.26, 15.15,15.7, 18.54, 18.55,

18.65, 18.66

Nectar of Devotion: 1.1.11, 1.1.12, 1.2.234, 1.2.255

Nectar of Instruction: Texts 1 to 4

Sri Isopanisad: Invocation and Mantra 1

BHAGAVAD-GITA
Chapters 1-6
How to Approach the Gétä

The academic study of religion (whether in the philosophical, historical, social or psychological
disciplines) has seen a recent trend toward approaching its subjects with some degree of empathy. Since
religio-philosophical concepts are most often experientially based, it is increasingly evident that to gain
more than stereotyped or superficial knowledge, the student or researcher must approach the subject not
as a hostile critic but as a cautious sympathizer, as unhampered as possible by his own academic or
personal prejudices. This is how we should approach the Gétä.

Especially when dealing with Vedic spiritual philosophy, which is never theoretical but always aimed at
practical transformations of consciousness and perception, we should approach with philosophical
introspection. Indeed, intellectual astuteness without sincere eagerness to understand truth has always
been considered, in Vedic culture, ineffectual in the realm of spiritual knowledge. The mysteries of
transcendental wisdom are revealed to one who has firm faith in God and guru: "Only unto those great
souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic
knowledge automatically revealed."

In the traditional Vedic system of education, the disciple always approaches the guru in an attitude of
submission and faith. After choosing a qualified guru, he submits himself for instruction in a humble,
non-arrogant way, as Arjuna does in the Gétä itself: "Now I am confused about my duty and have lost all
composure because of weakness. In this condition I am asking You to tell me clearly what is best for me.
Now I am Your disciple, and a soul surrendered unto You. Please instruct me." [Bg. 2.7] Frequently,
throughout the text, Kåñëa reminds Arjuna that He is revealing confidential truths because of Arjuna's
faithful, nonenvious attitude. At the conclusion of His teachings, He instructs Arjuna further, "This

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confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in
devotional service, nor to one who is envious of Me." [Bg. 18.67]

Although we ourselves may not be approaching the Gétä as disciples but as critical students, if we study it
in a mood of critical introspection and philosophical inquisitiveness, our experience of the Gétä will be
more penetrating.

Setting the Scene

The principal narrative of the Mahäbhärata concerns the war between the Kauravas, the hundred sons of
Dhåtaräñöra, led by Duryodhana, and, on the opposing side, their cousins, the Päëòavas, or sons of Päëdu,
led by their eldest brother, Yudhiñöhira.

Päëdu and Dhåtaräñöra were the sons of King Vicitravérya, a descendant of King Bharata, a former ruler of
the world, from whom the name Mahäbhärata is derived. Dhåtaräñöra was the elder, but because he was
born blind, the throne that otherwise would have been his devolved upon his younger brother. Päëòu,
however, died at an early age, and his five sons-Yudhiñöhira, Bhéma, Arjuna, Nakula and Sahadeva-came
under the partial guardianship of Dhåtaräñöra. Dhåtaräñöra had never accepted his brother's preeminence,
and, wishing his own sons rather than the sons of Päëòu to rule the world, he plotted against the lives of
the Päëòavas and their widowed mother, Påthä (Kunté). The Päëòavas, however, repeatedly escaped his
atrocities, mainly due to the loving protection of Kåñëa, who was Kunté's nephew and thus also a relative.

Ultimately, Duryodhana, a clever politician and the chief son of Dhåtaräñöra, cheated the Päëòavas of their
kingdom (and their freedom) in a gambling match. After thus being forced to spend thirteen years in
exile, the Päëòavas returned and requested their kingdom from Duryodhana, who bluntly refused. The
Päëòavas, duty-bound as kñatriyas to engage in some form of political administration, reduced their
demands to a mere five villages. When this meager request was refused, Arjuna and his brothers resorted
to arms, setting the scene for what would prove to be a devastating global war. Yudhiñöhira was the eldest
of the Päëòavas, and it was to place him on the throne-or to oppose him-that great warriors from all
corners of the earth assembled. As a final gesture to avoid war, Yudhiñöhira sent Kåñëa to propose a truce,
but Kåñëa found Duryodhana determined to rule the world in his own way.

Whereas the Päëòavas, men of the highest religious and moral stature, recognized Kåñëa as the Supreme
God Himself, Dhåtaräñöra's impious sons did not. Yet Kåñëa offered to participate in the war according to
the desire of the antagonists. As God, He would not personally take a hand; but whoever so desired might
avail himself of Kåñëa's army-and the other side could have Kåñëa Himself, as an adviser and helper.
Duryodhana, the political genius, snatched Kåñëa's armed forces, while Yudhiñöhira was equally eager to
have Kåñëa Himself.

In this way, Kåñëa became the charioteer of Arjuna, taking it upon Himself to drive the fabled bowman's
chariot. This brings us to the point at which Bhagavad-gétä begins, with the two armies arrayed and ready
for combat.

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 Bhagavad-gétä: A Chapter by Chapter Summary
CHAPTER ONE
Observing the Armies on the Battlefield of Kurukñetra

The First Chapter of Bhagavad-gétä is a prelude to the rest of the text. As the narration from the
Mahäbhärata continues, the opposing armies (those led respectively by the Päëòavas and the Kauravas)
now stand poised for the first battle of the great Kurukñetra War. After the tumultuous blowing of
conchshells from both sides, signaling the beginning of the battle, Arjuna requests Kåñëa, who has
consented to act as Arjuna's chariot driver, to draw his chariot between the two armies. Arjuna then sees,
to his horror, his fathers, grandfathers, teachers, uncles, brothers, sons and friends in the ranks of both
armies, prepared for battle. Overwhelmed with sorrow to see his intimate relatives, teachers and friends
assembled in such a militant spirit, Arjuna, feeling compassion, becomes despondent and decides not to
fight.

CHAPTER TWO
Contents of the Gétä Summarized

The philosophical teachings of Bhagavad-gétä-Kåñëa's instructions to the warrior Arjuna-begin in this

chapter. Bewildered and perplexed as to the proper course of action, Arjuna submits himself as Kåñëa's
disciple and asks for instruction: "Now I am confused about duty and have lost all composure because of
weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple,
and a soul surrendered unto You. Please instruct me."

Kåñëa begins His teachings by presenting Säìkhya philosophy-the analytical study of matter and spirit
(11-30). To alleviate Arjuna's horror at the thought of killing his relatives, Kåñëa contrasts the eternality of
the soul (the real self) with the temporality of the material body (the soul's outer covering). The soul
(ätmä) is eternal. It continues to exist after the death of the material body: "For the soul there is never
birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing,
undying and primeval. He is not slain when the body is slain."(20) At death, the soul transmigrates to a
new body: "As a person puts on new garments, giving up old ones, similarly, the soul accepts new material
bodies, giving up the old and useless ones."(22) The wise man is he who, knowing the self to be the
eternal soul, is never disturbed by the change of body ("death") and is unconcerned with the temporary
pleasures and pains of the material body. Such a person is eligible for liberation from material
embodiment. Since the real self is eternal and never subject to death, Arjuna should not lament his having
to kill the temporary, external body in the course of discharging his duty as a kñatriya (soldier).
Furthermore, his duty, as a kñatriya, is to fight in the battle: "Considering your specific duty as a ksatriya,
you should know that there is no better engagement for you than fighting on religious principles; and so
there is no need for hesitation." (31)

Kåñëa then explains the "art of work," karma-yoga. By acting out of selfless duty to the Supreme (without
desire for the fruits of action), one attains liberation from material bondage (39-53). Arjuna then asks
Kåñëa to enumerate the characteristics of one who is self-realized and situated in detached, transcendental
consciousness (54). In the remainder of the chapter, Kåñëa elaborately describes the sthita-prajïä, the
person fixed in consciousness of the Supreme. Such a person, fully cognizant of his spiritual identity and
separateness from matter, is not interested in material pleasure. Thus he controls his outward senses. With
controlled senses and with mind and intelligence fixed on the Supreme, he is unaffected by material

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dualities such as happiness and distress, loss and gain. Such a person, at the end of the present body,
attains the spiritual world (55-72).

CHAPTER THREE
Karma-yoga

At the opening of the Third Chapter, Arjuna is confused by Kåñëa's instructions in the previous chapter.
He has misconceived that Kåñëa's telling him to control his senses and fix his mind and intelligence on the
Supreme is incompatible with the performance of action. Therefore he questions why Kåñëa is requesting
him to engage in warfare (1-2). In response, Kåñëa explains karma-yoga, the performance of actions free
from desire for selfish, fruitive gain and dedicated to the Supreme (Kåñëa) (3-35).

Karma, or fruitive work, brings both material enjoyment and material suffering. Whether the results of
action are pleasant or unpleasant, however, they bind one to the bondage of repeated birth and death in
the material world. Kåñëa explains further that inaction is insufficient to save one from material reactions
(and subsequent bondage to the material world). By nature, everyone is forced to act. Even to maintain
the physical body, one must work. Therefore, one should work in a way that will not further entangle one
in material bondage, but will lead to ultimate liberation. That art of work is karma-yoga-working and
acting under the direction of the Supreme (Viñëu or Kåñëa) for His satisfaction: "Work done as a sacrifice
to Viñëu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunté
perform your prescribed duties for His satisfaction, and in that way you will always remain unattached
and free from bondage." (9) As described in later chapters of the Gétä, karma-yoga gradually elevates one
to bhakti-yoga, or pure devotional service to Kåñëa.

Next follows a discussion of yajïa (sacrifice)-duties, prescribed in the Vedas, which gradually purify and
elevate the performer from fruitive to spiritual activities (10-16). One who is fully self-realized no longer
needs to perform such duties, for he is already fully purified and thus his duty is self-illuminated by the
Lord. He should continue, however, to perform duties non-fruitively, to set a good example for those
attached to the fruits of work (17-29). Concluding His instructions on karma-yoga and yajïa, Kåñëa
commands Arjuna: "Surrendering all your works unto Me, with mind intent on Me, and without desire for
gain and free from egoism and lethargy-fight." Then Kåñëa sums up why he should (30-35).

In the last section of this chapter, Arjuna asks, "By what is one impelled to sinful acts, even unwillingly, as
if engaged by force?" (36) Kåñëa answers that it is lust (material desire)-the "destroyer of knowledge and
self-realization"-which incites sinful acts, and He prescribes the method to conquer it: sense regulation
inspired by spiritual self-knowledge. The senses (indriyas), mind (manas) and intelligence (buddhi) are
the repositories of lust. Knowing the self to be transcendental to the material senses, mind and
intelligence, "one should control the lower self by the higher self and thus-by spiritual strength-conquer
this insatiable enemy known as lust." (37-43)

CHAPTER FOUR
Transcendental Knowledge

In the previous chapter, karma-yoga (non-fruitive action) and yajïa (sacrifice) were recommended for
spiritual elevation. Now, in the Fourth Chapter, Kåñëa explains that jïäna-yoga-elevation to God
consciousness through the cultivation of spiritual knowledge-is higher, because both karma-yoga and
yajïa culminate in such transcendental knowledge. Transcendental knowledge-knowledge concerning
God, the jéva (individual soul) and their eternal relationship-is elaborated in this chapter of the Gétä.

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Kåñëa first mentions the history of the oral transmission of the Gétä (originating with Himself) through
disciplic succession (paramparä). Because in time the succession was broken, Kåñëa is now speaking the
Gétä again to Arjuna, who, as Kåñëa's devotee, is qualified to understand "the transcendental mystery of
this science." (1-3) In the following verses, Kåñëa explains His transcendental nature as the Supreme Lord
and the reason for His periodic descents to the mundane realm (to reestablish dharma, or religious
principles) (4-8). One who understands the transcendental nature of His appearance and activities attains
liberation (9). Those who take refuge in Him are purified by such knowledge and achieve love for Him
(10). Kåñëa reciprocates with the jévas in accordance with their degree of surrender unto Him (11).

In verses 14 through 24, Kåñëa again explains the intricacies of action and how, by being situated in
transcendental knowledge, one becomes free from karmic reactions. The learned man, in full knowledge
that his self is spiritual and subordinate to the Supreme, renounces self-interested actions and acts only for
the Supreme. Giving up all sense of proprietorship over his possessions and acting only for the bare
necessities of life, he is unaffected by the reactions of work.

Kåñëa describes different types of sacrifice recommended in the Vedas (25-32) and states that they all
culminate in transcendental knowledge (33). He then reveals the process for attaining transcendental
knowledge (by approaching a self-realized guru), and He explains what that ultimate knowledge is (that
all jévas are part of Kåñëa) (34-35). Transcendental knowledge destroys karmic reactions and brings
attainment of "the supreme spiritual peace" (36-39). Those without faith in transcendental knowledge,
however, attain neither happiness nor God consciousness (40). In conclusion, Kåñëa commands Arjuna to
destroy his doubts by spiritual knowledge: "Armed with yoga," he tells Arjuna, "stand and fight." (41-42)

CHAPTER FIVE
Karma-yoga-Action in Kåñëa Consciousness

In the Third Chapter, Kåñëa explained that a person in knowledge is absolved of the need to perform
prescribed duties. And, in the Fourth Chapter, He told Arjuna that all sacrificial work culminates in
knowledge. At the end of the Fourth Chapter, however, Kåñëa advised Arjuna to fight. Now Arjuna,
perplexed by Kåñëa's stressing the importance both of work in devotion and of inaction in knowledge,
asks Kåñëa to state definitively which of the two paths is more beneficial (1). He is confused because, to
him, work and renunciation appear incompatible. To clear up Arjuna's confusion, Kåñëa explains, in the
Fifth Chapter, that devotional work in full knowledge has no material reaction and is therefore the same
as renunciation of work. Of the two, however, devotional work is better (2).

Kåñëa then describes the characteristics of one who works in such an unattached manner, sacrificing the
fruits of work to Him (3-17). Such a devotional worker, purified by transcendental knowledge, realizes
that he is a spiritual entity. Since he is transcendental to his body, mind and senses, he does not identify
with their actions. Performing actions yet renouncing their fruits unto the Supreme Lord, he is "not
affected by sinful action, as the lotus leaf is untouched by water." (10) Thus he attains peace. Such an
unattached actor becomes situated in transcendence, or brahma-nirväëa. Such a paëòita, or wise person, is
fixed in perfect knowledge of the self and the Supreme. He sees all beings with equal vision, and he is
cognizant of their spiritual nature beyond the external, material body. He works for their ultimate spiritual
welfare and is unattached to the dualities of pleasure and pain. He is not attracted to material sense
pleasure, but enjoys the pleasure within, concentrating on the Supreme (18-28).

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In conclusion, Kåñëa states that one who knows Him as the ultimate goal of all sacrifices and austerities, as
the Supreme Lord of all the worlds and as the best friend of all living beings attains relief from material
suffering (29).

CHAPTER SIX
Säìkhya-yoga

In Chapter Six, Kåñëa outlines the path of dhyäna-yoga (technically called añöäìga-yoga, "the eightfold
path"), a mechanical meditative practice meant to control the mind and senses and focus one's
concentration on Paramätmä (Supersoul), the form of Kåñëa within the heart. After stating the importance
of controlling the mind (5-6), Kåñëa describes one who has done so-the yogé, or transcendentalist (7-9).
Kåñëa then summarizes the methodology and ultimate goal of the añöäìga-yoga system. Sitting postures,
breathing exercises and sense and mind control culminate in samädhi, or consciousness fixed on the
Supersoul (10-19). A yoga-yukta, one who has attained perfection in yoga, has a steady mind, fixed on the
Supreme. He is liberated, his mind is peaceful, his passions are quieted, he experiences "boundless
transcendental happiness," and he is never shaken, even in the midst of the greatest difficulties. Thus he is
freed from all miseries resulting from the soul's contact with matter (20-32).

Arjuna complains, however, that the system of añöäìga-yoga is too difficult to practice: "For the mind is
restless, turbulent, obstinate and very strong, O Kåñëa, and to subdue it is, it seems to me, more difficult
than controlling the wind." (33-34) Kåñëa replies that controlling the mind is indeed difficult, but "it is
possible by constant practice and by detachment." (35-36)

Arjuna then inquires about the fate of the yogé who falls from yoga practice before attaining perfection
(37-39). Kåñëa replies that such an unsuccessful yogé, taking a future auspicious birth (in a wealthy, pious
or wise family), resumes his practice and, after many births of such practice, attains perfection (40-45).

The conclusion of this Sixth Chapter and of the entire first section of Bhagavad-gétä is stated in two final
verses: "A yogé is greater than the ascetic, greater than the empiricist and greater than the fruitive worker.
Therefore, O Arjuna, in all circumstances, be a yogé. And of all yogés, he who always abides in Me with
great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and
is the highest of all." (46-47) Yoga (linking with the Supreme) is thus superior to asceticism (tapasya),
fruitive work (karma) and empiricism (jïäna). And of all paths of yoga (karma-yoga, jïäna-yoga, añöäìga-
yoga, haöha-yoga, räja-yoga, etc.), bhakti-yoga (loving devotional service to Kåñëa) is declared to be the
culmination, the highest.

ADDITIONALNOTES&CHARTSBHAGAVAD-GITACHAPTERS1-6

Arjuna’s reasons for not fighting

1. Compassion 1.27
2. Enjoyment 1.30 -35
3. Sinful reactions 1.36, 43-44, 2.5
4. Destruction of Dynasty 1.37 - 43
5. Indecision 2.6 – 7

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Overview of 2nd Chapter
Arjuna Surrenders 2.1-10
Jïäna 2.11-30 Defeats Compassion Argument
Karma-käëòa 2. 31-37 Defeats Enjoyment & Sinful reactions Argument
Buddhi-yoga 2.38-53
Karma-yoga Defeats Sinful reactions Argument (no reactions)
Sthita-dhér muni 2.54-72

Sthita-dhér muni 2.54-72

Symptoms -- 2.55
Speech -- 2.56-57
How sit -- 2.58-63
How walks -- 2.64-72

Kåñëa Defeats Arjuna’s Arguments:

Compassion Jïäna 2.11-30
Enjoyment Karma-käëòa 2.31-37
Sinful reactions Buddhi-yoga 2.38-53
Destruction of Dynasty Karma-yoga 3.18-26

The Yoga Systems Overview

Karma-käëòa 2.31-37, 2.42-46, 3.10-16
Karma-yoga 2.38-54, Chapter 3
Jïäna-yoga Chapters 4-5
Dhyäna-yoga Chapter 6

Links Between the Yoga Processes

karma-käëòa --------------------------karma-yoga 2.31, 3.11, 3.16

karma-yoga -----------------------------jïäna-yoga 5.2, 6.46-47
jïäna-yoga ----------------------------dhyäna-yoga 6.46-47
dhyäna-yoga --------------------------bhakti-yoga 6.30-31

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 SELECTEDANALOGIESFROMBHAGAVAD-GITACHAPTERS1-6
2.1 Compassion for the dress of drowning man is senseless, similarly a man fallen in the
ocean of nescience cannot be saved simply by rescuing his outer dress.
2.2 Absolute truth is realized in three phases of understanding –Bramhan, Paramätmä,
and Bhagavän.
Thiscanbeexplainedbytheexampleofthesunshine,thesun’ssurface,andthesunplanet.
2.1 Just like the influence of the active principle of medicine is spread throughout the
7 body, similarly the influence of soul is spread throughout the body as consciousness,
and that is the proof of the existence of soul.
2.2 Sometimeswedon’tfindthesunintheskyowingtoclouds,butthelightofthesunisalwaysthere,
0 whichisindicativeofthepresenceofsun.Similarly,eventhoughonemaynotbeabletoseethes
oul in the region of heart, one can understand the presence of the soul by
consciousness, which is present in thebody.
2.2 As a person puts on new garments, giving up the old ones, the soul similarly
2 accepts new material bodies, giving up the old and useless ones.

2.2 Although the justice of peace awards capital punishment to a person condemned for
1 murder, the justice of the peace cannot be blamed because he awards punishments
according to the codes of justice. Similarly, when Kåñëa orders fighting it must be
understood that it is for supreme justice and Arjuna is engaging in violence on the
order of Kåñëa and thus he will not incur sinful reaction.
2.2 One can understand the presence of the soul simply by the presence of
0 consciousness. Sometimes we do not find the sun in the sky owing to clouds or for
some other reason, but the light of the sunis always there, and we are convinced that
it is thereforeday-time.
2.2 A surgical operation is meant to cure the patient and not meant to kill the patient.
1 Similarly, fighting on the order of Kåñëa is for the benefit of all, and thus there is no
possibility of sinful reaction.
2.4 As by watering the root of a tree one can automatically distribute water to the leaves
1 and branches, so by acting in Kåñëa consciousness one can render the highest
service to everyone, namely self , family, society , country , humanity, etc.
2.5 The tortoise can at any moment wind up his senses and exhibit them again at any
8 time for a particular purpose.SimilarlythesensesofaKåñëa-
consciouspersonareusedonlyforsomeparticularpurpose in the service of the Lord
and are withdrawnotherwise.
2.5 The senses are compared to venomous serpents and the devotee to a snake charmer.
8 A devotee should be strong like a snake charmer in controlling his serpent-like
senses. He should not allow his senses to act independently.
2.5 The process of restriction from sense enjoyment by rules and regulations is something
9 like restricting a diseased person from certain types of eatables. The patient, however,
neither likes such restrictions nor loses his taste for eatables.
2.6 As a strong wind sweeps away a boat on the water, even one of the roaming senses
on which the mind focuses can carry away a man’s intelligence.
7

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2.7 As the ocean is always being filled by rivers but remain steady and not agitated, a
0 person fixed in Kåñëa consciousness remains undisturbed even amidst the incessant
flow of desires.
3.1 When there is an epidemic disease, an antiseptic vaccine protects a person from the
4 attack of such anepidemic.Similarly,
foodofferedtoLordViñëuandthentakenbyusmakesussufficientlyresistant to
materialaffection.
3.3 The cashier may count millions of dollars for his employer, but he does not claim a
0 cent for himself. Similarly, one has to realize that nothing in the world belongs to
any individual person, but that everything belongs to the Supreme Lord.
3.3 One has to follow those rules and regulations, unattached to them, because practice
4 of sense gratification under regulations may also lead one to go astray—as much as
there is always the chance of an accident, even on the royal roads.
3.3 The sense of love of God becomes transformed into lust, as milk in contact with
7 sour tamarind is transformed into yogurt.

3.3 It is said in the Manu-småti that lust cannot be satisfied by any amount of sense
9 enjoyment, just as fire is never extinguished by a constant supply of fuel.

4.6 His appearance and disappearance are like the sun's rising, moving before us, and then
disappearing from our eyesight. When the sun is out of sight, we think that the sun is
set, and when the sun is before our eyes, we think that the sun is on the horizon.
Actually, the sun is always in its fixed position,
4.1 He is aloof from the material actions and reactions. For example, the rains are not
4 responsible for different types of vegetation that appear on the earth, although
without such rains there is no possibility of vegetative growth.
4.2 As a machine part requires oiling and cleaning for maintenance, so a Kåñëa conscious
1 man maintains himself by his work just to remain fit for action in the transcendental
loving service of the Lord. He is therefore immune to all the reactions of his endeavors.
4.2 For example, a patient who is suffering from a disorder of the bowels due to
4 overindulgence in milk products is cured by another milk product, namely curds.
The materially absorbed conditioned soul can be cured by Kåñëa consciousness as
set forth here in the Gétä.
5.1 One who performs his duty without attachment, surrendering the results unto the
0 Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by
water.
5.1 The Lord is the constant companion of the living entity as Paramätmä, or the
5 Supersoul, and therefore He can understand the desires of the individual soul, as one
can smell the flavor of a flower by being near it.
6.3 The individual is the passenger in the car of the material body, and intelligence is the
4 driver. Mind is the driving instrument, and the senses are the horses.

6.3 Mindissostrongandobstinatethatitoftenovercomesevenone’sownintelligence,asanacute
infection may surpass the efficacy of medicine.
4

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 BHAGAVAD-GITA CHAPTERS 7-12
Chapter summaries
CHAPTER SEVEN
Knowledge of the Absolute

In the first six chapters of Bhagavad-gétä, the distinction between spirit (the living entity) and matter has
been established. The living entity (jéva) has been described as a non-material, spiritual soul capable of
elevating himself from material self-identification (ahaìkära) to spiritual self-realization, by different types
of yoga (the säìkhya, karma, jïäna and añöäìga systems). These yoga systems form a gradual progression
culminating (at the end of Chapter Six) in bhakti-yoga (devotional service to Kåñëa). The middle section
of the Gétä (chapters seven through twelve) is chiefly concerned with Kåñëa Himself (Puruñottama, "the
Supreme Personality of Godhead") and the eternal relationship of the jévas with Him, based upon bhakti-
yoga.

The Seventh Chapter is concerned with knowledge of Kåñëa, the process of attaining that knowledge, and
the end result of such attainment. The first three verses serve as a prelude in which Kåñëa says, in essence,
"Devotion to Me brings full knowledge of Me. Now I shall give you all material and spiritual knowledge,
although knowledge of Me is a rare attainment." Kåñëa begins by defining His two principal energies: the
"inferior" energy (matter, or aparä prakåti), consisting of eight material elements, and His "superior"
energy (spirit, or parä prakåti), consisting of the jévas who are now entangled in matter (4-5). He is the
"origin and dissolution" of both energies and is the Supreme Truth (6-7). Kåñëa then delineates how He is
manifest within all phenomena: He is "the taste of water, the light of the sun and the moon ... the
intelligence of the intelligent" and so on (8-12). There are four kinds of atheists who do not surrender
unto Him and four kinds of pious men who do (15-18). Those who are wise, knowing Him to be
everything and the supreme cause, surrender unto Him (19). The foolish (materialists), on the other hand,
surrender to demigods to attain immediate fruitive benefits, which are limited and temporary (20-23).
Also unintelligent are those who conceive Kåñëa's personal form to be material. His personal form,
covered by yogamäyä, His personal covering potency, is never manifest to them (24-26). In the final four
verses, Kåñëa concludes that those who are pious and intelligent and who aspire for liberation from
material bondage seek refuge in Him in devotional service, knowing Him to be the Supreme Lord. Such
persons, Kåñëa says, "can, with steadfast mind, understand and know Me even at the time of death" (and
thus attain His transcendental abode in the spiritual world) (27-30).

CHAPTER EIGHT
Attaining the Supreme

The Eighth Chapter of the Gétä is almost exclusively concerned with the moment of death-the moment of
the jéva's passing from the material body. At the beginning of the chapter, Arjuna asks Kåñëa seven
questions: "Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What are fruitive
activities? What is the material manifestation? And what are the demigods? Please explain this to me. How
does this Lord of sacrifice live in the body, and in which part does He live, O Madhusüdana? And how can
those engaged in devotional service know You at the time of death?" (1-2) Kåñëa replies to the first seven
questions very briefly (3-4), for He has earlier dealt with them at length. But His reply to the last question
(concerning remembrance of Kåñëa at the time of death) continues to the end of the chapter.

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Kåñëa tells Arjuna that whoever leaves the body remembering Him attains His abode (5). The quality of
one's consciousness at the time of death determines one's next destination (6). Since the content of one's
thoughts and memories at death is influenced, in turn, by one's consciousness and activities during life,
Kåñëa instructs Arjuna to think of Him constantly, even in the course of his prescribed duties (7-8). By
such constant meditation, one reaches Kåñëa after quitting the body. In verse nine, Kåñëa instructs how
one should meditate on Him. In the next four verses (10-13), Kåñëa describes the arduous añöäìga-yoga
method of meditation on Kåñëa for the attainment of spiritual planets. Kåñëa then concludes that He is
attained most easily by one who is unflinchingly devoted to Him (the bhakti-yogi) (14). After reaching
Kåñëa in the spiritual world, the bhakti-yogé never returns to the material world, which is full of miseries
(15-16). Beyond the material world, which is perpetually created and destroyed, is the transcendental
world, Kåñëa's eternal and supreme abode, upon attaining which one never returns to the material world
(17-21). One attains this supreme destination, Kåñëa reiterates, by pure devotion (22). Next, Kåñëa
describes how different kinds of yogés leave their bodies at particular auspicious moments to attain
elevation to celestial planets or liberation. The bhakti-yogé, however, is indifferent to such processes (23-
27). In conclusion, Kåñëa declares that His devotee, the bhakti-yogé, is not bereft of the results of other
systems of spiritual advancement. At the time of death, he returns to Kåñëa in the transcendental world
(28).

CHAPTER NINE
The Most Confidential Knowledge

Earlier in Bhagavad-gétä, knowledge concerning the difference between the soul and the body has been
described as "confidential." Now, in the Ninth Chapter, räja-vidyä ("the king of knowledge") and räja-
guhyam ("the most confidential knowledge")-knowledge concerning the eternal, constitutional function
or activity of the soul-is explained. That eternal, constitutional function (sanätana-dharma) is described
throughout the Gétä, and in the Ninth Chapter in particular, as bhakti, or transcendental devotional
service to Kåñëa, "the Supreme Personality of Godhead" (Puruñottama).

In the beginning of the chapter, Kåñëa says that He will now impart "the most secret wisdom," which will
relieve Arjuna (whose firm faith in Kåñëa qualifies him to receive these teachings) from all miseries (1-3).
Kåñëa then explains that the whole cosmic creation rests within Him. Yet although He is the source,
maintainer and controller of the universe, He remains transcendental and detached from it (4-10). Kåñëa
next describes the fools (müòhas), ignorant of Kåñëa's transcendental supremacy, who deride His personal
humanlike form, and He contrasts them with the great souls (mahätmäs), aware of His divinity, who
worship Him with devotion (11-14).

Kåñëa then describes different types of worshipers-worshipers of impersonal Brahman, of demigods and of
the universal form-and He describes Himself as the actual and ultimate object of worship (15-21), the
protector of His devotees (22) and the ultimate beneficiary of all sacrifices to the demigods (23-24). Other
worshipers attain the abodes of their objects of worship, but "those who worship Me will live with Me."
(25)

In the final verses of Chapter Nine, Kåñëa talks about His devotees. By making Him the object of all
actions, offerings and austerities, His devotee is freed from the bondage of karma and attains Him (26-28).
Although impartial, Kåñëa favors those who serve Him in love (29). Even if a devotee does ill, he is still to
be considered saintly, for he is "properly situated"; the process of devotional service itself will elevate him
to righteousness and ultimate perfection (30-31). Furthermore, even persons considered to be of lower
classes can attain Kåñëa by seeking shelter in Him, what to speak of those of high birth (32-33). In
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conclusion, Kåñëa declares that one who is completely devoted to Him attains Him: "Engage your mind
always in thinking of Me, become My devotee, engage your body in My service, and surrender unto Me.
Completely absorbed in Me, surely you will come to Me." (34)

CHAPTER TEN
The Opulence of the Absolute

Beginning with the Seventh Chapter of Bhagavad-gétä, Kåñëa has explained His different energies (matter
and spirit). Here, in the Tenth Chapter, He explains to Arjuna His specific opulences, manifested in His
all-pervasive energies.

Kåñëa begins by asserting that those who are wise, knowing Him as the Supreme Lord and the original
source of everything, are freed from all reactions to sins. They engage themselves in pure, motive-less
devotional service to Him (2-8). The sublime characteristics of such pure devotees are then described (9).
Kåñëa dispels the ignorance of those who are so devoted and leads them to Him (10-11). Verses 8 through
11, traditionally known as catuù-çloké (the four verses), are considered the essence of the Gétä's teachings.
Those who know Kåñëa as the Supreme Lord and fully surrender unto Him in pure devotion are directly
enlightened by Him and shown the way to attain Him.

Arjuna emphatically declares his acceptance of Kåñëa as the Supreme Absolute Truth, and his total
acceptance of all that Kåñëa has thus far instructed (12-15). Then he requests Kåñëa to describe in detail
His divine opulences "by which You pervade all these worlds and abide in them." (16-18) Kåñëa's ensuing
description of His principal opulences continues to the conclusion of the chapter. Of lights He is the
radiant sun, of bodies of water the ocean, of immovable things the Himalayas. He is the wisdom of the
wise, the strength of the strong, the splendor of the splendid. All wondrous phenomena manifesting great
power, beauty, grandeur and sublimeness, in the material or spiritual world, are simply fragmental
manifestations of His divine energies and opulence. Kåñëa, thus being the cause of all causes, is the
supreme object of worship for all beings (19-41).

In the final verse of the chapter, Kåñëa says that more important than knowledge of His separate opulences
is the understanding that these and all things exist due to His entering them as Supersoul (Paramätmä), by
which He pervades and supports the entire universe (42).

CHAPTER ELEVEN
The Universal Form

In this chapter of the Gétä, Kåñëa directly reveals to Arjuna His viräö-rüpa, or "universal form." By this
revelation, Kåñëa confirms Arjuna's realization that Kåñëa is the cause of all causes and, specifically, the
source of the material universes.

The chapter begins with Arjuna's declaration that after hearing Kåñëa's confidential instructions (in the
previous several chapters), he has now been freed from illusion. This indicates that he has now fully
accepted Kåñëa as the Absolute Truth and the source of everything, and not as a mere human being (1).
However, although Arjuna accepts Kåñëa as the Supreme, he fears that others, in the future, may not. He
therefore requests Kåñëa: "O greatest of all beings, O supreme form, though I see here before me Your
actual position, I yet wish to see how You have entered into this cosmic manifestation. I wish to see that
form of Yours." (3) To establish Kåñëa's divinity conclusively, Arjuna thus requests Kåñëa to reveal His

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gigantic form of the material universe (2-4). Kåñëa assents to showing Arjuna His majestic and terrifying
universal form and grants him divine vision with which to see it (5-8).

Kåñëa then reveals the spectacular form (9-49) in which Arjuna, stunned and astonished, can see "the
unlimited expansions of the universe situated in one place, although divided into many, many thousands"
(13). Arjuna, his hairs standing on end, describes the vast and effulgent form and offers prayers of
glorification (14-25). He sees also in the universal form the entire opposing army, along with his own
soldiers, rushing into Kåñëa's many mouths, meeting their doom (26-30). Arjuna then urgently implores
Kåñëa to explain the great form (31). In reply, Kåñëa informs Arjuna that according to His plan, nearly all
the soldiers present will be slain in the battle. Although this plan will ultimately be executed with or
without Arjuna's participation, Arjuna should act as Kåñëa's instrument in the great fight and thus be
assured of victory (32-34). Arjuna, overwhelmed, glorifies Kåñëa as the original master, the refuge of the
universe, and the cause of all causes (35-40), and he begs Kåñëa to forgive him for his familiar dealings in
the past (41-44).

Disturbed by the vision of Kåñëa's universal form, Arjuna then entreats Kåñëa to return to His four-armed
(Näräyaëa) form (45-46). After informing Arjuna that Arjuna was the first person ever to have seen this
universal form (47-48), Kåñëa resumes His four-armed form and then finally His original two-armed form,
thus pacifying Arjuna (49-51). Kåñëa then explains that His beautiful two-armed form is inconceivable
even to the demigods and is beyond understanding by Vedic study, penance, charity and worship (52-53).
Kåñëa concludes the chapter by declaring that His transcendental, personal humanlike form can be
directly understood only by pure devotional service (bhakti) and that pure bhaktas (devotees), who are
"friendly to every living entity." attain His eternal association (54-55).

CHAPTER TWELVE
Devotional Service

In the preceding chapters, Kåñëa explained the personal, impersonal and universal conceptions of the
Supreme, as well as the different yoga systems for approaching the Supreme. In the Twelfth Chapter,
Kåñëa asserts that bhakti-yoga, loving devotional service, is the highest and most expedient process of
spiritual realization. He also delineates the sublime characteristics of those who follow this supreme path.

This chapter, like others, begins with a question by Arjuna. Although Kåñëa has previously established
worship of His personal form as the supreme mode of worship, and devotion to Him as the highest yoga,
Arjuna now wants to make sure he has fully understood. In the first verse, therefore, he asks Kåñëa to state
whom He considers more perfect-those engaged in His devotional service or the worshipers of the
unmanifest Brahman, the impersonal, all-pervasive feature of Kåñëa (1). Kåñëa replies: "He whose mind is
fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is
considered by Me to be most perfect." (2) Kåñëa tells Arjuna that the worshipers of the impersonal
conception of the Absolute Truth eventually achieve Him, but because this is an indirect process, it is
much more difficult (3-5). He assures Arjuna that for those fixed in pure devotion to Him, He is "the swift
deliverer from the ocean of birth and death." (6-7) He instructs Arjuna to fix his mind and intelligence on
Him and, by this simple method, attain Him (8). For those unable to fix their attention, spontaneously
and undeviatingly, upon Him, Kåñëa explains the indirect process by which they can attain that state by
gradual steps, beginning with the cultivation of knowledge (jïäna), proceeding to meditation (dhyäna), to
renunciation of the fruits of action (karma-phala-tyäga), to sacrifice of the fruits of work (karma-yoga),
and finally to the execution of the regulative, remedial principles of bhakti-yoga (sädhana-bhakti) (9-12).

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In the final section of the chapter, Kåñëa relates the qualities and characteristics of His pure devotee,
repeating at the end of each description that such a devotee "is very dear to Me." The devotee is free from
material desires, material dualities and false ego. Having made Kåñëa the supreme goal of life, the devotee
engages in His service with determination, his mind and intelligence in complete harmony with Kåñëa
(13-20).

ADDITIONAL NOTES FOR BHAGAVAD-GITA CHAPTERS 7-12

Bhagavad-gétä7.15-16
Four Duskrtinas
1. Müòhäù – Animal  Hard workingmaterialist
Analogy - Foolish Ass  serve Master and sex partner + kicked

Analogy - Swine - not care for sweet = no time to hear Absolute Truth

2. Nara – adhamäù  Civilized – social/ political +Godless

(man lowest)  (seeätma-hä)

-ÇrélaViçvanäthaCakravartésaysthosewhohavetakentoDSthengivenitup

Typical - Jagäi and Mädhäi / Mahäprabhu recommendshearing

3. Mäyayä—by illusory energy; apahåta - stolen; jïänäù-knowledge

Deluded speculators

Verylearned;Eruditescholars;Scientists;Scholars;jïänés

 Unauthorized interpretation of Bhagavad-gétä

4. Äsuraà bhävam äçritäù – Professed atheist: Envious

a) Lord cannotdescend.
b) Kåñëa <Brahman.
c) Illicit incarnations

Four Su-kåtinaù—those who are pious / obey scriptures, moral and social laws:

Jijïäsuù—the inquisitive Çaunaka Åñi and sagesat Naimiñäraëya

Ärtaù—the distressed Gajendra

Artha-arthé—desires mat. gain Dhruva Mahäräja

Jïäné—Self Realized 4KumärasandÇukadevaGosvämé

These are not pure devotees, because they have some aspiration to fulfill
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Bhagavad-gita 8.17

Satya-yuga 1,728,000
Tretä-yuga 1,296,000
Dväpara-yuga 864, 000
Kali-yuga 432,000
Total 4,320,000 = Divya-Yuga
1000 (sahasra-yuga)
= 1 Day of Brahma (Kalpa)
Brahma’s Life = 311 trillion 40 billion years
Bhagavad-gétä 9.4-10

Yogam aiçvaram inconceivable mystic opulence ---

4-5 Mayä tatam idaà sarvaà

Creation rests on Kåñëa / But He is aloof
Analogy: King and departments

5-10 Everything on Kåñëa’s order/ But has independence

Analogy: Wind in sky
udäséna-vad äsénam
Kåñëa responsible for everything / But neutral / detached
Analogy: High-court judge

9-10 Mayä adhyakñeëa

My above eyes
By His glance Kåñëa activates matter, injects jévas / But He is aloof
Analogy: Smell flower but do not touch

Bhagavad-gétä 15-19

1. Ekatvena – Monists– worship self as one with Lord

- Lowest and most predominate (11-12)

2. Påthaktvena bahudhä – Concoct form

- includes demigod worship (20-25)

3. Viçvato-mukham – worship Universal form (16-19)

Bhagavad-gétä 9.34

Gétä = essence of Vedas

Chapters 7-12 = essence of Gétä
Chapters 9-10 = essence of 7-12
Verse 9.34 = essence of 9-10

Bhagavad-gétä 12.8-12
Text 8 – Mind fixed - Kåñëa-ized
= Perfect Kåñëa consciousness
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Text 9 - sädhana-bhakti (practice) DIRECT
abhyäsa-yogena --mäm icchäptuà (bhakti)
(= Develop desire attain Kåñëa)

Text 10 - mat-karma (kåñëa-karma) --Work for Me

--kurvan siddhim aväpsyasi --come to the perfect stage.

Text 12 - jïänam dhyänaà

jïäna-yoga --añöäìga-yoga
knowledge / meditation INDIRECT

Text 11 - karma-phala-tyägaà
Give up results .. (varëäçrama-dharma)

SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 7-12

7.7 O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls
are strung on a thread.
7.12 Under the state laws one may be punished, but the king, the lawmaker, is not subject to that
law. Similarly, all the modes of material nature—goodness, passion and ignorance—are
emanations from the Supreme Lord, Kåñëa, but Kåñëa is not subject to material nature.
7.14 A man bound by the hands and feet cannot free himself—he must be helped by a person
who is unbound. Because the bound cannot help the bound, the rescuer must be liberated.
Therefore, only Lord Kåñëa, or His bona fide representative the spiritual master, can release
the conditioned soul.
7.15 The swine that eat the night soil do not care to accept sweetmeats made of sugar and ghee.
Similarly, the foolish worker will untiringly continue to hear of the sense-enjoyable tidings
of the flickering mundane world, but will have very little time to hear about the eternal
living force that moves the material world.
7.23 The brähmaëas are the head of the Supreme Lord, the kñatriyas are His arms, the vaiçyas are
His waist, the çüdras are His legs, and all serve different functions.

7.26 The clouds may cover all the sun, moon and stars in the sky temporarily, but this covering is
only apparent to our limited vision. They are not actually covered. Similarly, mäyä cannot
cover the Supreme Lord.
8.8 The caterpillar that thinks of becoming a butterfly and so is transformed into a butterfly in
the same life. Similarly, if we constantly think of Kåñëa, it is certain that at the end of our
lives we shall have the same bodily constitution as Kåñëa.
9.3 By giving water to the root of a tree one satisfies its branches, twigs and leaves, and by
supplying food to the stomach one satisfies all the senses of the body. Similarly, by engaging
in the transcendental service of the Supreme Lord one automatically satisfies all the
demigods and all other living entities.
9.4 A king heads a government which is but the manifestation of the king's energy; the different
governmental departments are nothing but the energies of the king, and each department is
resting on the king's power. But still one cannot expect the king to be present in every
department personally.

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 9.9 The example can be given of a high-court judge sitting on his bench. By his order so many
things are happening—someone is being hanged, someone is being put into jail, someone is
awarded a huge amount of wealth—but still he is neutral.
9.10 When there is a fragrant flower before someone, the fragrance is touched by the smelling
power of the person, yet the smelling and the flower are detached from one another. There is
a similar connection between the material world and the Supreme Personality of Godhead.
9.21 …thus subjected to the routine of being promoted to the higher planets and then again
coming down, as if situated on a Ferris wheel which sometimes goes up and sometimes
comes down.
9.23 The officers and directors are engaged as representatives of the government, and to offer
some bribe to the officers and directors is illegal… Kåñëa does not approve the unnecessary
worship of the demigods.
9.29 When a diamond is set in a golden ring, it looks very nice. The gold is glorified, and at the
same time the diamond is glorified. The Lord and the living entity eternally glitter, and when
a living entity becomes inclined to the service of the Supreme Lord he looks like gold
9.30 …the spots that resemble the mark of a rabbit on the moon do not become an impediment to
the diffusion of moonlight. Similarly, the accidental falldown of a devotee from the path of
saintly character does not make him abominable.
10.9 Thus the realized souls in Kåñëa consciousness take continual pleasure in hearing such
transcendental literatures, just as a young boy and girl take pleasure in association.
11.52 The original verses of Bhagavad-gétä are as clear as the sun; they do not require lamplight
from foolish commentators.
12.5 We may find some mailboxes on the street, and if we post our letters in those boxes, they
will naturally go to their destination without difficulty. But any old box, or an imitation
which we may find somewhere but which is not authorized by the post office, will not do the
work. Similarly, God has an authorized representation in the Deity form, which is called
arcä-vigraha. This arcä-vigraha is an incarnation of the Supreme Lord. God will accept
service through that form.
12.7 Although a man who has fallen in the ocean may struggle very hard and may be very expert
in swimming, he cannot save himself. But if someone comes and picks him up from the
water, then he is easily rescued. Similarly, the Lord picks up the devotee from this material
existence.

BHAGAVAD GITA CHAPTERS 13-18

CHAPTER SUMMARIES

CHAPTER THIRTEEN
Nature, the Enjoyer and Consciousness

The Thirteenth Chapter of Bhagavad-gétä is concerned with the distinction and interrelationship between
the body, the soul and the Supersoul (Paramätmä). The body is known as kñetra, or the field of activities
for the soul, and it consists of twenty-four material elements. The soul residing within the body is known
as kñetra-jïa, or "the knower of the field of activities." The symptoms of life and ultimately all movement
within the material world are due to the interaction of the soul with matter. Beyond the kñetra-jïa, the
individual knower of the body (the soul), is the supreme kñetra-jïa, the Supersoul, who is the supreme
knower within all bodies. Although the Supersoul exists as one, He appears separately in all bodies (as the
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sun simultaneously appears, in reflection, in many different reservoirs of water). He eternally accompanies
the individual soul as the indwelling witness, permitter and maintainer. Of these two "knowers of the
field" of activities, the jéva (individual infinitesimal soul) is fallible, being subject to the contaminating and
illusioning influence of matter, whereas the Supersoul is infallible, being immune to matter's influence.
This chapter concludes that one who can analytically understand the entire material manifestation as a
combination of the soul with material elements, and who can see, beyond them, the Supreme Soul
(Supersoul), becomes eligible for liberation from the material world to the spiritual world.

As the chapter begins, Arjuna inquires about six items: prakrti (material nature), puruña (the enjoyer),
kñetra (the field), kñetra-jïa (the knower of the field), jïäna (knowledge), and jïeya (the end of
knowledge) (1). Kåñëa defines kñetra and kñetra-jïa, respectively, as the body and the soul (2). He then
states that He is the knower in all bodies, and He defines knowledge as the understanding of these three
(the body, the individual soul and the Supersoul) (3). Next, He lists the twenty-four material elements
that constitute the field of activity, represented by the body (4-7). He then enumerates the items that
constitute the process of knowledge, this process being nondifferent from the process of spiritual
advancement whereby the embodied soul is liberated from the bondage of matter (8-12). Kåñëa next
describes jïeya ("the knowable") to be the Supersoul, existing in all moving and nonmoving things. The
Supersoul is one although divided, He is the unattached maintainer of all living beings, He is
transcendental to the modes of nature (although He is the master of the modes), and He is beyond the
purview of the material senses (13-19). Next, Kåñëa describes prakåti (material nature, consisting of the
three modes) and puruña (the living entity), and He discusses the cause and nature of the jéva's material
entanglement (20-24). In the next two verses, He mentions different paths for realization of the Supersoul-
dhyäna, säìkhya, karma-yoga, and the path of receiving knowledge from authorities (25-26).

In the final verses of the chapter, Kåñëa elaborates on the essential theme of the chapter: the
interrelationship between matter, soul and Supersoul. All actions, He says, are due to the combination of
kñetra and kñetra-jïa (body and soul), beyond which is the Supersoul. The soul and Supersoul are both
eternal and transcendental to the body (27-34). In conclusion, Kåñëa declares that one in knowledge, who
sees the distinction between the body and the soul and who understands the process of the soul's
liberation from the body, "attains to the supreme goal." (35)

CHAPTER FOURTEEN
The Three Modes of Material Nature

As explained in the Thirteenth Chapter, the jéva is entangled in the material world because of association
with the three modes of material nature. In this Fourteenth Chapter, Kåñëa explains what the modes of
nature are, how they act, how they bind and how one is liberated from their influence.

In the beginning of the chapter, Kåñëa declares to Arjuna that He will now, again, reveal "this supreme
wisdom, the best of all knowledge," by understanding which one can attain to "the transcendental nature"
and be freed from the repetition of birth and death (1-2). Kåñëa first explains that all living beings take
birth within this material world when He injects them into the material nature. He is therefore the "seed-
giving father" of all the different species of life in the material world (3-4). Material nature consists of
three modes: sattva (goodness), rajas (passion) and tamas (ignorance). These modes condition the living

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entity who takes birth in the material world (5). Kåñëa defines and explains the general characteristics and
symptoms of the modes and how they condition and bind the jéva, and He describes the fate of differently
conditioned jévas after death (6-18). One can transcend the influence of the three modes and attain Kåñëa
by understanding the working of the modes and understanding that Kåñëa is transcendental to them (19).
When one transcends the modes, he attains freedom from the distresses of birth, old age and death and
can "enjoy nectar even in this life" (20). Arjuna next asks Kåñëa three questions: "What are the symptoms
of one who is transcendental to the modes of nature?" "What is his behavior?" and "How does he
transcend the modes?" (21) Kåsëa answers the first two questions in verses 22 through 25. In essence, a
person who has transcended the modes of nature, having realized his own self to be spiritual and
transcendental to matter, is unconcerned with and unaffected by the actions and reactions of the material
world. He is freed from all material dualities, such as pleasure and pain, honor and dishonor, and he does
not engage in any fruitive actions. In answer to Arjuna's third question, Kåñëa says that one transcends the
modes by performing bhakti-yoga (devotional service). And when one transcends the modes, he attains to
the level of Brahman, the preliminary spiritual position, characterized by freedom from material
contamination (26). In the final verse of the chapter, Kåñëa declares that He is the basis or source of
Brahman (27). Therefore, when one has attained the level of Brahman (i.e. freedom from the
contamination of the modes of nature), he becomes qualified to engage in the devotional service of
Parabrahman (the Supreme Brahman), Kåñëa.

CHAPTER FIFTEEN
The Yoga of the Supreme Person

In the last several chapters, Kåñëa has recommended bhakti-yoga as the most expedient method by which
Arjuna may extricate himself from the entanglement of the material world. The basic principle of bhakti-
yoga is detachment from material activities and attachment to the transcendental devotional service of
Kåñëa. Now, the Fifteenth Chapter begins by describing how to break attachment to the material world
(and attain the spiritual world), and it ends with Kåsna's emphatically declaring that the truth of His being
the Supreme Personality of Godhead (Puruñottama) is the essence of the Vedic scriptures. One who
understands this engages in bhakti-yoga (devotional service to Him).

At the very beginning of the chapter, the material world, with its fruitive activity (karma) and entangling
results, is compared to a complexly entwined banyan tree. The various parts of the tree (roots, branches,
twigs, leaves, fruits, etc.) are compared to fruitive activity, piety and impiety, the senses, the sense objects,
the results of fruitive activities, the Vedic hymns for elevation, the different planetary systems, and so
forth. By performing fruitive activities (based on the desire for sense gratification), the entangled jéva is
forced to wander from branch to branch (i.e. from body to body, planet to planet) in this tree of the
material world. Kåñëa then declares that "one who knows this tree is the knower of the Vedas." In other
words, the ultimate purpose of Vedic knowledge is to understand this entangling "tree" of the material
world and to extricate oneself from it (1-2).

Next, Kåñëa describes the means of extricating oneself and attaining the spiritual world: "Using the
weapon of detachment, one must cut down this banyan tree with determination. Thereafter one must seek
that situation from which, having gone, one never comes back. One must surrender to that Supreme
Personality of Godhead from whom everything has begun and is extending since time immemorial." Kåñëa
then describes the surrendering process and gives a brief description of the spiritual world (3-6).

In the next verses, Kåñëa describes the conditioned living entities in the material world and how they are
transmigrating from one body to the next. Such living entities are Kåñëa's eternal "fragmental parts."
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According to his mentality, the bound jéva develops a particular gross material body equipped with a
particular set of senses, with which he enjoys a particular set of objects. Kåñëa asserts that the foolish
cannot understand this process of transmigration, but the wise can (7-11).

Throughout the rest of the chapter, Kåñëa discusses His own supreme transcendental nature (12-20). He
enumerates some of His manifestations in the material world by which He maintains everything and all
living beings. He is the source of the sun, moon and fire; He is the power of the planets to float in orbit;
He is the digestive force in every body; He is the Supersoul in the hearts of all living beings; and He is the
source and ultimate object of the Vedas (12-15). Kåñëa explains that there are two classes of beings: the
"fallible" (the conditioned souls in the material world) and the "infallible" (the liberated souls in the
spiritual world). Beyond them is He Himself, who maintains both the material and spiritual worlds (16-
17). Thus He is "celebrated both in the world and in the Vedas as that Supreme Person [Puruñottama]."
(18) Whoever knows Him as such is "the knower of everything," and thus he engages in undeviating
devotional service to Him (19). Kåñëa concludes by declaring that knowledge of His paramount stature
and the rendering of service to Him is the essence of the Vedic scriptures. Such understanding leads to
wisdom and perfection (20).

CHAPTER SIXTEEN
The Divine and Demoniac Natures

In this chapter, Kåñëa describes and compares two kinds of qualities and those who possess them. The
divine or transcendental (daivic) qualities, in the mode of goodness, are conducive to spiritual progress;
the demoniac (asuric) qualities, in the modes of passion and ignorance, conversely, are detrimental to
spiritual progress, and they lead to lower birth and further material bondage. Those who possess divine
qualities live regulated lives, abiding by the authority of scripture, and attain perfection; those possessing
demoniac qualities act whimsically (without reference to scripture) and are bound by material nature.

First, Kåñëa lists twenty-three transcendental qualities "born of the godly atmosphere" (1-3) These
qualities, as previously mentioned, are auspicious for progress on the path of liberation from the material
world. Kåñëa then gives Arjuna a synopsis of the qualities of the demoniac (viz., arrogance, pride, anger,
conceit, harshness and ignorance). Kåñëa states that the transcendental qualities lead to liberation whereas
the demoniac qualities lead to bondage. He assures Arjuna that he need not worry, for he has been "born
with transcendental qualities." Kåñëa thus encourages Arjuna by indicating that Arjuna's involvement in
the battle is not demoniac, for he is not acting under the influence of anger, false prestige or harshness.
According to the scriptural injunctions governing his social order, fighting in a religious war is godly
activity whereas refraining from such duty would be demoniac, or irreligious (4-5).

Kåñëa then gives a graphic description of the demoniac. Essentially, the demoniac are atheists and
materialists who violate the scriptural injunctions guiding human behavior, both socially and spiritually.
Such persons conceive the world to have no foundation or purpose, and thus they tend toward whimsical
and destructive activities. For them, the ultimate goal of life is gratification of the senses. They are
attracted by impermanent, material things. Bound by multitudinous material desires, they obtain money
by any means. They are conceited, lusty, complacent and impudent, and there is no end to their anxiety
(6-18). Such demoniac persons take birth in various lower species of life and "sink down to the most
abominable position of existence," wherein they can never approach Kåñëa (19-20). Every sane man,
Kåñëa cautions, should give up lust, anger and greed, the "three gates leading down to hell." By escaping
these, one can elevate oneself to self-realization and "the supreme destination" (21-22).

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Kåñëa concludes by saying that one who lives whimsically, without following the regulations of scripture
(meant to elevate a person to spiritual realization), attains neither perfection nor happiness, whereas one
who understands Vedic scriptural regulations and guides his life accordingly is gradually elevated (to
spiritual perfection) (23-24).

CHAPTER SEVENTEEN
The Divisions of Faith

In the Fourteenth Chapter Kåñëa explained to Arjuna that the way to transcend the three modes of
material nature is to perform devotional service (bhakti-yoga) to Him. Kåñëa concludes Chapter Fifteen by
declaring that His supreme divinity and worship of Him are the confidential essence of Vedic knowledge.
Then, in the Sixteenth Chapter, He stresses that in order to be elevated spiritually, one should act
according to the regulations of Vedic scripture.

Now, at the opening of this chapter, Arjuna inquires about the position of one who concocts some method
of worship according to his own imagination, ignoring scriptural regulations. Is that kind of faith in
goodness, passion or ignorance? (1) In response, Kåñëa explains that there are three types of faith,
corresponding to and evolving from the three modes of nature (2-6). He then describes the characteristics
of four items-food, sacrifice (yajïa), austerity (tapasya) and charity (däna)-according to each of the three
modes. Sacrifice, penance and austerity in the lower modes (ignorance and passion) are performed for
selfish, temporary, material benefits, such as the attainment of wealth, honor and power. The same acts
performed in goodness, however, are executed according to duty and scriptural regulations, without
fruitive intentions and for the purpose of purification and elevation (7-22). In the final verses, Kåñëa
explains, in essence, that acts of sacrifice, austerity and charity should be performed for His satisfaction
only. Referring to the traditional Vedic system of sacrifice, wherein the words Oà tat sat (indicating the
Supreme Absolute Truth) are uttered by brähmaëas to please the Supreme, Kåñëa explains that sacrifice,
penance and charity, when performed for His satisfaction, become a means for spiritual advancement. Acts
of faith performed without faith in the Supreme and in violation of the scriptures (i.e. in passion and
ignorance) yield only impermanent, material results and are therefore useless. Worship or faith in the
mode of goodness, however, based on scriptural regulation and performed out of duty, purifies the heart
of the performer and leads to pure faith and devotion for Kåñëa. That faith (i.e. devotion for Kåñëa) is
nirguëa, or transcendental to the modes of nature (23-28).

CHAPTER EIGHTEEN
Conclusion-The Perfection of Renunciation

The Eighteenth Chapter of Bhagavad-gétä is both a synopsis and the conclusion of all the Gétä's teachings.
Since the Gétä stresses renunciation of material activities (and engagement in spiritual elevation), Arjuna
asks Kåñëa to explain definitively the purpose of renunciation (tyäga) and of the renounced order of life
(sannyäsa) (1). In reply, Kåñëa reiterates that renunciation does not mean giving up all actions, since this
is impossible for the embodied soul. It means, rather, giving up fruitive actions and instead performing
prescribed duties without attachment to their results. For those who are not renounced, the fruits of
action (desirable, undesirable and mixed) accrue after death, whereas for the renounced there are no such
results to suffer or enjoy. Thus a wise renouncer is liberated from the bondage of karma (2-12).

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Kåñëa then explains how one can act without material reactions. He cites Säìkhya philosophy, which
delineates five factors that contribute to the accomplishment of all actions, viz. the place of action, the
performer, the senses, the endeavor and the Supersoul. One who thinks himself the exclusive factor in
actions (not considering the other factors, especially the Supersoul, the final cause) is in ignorance (and
becomes entangled by the fruits of his work). But when one acts, according to the direction of the
Supersoul, without personally motivated desires, his actions do not entail material reactions. Kåñëa thus
indicates to Arjuna that if Arjuna acts according to His directions, Arjuna will not be the actual slayer, nor
will he suffer the consequences of killing in the battlefield (13-18).

The three modes of nature predominate in different aspects of human psychology and endeavor.
Knowledge, action, workers, intelligence, determination and happiness each have three types, as regulated
by the three modes. Kåñëa systematically analyzes these (19-40).

According to the material modes one has assumed, one conforms to one of the four occupational divisions
of human society: brähmaëas (teachers and priests), kñatriyas (rulers and warriors), vaiçyas (farmers,
traders, etc.) and çüdras (laborers). Kåñëa enumerates the respective qualities and duties of each of the
four social divisions (varëas) and explains that by adhering to the duties prescribed by one's own
occupational division, and by offering the results of one's work to the Lord, one can attain perfection. By
working in accordance with his social duty (which is determined by the modes of nature), the conditioned
soul can ultimately transcend the modes. Therefore, it is in Arjuna's best interest to act according to
kñatriya principles and fight in the battle, for Kåñëa's satisfaction (41-48).

Kåñëa concludes that one can attain the highest perfection of renunciation by control of the mind and by
complete detachment from material things and material enjoyments (49).

Kåñëa next explains the stage following renunciation: attainment of Brahman, the preliminary stage of
transcendence. This state, based upon spiritual knowledge, is characterized by joyfulness resulting from
freedom from material desire and duality. "In that state," Kåñëa says, "one achieves pure devotional
service unto Me." (50-54)

Kåñëa then imparts to Arjuna the decisive conclusion of all His teachings: the ultimate duty of the jéva is
to surrender unto Him in pure, transcendental love and devotion. Only by devotion can Kåñëa-the
Supreme Absolute Truth, the Supreme Personality of Godhead-be understood. By understanding Kåñëa,
one can enter into the kingdom of God (55). Acting always under His supreme protection, always
conscious of Him, His devotee transcends all obstacles of conditional life and reaches the spiritual
kingdom by His grace (56-58). Kåñëa warns Arjuna that even if he neglects His divine instructions and,
under the influence of illusion, avoids his duty, he will still be compelled to fight by his conditioning as a
kñatriya (59-60). Realizing Kåñëa as the Supersoul in the heart, the supreme controller and director of the
wanderings of all living entities, Arjuna should fully surrender unto Him and thus have transcendental
peace and attain the eternal abode (61-62). After instructing Arjuna to deliberate on this very confidential
knowledge (i.e. surrender to Kåñëa's form as Supersoul) (63), Kåñëa imparts "the most confidential part of
knowledge," the supreme instruction, the essence and conclusion of the Gétä: one must relinquish all
religious processes and duties (viz. karma-yoga, jnäna-yoga, dhyäna-yoga, the socio-religious duties of the
social orders, attainment of Brahman and Paramätmä, etc.) and simply surrender unto Kåñëa as His pure
devotee in eternal, transcendental loving service-the eternal and supreme dharma. "Always think of Me,
become My devotee, worship Me, and offer your homage unto Me. Thus you will come to Me without fail.
I promise you this because you are My very dear friend. Give up all varieties of religion and just surrender
unto Me. I shall protect you from all sinful reactions. Therefore you have nothing to fear." (65-66)
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In the next verse, Kåñëa states the qualifications for understanding the Gétä: the hearer must be austere,
devoted, non-envious and engaged in Kåñëa's service (67). One who imparts Kåñëa's teachings is Kåñëa's
most dear servant and attains pure devotion to Him (68-69). One who studies the Gétä "worships Me by
his intelligence," and one who hears its teachings with faith is freed from all sins (70-71).

In the final climax to the narrative of Arjuna's dilemma, Kåñëa inquires, "Have you heard this with your
mind at perfect attention? And are your ignorance and illusion now dispelled?" Arjuna confidently
answers, "My dear Kåñëa, O infallible one, my illusion is now gone. I have regained my memory by Your
mercy, and now I am steady and free from doubt and am prepared to act according to Your instructions."
(72-73)

In a brief epilogue, Saïjaya, who has been narrating the entire conversation to Dhåtaräñöra, rejoices in
ecstasy at having heard the sacred dialogue. His hairs standing on end in joy, he concludes, "Wherever
there is Kåñëa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also
certainly be opulence, victory, extraordinary power, and morality. That is my opinion." (74-78)

ADDITIONAL NOTES & CHARTS BHAGAVAD-GÉTÄ CHAPTERS 13-18

Bhagavad-gétä 15.9
The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose, and
sense of touch, grouped about the mind.

Chapter 14 Workings of the three modes

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34/55
Chapter 18 - The Modes Control All Activities

Goodness Passion Ignorance

Knowledge 1. See 1. Sees different 1. Attached to his

undivided being in each body work as all inall
spirit in 2. No knowledgeof
allbeings truth
2. Although 3. Very meager
situated false in knowledge
manyforms
Action 1. Regulated 1. Greatendeavor 1. Performed in
2. Noattachment 2. Done to satisfy illusion
3. Not loving or hatingit senses 2. Scriptural
4. No desire forfruits 3. Out of falseego injunction
disregarded
3. No concern for
futurebondage
4. Or for violence,
distress toothers

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 Goodness Passion Ignorance

The Worker 1. No 1. Attached to fruits 1. Works against

association 2. Desires to enjoy çästra
withmodes fruits 2. Materialistic,
2. Withoutego. 3. Greedy, envious, obstinate,
3. Great impure cheating
determination; 3. Expert ininsulting
enthusiasm 4. Lazy, morose,
4. Unwavering in procrastinating
success orfailure
Understanding 1. Knowswhat’sto 1. Can’ttellreligion 1. Religion is
be done and fromirreligion irreligion,etc.
not to be done 2. Orwhat’stobe 2. In darknessfrom
2. What’stobefearedan done, not done 3. Always striving in
d first wrongdirection
not to be feared
3. What’sbindingandn
ot Binding
Determination 1. Unbreakable 1. Holds fast to 1.Can’tgobeyond
2. Sustained fruitive results in dreaming,
with religion, economic fearfulness,
steadfastn development, moroseness
ess sense gratification
3. Controls
mind,life,
Senses
Happiness 1. Poison 1. From contact of 1. Blind to self-
inbeginning, senses and realization
nectar atend objects 2. Delusion from
2. Awakens 2. Nectar at first, beginning toend
to self- poison atend 3. From sleep,
realization laziness,illusion

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 Qualities that Endear One to Kåñëa
Bhagavad-gétäChapter12verses 13–19
Non-envious
Kind friend to all living entities
Does not think himself a proprietor
Free from false ego
Equal in both happiness and distress
Tolerant
Always satisfied
Self-controlled
Engaged in devotional service with
determination
Mind and intelligence fixed on Kåñëa
He by whom no one is put into difficulty
Not disturbed by anyone
Equipoised in happiness and distress,
fear and anxiety
Not dependent on the ordinary course of
activities
Pure
Expert
Without cares
Free from all pains
Not striving for some result
Neither rejoices nor grieves
Neither laments nor desires
Renounces both auspicious and
inauspicious things
Equal to friends and enemies
Equipoised in honor and dishonor, heat
and cold, happiness and distress, fame
and infamy
Always free from contaminating
association
Silent
Satisfied with anything
Doesn't care for any residence
Fixed in knowledge
Engaged in devotional service
Nor does a devotee become his enemy's enemy
Even to his enemy.
Does not identify with the body
- with whatever comes by the grace of the SupremeLord
- not endeavor to achieve something with greatdifficulty
Fixed in the instructions received from the spiritual master
- because his senses arecontrolled
- not swayed by falsearguments
Fully conscious that Kåñëa is the eternal Lord, so no one can
disturb him.
Does not act in such a way as to put others into anxiety
It is by the grace of the Lord that he is so practiced that he is not
disturbed by any outward disturbance.
Always transcendental to all these disturbances
Indifferent to the acquisition of money
- bathes at least twice a day / clean internally andexternally
- risesearly.
- fully knows the essence of all activities oflife.
- convinced of the authoritativescriptures.
Does not take sides i.e. he is impartial
Free from all designations.
Does not endeavor for anything which is against the principles of
devotional service
Neither happy nor distressed over material gain and loss
Does not lament when he loses something dear to him, nor is he
distressed when he does not get what he desires
He is transcendental to all such dualities
Transcendental to these dualities
- silent means that one should not speaknonsense.
- should speak only ofessentials
- speak for the sake of the SupremeLord.
Happy in all conditions, whether good facilities or not
May sometimes live underneath a tree, and he may sometimes
live in a very palatial building
Therefore the devotee automatically acquires all good qualities.
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 Twenty Items of Knowledge
Bhagavad-gétäChapter13verses 8–12

Humility

Pridelessness See Humility.

Nonviolence Not put others in distress; unless one elevates people to spiritual
knowledge, one is practicing violence; one should try his best to
distribute real knowledge.
Tolerance Be practiced to bear insult and dishonor from others.

Simplicity So straightforward that you can disclose the real truth even to an
enemy.

Accepting a spiritual master This is essential.

Cleanliness Bathing (external) and chanting (internal).

Steadiness Determined to make progress in spiritual life.

Self control Reject anything unfavorable to spiritual advancement.

Renunciation of sense objects Not cater to unnecessary demands; gratify only to keep body fit
for devotional service.
Absence of false ego Reject“I’mthisbody,mind,etc.”Accept“I’maservantofKåñëa.”

Perception of evils of birth, death, Must regularly hear about these from the proper source.
disease, old age

Detachment Be ready to sacrifice everything for Kåñëa.

No entanglement with wife, Affection is natural, but renounce if relationship not favorable for
children, etc. spiritual advancement.
Even-mindedness Not elated or distressed at material gain or loss by performing
unbreakable devotional service.
Ananya-bhakti Engaging oneself in the nine processes of bhakti.

Aspiring to live in a solitary place
and Detachment from the general
masses
Accepting importance of self-
realization
Not desiring to mix with materialistic men; live in association of
devotees.
Give up unnecessary sporting, nondevotional cinema-going,
materialistic social activities; avoids wasting time.

Philosophical search for the Rejection of useless research and philosophical topics.
Absolute Truth

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 Divine Qualities
Bhagavad-gétäChapter16verses 1-3

Quality Varëa or Äçrama Comment

Emphasis (if any)
1. Fearlessness Sannyäsa Dependence on Supreme Lord’smercy
Convinced Paramätmä will give him all
protection
2. Purification of one’s All Strictly following rules and regulations
existence (especially sannyäsis)

3. Cultivation of Sannyäsa Must cultivate and give transcendental

knowledge knowledge, especially to householders
4.Charity Gåhastha Fifty percent ideal, given in the mode of
goodness, or beyond

5.Self-control All (especially gåhasthas) Especially dharmäviruddho bhüteñu kämo

'smi

6.Sacrifice All (especially gåhasthas) Requires material resources, therefore

especially gåhasthas.
Bestforthis age:saìkértana-yajïa
7. Vedic study Brahmacärés Student life; celibacy and engaging mind
in study of Vedic literature

8.Austerity All (especially vänaprastha) Human life (and therefore Vedic

culture) is meant for liberation

9.Simplicity All Simple and straightforward (truthful)

10. Nonviolence All Nonviolence (not checking progressive

life of any living entity)

11. Truthfulness All Not distort the truth for some personal
interest, especially Vedic instruction;
must hear from authority.
12. Freedom from anger All Even if there is provocation, one should
be tolerant

13. Renunciation All Using things properly, namely, in Kåñëa’s

service

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 Quality Varëa or Äçrama Comment
Emphasis (if any)
14. Tranquility All Unaffected by disturbing emotions;
peaceful, equipoised.

15. Aversion to All To call a thief a thief is okay, but no

faultfinding unnecessary faultfinding.

16. Compassion for all All Give spiritual knowledge

living entities

17. Freedom of All Covetousness: greedy (charity and

covetousness renunciation)

18. Gentleness All Friendly to all living entities

19. Modesty All Does not perform abominable actions

20. Steady All Not agitated or frustrated in his

determination efforts, regardless of failure

21. Vigor Kñatriyas Able to give protection

22. Forgiveness All (here especially Forgives minor offenses

kñatriyas)

23. Fortitude All (here especially Mental and emotional strength when
kñatriyas) facing difficult situations

24. Cleanliness All (here especially Internal (mind and heart), external
vaiçyas) (body, dealings with others), no black
market or underhanded dealings
25. Freedom from envy All Not resentful of another

26. Freedom from the All (here especially Must respect others
passion for honor çüdras)

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 SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 13-18
13.3
A citizen may know everything about his patch of land, but the king knows not only his palace but
all the properties possessed by the individual citizens. Similarly, one may be the proprietor of the
body individually, but the Supreme Lord is the proprietor of all bodies.

13.17
The example is given of the sun: The sun, at the meridian, is situated in its place. But if one goes for
five thousand miles in all directions and asks, "Where is the sun?" everyone will say that it is shining
on his head. In the Vedic literature this example is given to show that although He is undivided, He
is situated as if divided.

13.33
The air enters into water, mud, stool and whatever else is there; still it does not mix with anything.
Similarly, the living entity, even though situated in varieties of bodies, is aloof from them…

14.3
The scorpion lays its eggs in piles of rice, and sometimes it is said that the scorpion is born out of
rice. But the rice is not the cause of the scorpion. Actually, the eggs were laid by the mother.
Similarly, material nature is not the cause of the birth of the living entities. The seed is given by the
Supreme Personality of Godhead, and they only seem to come out as products of material nature

14.26
If one is not situated in the same transcendental position with the Lord, one cannot serve the
Supreme Lord. To be a personal assistant to a king, one must acquire the qualifications.

14.26
To be in Kåñëa consciousness or in devotional service means to acquire equality with Kåñëa. The
Lord says that His nature is eternal, blissful and full of knowledge, and the living entities are part and
parcel of the Supreme, as gold particles are part of a gold mine. Thus the living entity, in his spiritual
position, is as good as gold, as good as Kåñëa in quality.

14.27
The servant of the king enjoys on an almost equal level with the king. And so eternal happiness,
imperishable happiness, and eternal life accompany devotional service. Therefore, realization of
Brahman, or eternity, or imperishability, is included in devotional service.

15.8
The living entity in the material world carries his different conceptions of life from one body to
another as the air carries aromas. Thus he takes one kind of body and again quits it to take another.

15.9
Consciousness is originally pure, like water. But if we mix water with a certain color, it changes.
Similarly, consciousness is pure, for the spirit soul is pure. But consciousness is changed according
to the association of the material qualities

15.13
His energy is sustaining each planet, just like a handful of dust. If someone holds a handful of dust,
there is no possibility of the dust's falling, but if one throws it in the air it will fall down. Similarly,

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these planets, which are floating in the air, are actually held in the fist of the universal form of the
Supreme Lord.

18.17
Anyone who is acting in Kåñëa consciousness under the direction of the Supersoul or the Supreme
Personality of Godhead, even though killing does not kill. Nor is he ever affected by the reaction of
such killing. When a soldier kills under the command of a superior officer, he is not subject to be
judged. But if a soldier kills on his own personal account, then he is certainly judged by a court of
law.

18.48
Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not
give up the work born of his nature, O son of Kunté, even if such work is full of fault.

18.55
Viçate means that one can enter into the abode of the Supreme Lord in one's individuality to engage
in His association and render service unto Him. For instance, a green bird enters a green tree not to
become one with the tree but to enjoy the fruits of the tree.

18.61
A person seated in a high-speed motorcar goes faster than one seated in a slower car, though the
living entities, the drivers, may be the same. Similarly, by the order of the Supreme Soul, material
nature fashions a particular type of body to a particular type of living entity so that he may work
according to his past desires.

THE NECTAR OF DEVOTION

UNIT TOPICS
Overview of Bhakti-rasämåta-sindhu Introduction
Definition of Pure Devotional Service
Six Characteristics of Pure Devotional Service Chapter 1
Sädhana-bhakti Chapters 2-4
Independent Nature of Pure Devotional Service Chapter 5
How to Discharge Devotional Service Chapters 6-8
Devotional Principles Chapters 9-10
Aspects of Transcendental Service Chapters 11 to 14
Rägänuga-bhakti Chapters 15-16
Love of God Chapters 17-19

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 OVERVIEW OF NECTAR OF DEVOTION PREFACE TO CHAPTER 19
1stLaharéSämänya-bhakti (Preface –Chapter 1)
PREFACE – BHAKTI-RASA
Çréla Prabhupäda gives us a history of Nectar of Devotion and describes its purpose — to educate and
elevate everyone to the position of pure devotee and to explain the concept of bhakti-rasa. Bhakti-rasa is
the spiritual pleasure of devotional service which one can taste by being trained in the science of
devotional service.

INTRODUCTION – MAÌGALÄCARAËA AND DEFINITION OF PURE DEVOTIONAL SERVICE

The author invokes auspiciousness by establishing Kåñëa as the objective of the book, by offering
obeisances to the Lord, his guru and the Vaiñëavas, and by offering benedictions. After giving an
overview of the whole book, he gives the definition of pure devotional service which is the thesis
statement upon which the entire Nectar of Devotion expands.

CHAPTER 1 – CHARACTERISTICS OF PURE DEVOTIONAL SERVICE

Pure devotional service is so sublime and satisfying that devotees engaged in Kåñëa’s service don't want
anything besides that service — not even the liberation of sälokya.
2ndLaharéSädhana-bhakti (Chapter 2 –Chapter 16)
This wave is divided into two parts as follows:

Part One (Chapters 2–14) – vaidhi-sädhana-bhakti

Following the rules and regulations
Part Two (Chapters 15–16) – rägänuga-sädhana-bhakti
Spontaneous devotional practice

CHAPTER 2 – PRINCIPLES OF SÄDHANA-BHAKTI

The three categories of devotional service are described, with particular emphasis on sädhana-bhakti.
One’s eligibility for practicing sädhana-bhakti is attraction to pleasing Kåñëa, and the most important part
of this process is to always remember Kåñëa and never forget Him.

CHAPTER 3 – ELIGIBILITY FOR ACCEPTING DEVOTIONAL SERVICE

The prerequisite for beginning devotional service is attraction, which is obtained by the mercy of a
devotee. Advancement in vaidhi-sädhana-bhakti depends on one's level of faith and knowledge of the
scriptures. When one is free from the bodily concept of life while having the exclusive desire to serve
Kåñëa, he is qualified to practice pure devotional service.

CHAPTER 4 – PURE DEVOTIONAL SERVICE FREE FROM DESIRE FOR LIBERATION AND SENSE GRATIFICATION
Further evidence is given in support of the statement that devotees are free from the desire for bhukti and
mukti. Devotees of Kåñëa in Våndävana reject the desire for all liberation, even personal liberation to
Vaikuëöha.

CHAPTER 5 – PURE DEVOTIONAL SERVICE IS SELF-SUFFICIENT AND INDEPENDENT

Generally, to practice self-realization one must have a great deal of preliminary qualification, such as
pious birth, purification through Vedic rituals and following varëäçrama-dharma. Bhakti is not
dependent upon any of the above three prerequisites. Devotional service is the constitutional position of
the living entity. Therefore, both the process of bhakti and eligibility for bhakti are independent of
considerations of birth, caste, community and other processes.

CHAPTER 6 – WAYS TO PRACTICE DEVOTIONAL SERVICE

Çréla Rüpa Goswämé lists the 64 items of devotional service.
CHAPTER 7– EVIDENCE REGARDING DEVOTIONAL PRINCIPLES
Here the first eighteen items of devotional service: the ten pravåttis (do's) and the first eight nivåttis
(don'ts) are further explained.
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CHAPTER 8 – OFFENCES TO AVOID
Here the 19th item of devotional service—carefully avoiding the various offenses in chanting the holy
name of the Lord or in worshiping the Deity in the temple— is described. Thirty-two offenses are listed
from supplementary Vedic writings, and others are listed specifically from the Varäha Puräëa. The ten
offenses against the holy name, as found in the Padma Puräëa, are listed here.

CHAPTER 9 – WAYS TO PRACTICE PURE DEVOTIONAL SERVICE

Scriptural evidence is given for items 20 through 42 of the 64 angas of bhakti, with emphasis on Deity
worship, chanting, and prayer.

CHAPTER 10 – WAYS TO PRACTICE PURE DEVOTIONAL SERVICE

Scriptural evidence is given for items 43 through 46 of the 64 angas of bhakti with emphasis on hearing
and remembering.

CHAPTER 11 – WAYS TO PRACTICE PURE DEVOTIONAL SERVICE

Scriptural evidence is given for items 47 through 53 of the 64 angas of bhakti with emphasis on servitude,
friendship, and surrender.

CHAPTER 12 – WAYS TO PRACTICE PURE DEVOTIONAL SERVICE

Scriptural evidence is given for items 54 through 64 of the 64 angas of bhakti, five of which are
considered to be the most potent forms of devotional service, with emphasis on festivals and the five most
potent forms of devotional service.

CHAPTER 13 –THE FIVE MOST POTENT PRACTICES OF DEVOTIONAL SERVICE

This chapter completes the discussion on the 64 items of devotional service. It elaborates on the
wonderful effects of performing the five most potent forms of devotional service described in chapter 12
and begins to discuss some items wrongly considered to be angas of bhakti.

CHAPTER 14 – THE RELATION OF DEVOTIONAL SERVICE TO OTHER SPIRITUAL PRACTICES

Çréla Rüpa Gosvämé continues to explain why certain items commonly thought to be angas of bhakti
cannot be accepted as such.

CHAPTER 15 – SPONTANEOUS DEVOTIONAL SERVICE – RÄGÄTMIKÄ-BHAKTI

This chapter describes rägätmikä-bhakti, the spontaneous devotional service of the eternal residents of
Våndävana.

CHAPTER 16 – SPONTANEOUS DEVOTIONAL SERVICE IN PRACTICE

The process of rägänuga-bhakti, spontaneous devotional service in practice, is described.

3rdLaharé Bhäva-bhakti –Devotional Service in Ecstatic Love

CHAPTER 17– DEFINITION AND ATTAINMENT OF BHÄVA-BHAKTI

This chapter describes the process of rising to the platform of bhäva-bhakti, ecstatic love for Kåñëa.

CHAPTER 18 – SYMPTOMS OF BHÄVA-BHAKTI

This important chapter examines the characteristics of a person who has developed ecstatic love. By
studying them carefully, one will understand the difference between the ecstatic love of a genuine
devotee and the so-called ecstatic symptoms of a pretender.
4thLaharé Prema-bhakti –Devotional Service in Pure Love of God

CHAPTER 19 – PREMA-BHAKTI

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In this chapter, prema-bhakti and the means of attaining it are described. The development of prema is a
gradual evolution beginning with çraddhä.

NECTAR OF DEVOTION ADDITIONAL NOTES & CHARTS

Outline of Bhakti-rasämåta-sindhu Pürva-vibhäga
Sämänya-bhakti
Introduction
a. Maìgaläcaraëa
b. Guru-vandanä
c. Vaiñëava-vandana
d. Grantha-vibhäga

Contents of Bhakti-rasämåta-sindhu
An ocean of four sides:

Overview of Pūrva-vibhāga (Eastern division) Chapters 1-19

Laharés ( waves) Subject Chapters

General description Intro – 1
1.Sämänya-bhakti

Practice 2-16
2.Sädhana-bhakti

Ecstasy 17-18
3.Bhäva-bhakti

Pure love of God 19

4.Prema bhakti

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Definition of Uttamā-bhakti

Taöastha-lakñaëa
i. anya äbhiläñitä çünyaà

other desires zero

ii. jïäna karma ädy anävåtam

monism fruitive activity etc. not covered by

Svarüpa-lakñaëa
Änukülyena
Kåñëa should get pleasure from it
Devotee’s attitude towards Kåñëa should be favorable

Kåñëa
Kåñëa and various expansions
Kåñëa’s paraphernalia of
Kåñëa’s pure devotees

änu-çélanaà
constant / activity following predecessor äcäryas

Six Characteristics of Uttamä-bhakti

Kleçaghné Relief from all kinds of material distress. Sudurlabhä rarely achieved
Material distress 3 causes: h. Cannot be achieved by own efforts….
a. päpam — sinful reactions i. Kåñëa rarely awards it
b. béjaà — material desires
c. avidyä — ignorance
Çubhadä All auspicious. Sändränanda-viçeñätmä Incalculably condensed
d. Compassion for everyone bliss
e. Attracts everyone
f. Produces good qualities
g. Bestows superior happiness
Mokña-laghutäkåt derides conception of liberation Çré-kåñëäkarñiëé the only means to attract Kåñëa.
j. Under the control of the internal potency of Kåñëa

64 Items of Sädhana-Bhakti

64ItemsofSädhana-Bhakti

20 Items of 44 Additional
Primary Importance ItemsofService

1-10 11 -20 21-59 60 -64

ActivitiestoAccept Activities toAvoid
(prAVÅTti) (nivåtti) ItemsofSädhana FiveMost

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Characteristics of Bhäva
Avyärtha-kälatvam Utilization of time
Kñanti Perseverance
Virakti Detachment
Mäna-çünyatä Pridelessness
Aça-bandha Great Hope
Samutkaëöhä Eagerness for Achieving Desired Success
Näma-gäne sadä ruci Attachment to Chanting Hare Kåñëa
Äsaktis tad-guëäkhyäne Eagerness to glorify Kåñëa's qualities
Prétis tad-vasati sthale Attraction for living in the Dhäma

Achieving Prema

PremA

BhävA Mercy

VA idhi Räg änugä

This pure love can be transferred to the Supreme Personality of Godhead under two conditions —out of
ecstasy and out of the causeless mercy of the Supreme Personality of Godhead Himself.
Nectar of Devotion Page 145

Two types of Prema

Spontaneous attraction to Kåñëa, which is said to be due to the extraordinary mercy of the Lord, can be
placed under two headings:

1. Mähätmya-jïäna-prema

(Vaikuëöha)

2. Kevala-prema (Våndävan)

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 SELECTED ANALOGIES FROM NECTAR OF DEVOTION

PREFACE
Nectar of Devotion will teach us how to turn the one switch that will immediately brighten everything,
everywhere.

INTRODUCTION
The sharks that dwell in the ocean do not care for the rivers which are gliding down into it. The devotees
eternally live in the ocean of devotional service, and they do not care for the rivers. In other words, those who
are pure devotees always remain in the ocean of transcendental loving service to the Lord and have no
business with the other processes, which are compared to the rivers that only gradually come to the ocean.
In the midst of the ocean, volcanic eruptions can do very little harm, and similarly, those who are against
devotional service to the Lord and who put forward many philosophical theses about the ultimate
transcendental realization cannot disturb this great ocean of devotional service.

CHAPTER 1
There are many, many snakes on the ground of the forest, and when a fire takes place, it burns the dried
foliage, and the snakes are immediately attacked. Animals that have four legs can flee from the fire, or can at
least try to flee, but the snakes are immediately killed. Similarly, the blazing fire of Kåñëa consciousness is so
strong that the snakes of ignorance are immediately killed.
The personal attendants and maidservants of a queen follow the queen with all respect and obeisances,
similarly the joys of religiousness, economic development, sense gratification and liberation follow the
devotional service of the Lord

CHAPTER 2
There are certain prescribed methods for employing our senses and mind in such a way that our dormant
consciousness for loving Kåñëa will be invoked, as much as the child, with a little practice, can begin to walk.

CHAPTER 5
Any person who is properly initiated into the Vaiñëava cult certainly becomes a brähmaëa, as much as the
metal known as kaàsa (bell metal) is turned into gold by the mixture of mercury

CHAPTER 7
Even if one is forced to live within a cage of iron or in the midst of a blazing fire, he should accept this
position rather than live with nondevotees who are through and through against the supremacy of the Lord.
(Kätyäyana-saàhitä)
One should prefer to embrace a snake, a tiger or an alligator rather than associate with persons who are
worshipers of various demigods and who are impelled by material desire. (Viñëu-rahasya)

CHAPTER 12
When the mango fruit becomes ripened it is the greatest gift of that tree, and Çrémad-Bhägavatam is similarly
held to be the ripened fruit of the Vedic tree.

Association is very important. It acts just like a crystal stone, which will reflect anything which is put before
it. Similarly, if we associate with the flowerlike devotees of the Lord, and if our hearts are crystal clear, then
certainly the same action will be there.

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Sometimes, it is found that a person who never attended school or college may be recognized as a great
scholar, or an honorary degree from great universities may be offered to him. But this does not mean that one
should avoid school and expect to automatically receive an honorary degree from some university. Similarly,
one should devoutly execute the regulative principles of devotional service and at the same time hope for
Kåñëa's favor or for His devotee's favor.

VERSES FOR MEMORIZATION FROM NECTAR OF DEVOTION

Bhakti-rasämåta-sindhu 1.1.11
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanam bhaktir uttamä
anya-abhiläñitä-çünyam—without desires other than those for the service of Lord Kåñëa, or without material desires
(such as those for meat eating, illicit sex, gambling and addiction to intoxicants); jïäna—by the knowledge of the
philosophy of the monist Mäyävädés; karma—by fruitive activities; adi—by artificially practicing detachment, by the
mechanical practice of yoga, by studying the Säìkhya philosophy and so on; anävåtam—uncovered; änukülyena—
favorable; kåñëa-änu-çélanam—cultivation of service in relationship to Kåñëa; bhaktiù-uttamä—first-class devotional
service.

When first-class devotional service develops, one must be devoid of all material desires, knowledge
obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kåñëa favorably,
as Kåñëa desires.

Bhakti-rasämåta-sindhu 1.1.12
sarvopädhi-vinirmuktaà
tat-paratvena nirmalam
håñékeëa håñékeça-
sevanaà bhaktir ucyate
sarva-upädi-vinirmuktam—free from all kinds of material designations, or free from all desires except the desire to
render service to the Supreme Personality of Godhead; tat-paratvena—by the sole purpose of serving the Supreme
Personality of Godhead; nirmalam—uncontaminated by the effects of speculative philosophical research or fruitive
activity; håñékeëa—by purified senses freed from all designations; håñékeça—of the master of the senses; sevanam—the
service to satisfy the senses; bhaktiù—devotional service; ucyate—is called.

Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme
Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the
Supreme, there are two side effects. One is freed from all material designations, and, simply by being
employed in the service of the Lord, one's senses are purified.

ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
ataù—therefore (because Kåñëa's name, form, qualities and pastimes are all on the absolute platform); çré-kåñëa-näma-
ädi—Lord Kåñëa's name, form, qualities, pastimes and so on; na—not; bhavet—can be; grähyam—perceived; indriyaiù—
by the blunt material senses; seva-unmukhe—to one engaged in His service (when a person places himself at the disposal
or order of the Supreme Lord, at that time the spiritual energy, or Hare, gradually reveals the Lord to him); hi—certainly;
jihvä-ädau—beginning with the tongue; svayam—personally; eva—certainly; sphurati—be manifest; adaù—those
(Kåñëa's name, form, quality and so on).

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Because Kåñëa's form, qualities, pastimes, etc. are all on the absolute platform, material senses cannot
therefore appreciate them. When a conditioned soul is awakened to Kåñëa consciousness and renders
service by using his tongue to chant the Lord's Holy name and taste the remnants of the Lord's food, the
tongue is purified and one gradually comes to understand who Kåñëa really is.
(Originally from Padma Puräëa, quoted in Caitanya-caritämåta Madhya 17.136)

Bhakti-rasämåta-sindhu 1.2.255-6
anäsaktasya viñayän
yathärham upayuïjataù
nirbandhaù kåñëa-sambandhe
yuktaà vairägyam ucyate

anäsaktasya—of one who is without attachment; viñayän—to material sense objects; yathä-arham—according to
suitability; upayuïjataù—engaging; nirbandhaù—without bondage; kåñëa-sambandhe—in relationship with Kåñëa;
yuktam—proper; vairägyam—renunciation; ucyate—is called;

When one is not attached to anything but at the same time accepts anything in relation to Kåñëa, one is
rightly situated above possessiveness.

SRI ÉÇOPANIÑAD

TOPICS
INTRODUCTION
Division of Veda Upaniñads / çruti småti
4 Defects
3 pramäëas Pratyakña / anumän / çabda
Paramparä

INVOCATION
Om Purnam Perfect and Complete
Purnam evavasisyate Complete Balance remains.

MANTRA 1- 3: PROPRIETORSHIP OF LORD

Mantra 1 Isavasyam: /Bhagavat Communism
Tena tyaktena bhunjitha – Accept necessary quota
Mantra 2 Application of Isavasya –long life
Mantra 3 Atma ha – Killer of soul

MANTRAS 4–8 VISION OF THE MAHÄ-BHÄGAVATA

Mantra 4 Fixed / Running (expansion of energy)
Mantra 5 Contradictions prove inconceivable potency of Lord
Mantra 6-7 Ekatvam anupaçyataù - see oneness by hearing from authority
False philanthropy
Mantra 8 Çuddham apäpa-viddham

MANTRAS 9–14 ABSOLUTE AND RELATIVE

Mantras 9-11 knowledge and nescience
Balanced program
Mantras 12-14 Worship Absolute / Relative: Demigod worship & Impersonalism
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MANTRAS 15–18 PRAYERS FOR REVELATION OF THE LORD’S SPIRITUAL FORM
Mantra 15 satyasyäpihitaà mukham -
Your real face is covered by Your dazzling effulgence.
Mantra 17 Oà krato smara kåtaà smara -
Please remember all that I have done for You.
Mantra 18 Çré Éçopaniñad brings one nearer to the Personality of Kåñëa.

ÇRÉ ÉÇOPANIÑAD OVERVIEW

INTRODUCTION
In the Introduction, Çréla Prabhupäda establishes the definition of Veda, and the need to take guidance
from the Vedas. Sri Éçopaniñad is directly Vedic literature, being part of the çruti.

INVOCATION
The Invocation describes the objective of the book: the Absolute Truth, the Personality of Godhead. By
repeated recognition of His various types of completeness, Sri Éçopaniñad establishes the supreme
position and power of the Personality of Godhead.

MANTRAS 1-3: PROPRIETORSHIP AND THE LAWS OF GOD

The Invocation explained that the Personality of Godhead is perfectly complete, as are His energies. Çréla
Prabhupäda comments that, “all forms of incompleteness are due to incomplete knowledge of the
Complete Whole.” Mantra 1 describes how the living entities can again regain their sense of
completeness by acting in relationship with Kåñëa. This action is called éçäväsya consciousness. Mantra 2
explains the benefit of working in the éçäväsya conception: one becomes free from karmic reaction and
acts on the liberated platform. Such activities are the only method for freedom. Mantra 3 explains the fate
of those who fail to recognize the Lord’s proprietorship and therefore act in a vikarmic way.

MANTRAS 4–8: THE VISION OF THE MAHÄ-BHÄGAVATA

Mantra 4 explains why such people are unable to understand the Lord’s position: He is beyond material
calculations and is thus known only when he reveals Himself. Mantra 5 continues this discussion
describing that the Lord has inconceivable potencies which render Him unknowable to those whom He
does not favor. Mantra 6 describes the vision of one who can see Kåñëa everywhere, the mahä-bhägavata.
Mantra 7 continues describing the consciousness of the mahä-bhägavata, which was introduced in
Mantra 6. Mantra 8 describes some qualities of the Lord as he is known by the mahä-bhägavata as
described in Mantras 6 and 7.

MANTRAS 9–14: THE ABSOLUTE AND THE RELATIVE

9 - 11: In Terms of Knowledge
12-14: In Terms of Worship

Mantra 9 discusses two kinds of people who lack knowledge of Kåñëa: those who are simply ignorant and
those who are followers of material scholarship, thinking it the end-all of knowledge. Both kinds of
people disregard the Lord’s proprietorship and consequently are degraded into the “darkest regions of
ignorance.” Mantra 9 described the results of cultivating ignorance and false knowledge. Mantra 10
explains that true knowledge brings a different result than either of these. It also emphasizes the need to
take guidance from a dhéra in the act of discriminating between real and illusory knowledge. Mantra 11
describes how one must know the relative positions of material and spiritual knowledge to transcend the
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material energy and attain deathlessness. Just as verses 9–11 compared knowledge and nescience, and the
respective destinations for the followers of each, verses 12–14 explain

the worship of the relative and the Absolute. Just as the cultivation of wrong knowledge can be binding,
so too can improper conceptions of the Absolute Truth. Mantra 13 explains that one achieves a different
result when his understanding of the Absolute is guided by a dhéra. Mantra 14 states that one must know
the spiritual and material energies properly, in their respective positions, to achieve liberation.

MANTRAS 15–18: PRAYERS FOR REVELATION OF THE LORD’S SPIRITUAL FORM AND MERCY AT THE TIME OF
DEATH.
Mantras 12–14 described the necessity of understanding Kåñëa in relationship with His material energies.
Mantra 15 explains that one must also understand Kåñëa’s relationship with His spiritual potency, the
brahmajyoti, in order to achieve realization of Him. Mantra 16 continues the prayer of Mantra 15 for the
Lord to reveal His spiritual form. In Mantra 17, the prayer emphasizes understanding Kåñëa at the time of
death. Mantra 18 is the concluding prayer of the devotee, who desires to achieve Kåñëa’s mercy.

SELECTED ANALOGIES FROM ÇRÉ ÉÇOPANIÑAD

INTRODUCTION
Çruti is considered to be like a mother. We take so much knowledge from our mother. For example, if you
want to know who your father is, who can answer you? Your mother. … Similarly, if you want to know
something beyond your experience, beyond your experimental knowledge, beyond the activities of the senses,
then you have to accept the Vedas.
INVOCATION
The hand of a body is a complete unit only as long as it is attached to the complete body. When the hand is
severed from the body, it may appear like a hand, but it actually has none of the potencies of a hand. Similarly,
living beings are part and parcel of the Complete Whole, and if they are severed from the Complete Whole,
the illusory representation of completeness cannot fully satisfy them.
MANTRA 1
The capitalists cannot curb the communists simply by political maneuvering, nor can the communists defeat
the capitalists simply by fighting for stolen bread. If they do not recognize the proprietorship of the Supreme
Personality of Godhead, all the property they claim to be their own is stolen.
MANTRA 3
The material world is sometimes compared to an ocean, and the human body is compared to a solid boat
designed especially to cross this ocean. The Vedic scriptures and the äcäryas, or saintly teachers, are compared
to expert boatmen, and the facilities of the human body are compared to favorable breezes that help the boat
ply smoothly to its desired destination. If, with all these facilities, a human being does not fully utilize his life
for self-realization, he must be considered ätma-hä, a killer of the soul.
MANTRA 4
In the Viñëu Puräëa, His potencies are compared to the heat and light that emanate from a fire. Although
situated in one place, a fire can distribute its light and heat for some distance; similarly, the Absolute
Personality of Godhead, although fixed in His transcendental abode, can diffuse His different energies
everywhere.
MANTRA 7
The living entities are qualitatively one with the Supreme Lord, just as the sparks of a fire are qualitatively one
with the fire. Yet sparks are not fire as far as quantity is concerned, for the quantity of heat and light present in
the sparks is not equal to that in fire.
These qualities are present in minute quantity, for the living entity is but a minute part and parcel of the
Supreme Whole. To use another example, the quantity of salt present in a drop is never comparable to the
quantity of salt present in the complete ocean, but the salt present in the drop is qualitatively equal in
chemical composition to all the salt present in the ocean.
MANTRA 9

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The advancement of learning by a godless people is as dangerous as a valuable jewel on the hood of a cobra. A
cobra decorated with a valuable jewel is more dangerous than one not decorated.
In the Hari-bhakti-sudhodaya (3.11.12), the advancement of education by a godless people is compared to
decorations on a dead body.

MANTRA 12:
Çré Éçopaniñad points out that one who worships the demigods and attains to their material planets still
remains in the darkest region of the universe. The whole universe is covered by the gigantic material elements;
it is just like a coconut covered by a shell and half-filled with water. Since its covering is airtight, the darkness
within is dense, and therefore the sun and the moon are required for illumination.
MANTRA 13
A person who has purchased a ticket for Calcutta can reach Calcutta, but not Bombay. But the so-called
spiritual masters say that any and all paths will take one to the supreme goal.

ÇRÉ UPADEÇÄMÅTA

TOPICS
Text 1–7 Vaidhi- sädhana-bhakti

Text 8 Rägänuga- sädhana-bhakti

Text 9–11 Bhäva-bhakti and prema-bhakti

VAIDHI-SÄDHANA-BHAKTI
Preface The Goal of Kåñëa Consciousness and the Means of Attaining It
Text 1 Controlling the Six Urges
Text 2 Obstacles to Devotional Service
Text 3 Principles that Aid Devotional Service
Text 4 Six Loving Exchanges
Text 5 Association According to Levels of Advancement
Text 6 Associating with the Pure Devotee
Text 7 Chanting the Holy Name

RÄGÄNUGA-SÄDHANA-BHAKTI
Text 8 Spontaneous Devotional Service in Practice

BHÄVA-BHAKTI AND PREMA-BHAKTI

Text 9 The Hierarchy of the Material and Spiritual Worlds
Text 10 The Hierarchy of Different Types of Human Beings
Text 11 The Glories of Rädhä-kuëòa

ÇRÉ UPADEÇÄMÅTA OVERVIEW

Vaidhi-sädhana-bhakti: Texts 1 -7

PREFACE THE GOAL OF KÅÑËA CONSCIOUSNESS AND THE MEANS OF ATTAINING IT

To reach perfection in Kåñëa consciousness, one must follow the instructions of the Six Gosvämés of
Våndävana by controlling the mind and senses as instructed by Çréla Rüpa Gosvämé in Upadeçämåta.
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TEXT 1 CONTROLLING THE SIX URGES
This verse elaborates on the prerequisite for spiritual life as described in the third main point of the
preface — the necessity of controlling the mind and senses. A person who has mastered this prerequisite
is fit to be a guru.

TEXT 2 OBSTACLES TO DEVOTIONAL SERVICE

Text 2 describes the consequences of not controlling the mind and senses. By his own choice, the
conditioned soul has fallen under the jurisdiction of the material energy of the Lord. Under its influence,
he has to meet the demands of the body, which is a product of this energy. Text 2 further explains how to
meet these basic demands in a way that fosters spiritual progress rather than material entanglement.

TEXT 3 PRINCIPLES THAT AID DEVOTIONAL SERVICE

Six principles are given that help us progress on the path of pure devotional service. Before discussing
them, Çréla Rüpa Goswämé explains what pure devotional service is.

TEXT 4 SIX LOVING EXCHANGES

In previous lessons, we mentioned that one’s desires and ambitions develop according to the company
one keeps — saìgät saïjäyate kämaù (BG 2.62). Therefore, if we want to progress in Kåñëa
consciousness, we have to associate with devotees. Text 4 explains what association consists of. It also
begins to explain how one should associate with devotees. Further instructions on how to associate with
different types of devotees are found in texts 5 and 6.

TEXT 5 ASSOCIATION ACCORDING TO LEVELS OF ADVANCEMENT

In order to properly apply the six loving exchanges described in the previous verse, one must select
proper persons with whom to reciprocate. The kind of Vaiñëava that should be chosen as a friend and
how one should deal with different kinds of Vaiñëavas is the subject matter of this verse. All devotees
should be respected, but in order to make spiritual advancement we must associate with serious devotees
and distance ourselves from casual association.

TEXT 6 ASSOCIATING WITH THE PURE DEVOTEE

Text 6 discusses further how we should associate with devotees, especially with the spiritual master, who
is understood to be transcendentally situated.

TEXT 7 CHANTING THE HOLY NAME

In order to come to the platform of uttamä-bhakti, we must first cleanse our consciousness of the
materialistic contamination that covers the mirror of the heart. By carefully chanting the Hare Kåñëa
mahä-mantra every day, we gradually become cured of the jaundice of ignorance and revive the
knowledge of our blissful constitutional position as Kåñëa's servant.

Rägänuga-sädhana-bhakti: Text 8

TEXT 8 SPONTANEOUS DEVOTIONAL SERVICE IN PRACTICE

In this verse, Çréla Rüpa Goswämé gives the essence of all advice: to fix one's mind on Kåñëa without
deviation by constantly hearing and chanting about Him and remembering His pastimes.

Bhäva-bhakti and Prema-bhakti: Texts 9 -11

TEXT 9 THE HIERARCHY OF THE MATERIAL AND SPIRITUAL WORLDS

Text 9 describes the hierarchy of the different regions of the Lord's creation with Rädhä-kuëòa as the
topmost place.

TEXT 10 THE HIERARCHY OF DIFFERENT TYPES OF HUMAN BEINGS

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Text 10 describes the hierarchy of the different types of human beings within the creation, with Rädhä-
kuëòa as the place of residence for the topmost human beings.

TEXT 11 THE GLORIES OF RÄDHÄ-KUËÒA

Text 11 perfectly illustrates the point that the cultivation of spiritual life is a gradual process. In the same
way as one is meant to read the first nine cantos of Çrémad-Bhägavatam before approaching the Tenth
Canto, one must assimilate the first ten verses of Nectar of Instruction before approaching Rädhä-kuëòa.

SELECTED ANALOGIES FROM ÇRÉ UPADEÇÄMÅTA

TEXT 1
The elephant may take a very nice bath in the river, but as soon as it comes onto the bank, it throws dirt all
over its body. What, then, is the value of its bathing? Similarly, many spiritual practitioners chant the Hare
Kåñëa mahä-mantra and at the same time commit many forbidden things, thinking that their chanting will
counteract their offenses.

TEXT 3
A newly married girl naturally expects offspring from her husband, but she cannot expect to have them
immediately after marriage. Of course, as soon as she is married she can attempt to get a child, but she must
surrender to her husband, confident that her child will develop and be born in due time. Similarly, in
devotional service surrender means that one has to become confident.

TEXT 6
One should overlook a devotee's having a body born in a low family, a body with a bad complexion, a
deformed body, or a diseased or infirm body…. It is exactly like the waters of the Ganges, which sometimes
during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted.
A mad elephant can create a disaster, especially when it enters into a nicely trimmed garden. One should
therefore be very careful not to commit any offense against a Vaiñëava.

TEXT 7
A diseased person suffering from jaundice does not relish the taste of sugar candy. However, one must know
that for jaundice, sugar candy is the only specific medicine. Similarly, in the present confused state of
humanity, Kåñëa consciousness, the chanting of the holy name of the Lord—Hare Kåñëa..

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