Complete Study Guide For Nectar of Devotion
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NECTAR OF DEVOTION
GUIDE BHAKTI SHASTRI STUDENT GUIDE
Nectar of Devotion Overview ........ .................. ................... ................... ................... .................. ................... ................... .............. ..... 1 Nectar of Devotion summary ......... ................... ................... ................... ................... .................. ................... ................... .............. ..... 3 Outline of Sāmānya-bhakti .................................................................................... 5 Outline of Sādhana-bhakti ..................................................................................... 6 Outline of Bhāva-bhakti, chap 17-18 .................................................................... 7 Outline of Prema-bhakti, chap 19 ......... .................. .................. ................... ................... ................... ................... ................. ........ 7 Nectar of Devotion, Preface through Chapter Chapter one ......... .................. ................... ................... ................... ............ 8 Nectar of Devotion, chapters 2 and 3 ........ .................. ................... ................... ................... .................. ................... ............ 13 Nectar of Devotion, chapters 4 & 5 ......... .................. ................... ................... .................. ................... ................... ............ ... 19 Nectar of Devotion, chapters 6-8 .......... ................... .................. ................... ................... ................... ................... ............... ...... 26 Nectar of Devotion, chapters 9-12 ......... ................... ................... ................... ................... .................. ................... .............. .... 29 Nectar of Devotion, chapters 13-16 ......... .................. ................... ................... .................. ................... ................... ............ ... 36 Nectar of Devotion, chapters 17, 18, and 19 ......... .................. .................. ................... ................... .................. ......... 41
Nectar of Devotion Overview
Contents of the Bhakti-rasā m ṛ ta-sindhu
An ocean is divided into four sides: eastern, southern, s outhern, western, northern. Each ocean has subdivisions, called “waves”. “waves”. The first division, “Eastern,” has four waves: The 1st wave, samanya-bhakti, is a general description of devotional service. This includes the Introduction and chapter 1. The 2nd wave, sadhana-bhakti, is devotional service in practice. This includes Chapters 2-16. The 3rd wave, bhava-bhakti, is devotional service in ecstasy. This includes Chapters 17-18. The 4th wave, prema bhakti, is devotional service in pure love of God. This includes Chapter 19.
— general description of devotional service. Samanya bhakti — Preface — Bhakti Bhakti rasa Srila Prabhaupada gives us a history of the Nectar of Devotion and describes its purpose — to to educate and elevate everyone to the position of pure devotee and to explain the concept of bhakti-rasa. Bhakti Bhakti rasa is the spiritual pleasure of devotional service which one can taste by being trained in the science of devotional service.
Introduction — m mangalacarana angalacarana and definition of pure devotional service The author invokes auspiciousness by establishing Krsna as the objective of the book, by offering to the Lord, his book, his guru, and the Vaisnavas, and by offering be benedictions. nedictions. After givingobeisances an overview of the whole whole he gives the definition of pure devotional service which is the thesis statement upon which the entire Nectar of Devotion expands.
Sadhana-bhakti — — devotional devotional service in practice (Chapters 2-16). Chapter 1 — characteristics characteristics of pure devotional service. Pure devotional service is so sublime and satisfying that devotees engaged in Krsna's service don't want anything besides that service -- not even the liberation of salokya.
Vaidhi-sadhana bhakti — — following following the rules and regulations according to the guru’s instructions— chapters chapters 2-14. Chapter 2 — principles of sadhana bhakti. The three categories of devotional service are ar e described, with particular emphasis on sadhana bhakti. One’s eligibili ty for practicing sadhana bhakti is attraction to pleasing Krsna, and the most important part of this process is to always remember Krsna and never forget Him. Chapter 3 — eligibility eligibility for accepting devotional service. The prerequisite for beginning devotional service is attraction, attracti on, which is obtained by the mercy of a devotee. Advancement in vaidhi-sādhana-bhakti depends 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 K ṛṣṇ ṛṣṇa, 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 Krsna in Vrndavana reject the desire for all liberation, even personal liberation to Vaikuntha. 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 varnsrama 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 independent of considerations of birth, caste, community and other processes. Chapter 6 — ways ways to practice devotional service Srila Rupa Gosvami Gosvami basically lists the 64 64 items of devotional service. Chapter 7 — evidence evidence regarding devotional principles Here the first eighteen items of devotional service: the ten pravrttis (do's) and the first eight nivrttis (don'ts) are further explained. Chapter 8 — offenses offenses 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 the supplementary s upplementary Vedic literature, and others from the VarahaPurana. The ten offenses against the holy name are described descr ibed in the Padma Purana. Chapter 9 — ways ways to practice pure devotional service Scriptural evidence is given for items 20 to 42 of the 64 angas of bhakti with emphasis on Deity worship, chanting and prayer. Chapter 10 — ways ways to practice pure devotional service. Scriptural evidence is given for items no. 43 – 46 46 of the 64 angas of bhakti with emphasis on hearing and remembering.
Chapter 11 — ways ways to practice pure devotional service. Evidence is given for items 47 – 53 53 of the 64 angas of bhakti with emphasis on servitude, friendship and surrender. Chapter 12 — ways ways to practice pure devotional service. Scriptural evidence is given for items 54 – 64 64 of the 64 angas of bhakti, five of which are considered to be most potent forms of devotional service with emphasis on festivals fest ivals and the five most potent forms of devotional service. Chapter 13 — tthe he five most potent practices of devotional service This chapter completes the discussion discussion on the 64 items of devotional service; elaborates on the wonderful effects of performing the five potent forms of devotional service se rvice described in Chapter Twelve; and begins to discuss some items wrongly considered to be angas of bhakti. Chapter 14 — the the relation of devotional service to other spiritual practices Srila Rupa Goswami continues to explain why certain items commonly thought to be angas of bhakti cannot be accepted as such.
— spontaneous Raganuga-sadhana bhakti — spontaneous devotional practice Chapter 15 — spontaneous spontaneous devotional service — ragatmika ragatmika This chapter describes ragatmika-bhakti, the spontaneous devotional service of the eternal residents of Vrindavana. Chapter 16 — spontaneous spontaneous devotional service in practice The process of raganuga-bhakti, spontaneous devotional service in practice is described.
Bhava-bhakti — — devotional devotional service in ecstatic love Chapter 17 — definition definition and attainment of bhava-bhakti This chapter describes the ways and means of rising to the platform of bhava-bhakti, ecstatic love for Krsna. Chapter 18 — symptoms symptoms of bhava-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 ecstati c love of a genuine devotee and the so-called ecstatic ecstati c symptoms of a pretender.
Prema-bhakti — — devotional devotional service in pure love of God Chapter 19 — prema-bhakti In this chapter the definition and attainment of prema-bhakti is described. The development of prema is a gradual evolution beginning with with sraddha.
Nectar of Devotion summary
Introduction history istory and purpose, Rasa (not capala-sukha or bhoga-tyaga), One must learn • Preface — h the science • Introduction — invoking invoking auspiciousness and defining pure devotional service, Object of this book, Offering obeisances, Offering benedictions, Overview of book, Devotional service is: 1)for Krishna, 2)active engagement, 3)favorable, 4)pure motive, 5)only activity • Chapter one — six six characteristics of pure devotional service (Relief from distress, Allauspicious, Above liberation, Rare and difficult, Incalculable pleasure, Only means to attract Krsna)
Pre-requisites • Chapter two — eligibility, eligibility, definition of sadhana, basic principle (remember Krsna) • Chapter three — grades grades of eligibility (three levels of devotees), rejecting bhukti and mukti details of rejection of bhukti and mukti • Chapter four — details what are not qualifications for taking up devotional service • Chapter five — what 64 devotional items list of 64 items of devotional service (principles, to do, not to do, 44 ways to • Chapter six — list do the nine processes), most essential and most powerful practices •
• • • • •
Chapter seven — items items 1-18 Chapter eight — item 19 offenses against the name and Deity — item Chapter nine — iitems tems 20-42 (Deity worship) and two categories of prayer Chapter ten — items items 43-46 hearing, expecting mercy, remembering, and meditating Chapter eleven — servitude, servitude, friendship, and surrender Chapter twelve — overview overview of 64 items, five most potent practices
Potent Practices and Spontaneous Practice • Chapter thirteen — more more evidence on five most potent practices • Chapter fourteen —other “spiritual” practices: practices: bhakti or support support for bhakti? Ragatmika (spontaneous) bhakti; two types • Chapter fifteen — Ragatmika Raganuga sadhanna bhakti; eligibility, categories, practices • Chapter sixteen — Raganuga Bhava and Prema Bhava bhakti characteristics, ways of getting mercy • Chapter seventeen — Bhava Bhava bhakti, 9 symptoms (time, perseverance, detachment, humility, • Chapter eighteen — Bhava hope, eagerness, attraction to chanting, glorifying Krsna, and living in the dhama), reflective and shadow bhava Prema bhakti, definition, ways to achieve, types • Chapter nineteen — Prema
Outline of Sāmānya-bhakti I.
Introduction A. Maṅgalācaraṇa B. Guru-vandana C. Vaiṣṇava-vandana D. Grantha-vibhāga
II. Definition of U Uttama-bhakti ttama-bhakti
III. Six unique qualities qualities of Uttama-bhakti Uttama-bhakti A. Kleśa-ghn ī (destruction (destruction of suffering) 1. Pā pa (sinful reactions) a) Apr ārabdha b) K ū ūṭ ṭ a c) Bī ja d) Pr ārabdha
ja (desire) 2. Pā pa-bī 3. Avidyā (ignorance)
B.
Śubha-d ā (Bestowal of auspiciousness) auspiciousness) 1. 2. 3. 4.
Sarva-jagat ām pr īīṇ ṇanam (compass compassion ion for the world) Anuraktat ā (object of affection for the world) Sad-guṇa (good qualities) Sukha (happiness)
C. Mok ṣa-laghutā-k ṛṛ t (disregard for liberation) D. Sudurlabhā (rarity) 1. Not attained without āsakti 2. Not attained quickly even with āsakti E. Sāndr ānanda-viśeṣātmā (intense bliss) F. Śr ī --k k ṛṣṇā ṛṣṇākar ṣiṇī (attractive ṛṣṇa) (attractive to K ṛṣṇ
IV. Qualification ffor or Understanding Bhakti
Outline of Sādhana-bhakti Definition of Sā dhana-bhakti A. Vaidhi-bhakti 1. Definition of Vaidhi-bhakti 2. Results of Vaidhi-bhakti 3. Qualification for Vaidhi-bhakti: Faith in Scriptures a) Uttamādik ār ī b) Madhyamādhik ār īī c) Kani ṣṭ ṣṭ hādhik ār īī d) Purification of Mixed Devotees e) Rejection of desire for Bhukti and Mukti f) Highest Qualification: Devotee of Govinda (1) Difference between Govinda and Viṣṇu g) Rejection of Var ṇa and Āśrama as a Qualification for Bhakti 4. Definition of an Aṅga of Bhakti 5. Aṅgas of Bhakti listed with examples a) The Door to Bhakti (1) The first ten injunctions: most important are (a) Take shelter of a Guru ṣā and Sik ṣā (b) Take Dī kk (c) Serve the Guru (2) The second ten: prohibitions b) The remaining forty-four Aṅgas (1) Whole body: 11 Items (2) Voice: 5 Items (3) Taste: 2 Items (4) Smell: 1 Items (5) Touch: 1 Item (6) Sight: 2 Items (7) Hearing: I Item (8) Mind: 9 Items ya-sev ā: 4 Items (9) Tad īī (10) Mixed: 3 items (11) 5 Important Items Repeated c) Glorification of the Five Prominent Aṅgas 6.
7. 8.
M of Bhāgavatam, K ṛṣṇa-bhakta, N āma, Mathur ā-maṇḍ ala ala (1) ūrti,Uttama-bhakti Rejected as A ṅgas ṇāśrama a) Var ṇāś b) Jñāna and Phalgu-Vair āgya (1) Definition Yukta-vair āgya c) Bhakti dependent on wealth and followers d) Cultivation of Good Qualities and Good Conduct Practicing one Aṅga Practicing many Aṅgas
B. Rāgānuga-bhakti 1. Definition of Rāgānuga-bhakti a) Definition of Rāgātmika-bhakti (1) K āma-r ū pa-r āgātmika-bhakti (2) Sambandha-r ū pa-r āgātmika-bhakti 2. Qualification for Rāgānuga-bhakti 3. Aṅgas of Rāgānuga: same as Vaidhi where favorable a) Internal service following nitya-siddhas b) External service following ācāryas
4. Types of Rāgānuga a) K āmānuga (1) Sambhogecchā-mayī (2) Tad-tad-bhāvecchātmika b) Sambandhānuga
Outline of Bhāva-bhakti, chap 17-18 I.
Definition of Bhāva-bhakti
II. Causes of Bhāva-bhakti
A. From S ādhana 1. Vaidhi-sādhana 2. Rāgānuga-sādhana B. From Mercy 1. Mercy of K ṛṣṇ ṛṣṇa a) From Words b) From Presence c) Within the Heart 2. Mercy of the Devotee
Anubhāvas (typical actions) of the Bhāva-bhakta III. Anubh Raty-ābhāsa (resemblance to bhāva or rati) IV. Raty-
A. Pratibimba: reflection, appearing in impersonalists and materialists B. Chā yā: splendor, appearing in the curious
V. Destruction of Bhāvābhāsa and Bhāva VI. Apparent faults in the Bhāva-bhakta
Outline of Prema-bhakti, chap 19 I.
Definition of Prema-bhakti
II. Cause of Prema-bhakti
A. From Vaidha-bhāva arising from Vaidhi-sādhana ya-bhāva arising from Rāgānuga-s ādhana B. From Rāgānugī C. From K ṛṣṇa’s ṛṣṇa’s Mercy 1. M āhātmya-jñāna-yukta (for Vaidha-bhaktas) 2. Kevala (for Rāgānuga-bhaktas)
III. Stages leading to Prema
Nectar of Devotion, Preface through Chapter one Learning Outcomes: Students should be able to:
1. Demonstrate familiarity with the overal structure of Nectar of Devotion 2. Cite the name, author, and brief history of the Sanskrit work Nectar of Devotion is based on 3. Explain why K ṛṣṇa-prema is the ultimate satisfaction and goal 4. Succincly define the basic concept of rasa 5. Clearly explain why the pleasure of devotional service is superior to material happiness, with reference to the two main defects of the latter (capala-sukha and bhoga-tyāga) 6. Explain the essential elements of a standard maṅgalācaraṇam 7. Demonstrate clear understanding of the Nectar of Devotion’s maṅgalācaraṇam 8. Explain the meaning of each key phrase in the definition of devotional service ser vice 1 9. In doing so, explain the philosophical subdivisions of each concept 2 10. Explain decisively what devotional service is and what it is i s not 11. Explain why pure devotional service is more effective than any other method from relieving distress 12. Explain in detail the origin and development of suffering 13. Understand which scriptural quote refers to which stage of suffering 14. List the four criteria of “all -auspiciousne auspiciousness” ss” & explain why only pure devotional service meets these criteria 15. Explain the three grades of happiness in pure devotional service 16. Explain why pure devotional service is rarely achieved 17. Explain the relation between Śr mat ī R ādhār āṇī and the ability of pure devotional ī mat ī R āṇī and service to attract Śr ī Krishna Krishna 18. Explain which characteristics manifest at which stages of pure devotional service
Topics of preface: • Śr īla Prabhupada’s Prabhupada’s explaination of love as (1) the primary need need of all beings, and (2) compared to a beam of light • History of the book, and its connection to Lord Caitanya • Rasa, or the “juice” of pleasure in any activity. Material rasa is both unsatisfying and temporary
Topics of introduction: the definition of devotional service
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ṛṣṇa K ṛṣṇ
“Since God is everything one can worship God by worship of tthe he sense objects.”
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Explain how this is incorrect, and how it could be corrected 3 śī lanam Anu- śī lanam • devotion is an active emotion, rather than a passive one. Love implies actions which express that love (“service”) ( “service”) • importance of the spiritual master in linking one’s activities to Krishna Anuk ūlyena 1
Änukülyena, kåñëa, anu-çilanaà E.g. The subdivisions of çélanam are positive & negative, further divided into body, mind, and words. 3 I.e. What is the correct way to use everything (including the sense objects) in devotional service?
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Why Kaṁsa wasn’t a devotee, although his actions pleased Krishna 4 • Why Yaśod ā is a devotee, although her actions appeared to displease Krishna • The difference between a desire to please Krishna and an unmotivated desire to please
•
Krishna (this is the difference between devotional service and pure devotional service). • Pure devotion at the stage of practice - discuss the difference between desire (abhilāṣa) and motive (abhilāṣit ā). • Anāvṛ ttam ttam — non devotional activity and knowledge are not completely barred from pure devotional service, but they t hey mustn’t overshadow it’s importance.
Concept One: Kṛṣṇa — the the target of bhakti
Krishna is the sole target or recipient of genuine devotional service. • “What about loving other people?” Referring to NOD xxiii, explain that Krishna
•
includes everyone and everything. Others can also be recipients of bhakti, by engaging them in K ṛṣṇa’s ṛṣṇa’s service. 5 • Discuss practical applications of this principle. • Explain the three categories included in “ k ṛṣṇa.” ṛṣṇa.” 6
Concept Two: Śī lanam lanam — bhakti bhakti is active
• • • •
•
Love is not passive, it is active — “If you love someone, you do something for them.” Explain the subcategories of śī lanam. lanam.7 Make a clear diagram of this.8 Ask students to classify various activities according to the above categories. Practical point: “Body, mind, and words” indicates that one can be engaged in service through devotional studies, not just by physical labor.
Concept Three: Anu-śī lanam lanam — following following the spiritual master la Prabhupada makes two points in this regard: • Śr ī la 1. Our activities ( śī śī lanam lanam) can link to k ṛṣṇ ṛṣṇa only when we follow (anu) those who
follow Krishna in disciplic succession — the the spiritual masters. 2. The activities of devotional service are part and parcel of the internal energy, and therefore are not material activities. 9 • Discussion: Can a person not formally initiated execute devotional service?
Concept Four: Ānukūlyena — favorable favorable intention • Devotional service is activity that intentionally pleases Krishna. • Explain Kamsa and Yaśod ā. • Practical point: Mechanical, thoughtless engagement in service is not very effective. We must cultivate the desire to please Krishna through our actions.
Freedom from ulterior motive (anyābhilāṣit ā- śū śūnyaṁ) • Explain Sanskrit: 4
As in the case of Dämodara Lélä. For example: food may be an object of Krishna Bhakti when that food is the remnant remnant of what has been offered to Krishna for His pleasure.
5
6
Ref. NOD Study guide Ref. NOD xxi, 2nd half 8 If you have to e erase rase the board, try erasing only the first two lines of the definition, leaving the last two. Draw a thick line separating the two sections. 9 Viz. NOD xxii 1st Paragraph. Resolve the discussion to this point: Initiation is of two kinds, çikña and dikña. 7
anya - other; abhilāṣa - desire; śūnyam - void • Difference between devotion and pure devotion. 1. Pure devotion is not just a desire to please Krishna, it is an unmotivated desire to please Krishna 2. Example: A person may bow to Deity with desire to please Krishna, but he may have a motive that by pleasing Krishna He will receive material benedictions. 3. See if students can think of similar examples • Perfection is not elimination of desire but purification of it 4. Practical: One overcomes material desires not by negating them, but by developing
spiritual desires.
Desire & motive
•
Explain key points from the essay in the Teacher’s Companion
Uninterrupted Devotion (jñāna-karmādy-anāvṛ tam tam) • Jñāna — knowledge that is not a part of devotional service. For example, knowledge of mater and spirit for the sake of detachment from material desires that interfere with bhakti. • Karma — activities that are not a direct part of devotional service - for example the nine activities of devotional service do not interfere with bhakti • Adi — any other thing that is not a direct part of devotional service. • Anāvṛ ttam ttam
1.
“What about activities or knowledge that is not a part of devotional service but are necessary for normal existence in this world?” 2. Anāvṛ tam acti vities tam allows a place in pure devotional service for knowledge and activities that aren’t a part of bhakti, provided they do not not overshadow the primary importance of bhakti. 3. Ex: Lord Caitanya does Piṇḍa in Gaya for father’s funeral. 4. Discuss the implications of this, especially for the householder.
Topics of chapter one: • Anatomy of suffering • Self-perpetuating cycle of suffering • How other methods fail to fully relieve distress. • After defining pure devotional service, Śr ī la la R ū pa Goswām ī explains explains its six effects, or characteristics 1. Relief from suffering - kle śāghni 2. All-auspiciousness - śubhad ā 3. Derides even liberation - mok ṣalaghut āk ṛ ṛt t 4. Extremely rare - sudurlabhā 5. Incalculable bliss - sandr ānanda vi ś śe ṣātmā 6. Attracts Krishna - śr ī ī k k ṛṣṇ ṛṣṇa kar ṣiṇī
Anatomy of suffering10
Establish basic anatomy by asking:
•
Q: What causes suffering A: Karma, reactions to previous sinful actions (pā pam) Q: What impels one to engage in sinful action? A: desires (bto ī jam) Q: Sinful What gives rise material desires?
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Utilize the white board fully
A: Bodily identification, resulting from ignorance (avidyā) of one’s spiritual identity as Krishna’s eternal servant. Display OHP - “Basic anatomy of suffering” • Complete anatomy of suffering 1. Two types of reaction: Manifest - pr ārabdha Unmanifest - apr ārabdha 2. Effect of unmanifest reactions - intensification i ntensification of material desires through kuṭ am am (sinful disposition) Display OHP - “Complete anatomy of suffering” and explain it
Counteracting suffering
Why does Śr ī la la R ū pa Goswām ī go go into so much detail here? To scientifically establish
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that pure devotional service is the best and only means to fully counteract distress. • other means of relief: medicine or drugs counteracts only manifest reactions, healthy lifestyle and religiousity counteract sinful actions, acti ons, philosophical knowlege counteracts sinful desire, but only bhakti counteracts ignorance.
Scriptural support How bhakti destroys suffering at every stage • Unmanifest reactions K ṛṣṇ ṛṣṇa to Uddhava, SB 11.14.19, NOD pg 4 - 5 •
Manifest reactions
Devahūti to Kapila, SB 3.33.6, NOD pg 5. • Sinful desires mad Bhāgavatam 6.2.17 regarding Ajamila Śukadeva Gosvām ī , Śr ī mad • Ignorance Sanat Kumar, Śr ī mad mad Bhāgavatam 4.22.39 Padma Pur āāṇ ṇa - “snakes of ignorance.”
All-Auspiciousness - ś ubhad ubhad ā ā • Four aspects of all-auspiciousness 1&2. Attract and benefit everyone No other welfare movements can succseed in this. Ex: United Nations.
This is because such movements are based on the limited bodily platform. Only bhakti, being on the universal platform of the spirit soul can appeal appeal to and
benefit all living entities. 3. Saintly qualities Nothing else bestows saintly qualities as thoroughly as bhakti. Ex: Mundane education & yoga. Other processes do not desolve the false-ego. Thus whatever good qualities one develops ultimatly become dovetailed with selfishness and spoiled 4. Superior happiness Three cateogries of happiness: Happiness from sense gratification Happiness from liberation Happiness from devotional service
of pure devotional service is superior to the others because: TheIthappiness includes the others,
since the devotee’s senses are still active and he is liberated from dualities of material existence
It alone is eternal Other forms of happiness are based on temporary conceptions of the self as the body, or the self as Brahman. Only happiness built on an eternal self-concept (krsnera nitya dasa) can be eternal.
k ṛ t Happiness that derides liberation - mokṣ alaghutā • The happiness of pure devotional service is so great that it makes even the inestimatble happiness of liberation appear trivial. 11
Rare and difficult to attain - sudurlabhā • Two reasons pure devotional service is so rare and difficult to attain: 1. We cannot obtain it by our own efforts, it only comes b y Krishna’s mercy 2. Krishna does not easily agree to grant it. • “If we cannot achieve bhakti by our own efforts, why should should we endeavor so hard in
Krishna Consciousnes Consciousness?” s?”
Our efforts cannot cause bhakti, but they can: 1. Attract Krishna’s mercy by showing our sincerity 2. Purify our heart and make it a rreceptacle eceptacle capable of holding Krishna’s mercy. 12 • Why doesn’t Krishna give it easily? Because it has the power to control him
Incalculable bliss - sandrā nanda-viś eṣā tmā
The happiness of pure devotional service can become so intense that it is incalculably
•
condensed and fills the entire consciousness of the devotee. 11
Attracting Śr ī Krishna Krishna - ś rī k k ṛṣṇ a kā rṣiṇī • Being the Supreme Lord, Śr ī K K ṛṣṇ ṛṣṇa is not in need of anything, but He is attracted attracte d to the pleasure of His own internal potency, expressed through the loving affection of His parts and parcels. • In discussing this characteristic, Śr ī la la Prabhupada mentions Śr ī mat mat ī ī R R ādhār āṇī āṇī . This is because pure devotional service, as a manifestation of the internal potency, expands from Her. Since She is the most attractive attracti ve to Krishna, Her potency, pure devotional service, also has the potential to attract Krishna.
Chronology in the development of these characteristics • the three stages of pure devotional service: 1. sādhana — practice practice 2. bhāva — dawn of perfection 3. prema — — complete complete perfection • In each stage, two characteristics of pure devotional service manifest. Sadhana — — practice practice 1. Relief from all distress 2. All-auspiciousness — the the beginning of perfection (the previous two qualities plus:) Bhava — 3. Happiness deriding liberatation 4. Difficult attainment/ rarity Prema — — perfection perfection (the previous four characteristics, plus:) 5. Incalculable bliss 6. Attracting Krsna
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Do not describe in more detail yet. Save it for the discussion on the three types of happiness. See Nectar of Devotion page 15 for an example of Krishna being controlled by the paëòavas. paëòavas.
12
Three Types of Happiness
The happiness of sadhana-bhakti is superior to all others.
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The happiness of bhava-bhakti is so wondrous that it derides even liberation.
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The happiness of prema-bhakti is simply incalculable.
•
Nectar of Devotion, chapters 2 and 3 Objectives (students should be able to): 1. Clearly define sādhana-bhakti 2. Offer at least one suggestion how their personal sādhana might improve by understanding that the essence of sādhana is the fix the mind on Krishna 3. Accurately and succinctly compare vadhī and r āgānugā 4. State the eligibility for taking up sādhana-bhakti 5. Offer a personal realization how this might impact that feelings about themselves and others as candidates for pure devotional service 6. Accuratly define the three grades of eligibility for advancing in vaidhī s sādhana Chapter two There are three categories of pure devotional service: I.
When one does not have self-realized devotion for the Supreme Personality of Godhead, but a practices to achieve it - one executes pure devotion in the category of sādhana.
II.
When one begins to achieve self-realized affection for the Supreme he executes pure devotion in the category of bhāva.
III.
When that affection for the Lord deepens to the greatest greate st extent he executes pure devotion in the category of prema.
Chapters Two through Sixteen describe sādhana-bhakti.
Eligibility for Sādhana Bhakti I.
Attraction to pleasing K ṛṣṇ ṛṣṇa is the only requirement for beginning to practice pure devotional service (sādhana-bhakti).
II.
This attraction results from devotional service performed in previous lifetimes.
III.
Ultimatly, it comes from the mercy of a pure devotee.
Definition of Sādhana Bhakti13 Madhya 22.105: krti-sadhya bhavet sadhya bhava sa sadhanabhidha nitya-siddhasya bhavasya 13
Full sloka is in the Bhakti-Sastri Sloka Book.
prakatyam hrdi sadhyata SYNONYMS krti-sadhya -- which is to be executed by the senses; sense s; bhavet -- should be; sadhya-bhava -- by which love of Godhead is acquired; sa -- that; sadhana-abhidha s adhana-abhidha -- called sadhana-bhakti, or devotional service in practice; nitya-siddhasya -- which is eternally present; bhavasya -- of love of Godhead; prakatyam -- the awakening; hrdi -- in the heart; sadhyata sa dhyata -- potentiality. TRANSLATION by "‘When transcendental devotional service, devotional byregulative which love for Krsna attained, attai ned, is executed the senses, it is called sadhana-bhakti, or the discharge of is devotional service. Such devotion eternally exists within the heart of every living li ving entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.' PURPORT This verse is found in the Bhakti-rasamrta-sindhu (1.2.2). Because living entities are minute, atomic parts and parcels of the Lord, devotional service is already present within them in a dormant condition. Devotional service begins with sravanam kirtanam, hearing and chanting. When a man is sleeping, he can be awakened by sound vibration; therefore every conditioned soul should be given the chance to hear the Hare Krsna mantra chanted by a pure Vaisnava. One who hears the Hare Krsna mantra thus vibrated is awakened to spiritual consciousness, or Krsna consciousness. In this way one's mind gradually becomes purified, as stated by Sri Caitanya Mahaprabhu (ceto-darpana-marjanam [Cc. Antya 20.12]). When the mind is purified, the senses are also purified. Instead of using the senses for sense gratification, the awakened devotee employs the senses in the transcendental loving service of the Lord. This is the process by which dormant love for Krsna is awakened. S ādhana is a systematic practice executed with the mind and senses that reawakens the ecstatic love of Godhead (bhāva-bhakti) lying dormant within the heart.
I.
S ādhana does not exactly create love of Godhead. Rather, it revives the love of Godhead dormant in the heart.
II.
As a dormant seed does not grow without sunlight, the seed of love of Godhead cannot grow without recieving the Lord’s mercy.
III.
S ādhana is the systematic process for purifying the heart mercy to decend and revive one’s dormant love l ove of God.
and attracting the Lord’s
Two Important Analogies
Srila Prabhupada gives two analogies to explain that sādhana does not create something new, but revives something intrinsic to the living entity. These are, (1) the child learning to walk, and (2) the patient recovering health. A.
Every human child has the potential to walk, he practices walking just to revive or bring out what is already latent within him. Similarly, Love of Godhead is latent in every living entity, and sādhana-bhakti brings it out.
B.
The doctor helps the patient return to his normal healthy condition. Loving service to the Lord is the normal condition of the spirit-soul, and the spiritual master is like a doctor who proscribes treatment and therapy ( sadhana) to bring the patient back to his normal state, love of Godhead. Godhead.
Most Important Part of Sādhana I. S ādhana is the process of reviving our love of Gohead. The most important part of this process is to always remember the Lord and never forget Him. “My dear king, one has
to fix his mind on Krsna by any means.”14If we want to be effective in devotional realization, we must perform all our activities as an inspiration to remember the Lord. II.
Lord Caitanya gave the most efficacious means for constantly remembering K ṛṣṇ ṛṣṇa: Chanting of the Hare K ṛṣṇ ṛṣṇa Maha Mantra.
Two Types of Sādhana I.
II.
There are two types of sādhana: (1) vaidhi - regulated, and (2) r āgānugā spontaneous. The difference between them is mainly in their inspiration. inspiration. A.
When the inspiration for practicing devotional service comes a natural attraction to pleasing K ṛṣṇ ṛṣṇa, one engages in r āgānugā-sadhana - spontaneous practice.
B.
When there is no such natural attraction and the inspiration for practicing devotional service comes from the scriptures and the orders of the spiritual master, one engages in vaidhi-sādhana - regulated practice.15 In other words, when the inspiration to perform sādhana comes from anything other than a natural attraction to service, it is vaidh ī -bhakti. -bhakti. However, still it is an exchange of love between the devotee and the Lord, and it impels a person to place him or herself under the order of guru and śāstra.
The remainder of Chapter Two through Chapter Fourteen describe vaidhi sādhana bhakti.
Example of Vaidhi Sādhana
Sukadeva Gosvami Gosvami said, “My dear King, if you want to be fearless in meeting your death nex t week... then you must immediately begin the process of hearing and chanting and remembering God.” 16 This is an example of vaidhi-sadhana because the inspiration for hearing and chanting is comes from the order of guru (Sukadeva Gosvami)
The Most Important Statement of Scripture I.
Scriptural statements impel vaidhi-sadhana. It is therefore important to know which is the most important scriptural statement, which is:
“Always remember Kṛṣṇa and never forget Him. All the rules and prohibitions II.
III.
mentioned in the śāstras are servants of these two The scriptures give rules and regulations.
principles.”17
A.
A rule is something that must be done to achieve auspiciousness.
B.
A regulation is something that must be avoided to escape inauspiciousness.
If one always remembers K ṛṣṇ ṛṣṇa, he automatically follows all the scriptural rules and achieves all their auspicious results. If one never forgets K ṛṣṇ ṛṣṇa, he automatically adheres to all the scriptural regulations and escapes all inauspiciousness. 18
14
NOD pg 21 middle This is the definition of vaidhi sädhana. The full Sanskrit is in the Bhakti-Sastri Sloka Book. 16 Çréla Prabhupäda's commentary on a devotee’s fearlessness comprises the next three paragraphs parag raphs of The
15
Nectar of Devotion, ending just before the quote from Padma Puräëa. Sanksrit Sloka is in the Bhakti-Sastri Sloka Book, and must be memorized. 18 Authenticating this, Çréla Rüpa Gosvämé quotes Çrémad-Bhägavatam (11.27.49): If people simply manage to worship (remember) the Lord, “Then automatically they become very happy within this world, as well as in the next (pg (pg 26).” 26).”
17
IV.
If one follows all the scriptural scri ptural rules but does not remember K ṛṣṇ ṛṣṇa, he achieves nothing auspicious. If one adheres to all the regulations but forgets K ṛṣṇ ṛṣṇa, he cannot 19 escape inauspiciousness.
V.
Therefore the injunction to always remember K ṛṣṇ ṛṣṇa and never forget Him is the most important injunction for everyone, in all varnas and asramas. 20
Chapter three
Eligibility for Vaidhi-sā dhana I.
The eligibility for taking up vaidhi-sādhana is attraction to Krishna’s service. 21
II.
There is no other requirement. Even if one is deficient d eficient in knowledge or renunciation, if he has any attraction to serving Krishna, he is qualified to begin.
III.
How can one obta in the great fortune of
attraction to Krishna’s service? By association with His
devotee’s.22
Grades of Eligibility to Advance 23 I.
The stronger one’s attraction to Krishna consciousness, the more one is qualified to begin and advance in sādhana-bhakti.
II.
In vaidhi-sādhana one’s attraction to Krishna’s service arises from the inspiration of of śā śāstra and guru. The stronger one’s faith in and knowledge of the scriptures, the stro nger is one’s attraction, and thus the more eligible he is to advance. 24
Three Gradations of Eligibility Uttama High Grade Madhyama Medium Grade
19
20
21
23 22
24
FAITH
KNOWLEDGE
Strong. Convinced, and can convince others. Strong. Convinced.
Strong. Can defeat opposing opinion. Good, but can't always defeat opposing opinion.
In confirmation, Çréla Rüpa Gosvämé quotes Çrémad-Bhägavatam (11.5.2 - 3): “The four social orders, namely the brähmaëas, the kñatriyas, the vaiñyas and the çüdras, have come out of the different parts of the universal form of the Supreme Lord... The injunction herein is that one has ha s to act according to his position, and by such activities one must either satisfy the Supreme Personality of Godhead or else fall down from one's position (pg 24 - 25).” 25).” In his comm commentary, entary, Çréla Prabhu Prabhupäda päda takes time to explain the four varnas to his western students. (pg 24 - 26) This concludes Chapter Two. Çréla Prabhupäda clearly explains this in the first paragraph of Chapter Three The second paragraph further eexplains xplains this, aand nd cites a reference from Çrémad-Bhägavatam. The third paragraph begins to discuss the th three ree grades of candi candidates dates who are eeligible ligible to advance in sädhana. In this context, faith means conviction that the conclusions of scripture are correct. The ultimate conclusion of scripture is sarva-dharman parityajyä... one should abandon all personal desires and endeavor only to please Kåñëa. The more strongly one is convinced that this is the correct conclusion, the more eligible one is for sädhana-bhakti . Knowledge means understanding why the conclusions of scripture are correct. The more one’s intellect is convinced in this way, the stronger is his attraction and conviction to engage in devotional practices.
Kaniṣṭ ha Low Grade
Weak. Easily swayed.
Weak, cannot offer arguments to opposing opinion
There are three gradations of people qualified for vaidhi-sādhana, the highly qualified, the medium qualified, and the minimally qualified. A. Highly Qualified 25
B.
C.
1.
The highly qualified candidate (uttama-adhik ār īī ) 26has strong faith in the correctness of scriptural conclusions, and due to deep knowledge, can explain why they are correct, thereby convincing others of their correctness.
2.
By convincing others of the scriptural conclusions, he gives them some faith and knowledge and thus makes then eligible to begin devotional service. Therefore such a person is a competent spiritual master, one who can initiate others into the practice of devotional service.
Medium Qualification27
1.
The candidate with medium qualification (madhyama-adhik ār īī ) has strong faith in the scriptural conclusions, but his knowledge is not as strongly developed yet.
2.
Therefore he cannot always explain the scriptural conclusions, and may not always be able to fully defend or explain his convictions when challenged or questioned. However, even though he may not always be able to invoke faith in others, his own faith in Krishna consciousness remains unshaken.
Minimum Qualification28
1.
The candidate with the minimum qualification for practicing devotional service (kani ṣṭ ṣṭ ha-adhik ha-adhik ār īī ) has slight faith in the scriptures, and almost no knowledge.
2.
Lacking knowledge, he can be defeated by non-devotional opinions and loose his weak faith in bhakti, falling temporarily from the path of devotional practice.Although this faith is weak, there is some faith in the idea that pleasing K ṛṣṇ ṛṣṇa is the goal of life.
Ineligible persons I. The minimum qualification for taking to the regulated r egulated practice of pure devotional service is that one must have a slight attraction for serving Krishna without selfish motive. Some people do not have any faith in this. II.
Thus they have no attraction to selfless service serv ice and are therefore ineligible to begin sādhana-bhakti.
III.
As an example, Śr ī la la R ū pa Gosvām ī cites cites the four classes of pious men: the distressed, the needy, the 29 inquisitive and the wise. A.
These persons approach God to achieve their own desires.
25
Çréla Prabhupäda desc describes ribes the highly qualified cand candidate idate in the third paragraph of Chapter Three. The thre threee grades discussed here (uttama, madhyama, and kaniñöha adhikäré) should not beconfused with the three grades grades of devotees discussed in the Bhägavatam’s 11th canto ( uttama, madhyama, and kaniñöha bhägavat).
26
27
Çréla Prabhupäda describes the candidate with with medium qualification in the first full paragraph paragraph on page 30: “The secondsecond-class devotee...” 28 Çréla Prabhupäda describes this candidate in the second paragraph of page 30. 29 See BG 7.16. Çréla Prabhupäda comment commentss on this verse in the the Nectar of Devotion from the bottom of page 30 untill the top of page 33.
B. C.
Pure devotional service, however, requires one to abandon his selfish motives ( anyābhilāṣit ā-
śūnyam). Therefore although they are pious, they do not yet possess the minimum eligibility to begin sādhana-bhakti.30
Disqualification: motive motive for liberation liberation or enjoyment. I.
Selfish desire prohibits attraction to selfless bhakti, and thus disqualifies one from pure devotional service.
II.
Selfish desire falls into two categories:
III.
A.
Bhukti — desire to enjoy the senses and mind
B.
Mukti — desire to be liberated from suffering. 31
Śr ī la la R ū pa Gosvām ī compares compares bhukti and mukti to ghosts and witches.32 A.
A haunted person cannot act on his own freewill. Being possessed by ghosts or witches, he is forced to fulfill their desires.
B.
If desires for bhukti or mukti haunt the heart they will, like ghosts and witches, force one to continually pursue sense gratification and liberation.
C.
One will not be able to act in one’s own self interest, which lies in loving and serving the Supreme Personality of Godhead.
IV.
Again, selfish desire prohibits attraction to selfless bhakti, and thus disqualifies one from pure devotional service. Without abandoning desires for enjoyment or liberation one cannot develop attraction to pure devotional service and taste the sweetest, transcendental relishable mellow.
V.
Those on the path of sādhana-bhakti very scrupulously reject these desires. “Pure devotee is anyone who has no other motive except to serve K ṛṣṇa. ṛṣṇa. It doesn’t matter he’s first fir st class, second class, or third.. If he’s got some motive, then he’s not pure devotee. He may be not advanced, but if he has not motive,
then he’s pure devotee. If he wants to utilize Kṛṣṇa for his personal benefit, then he’s not pure devotee.” (NOD lecture Vrindavana 1072)
Examples of devotees who reject liberati liberation on and enjoyment The remainder of Chapter Three33 and the entirety of Chapter Four presents example after example of devotees rejecting sense gratification and liberation in favor of pure love of Godhead.
30
Still, since they are turning to God for their needs, needs, they wil gradually be purified and attain th thee minimum degree of faith necisarry to begin devotional service.
31
Of the four types of p pious ious but ineligible men, the first three (the needy, the distressed, and the inquisitive) turn to God for bhukti — desires to enjoy the senses and the mind. The fourth, the wise man (“ jïäné”) turns to God for mukti — the desire for liberation. 32 Nectar of Devotion, first half of page 33. 33 Beginning at the second paragraph, “A pure devotee never cares...” cares...”
Nectar of Devotion, chapters 4 & 5 Main points from these chapters: 1. besides attraction to pleasing Krishna, there is no prerequisite for taking up the practice of pure devotional service. Thus no one one is inherently disqualified or of lesser qualification 2. pure devotional service is self-sufficient and requires no assistance from anything extraneous. One simply has to strive for pure devotion - and everything else will be taken care of
Chapter four (BRS 1.2.30-59): Devotees of Krishna in V ṛndāvana Reject All Desires for Liberation I.
There are five kinds of liberation: 34 A.
To become one with the Lord
B.
To live on the same planet as the Lord
C.
To obtain the same bodily features as the Lord
D. E.
To have the same opulences as the Lord To have constant association with the Lord.
II.
The quotations have shown how all pure devotees specifically reject the first type of liberation — to become one with the Lord.
III.
However, some devotees may desire the other types of liberation.
IV.
Devotees in Vṛ nd nd āvana, however, desire only to please K ṛṣṇ ṛṣṇa. They do not even desire any of the four types of Vaikuṇṭha liberation. Therefore they are the purest of all pure devotees.
Something which from a material point of view —the dust of someone’s someone’s feet— is is of no value, when it’s from Krishna’s lotus feet is so wonderful that the devotee is happy to keep taking birth if he or she can have that dust.
From a lecture on Nectar of Devotion, Calcutta, 1973: “So why the pure devotee will ask for anything else? For a devotee, Krishna is within the palms of a devotee. Although Krishna is not conquerable, but He likes to be conquered by His friends.” Krishna is only going to put Himself under the control of someone who will not use Him for
anything selfish or harmful. Therefore, when one doesn’t want anything but Krishna’s service, then such a person gets the Lord, who is everything.
While Vaisnavas never accept merging into the Lord’s effulgence, they may accept the other four types of liberation if helpful for their service. But the great happiness of the devotee is simply service, even if that service means m eans taking many births in the material world. It is significant that on page 45 Prabhupada states several points:
34
See first full paragraph on page 45
Those with the four Vaisnava liberations in Vaikuntha may develop love for Krishna and progress from Vaikuntha to Goloka Vrindavana. While one can analyze that the residents of Vrindavana are the foremost, first-class
devotees, a devotee who is attached to a different form should not be seen as “lower” because such such a devotee’s devotee’s attachment is based on personal love. The fact that attachment to Krishna is “higher” doesn’t mean that th at attachments to other incarnations is “lower.” Chapter five (BRS 1.2.60-71): Overview of Chapter Five I.
Chapters Three and Four explain and illustrate the eligibility eligibil ity for practicing pure devotional service. It is not very stringent, one must simply have an attraction to serving the Lord without selfish motive.
II.
This lenient requirement is unique to bhakti. Generally, to practice self-realization one must have a great deal of preliminary qualification, such as: A.
Pious birth
B.
Purification through pr ā ya ścitta rituals
III.
C. Executing var ṇāśrama-dharma. Chapter Five explains that bhakti is not dependent upon any of the above three prerequisites. It is independant and self-sufficient.
Bhakti’s Independence from the Necessity of Pious Birth Bhakti-yoga, however, is very powerful. One need not wait for a pious birth before he can begin and perfect pure devotional service. On the the contrary, by practicing devotional service one becomes pious.
Śā stric confirmation: A.
Śr ī la la Prabhupāda cites the Ś r rī ī mad-Bh mad-Bhāgavatam (1.2.6), which states that devotional service has no material cause, and therefore “it cannot be checked by any material circumstances. It is open for all, without any distinction, and it is the constitutional occupation of the living entities.”35
B.
la Prabhupāda also points towards the great ācārya, Śr la Bhaktisiddhānta Śr ī la ī la Mahār ā ja, who fought to establish that pure devotional devotional service is open to everyone, regardless of birth.36
C.
Padma Pur ā āṇṇa states that everyone, high-born or low-born, can take a cold early-morning bath in M āgha (the winter month).
1. D.
35
The only qualification for such a cold bath is that one wants it. Similarly, anyone can take to bhakti if they have attraction to it. 37
Skanda Pur ā āṇṇa mentions a place where people of impious birth began to follow Vaisnava dharma, and thus became even more purified than the highest born brahmanas. 38
NOD pg. 47, first para. para. NOD pg. 47, para. 2, through pg. 48, para. 1. 37 First full paragraph on page 48. 38 NOD pg. 48, middle. 36
E.
Hari-bhakti-vilāsa explains that pure devotional service can transform the character of low born people into the character of the highest born saintly entities, just as alchemy can change iron to gold. 39
Bhakti’s Independence from Rituals of Purification I.
One plagued by sinful reactions can not steadfastly take to the path of self-realization. One is therefore required to execute certain rituals, called pr ā ya ścitta, to eradicate one’s karma.
II.
Devotional service, however, is not dependent on such rituals. Bhakti is itself the most powerful means to eradicate sinful reactions. There is no need for any other method of purification.
III.
Therefore one need not be pure before taking up devotional service. One becomes purified by taking up devotional service.
A devotee’s rectification A.
If, by chance, a devotee becomes involved in impure activities, he must rectify himself.
B.
The process of rectification is that he must again strictly take up his devotional principles. There is no need for any other means of purification. purification.
C.
This exemplifies the self-sufficiency of devotional service; it does not depend on any other process, such as jñāna or karma. 40
Śā stric confirmation:
Ś r ī mad-Bh rī mad-Bhāgavatam (11.21.2) says the only qualification for devotional service is to engage in devotional service, as outlined by the ācāryas. In order to become qualified for bhakti, one takes to bhakti. It is self-sufficient.41
Varṇāś rama-Dharma I.
Prior to embarking on any path of self-realization one should properly execute his prescribed duties in var ṇāś ṇāśrama-dharma. Then he can successfully take to the path of self-realization.
II.
This is the general rule, but it does not apply in the case of pure devotional service.
III.
Pure devotional service immediately takes one to the platform platf orm of surrendering to the Lord as his eternal servant, so the need for gradual elevation to that level by var ṇāś ṇāśrama-dharma becomes obsolete.42
Śā stric confirmation: A.
Devotional service independently accomplishes the purification achieved through var ṇāś ṇāśrama-dharma. Therefore, “Even if one does not execute his specific occupational duty, but immediately takes direct shelter of the lotus feet
39
NOD pg. 48, lower middle.
40 41
First and second pa paragraphs ragraphs of page 49 Page 49, third paragraph 42 Further, as learned in Chapter Two, th thee essence of all rules and regulations in varëäçrama-dharma is to always remember Krishna and never forget Him. By following this injunction, one receives the benefit of following all the injunctions of varëäçrama-dharma.
of Hari [K ṛṣṇ ṛṣṇa], there will be no fault on his part, and in all circumstances his position is secure.” secure.”43 A long list of scriptural quotes to this effect span from page 50 to the end of the chapter. Nectar of Devotion, chapters 6-8 This chapter initiates a new section secti on in Nectar of Devotion. It is a list of 64 ways to practice pure devotional service (sādhana-bhakti ). Chapters 7-12 elaborate on each of the items listed in Chapter Six. Items 1-18 — Chapter Chapter Item 19 — Chapter Chapter Items 20-42 — Chapter Chapter Items 43-46 — Chapter Chapter Items 47-53 — Chapter Chapter Items 54-64 — Chapter Chapter
Seven Eight Nine Ten Eleven Twelve
When studying these chapters we need to stress the importance of practicing sadhana bhakti as Srila Prabhupada taught us.
Organization of the list There are 64 ways to execute sādhana-bhakti, grouped as follows: I.
Items 1-20 — Prepratory Prepratory principles As explained in the definition of pure devotional service, bhakti is an activly cultivated ( śī śī lanam lanam) in two ways: positive ( pravṛ ttti ti) and negative (nivṛ ttti ti).
II.
In the list of 64 parts of sādhana-bhakti, items 1-10 are pravṛ ttti, ti, and items11-20 are nivṛ tti. tti.
III.
Altogether, these first 20 items build and maintain the underlying foundation of pure devotional service. By instilling a devotional disposition in the heart and protecting against non-devotional inclinations, these 20 items prepare the ground for effectively practicing the other parts of sādhana.
IV.
A.
Items 1-10 — Things Things to do ( prav pravṛ ttti ti) Doing these things strengthens one’s underlying foundation of pure devotional service.44
B.
Items 11-20 — Things Things to aviod (nivṛ ttti ti) Without avoiding these things one’s devotional foundation will currupted, and decay. 45
become
Items 21-64 — Various Various ways to practice pure devotional service
These are 44 practical ways to engage oneself in śravanam, k īī rtanam, r tanam, smaranam, etc. For the 46 purpose of focusing the mind upon upon Krishna.
43
SB 1.5.17, on NOD pg. 49. (Çréla Prabhupäda cites the Fifth Canto of Çrémad-Bhägavatam in his commentary on this text.) 44 Page 54, first full paragraph: “These ten items are preliminary necessities for beginning the discharge of devotional...” devotional...” 45 Page 54, third full paragraph: “Without following the above-mentioned above -mentioned ten principles, one cannot properly elevate himself...” himself...” 46 Page Page 56, bottom: “As we have mentioned, the first are the primary ten regulative principles. Then come the secondary ten regulative principles, and added to these are forty-four forty- four other activities...” activities...”
Especially significant practices Most essential prepratory items
A.
B.
Out of the first 20 prepratory items of sādhana-bhakti, the first three are the most important: 1.
Accepting the shelter of a spiritual master
2.
Being initiated and guided by him
3. Serving him. Guru introduces one to all the other items of sādhana and guides him in their application. Thus without accepting guidance from the spiritual master, proper execution of the remaining 61 items of sādhana-bhakti is not possible.
Most powerful practices
A.
S ādhana is the means of reawakening bhāva, ecstatic love of Godhead.
B.
All the 44 practices listed in this chapter are meant to achieve this goal, but among them are five practices uniquely effective in i n reawakening bhāva-bhakti. 1.
Worshipping the Deity
2.
Hearing Ś r rī ī mad-Bh mad-Bhāgavatam
3. 4.
Associating with and serving advanced devotees Chanting Hare K ṛṣṇ ṛṣṇa
5.
Residing in Mathur ā.
Nectar of Devotion will extensively discuss these five in Chapters 12 and 13.
Items 1-3: Importance of the Spiritual Master Accepting the shelter of a bona fide spiritual master
A.
Śr ī la la R ū pa Gosvām ī lists lists this first because it is the most important foundational practice. The spiritual master shows one how to execute all other practices of pure devotional service. Without accepting his shelter, one does does not have effective access to any of the other practices.
B.
The quote from Srimad-Bhagavatam (11.3.21) reveals exactly what it means to “take shelter of a bona fide spiritual master.”47One must understand the futility
of sense gratification, become frustrated with it, and abandon one’s dreams and plans for happiness in material life. Then, to obtain positive relief from material suffering, one must seek a genuine transcendentalist and accept guidance from him. C.
47
Who is a bona-fide spiritual master? 1.
He is “uttama-adhik ār ī”.48
2.
He can control the six types of sense gratification.
NOD pg. 59. NOD pg. 59. “The qualification of a spiritual spirit ual master is that he must have realized the conclusions of the scriptures by deliberation and arguments and thus be able to convince others ot hers of these conclusions.” conclusions.”
48
Taking initiation and instruction from the spiritual master
A.
After finding a bona bona fide spiritual master (Item One), o one ne must accept him as the representative of K ṛṣṇ ṛṣṇa and thereby develop unshakable faith in his words.
B.
The rite of initiation, also called
“d ik ṣa” formally expresses this absolute faith. ik
One must serve the spiritual master with full faith
After assimilating the spiritual master’s instructions (Item Two), the disciple should reciprocate by offering service. By taking initiation and instruction (Item Two) the disciple learned that he is the eternal servant of Krishna. Item Three instructs him to apply that knowledge by serving Krishna’s representative.
Item 4: Following the Previous
Ācāryas
A.
One should carry out his devotional service in a manner that follows the t he example of the previous ācāryas.
B.
The instructions of a bona fide spiritual master must always follow the previous ācāryas and authoritative scriptures. Anyone whose instructions do not follow the footsteps of the previous ācāryas is not a bona fide spiritual master. 1.
For example, following the teachings of Lord Buddha is not a bona fide
way to practice pure devotional service, because Lord Buddha’s teachings rejected the Vedas and previous ācāryas. Even if one is the Personality of Godhead Himself, like Lord Buddha, he is not a bona fide spiritual master if he does not follow the previous authorities.
2.
Śr ī la la R ū pa Gosvām ī quotes quotes the Brahma-yāmala to substantiate this: “Unless one refers to śā to śāstra ( śśruti, smṛ ti, ti, and pur āṇā āṇādi), one’s spiritual 49 activity simply disturbs socie ty.”
Items 5-10: Other Fundamental Items to Accept 5. Asking Questions about Krsna Consciousness 6. Being prepared to give up anything material for the satisfaction of the Supreme Personality of Godhead, Śr ī K K ṛṣṇ ṛṣṇa 7. Residing in a sacred place of pilgrimage like Dv ārak ā or Vṛ nd nd āvana 8. Accepting only what is necessary, or dealing with the material world only as far as necessary 9. Observing the fasting day on Ek ādaśī 10. Worshipping sacred trees like the banyan tree Accepting Only What is Necessary
In terms of bodily needs The more material things we accumulate, the more time and thought we have to devotee to their protection and maintenance — leaving leaving us less time and energy to 49
This translation is from Cc Madhya 20.353, purport. In Nectar of Devotion this verse is at the very bottom of page 60. The Sanskrit is: çruti-småti-puränädi païcarätra-vidhià vinä aikäntiké harer-bhaktir utpätäyaiva kalpate
directly remember Krishna. Therefore Śr la R ū pa Gosvām ī advises advises us to accept only ī la what we really need to maintain the body. In terms of spiritual practices If one makes vows that are above his ability, abili ty, he is likely to break them and (1) become implicated in the sin of breaking his word, and (2) one considers oneself a failure, which may discouraged him from devotional service altogether. Therefore Śr ī la la Prabhupāda advises us to make realistic vows, and not unnecessarily accept spiritual practices beyond our current level of realization. Offering Respect to the Banyan Trees
Offense to the Vai ṣṇavas is the foremost impediment in devotional service. One can positively guard against this offense by developing an attitude of firm respect towards
any living entity connected to Krishna’s service. These entities include banyan trees, tulasī , br āhmaṇas, and cows. Items 11-18: Fundamental Items to Avoid. Giving up the Company of Non-Devotees
A. B.
Association with those who have selfish desires will infect one with the same mentality, and thus erode the selfless foundation of pure devotional service.
Who are “non-devotees”? Those who have selfish desires, of whom three basic
types exist: 1.
Atheists: try to satisfy selfish desires by their own endeavors.
2.
Mundane religionists: try to satisfy selfish desires by God’s blessings.
3.
Impersonalists: try to satisfy selfish desires by obtaining liberation.
12 - 14. Not Accepting Unfit Disciples, Constructing Many Temples, or Reading Many Books
A.
B.
Pride and prestige corrupt the selflessness of pure devotional service. One should avoid these mentalities by avoiding the activities that tend to invoke them. The are not forbidden for even lamany R ū pa — for Śr ī la Gosvactivities ām ī , had themselves disciples, constructed fancy temples, and the readauthor, and wrote books. Rather, the motives of pride and prestige linked with these activities must be rejected.
15 & 16 Straightforwardness in Ordinary Dealings and Equilibrium in Loss and Gain
A.
“Ordinary Dealings” refers to financial transactions, which have the peculiar ability evoke a mood of cheating and miserliness that weakens the selfless foundation of sādhana-bhakti.
Situations of personal loss and gain evoke strong emotions of joy or depression that consume the mind and leave little room for remembrance of K ṛṣṇ ṛṣṇa. Discussion of the relationship between seva aparadha and nama aparadha, how not to sin on the strength of chanting if knowing that chanting frees one from seva aparadha, and how to remedy each of the ten offenses.
Nectar of Devotion Devotion chapters 6-8 This chapter initiates a new section in Nectar of Devotion. It is a list of 64 ways to practice pure devotional service (sādhana-bhakti ). Chapters 7-12 elaborate on each of the items listed in Chapter Six. Items 1-18 — Chapter Chapter Seven Item 19 — Chapter Chapter Eight Items 20-42 — Chapter Chapter Nine Items 43-46 — Chapter Chapter Ten Items 47-53 — Chapter Chapter Eleven Items 54-64 — Chapter Chapter Twelve When studying these chapters we need to stress the importance of practicing sadhana bhakti as Srila Prabhupada taught us.
Organization of the list There are 64 ways to execute sādhana-bhakti, grouped as follows: V.
Items 1-20 — Prepratory Prepratory principles As explained in the definition of pure devotional service, bhakti is an activly cultivated ( śī śī lanam lanam) in two ways: positive ( pravṛ ttti ti) and negative (nivṛ ttti ti).
VI.
In the list of 64 parts of sādhana-bhakti, items 1-10 are pravṛ ttti, ti, and items11-20 are nivṛ tti. tti.
VII.
Altogether, these first 20 items build and maintain the underlying foundation of pure devotional service. By instilling a devotional disposition in the heart and protecting against non-devotional inclinations, these 20 items prepare the ground for effectively practicing the other parts of sādhana. A.
Items 1-10 — Things Things to do ( prav pravṛ ttti ti) Doing these things strengthens one’s underlying foundation of pure devotional service.50
B.
Items 11-20 — Things Things to aviod (nivṛ ttti ti)
Without avoiding these things one’s devotional foundation will become currupted, and decay. 51
VIII. Items 21-64 — Various Various ways to practice pure devotional service These are 44 practical ways to engage oneself in śravanam, k īī rtanam, r tanam, smaranam, etc. For the 52 purpose of focusing the mind upon upon Krishna.
Especially significant practices Most essential prepratory items
C.
Out of the first 20 prepratory items of sādhana-bhakti, the first three are the most important: 1.
50
Accepting the shelter of a spiritual master
Page 54, first full paragraph: “These ten items are preliminary necessities for beginning the discharge of devotional...” devotional...” 51 Page 54, third full paragraph: “Without following the above-mentioned above -mentioned ten principles, one cannot properly elevate himself...” himself...” 52 Page 56, bottom: “As we have mentioned, the first are the primary ten regulative principles. Then come the secondary ten regulative principles, and added to these are forty-four forty- four other activities...” activities...”
D.
2.
Being initiated and guided by him
3.
Serving him.
Guru introduces one to all the other items of sādhana and guides him in their application. Thus without accepting guidance from the spiritual master, proper execution of the remaining 61 items of sādhana-bhakti is not possible.
Most powerful practices
C.
S ādhana is the means of reawakening bhāva, ecstatic love of Godhead.
D.
All the 44 practices listed in this chapter are meant to achieve this goal, but among them are five practices uniquely effective in i n reawakening bhāva-bhakti. 1.
Worshipping the Deity
2.
Hearing Ś r rī ī mad-Bh mad-Bhāgavatam
3.
Associating with and serving advanced devotees
4.
Chanting Hare K ṛṣṇ ṛṣṇa
5.
Residing in Mathur ā.
Nectar of Devotion will extensively discuss these five in Chapters 12 and 13.
Items 1-3: Importance of the Spiritual Master Accepting the shelter of a bona fide spiritual master
D.
Śr ī la la R ū pa Gosvām ī lists lists this first because it is the most important foundational practice. The spiritual master shows one how to execute all other practices of pure devotional service. Without accepting his shelter, one does does not have effective access to any of the other practices.
E.
The quote from Srimad-Bhagavatam (11.3.21) reveals exactly what it means to “take shelter of a bona fide spiritual master.”53One must understand the futility
of sense gratification, become frustrated with it, and abandon one’s dreams and plans for happiness in material life. Then, to obtain positive relief from material suffering, one must seek a genuine transcendentalist and accept guidance from him. F.
Who is a bona-fide spiritual master? 1. He is “uttama-adhik ār ī”.54 2.
He can control the six types of sense gratification.
Taking initiation and instruction from the spiritual master
C.
After finding a bona bona fide spiritual master (Item One), o one ne must accept him as the representative of K ṛṣṇ ṛṣṇa and thereby develop unshakable faith in his words.
D.
The rite of initiation, also called
“dikṣa” formally expresses this absolute faith.
One must serve the spiritual master with full faith
After assimilating the spiritual master’s instructions (Item Two), the disciple should reciprocate by offering service. By taking initiation and instruction (Item Two) the 53
NOD pg. 59. NOD pg. 59. “The qualification of a spiritual master is that he must have realized the conclusions of the scriptures by deliberation and arguments and thus be able to convince others ot hers of these conclusions.” conclusions.”
54
disciple learned that he is the eternal servant of Krishna. Item Three instructs him to apply that knowledge by serving Krishna’s representative.
Item 4: Following the Previous
Ācāryas
C.
One should carry out his devotional service in a manner that follows the example of the previous ācāryas.
D.
The instructions of a bona fide spiritual master must always follow the previous ācāryas and authoritative scriptures. Anyone whose instructions do not follow the footsteps of the previous ācāryas is not a bona fide spiritual master. 1.
For example, following the teachings of Lord Buddha is not a bona fide
way to practice pure devotional service, because Lord Buddha’s teachings rejected the Vedas and previous ācāryas. Even if one is the Personality of Godhead Himself, like Lord Buddha, he is not a bona fide spiritual master if he does not follow the previous authorities.
2.
Śr ī la la R ū pa Gosvām ī quotes quotes the Brahma-yāmala to substantiate this: “Unless one refers to śā to śāstra ( śśruti, smṛ ti, ti, and pur āṇā āṇādi), one’s spiritual 55 activity simply disturbs society.”
Items 5-10: Other Fundamental Items to Accept 11. Asking Questions about Krsna Consciousness 12. Being prepared to give up anything material for the satisfaction of the Supreme Personality of Godhead, Śr ī K K ṛṣṇ ṛṣṇa 13. Residing in a sacred place of pilgrimage like Dv ārak ā or Vṛ nd nd āvana 14. Accepting only what is necessary, or dealing with the material world only as far as necessary 15. Observing the fasting day on Ek ādaśī 16. Worshipping sacred trees like the banyan tree Accepting Only What is Necessary
In terms of bodily needs The more material things we accumulate, the more time and thought we have to devotee to their protection and maintenance — leaving leaving us less time and energy to directly remember Krishna. Therefore Śr la R ū pa Gosvām ī advises advises us to accept only ī la what we really need to maintain the body. In terms of spiritual practices If one makes vows that are above his ability, abili ty, he is likely to break them and (1) become implicated in the sin of breaking his word, and (2) one considers oneself a failure, which may discouraged him from devotional service altogether. Therefore Śr ī la la
55
This translation is from Cc Madhya 20.353, purport. In Nectar of Devotion this verse is at the very bottom of page 60. The Sanskrit is: çruti-småti-puränädi païcarätra-vidhià vinä aikäntiké harer-bhaktir utpätäyaiva kalpate
Prabhupāda advises us to make realistic vows, and not unnecessarily accept spiritual practices beyond our current level of realization. Offering Respect to the Banyan Trees
Offense to the Vai ṣṇavas is the foremost impediment in devotional service. One can positively guard against this offense by developing an attitude of firm respect towards
any living entity connected to Krishna’s service. These entities include banyan trees, tulasī , br āhmaṇas, and cows. Items 11-18: Fundamental Items to Avoid. Giving up the Company of Non-Devotees
C.
Association with those who have selfish desires will infect one with the same mentality, and thus erode the selfless foundation of pure devotional service.
D.
Who are “non-devotees”? Those who have selfish desires, of whom three basic types exist: 1.
Atheists: try to satisfy selfish desires by their own endeavors.
2.
Mundane religionists: try to satisfy selfish desires by God’s blessings.
3.
Impersonalists: try to satisfy selfish desires by obtaining liberation.
12 - 14. Not Accepting Unfit Disciples, Constructing Many Temples, or Reading Many Books
C.
Pride and prestige corrupt the selflessness of pure devotional service. One should avoid these mentalities by avoiding the activities that tend to invoke them.
D.
The activities themselves are not forbidden — for for even the author, Śr ī la la R ū pa Gosvām ī , had disciples, constructed fancy temples, and read and wrote many books. Rather, the motives of pride and prestige linked with these activities must be rejected.
15 & 16 Straightforwardness in Ordinary Dealings and Equilibrium in Loss and Gain
B.
“Ordinary Dealings” refers to financial transactions, which have the peculiar ability evoke a mood of cheating and miserliness that weakens the selfless foundation of sādhana-bhakti.
Situations of personal loss and gain evoke strong emotions of joy or depression that consume the mind and leave little room for remembrance of K ṛṣṇ ṛṣṇa. Discussion of the relationship between seva aparadha and nama aparadha, how not to sin on the strength of chanting if knowing that chanting frees one from seva aparadha, and how to remedy each of the ten offenses.
Nectar of Devotion, chapters 9-12 Chapter nine
Avoiding not only blasphemy but also hearing it One of the main themes of Caitanya Bhagavata is that only those who blaspheme Vaisnavas cannot be delivered by Caitanya Mahaprabhu.
Two Kinds of Deity Service I.
Arcanā (item 30) means worship of the Deities in the temple.
II.
(item 31) means worshipping K ṛṣṇa ṛṣṇa “in just the way Rendering Service Service to the Lord (item
that a king is worshipped in his palace.” Thus one may serve the Deity by treating Him like a King — taking taking Him on parade and holding an umbrella over his head, etc. Three Ways to Chant I.
Singing (Item 32) — This This refers to singing songs about Krishna.
II.
Sankirtana (Item 33) — Loud congregational chanting of Krishna’s name, pastimes, etc.
III.
Japa (Item 34) — Soft Soft chanting of a mantra containing the Lord’s names, for one’s own hearing only.56
glories,
Two Categories of Prayer
One can pray to the Lord in one’s own words, or with the t he words of great devotees recorded in scripture. Personal prayer, three types — “Submission” (Item 35)57
A.
Sampr ārthanātmik ā — — Expressing one’s desire for sentiments in devotional service. 58
B.
— A humble confession of one’s insignificance. 59 Dainyavodhik ā —
C.
— A advanced devotee’s cry for a specific eternal servic e. 60 Lālasāmayī —
sincere, spontaneous
Scriptural prayer — “Reciting Notable Prayers” (Item 36) 61
A. Pure devotees have very nicely expressed various devotional sentiments in their heartfelt prayers to the Lord. One may sometimes feel that the great devotees, whose prayers have been recorded in scr ipture, ipture, express one’s own feelings better than he h e himself could. One might, therefore, feelingly pray to the Lord with their words. Greed — the the price for obtaining K ṛṣṇa
This refers to one at the stage of understanding one’s rasa with Krishna—“excess Krishna—“excessive eagerness for meeting and serving the Lord in a particular way.” And, “In other words, one should learn how to cry for the Lord. One should learn this small technique, and he should be 56
One can chant the same mantra softly for japa and loudly for kértan. vijïäpti 58 NOD pg. 81, middle: “My “My dear Lord, I know that young girls have natural affection for young boys... I am praying at your lotus feet that my mind may become attracted to You in the same spontaneous way.” way.” 59 NOD pg. 81, bottom: “My dear Lord, there is no sinful living entity who is more of a sinner than myself... I am ashamed.” ashamed.” 60 NOD pg. 82, middle: “My dear Lord, when will that day come when you ask me to fan Your body... [saying], [say ing], ‘You just fan Me in this way’?” way’?” 61 stava 57
very eager and actually cry to become engaged in some particular type of service. This is called laulyam, laulyam, and such tears are the price for the highest perfection.” perfection.” How is this manifested before svarupa-siddhi? We can be eager to serve the Lord in our present capacity, tolerating all difficulties and even being eager to embrace difficulties if they please Krishna. Chapter ten
Even in the beginning stage, we can manifest greed in a great desire to hear about Krishna from devotees, which will automatically bring us to the fixed position of devotional service, a taste, and then ecstasy and love of God (Bhagavatam 3.25.25)
Expecting the Lord’s Mercy Even suffering can be transformed into an opportunity for sādhana-bhakti. Ś rr īī madm ad Bhāgavatam (10.14.8) mentions two ways to do this: I.
Accept one’s suffering as the Lord's mercy , understanding that by karma one deserves worse.
II.
Repeatedly offer obeisances to the Lord within one’s mind while undergoing sinful reactions.
Prabhupada writes that this statement (of Lord Brahma) should be “the g uide for all devotees.” Why is this point here? Because hearing about Krishna is promised relief from all suffering due to past sins.
Remembrance and Meditation Remembrance means to think of K ṛṣṇ ṛṣṇa in general. Meditation is a deeper, more detailed contemplation, which is of four types. Four kinds of meditation
1. Rū pa-dhyānam — meditation meditation on K ṛṣṇa's form 2. Guṇa-dhyānam — — meditation meditation on K ṛṣṇ ṛṣṇa's qualities 3. Kr ī ī d — meditation meditation on K ṛṣṇ ṛṣṇa's activities, an dā -dhyānam — 4. Sevā-dhyānam — — meditation meditation on devotional service to K ṛṣṇ ṛṣṇa. Example of meditation on service (sevā-dhyānam) Nectar of Devotion tells the endearing story of the South Indian Indian br āhmaṇa who burnt his finger on the sweet rice he was mentally cooking for the Deities. This exemplifies the practice of service through meditation. 62 This example also illustrates how “meditation” is deeper deeper and more detailed than general remembrance.
Chapter eleven 62
NOD pg. 93-94.
Serving the Lord
If one is not interested in the pleasure of the Lord, but offers Krishna the results of one’s activities, such is bhakti, but not pure bhakti. It is karma-yoga. Prabhupada writes that the activities of varnasrama contain elements that are identical to those of bhakti; therefore, even the karma kandis gradually become purified. To serve means to only think of pleasing the Lord. But a neophyte who is fixed on the goal of simply pleasing Krishna but is still attracted to sense gratification can offer the results of his or her activities as part of the gradual process of pure bhakti. just by One is liberated either by using one’s body, mind and words in Krishna’s service, or just desiring to do so. (See Bhagavad-gita, 3.31) A. its context self has different meanings. In a conventional sense self refer to the body/mind, in the transcendental senses, self refers to the spirit-soul, the consciousness. B.
Thus “self -surrender” has two aspects: surrender of the body/mind, and surrender of the soul, the “I”.
C. This is an advanced devotional practice in which one gives up attachments to all concepts of self-identity, engaging them completely in Krishna’s service. Examples 1. The prayer of Yāmunācārya is an example of self being defined as soul, illustrating a devotee’s abandonment of attachment to all types of self -
concepts and material identities, in favor of seeing oneself only as Krsna’s servant.63 2. A statement from the hari-bhakti-viveka exemplifies surrender of all bodily concerns. Two further items
The next two items, “Offering a Favorite Article” and “Performing all Endeavors for -surrender. Krishna,” are related to self -surrender. 1. One should surrender unto Krishna the things he holds most dear. 64 2. One should surrender all his daily works and duties, dovetailing them in Krishna’s service.
Becoming a Surrendered Soul — ś araṇā pattiḥ A. Item #49, ātma-nivedanam indicates “surrender” in the sense of renunciation. B. Item #52, śaraṇā pattiḥ indicates “surrender” in the sense of taking t aking shelter and refuge of a superior. Example of Ś — Refuge in the Lord’s protection araṇā pattiḥ —
Lord Nrsimhadeva says, “Anyone who prays unto Me and takes shelter from becomes My ward, and I protect him always from all sorts of calamities.”65 Me 63 64
NOD pg. 98, middle: “My dear Lord, I may be living within some body as a human being or a demigod...” demigod...” This item also imp implies lies that one should give Krishna the things most dear to Him.
Serving Trees Such as Tulasi A. Item #10 was to respect living entities who are related to Krsna, like Banyan trees, cows, brahmanas, and Tulasi. B. This item (#53) offers specific ways in which to daily serve such entities, especially Tulasi-devi. Ways to serve Tulas ī
Simply by seeing, simply by praying to, simply s imply by bowing before, simply by hearing about, or simply by serving the tree, there is always auspiciousness. Chapter twelve
This chapter the last eleven items of devotional service. Serving the Lord according to our financial position, as lavishly as possible Observing Kartitika. Jiva Goswami says that if we observe Karttika Kart tika in Vrindavana, even without devotion, Krishna will easily offer His personal service. Observing festivals, particularly Janmastami Mathura-Vrindavana This item has apparently been repeated. Item 7: residing in a sacred place like Dvaraka or Vrindavana; Item 48: going to the temple of Vishnu or a sacred place of pilgrimage; pil grimage; Item 55: one should live in a sacred place like Mathura, Vrindavana, or Dvarka; Item 64: one should live in the jurisdiction of Mathura. This repetition shows its importance. Item 7 refers to visiting holy places. Item 48 refers to a brief visit to any holy place. Item 55 refers exclusively to Mathura and Vrindavana Vrindavana and is the same as item 64 Worshipping sacred trees Item 10 refers to the attitude towards these and Item 53 refers to physical acts of service for them. Singing and chanting Item 32 refers to singing songs in glorification of the Lord. Item 33 refers to congregational
chanting of the Lord’s name, qualities, and pastimes. Item 34 refers to japa, and Item 63 to congregational chanting of the holy name Hearing scriptures
Item 43 refers to hearing about Krishna’s name, form, qualities, and pastimes. Item 54 refers to serving the scriptures by hearing, studying, and worshipping. Item 64 refers to absorption in Krishna consciousness through hearing Srimad Bhagavatam. The end of this chapter summarizes the five most potent items of devotional service. 65
NOD pg. 99
The Five Most Potent Devotional Practices, A General Survey I.
The final five items are the “most potent,” meaning that they are the most effective ways to revive one’s dormant love of Godhead (bhāva-bhakti). 1.
Worshipping the Deity with great devotion
2.
Hearing Ś r īmad-Bh ad-Bhāgavatam from advanced devotees r ī m
3.
Associating with advanced devotees of similar heart
4.
Chanting the holy name
5.
Living in Mathur ā.66
II.
The remainder of Chapter Twelve explains the essence of these items, making reference to śāstra.
III.
Chapter Thirteen then poetically describes the superlative potency of each for quickly evoking ecstatic love, even in a neophyte.
Serving the Deity with Great Devotion
“A person who is constantly engaged in chanting the holy name and who feels transcendental pleasure being engaged in devotional devotional service is certainly awarded the facilities of devotional service and is never given just mukti.”67 A. B.
“Engaged in devotional service” refers to serving the Deities. 68 “Great devotion” means that one should worshi p p the lotus feet of the Deity desiring no remuneration except to chant the Lord’s name and always engage in His service.
C.
Worship executed in this mood is very effective for evoking the highest type of liberation: Ecstatic love of Godhead.
Recitation of Srimad Bhagavatam Among Devotees I.
Ś r ī mad-Bh rī mad-Bhāgavatam — “ripened fruit on the desire-tree of Vedic wisdom.” A.
The Vedas are a desire tree As a tree provides all the necessities of life, oxygen, food, shelter, a place for recreation, etc. the Vedas provide all categories of knowledge — sociological, political, medical, artistic, spiritual, etc. — so human society can obtain what they need and desire.
B.
Srimad Bhagavatam is the ripened fruit 1. 2.
A fruit is the hallmark of a tree’s contribution to the world. Ś rr ī ī mad-Bh m ad-Bhāgavatam is the culmination and hallmark of Vedic wisdom. Therefore it is like the ripe fruit of the Vedic desire-tree.
3.
II.
A ripe fruit becomes super-ripe and sweet when touched by the beak of a parrot ( śśuka). The fruit of Ś r rīī mad mad Bhāgavatam became even more relishable when it passed from Vyasa to Sukadeva.
Very ripe fruits must be handled gently — importance importance of parampar ā A.
A very ripe fruit will be damaged unless very carefully passed down from the tree-top.
66
Possible memorization aid: (1) Deity, (2) Bhagavatam, (3) Devotee, (4) Name, (5) Dham. NOD pg. 104 ( Ädé Puräëa) 68 Adi Purana uses the following term: sevä-priya — serving the Deity with affection. 67
B.
Similarly, the sweet message of Ś r ad Bhāgavatam will bruise if not r īī mad m carefully recieved in disciplic succession, passed from devotee to devotee.
C.
Therefore, to reap the full benefit of Bhagavatam, one should hear it in association of authorized devotees.
Associating with Advanced Devotees A. Association with advanced devotees can give us something that nothing else can give: bhāva-bhakti. Therefore such association is a treasure of incomparable value. B. As crystal reflects the image of whatever it is near, our hearts reflect the qualities of whomever we associate with. Our hearts will fill with images of pure devotion “If we associate with the flowerlike devotees of the Lord, and if our hearts a re crystal clear.” C. Our hearts must be like crystal: in other words, if one is receptive, and not tarnished by offenses in associating with devotees his love of Godhead will very quickly reawaken.69
Chanting the Holy Name of the Lord I.
The holy name is the topmost goal.
II.
The holy name is also the topmost means to achieve that goal.
III.
The quotes in this section illustrate this. A. Ś r rīī mad-Bh mad-Bhāgavatam explains that the holy name is the highest goal for everyone — conditioned conditioned souls, liberated souls, and even pure devotees.70 B.
Ā d dī ī Pur Pur ā āṇṇa reference illustrates both: 71 1. Krishna is the highest goal. Since the sound “Krishna” is not different from the person Krishna, the holy name itself is the highest goal. 2.
The holy name is the highest means to achieve that goal, for by chanting it one “purchases” the heart of the Supreme Lord, Krishna.
C.
The first Padma Pur ā āṇṇa reference72 shows a different angle on how the holy name is the highest goal: it is the fruit of many lifetimes of hard labor in spiritual discipline.
D.
The second Padma Pur āṇa reference explains why the holy name is both the highest means and the highest goal:
73
IV.
69
70 71 72 73
1.
The holy name is cint āmaṇi — a a jewel that fulfills whatever one may desire. Thus it is the best means to achieve any end.
2.
The holy name is abhinnatvān nāma nāminoḥ — — it it is non-different from Krishna. Thus it is the highest goal.
A possible doubt: “I am chanting the holy name many times every day. If it really is the supreme goal and supreme means, why don’t I feel like I’ve already achieved the highest goal?” A. la R ū pa Gosvām ī therefore therefore explains: Śr ī la
In this regard, the analogy of the potent husband and undeseased wife is instructive. Çrémad Bhägavatam 2.1.11 — NOD pg. 106, bottom. NOD pg. 107, middle. Nectar of Devotion pg. 107, “The chanting of the Hare Krishna mantra is present only...” only...” NOD pg. 107, third paragraph, “There is no difference between the holy name of the Lord...” näma cintämaëiù kåñëaç, caitanya-rasa-vigrahaù, pürëaù çudd ho nitya mukto, ‘bhinnatvän näma näminoù.
ṛṣṇa-nāmādi ataḥ śśr īī --k k ṛṣṇ na bhaved gr āhyam indriyaiḥ sevonmukhe sevonmuk he hi jihvādau svayam eva sphuraty adaḥ74 B.
The holy name cannot be perceived by mundane senses. Thus at first one does
not fully realize it’s potency. But the name itself, being the topmost means, purifies the senses and thus gradually reveals itself as the topmost goal.
Living in Mathurā All holy places can award some benefit. Many can award liberation. But the specific quality of Mathura-Vṛ nd nd āvana is that it awards ecstatic love of Godhead.
Nectar of Devotion, chapters 13-16 Chapter thirteen
Most Potent” Items A. S ādhana-bhakti strives to arouse one’s ecstatic love for Kṛṣṇa (bhāva-bhakti), lying dormant in the heart. B. These five items evoke that bhāva more effectively than any other, and are therefore the most potent ways to execute sādhana-bhakti. 75
Śr ī la la Prabhupāda’s Expertise I.
II.
With a little contemplation, one will notice that Śr la Prabhupāda built ISKCON on ī la the pillars of these five most potent items. 1.
Lavish Deity worship
2.
Daily Ś r īmad-Bh ad-Bhāgavatam class r ī m
3.
Association of devotees
4.
īrtan N āma-saṅk ī r tan morning and evening
5.
Yearly festivals in Māyā pūra and Vṛ nd nd āvana
Thus Śr ī la la Prabhupāda’s ISKCON is most potent for evoking the living entity’s original ecstatic love of Godhead ( bhāva-bhakti).
The emphasis in all these potent practices is on chanting. Deity worship involves chanting of mantras and kirtana. When we study the Bhagavatam we chant about Krishna, we associate with devotees in chanting, and everywhere one goes in the Mathura-Vrindavana area one is hearing and chanting about Krishna. 74
NOD pg. 107, from “The holy name cannot, therefore...” therefore...” NOD pg 109: The Theyy “are so potent that a small attachment for any of these five items can arouse devotional ecstasy even in a neophyte.” neophyte.” "Devotional ecstasy" refers to bhäva-bhakti. A “neophyte is one without mature attachement to Kåñëa. Even a neophyte devotee with weak attachment to Kåñëa can quickly achieve bhäva-bhakti by practicing any one of these five items. Therefore they are “most potent.” potent.”
75
All these five practices are so potent that they can bring a neophyte — one one who has weak faith — to to the platform of bhava, or ecstasy. However, offenses will block progress, and not everyone will come to bhava immediately or quickly through these, though it is possible. Rupa Gosvami praises Deity worship and study of the Bhagavatam in a seemingly “backwards” way. Simply by remembering the dhama, one can be attracted to Krishna, what to speak of living there. The great attraction to Krishna that is described is the result of associat association ion with great devotees. After describing the 64 items of devotional service, one may ask about other processes not mentioned, such as varnasrama. These are external, but can help bhakti, and, when helpful, should be accepted. Chapter fourteen What about other spiritual practices in addition to varnasrama? Are they qualified to be called sādhana-bhakti?
Knowledge and Renunciation Not practices of pure devotion
A.
B.
S ādhana-bhakti awakens love of Godhead by fixing one’s mind on Kṛṣṇa. However, neither jñāna (cultivation of knowledge) nor vair āgya (cultivation of detachment) fix the mind on K ṛṣṇ ṛṣṇa.
1.
In jñāna one fixes the mind on discriminating between matter and spirit, not on K ṛṣṇ ṛṣṇa.
2.
In vair āgya the mind fixes itself on the object to be rejected, not on K ṛṣṇ ṛṣṇa.
Therefore neither jnana nor vairagya is a practice of sādhana-bhakti.76
Can support bhakti
A.
Knowledge and renunciation can initially help a devotee withdraw his mind from the whirlpool of sense gratification.
B.
Thus they can sometimes support bhakti, although they are not integral aspects of pure devotional service.77
Can also harm bhakti
76
A.
In bhakti, one pleases the Lord by one’s love for Him.
B.
Expression of such love requires a soft heart, easily e asily moved by emotions.
NOD pg. 113, first two sentences. NOD pg. 113: “Actually, the cultivation of knowledge or renunciation, renunciat ion, which are favorable for achieving a footing in Kåñëa consciousness, may be b e accepted in the beginning, but ultimately they may also come to be rejected...” rejected...”
77
C.
The paths of knowledge and renunciation, however, train one to develop a stoic heart, unmoved by emotions - for emotions tend to push one into sense gratification.78
D.
Thus the processes of jñāna and vair āgya can impede devotional service.
Obtaining detachment without hardening the heart
A.
To execute pure devotional service, one must be free from material motives. Such freedom comes by detachment from the senses. The difficulty is that jñāna and vair āgya, the path for achieving that detachment, is detrimental to pure devotional service, for it hardens the heart.
B.
C.
Therefore there must be some means to cultivate detachment without undergoing the process of jñāna-yoga. 79 1.
As explained in Chapter Five, bhakti is completely independent and self-sufficient.
2.
There is no need to practice jñāna and vair āgya to achieve detachment, because detachment automatically follows devotion.
3.
If the heart is full of desires to serve K ṛṣṇ ṛṣṇa there is no room for material desires.
The process for cultivating detachment without hardening the heart is yukta-
vair āgya. Devotional renunciation — yukta-vairagya yukta-vairagya anāsaktasya vi ṣ ṣayān yathārham upayuñjataḥ nirbandhaḥ k ṛṣṇ ṛṣṇa-sambandhe yuktaṁ-vair āgyam ucyate80
“Without personal attachment to sense objects, one sh ould accept whatever can be used to please Krsna, and reject anything else.”81 A. In yukta-vairagy yukta-vairagya a the senses and emotions remain active. Thus the heart does not harden. B. However, because these emotions and activities center exclusively on y do not lead one into sense gratification. Thus one does Krsna’s service thegratification. not fall into sense False renunciation — phalgu-vairagya phalgu-vairagya
To reject something one could use to please Krsna is false renunciation ( phalguvairagya). It is this type of renunciation that can harm bhakti.
Service Executed Through Wealth and Followers ...is not one’s own practice of
78 NOD pg. 113: “...they will also make one’s heart harder and harder...” harder...” 79 SB 11.20.32,33 - NOD p pg. g. 114. 80 Memorize. 81 NOD pg. 114, through the end of pg. 115.
devotional service.
Service done by one’s followers A. A spiritual master may train disciples to worship the Deity and do other types of devotional service. This training is certainly his devotional service. se rvice. B. However, the worship they subsequently perform is their own devotional service, not his. C. If he does not understand this, he may complacently assume that he is already doing so much through his followers, and thus t hus become complacent in devotional 82 advancement. Wealth
A. Similarly, a wealthy person may give a large donation to fund a huge temple or K ṛṣṇ ṛṣṇa conscious project. That donation itself is his devotional service. B. The service subsequently carried out therein is not his sādhana. It is the sādhana of those devotees who actually execute the services. C. Without understanding this, one can become complacent.
Saintly Qualities What about cultivation of saintly qualities like ahiṁsa (non-violence), brahmācārya (celibacy), satyam (truthfulness), etc. Is this also a part of sādhana-bhakti? Not practices of pure devotional service
A. Although they may put one in a more advantageous position for appreciating God, such saintly qualities do not directly cause remembrance of Krsna. B. Therefore they are not practices of pure devotional service s ervice (sādhana-bhakti). Saintly qualities automatically arise in a devotee
A. Saintly qualities do not automatically generate love for Krsna, but love for Krsna does generate saintly qualities. B. For example, vegetarians are not automatically devotees, but devotees are automatically vegetarians. 83
Śāstric evidence The hunter-turned-devotee is a śāstric example of saintly qualities automatically developing in a devotee.84
Nine Basic Types of Devotional Practice, and Their Archetypes A. The 64 ways to practice pure devotional service are expansions from the nine basic types of devotional service: hearing, chanting, etc. B. One can achieve ecstatic love by executing all nine practices, or by just one. Nine basic practices, and the devotees who exemplify them
Hearing — Mah Mahār ā ja Par kṣ it ī k Chanting — Śukadeva Gosvām ī Remembering — Prahl Prahlāda Mahār ā ja 82
NOD pg. 116, top. NOD pg. 116, middle. (Vegetarianism is part of ahiàsa). 84 NOD pg. 116, final paragraph.
83
Praying — Akr Akr ūra Worshipping the Lord’s feet — Lak Lak ṣm ī Deity Worship — P Pṛ thu thu Mahār ā ja Servitude — Hanuman Hanuman Friendship — Arjuna Arjuna Complete Surrender — Bali Bali Mahār ā ja All nine — Mah Mahār ā ja Ambar īṣa
Chapter fifteen
Although here Prabhupada uses the term “raganuga” for both the perfect p erfect spontaneous devotees and those who follow them, in Caitanya Caritamrita, he uses the term t erm “ragatmika” for the perfected devotees, and “raganuga” for those who are following them and aspiring to be like them. (Madhya 22.154, 22.154, 150, 152)
Rupa Gosvami defines ragatmika, “Spontaneous attraction for something while completely absorbed in thoughts of it, with an intense desire of love.” The types of ragatmika bhakti are sensual attraction and relationship. The attraction can be lust, fear and envy, service, affection, and kinship. ir extreme desire for While theand gopis canonly be categorized “lusty” thisActual word indicates Krishna is the word we canasunderstand. lust is to the satisfy one’s own senses, and the gopis’ feeling is to satisfy Krishna’s senses. Such a pure desire to satisfy another’s senses is not found in the material world. While demons such as Kamsa and Sisupala achieved “the same destination” through their anger and envy directed at Krishna, this indicates that t hat they achieved the spiritual sky. Demons and impersonalists generally attain the brahmajyoti while devotees enter the Vaikuntha or Vrindavana pastimes.
Evidence of the purity of the gopis’ love is given in the t he example of the strictness of Lord Caitanya, who gave the gopis as the highest example. Kubja is given as an example of someone whose love for Krishna is almost pure desire. Chapter sixteen
Here ragatmika bhakti is described in reference refe rence to relationship. The first emphasis is that one
must be free of all anarthas before one can contemplate one’s relationship, or rasa, with Krishna. How does one get to raganuga from the vidhi bhakti that brings one to anartha nivritta and nistha? From the platform of nistha, one begins a sadhanna of raganuga. We can understand that this is still sadhana because of its location in Nectar of Devotion (in the wave of the first ocean that deals with sadhanna) and the fact that anartha nivritta is used as a stage of devotion, although the freedom from anarthas takes place throughout the process of sadhana. How to practice raganuga? Think of Krishna. Choose a devotee who is a very dear servitor and discuss this d evotee’s evotee’s activities. Physically or mentally live in Vrindavana. Meditate on the relationship of service between Krishna Kr ishna and this devotee.
Do not manifest this meditation externally. Externally behave as a neophyte. Gradually one will develop the internal sentiments of the devotee one is following. There are two types: Kamanuga, that aspires for the t he conjugal love of the gopis or the Dvarka queens, and Sambandhanuga, Sambandhanuga, that aspires for one of the other other rasas. Such aspiration does not depend on the current body, male or female. It is better to aspire to follow in the footsteps of an exalted devotee and serve them than to want that position directly, for wanting the position directly can become impersonal.
Nectar of Devotion, chapters 17, 18, and 19 Chapter seventeen This and chapter eighteen are in the third wave of the first ocean. This wave is devotional service in ecstasy, or bhava, the preliminary stage of love of God. This is no longer sadhana bhakti. One at this stage is an uttama adhikari Chapter seventeen defines what bhava is and how it can be attained. attai ned. Definition of bhava Prabhupada wr ites ites that both sadhana and bhava are “within the stage of th thee regulative principles of devotional service.” But this doesn’t mean that bhava is part of vaidi -sadhana.
Indeed, from nistha, one’s sadhana can be raganuga rather than vaidi. This “regulative pr inciples” inciples” means “cestarupa” or by endeavors rather than bhavarupa which is from spiritual emotions. Within this cestarupa are what Prabhupada calls executive and effective. Executive are what evokes bhava and effective are the effects, or bhava itself. R upa upa Gosvami’s definition of bhava is quoted in
CC Madhya 23.5:
“When devotional service is situated on the transcendental platform of pure goodness, it is like a ray of the sunlight of love for K ṛṣṇ ṛṣṇa. At such a time, devotional service causes the heart to be softened by various tastes, and it is called bhava [emotion].” The primary characteristic of bhava is the presence of pure goodness. The heart is described as being like the sun, with no contamination of material affections. The secondary symptom is a softening of the heart, where one is easily moved by spiritual emotions. Such emotions result in physical symptoms of ecstasy which are mostly kept within the heart and mind, called Samadhi. How bhava is developed:
The main way is practice, which is defined here as constant association with devotees who are serving Krishna all day. This practice can be vaidhi, which leads to association with the Lord in Vaikuntha, or sometimes even Dvaraka, or raganuga (in the higher stages) which leads to association with the Lord in Vrindavana.
Sometimes one can achieve bhava by special mercy of the Lord or His devotee. This mercy
can come from their words, their glance, or simply their wish for one’s elevation. Nectar of Devotion gives examples of each of these.
Chapter eighteen This chapter deals with the symptoms of one who has attained bhava.
Symptoms of Bhā va-Bhakti va-Bhakti A soft heart characterizes bhāva bhakti. Therefore a devotee on this stage in symptomized by strong emotions like crying, shivering, etc. However, these symptoms can be concealed or imitated. Śr ī la la R ū pa Gosvām ī mentions mentions nine character traits that cannot be imitated or concealed and thus clearly indicate bhāva-bhakti:85 1. Avyārtha-k ālatvam — Utilization Utilization of time. Constant engagement in devotional service, twenty-four hours a day. 2. K ṣanti — Perseverance. Perseverance. 3. Virakti — Complete Complete detachment. 4. M āna- śūnyat ā — Pridelessness. — Pridelessness. 5. A śa-bandha — — Hope Hope against hope. 6. Samutkaṇṭ hā — — Intense Intense eagerness to achieve pure loving service. 7. N āma-gāne sad ā ruci — — Attraction Attraction to chanting Hare K ṛṛṣṇ ṣṇa. 8. 9.
saktis tad-guṇākhyāne — Addiction saktis Addiction to glorifying K ṛṣṇa's qualities. Ā Pr ī tis tad-vasati sthale — ī tis — Attraction Attraction to living in the Dh āma.
Further Analysis of These Characteri Characteristics stics The next section of Chapter 18 analyses each of these nine character traits in more detail, and gives an example to illustrate each trait. They are mostly self-explanatory. Some are mentioned below.
Perseverance 1. Worldly difficulties and reverses do not disturb a bhava-bhakta. He accepts whatever happens to him as Krsna’s will - continuing undisturbed with his devotional service. 2. Example, Maharaja Parik ṣit, undisturbed by his imminent death, simply desires to continue engaging in the nine types of devotional service.
Complete Detachment 1. The bhāva-bhakta’s senses impulsively go to K ṛṣṇ ṛṣṇa, not to sense gratification. Therefore his detachment is automatic and effortless, even in the presence of the sense objects. 2. Example, King Bharata was completely detached, even in the midst of his opulent kingdom.86
Pridelessness 1. Despite being superior to everyone, the bhāva-bhakta sees himself as a lowly creature.
85
NOD pg. 135. For more information, see Çréla Prabhupäda’s purport to SB 2.3.24. NOD pg. 136.
86
2. Example: Being an emperor, Bhagiratha was superior to and eminent over all others, yet upon attaining bhava he humbly bowed down to the untouchables and his political enemies. 87
Great Hope 1.
The prospect of receiving the Lord’s special mercy fills the bhavabhakta with great hope that, despite his own shortcomings, he will successfully attain perfection in K ṛṣṇ ṛṣṇa consciousness.
2. Srila R ūpa Gosvami’s beautiful prayer illustrates how the devotee feels himself completely hopeless in devotional service, but maintains heart-
wrenching wishes and hopes for achieving success by the Lord’s inconceivable mercy.88 What about seeming ecstatic symptoms that appear in non-devotees or beginners?
These are reflective or shadow. Reflective Reflecti ve ecstasy can appear in someone who approaches the Lord with ulterior motives, as in wanting liberation. Shadow ecstasy can appear in someone who is more innocent, doing service out of curiosity or for social reasons. Both come from the mature ecstasy of a pure devotee. Reflective ecstasy is more intense, like a reflection is more bright and clear than than a shadow shadow.. But shadow ecstasy ecstasy is termed “transcendental” “transcendental” when the person feels some relief from material pangs and desires. Just as this shadow or reflective ecstasy ecst asy comes from association with pure devotees, so by an offense to the devotees one’s attachment can become almost nil. Real Bhava in a beginner? There can be unexpected real symptoms of bhava that are genuine, in an apparent beginner. Such is from a previous lifetime.
“Faults?” Even at the stage of bhava, a person may apparently have some faults that are the last remaining traces of sinful reactions. Such should be overlooked as one ignores the spots on the moon. Chapter nineteen
This chapter is the fourth wave — devotion devotion in pure love of God, or prema bhakti. It is the last wave in the first ocean of the Nectar of Devotion. Definition of Prema:
“When lust is completely transferred to the Supreme Godhead and the concept of kinship is completely reposed in Him, such is accepted as pure love of God ” NOD samyaṅ masṛṇita-svānto śayāṅkitaḥ mamatvāti ś bhāvaḥ sa eva sāndr ātmā budhaiḥ premā nigadyate
87
NOD pg. 137. Please see the final paragraph on NOD pg. 137.
88
completely; masṛṇita-svāntaḥ — which makes the heart soft; mamatvā — a sense samyak — completely; — which — a of ownership; ati śśaya-aṅkitaḥ — — marked marked with an abundance; bhāva — emotion; emotion; saḥ — — that; that; certainly; sāndr ātmā — whose nature is very condensed; budhai ḥ — by learned eva — certainly; — whose — by persons; premā — — love love of Godhead; nigadyate — is is described. When that bhāva softens the heart completely, becomes endowed with a great feeling of possessiveness in relation to the Lord and becomes very much much condensed and intensified, it is 89 called prema [love of Godhead] by learned scholars. Primary trait of prema
A.
— it it is the intensified, fully mature state of bhāva.90 Bhāvaḥ sa eva sāndr ātmā —
Secondary traits of prema
B.
— it it completely softens the heart. Samyaṅ masṛṇita-svānto —
C.
— it it is marked by highly possessive ownership of Śr ī Mamatva-ati śśayāṅkitaḥ — K ṛṣṇ ṛṣṇa. 1.
At stage of prema, one’s concept of “I and mine” — who who I am and what belongs to me — centers entirely on K ṛṣṇa: ṛṣṇa: “I am Krishna’s servant (friend, etc.), and Krishna is my master (friend, etc.).91
2.
This “possessiveness” “possessiveness” is for the pleasure of Krishna. “ I please Krishna (as His servant, friend, and Krishna is mine“The to please my master, friend, etc.). Śr ī etc.), la Prabhup la āda explains, word (as love can be actually applied only in relationship with the Personality of Godhead. In the material world, love is not applicable at all. What goes under the name of love in the material world is nothing but l ust.”92
How to get to prema?
By the evolution of bhava, either bhava of vaidhi bhakti, with an attachment to Krishna’s majesty, or the bhava of raganuga bhakti, with an attachment to Krishna’s sweetness (illustrated by the story of Candrakanti) By mercy of the Lord or His devotees. While it’s rare to attain prema pr ema by mercy only, in essence all prema ismercy. a chieved achieved Kris hna through mercy, for the purpose of sahana is to attract Krishna and the Vaisanva’s Summary There is a summary of the progress from adu sraddha sr addha to prema and a suggestion to study Sanatana Gosvami’s Brhad Bhagavatamrta to understand more about prema.
89 90
Cc Madhya 23.7 NOD pg. 143: “When one’s desire to love Kåñëa in one’s particular rela tionship becomes intensified, this is known as pure love of Godhead.” Godhead.” 91 Närada-païcarätra and Bhéñmadeva’s statement illustrate this. NOD pg. 143. 1 43. 92 NOD pg. 143.
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