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<\/p>\n<\/p>\n
INTRODUCTORY HANDBOOK FOR KRSNA CONSCIOUSNESS<\/p>\n
This handbook and accompanying curriculum, which are to be used en
\njointly, have been compiled under the direct order of the Governing
\nBody Commission of the International Society for Krsna Consciousness.
\nTheir contents are based wholely on the inspiration, guidance and wis-
\ndom of His Divine Grace A.C. Bhaktivedanta Swami, the founder acarya
\nof ISKCON. This humble attempt has been made in the service of any
\naspiring devotee and future disciple of the authorised ISKCON Acaryas.
\nWe pray to Srila Prabhupada, Srila Bhaktisiddhanta and Srila Rupa Go-
\nsvami that this work may be strictly in the line of the parampara and
\nfull of transcendental potency for the eternal benefit of one who ma-
\nkes use of it.
\n Your humble servant, Rohininandana das Adhikari
\n(May 14th 1984\/498 Caitanya Era, Appearance Day of Lord Nrsimhadeva)<\/p>\n
TABLE OF CONTENTS<\/p>\n
Part I Introduction Page 1
\nPart II Daily Life
\n (1) Awakening Page 2
\n (2) Applying Tilak Page 2
\n (3) Japa Meditation Pages 2-3
\n (4) Offering obeisances to Vaisnavas Page 3
\n (5) Entering the Temple Pages 3-4
\n (6) Mangala Arati and Temple Programme Pages 4-5
\n (7) Prasada Page 5
\n (8) Service in the Temple Pages 5-6
\n (9) The Bhakta Class Page 6
\n (10) Harinam Samkirtan Pages 6-7
\nPart III Appendix
\n (1) Faith and Discrimination Page 7
\n (2) Casual becomes Casualty Page 7
\n (3) Idle Talking Page 7
\n (4) Mundane Friendships Pages 7-8
\n (5) Answering the telephone Page 8
\n (6) Istaghosti Page 8
\n (7) Vaisnava Etiquette Page 8<\/p>\n
Part I Introduction<\/p>\n
We would like to welcome you to the Introductory Cours for Krsna
\nConsciousness and suggest that you study this handbook which is supp-
\nlementary to the daily curriculum and which we hope you will find use-
\nful.
\nThe purpose of this course is basically four-fold:
\n(1) To give you an idea what Krsna conscious life is, so that you can
\n decide if and how you want to commit yourself further
\n(2) To teach you the correct attitude and approach to Krsna Conscious-
\n ness
\n(3) To help you make strong and swift progress in spiritual life
\n(4) To give fundamental procedures and regulations, thus creating a
\n firm basis for the future<\/p>\n
Generally the course lasts three months and during that time one can
\nattain a fairly thorough understanding of the following: cleanliness,
\nharinam samkirtan, preaching, rules and regulations, Vedic philosophy,
\nVaisnava behaviour, devotional service, Krsna meditation etc.
\nWe have a very structured daily schedule, which, although regulated,
\nembodies the actual principle of freedom from material existence. Eve-
\nrything is completely in accordance with the ancient scriptural (sa-
\nstric) tradition of Vedic India. The more diligently one applies one-
\nself to this process the more benefit and realisation one will attain.<\/p>\n
We should try to mould the activities of our lives in such a way that
\nwe remember Krsna at all times. This is Krsna Consciousness. Therefore
\nthe all-inclusive principle is, “always think of Krsna and never for-
\nget Him”. Within this one principle is contained all other principles
\nof devotional service.
\nActually, devotional service or “bhakti-yoga” is the eternal way of
\nlife of every living entity, presently lying dormant in the heart. In
\nthe scriptures there is the statement: “it is the prime duty of per-
\nsons who want to become fearless, to hear, chant and remember the Su-
\npreme Personality of Godhead, Krsna, Who is to be remembered and never
\nforgotten, not even for a single moment.”
\nTherefore, if the devotee is desirous of associating with the Lord,
\nWho is the Supreme Pure, he has to undergo the process of purifica-
\ntion. One who strictly adheres to the Lord’s instructions as outlined
\nin the Vedic scriptures becomes very dear to Him. Lord Krsna says
\n” As they surrender unto Me I reward them accordingly.” The devotee
\ntries his best to follow these instructions. To assist him in the pro-
\ncess of purification, it is essential that he follow the following
\nregulative principles:
\n 1. No illicit sex life
\n 2. No gambling, including idle sporting and speculative pursuits
\n 3. No intoxicants, which includes no tea, coffee, etc.
\n 4. No meat eating, which includes no fish, eggs, etc.
\n 5. The chanting of the Lord’s Holy Name, the Hare-Krsna-Maha-
\n Mantra: Hare Krsna Hare Krsna\/ Krsna Krsna Hare Hare
\n Hare Rama Hare Rame\/ Rama Rama Hare Hare
\n At least 16 rounds a day.<\/p>\n
The underlying principle of all one’s activities is the chanting of
\nthe Holy Name. This is specifically recommended by Lord Caitanya Him-
\nself – “in this age of Kali there is no other way, no other way, no
\nother way of making spiritual advancement than chanting the Holy Names
\nof the Lord.”
\nA Krsna conscious person, even if he is not educated by the university
\nstandard, can immediately give up illicit sex life, gambling, meat
\neating and intoxication whereas those who are not in Krsna conscious-
\nness, although very highly educated materially, are often drunkards,
\nmeat eaters, sex mongers and gamblers. These are practical proofs of
\nhow a Krsna conscious person becomes highly elevated in good quali-
\nties, whereas a person not in Krsna consciousness, cannot attain the
\nsame perfection.
\nWhat follows may seem at first too much to learn and practice all at
\nonce! So don’t worry because it always becomes clear for someone in
\nthe course of time, and please feel free to ask any questions you may
\nhave. (Any word that you don’t know can be found in the Vedic dictio-
\nnary in Week 11 of the curriculum).<\/p>\n
Part II Daily Life
\n (1) Upon awaking, devotees immediately like to remember their real
\nspiritual position as a servant of the spiritual master and Lord
\nKrsna. Due to the ignorance of sleep the mind has been roaming in il-
\nlusion so now it should be firmly brought back into Krsna conscious-
\nness. Devotees therefore pay their obeisances to their spiritual ma-
\nster, and next remember the Presiding Deities of the Temple, by enthu-
\nsiastically chanting Their Names. As one proceeds to the bathroom it
\nis very helpful and blissful for yourself and others, to loudly chant
\nthe Panca-Tattva-maha-mantra and the Hare-Krsna-maha-mantra (as long
\nas everyone else around you is also meant to be rising at the same
\ntime!)
\n (2) After showering and partially dressing oneself, one applies
\ntilak which decorates the body as a Temple of the Lord. The mark on
\nthe forehead from the root of the nose to the hairline represents the
\nfoot- print of the Lotus Foot of the Lord and the leaf shape extending
\nabout three quarters down the nose represents Tulasi Devi. One should
\nmix tilak in the palm of one’s left hand (or premix it in a small con-
\ntainer) and apply it with the ring finger of the right hand to make
\nmarkings on 12 parts of the body, whilst chanting the following man-
\ntras:
\n(* when applying tilak on the right side of the body transfer it from
\nthe ball of the right finger onto the ball of the left ring finger. *)<\/p>\n
THE FOREHEAD……………..OM KESAVAYA NAMAH
\nTHE BELLY………………..OM NARAYANAYA NAMAH
\nTHE CHEST………………..OM MADHAVAYA NAMAH
\nTHE THROAT……………….OM GOVINDAYA NAMAH
\nRIGHT WAIST………………OM VISNAVE NAMAH
\nRIGHT ARM………………..OM MADHUSUDANAYA NAMAH
\nRIGHT SHOULDER……………OM TRIVIKRAMAYA NAMAH
\nLEFT WAIST……………….OM VAMANAYA NAMAH
\nLEFT ARM…………………OM SRIDHARAYA NAMAH
\nLEFT SHOULDER…………….OM HRSIKESAYA NAMAH
\nUPPER BACK……………….OM PADMANABHAYA NAMAH
\nLOWER BACK……………….OM DAMODARAYA NAMAH<\/p>\n
Whatever tilak is left over should be wiped in the region of the sikha
\nwith the mantra “OM VASUDEVAYA NAMAH” (a large excess can be returned
\nto the pot or block of tilak). You can read more about tilak on pages
\n54 and 73f of the Nectar of Devotion.
\nFootnote: if one takes rest for more than an hour during the day, upon
\nrising one should shower and reapply tilak. If one rests for less time
\none can simply wash one’s face and mouth etc.<\/p>\n
(3) Japa Meditation
\n If we hear the Holy Name of the Lord with great attention then the
\nrest of the day will go very nicely, our minds being spiritually sur-
\ncharged, purified by the Name. If one is serious about becoming spiri-
\ntually advanced and pure he will be serious about daily japa. Devotees
\nlike to chant all their rounds with as little interruption as possible
\nfrom sleeping, talking or a wandering mind. To use the japa beads hold
\nthem in your right hand between the thumb and upper side of the middle
\nfinger (overleap). Chanting is began on the nearest bead to the “Krs-
\nna” bead. Chant the complete maha-mantra aloud:”Hare Krsna, Hare Krs-
\nna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Ha-
\nre”, making sure to pronounce each word distinctly.
\nThen with your thumb, pull your beads through your hand to the next
\nbead and again chant the maha-mantra. Now move to the next bead and
\nthe fourth and fifth etc. chanting the complete mantra on each bead.
\nContinue in this way until you have chanted on all 108 beads and have
\ncome again to the Krsna bead. Now stop! The Krishna bead should not be
\nchanted on or crossed over. You have just chanted one round!
\nNext, turn your beads around so that you are prepared to chant in the
\nopposite direction. Once again begin chanting on the next bead to the
\nKrishna bead and then proceed as before into the second round. As a
\ndevotee chants the mantra on each bead he slightly moves the bead from
\nside to side with the thumb. When you become more experienced in chan-
\nting it will take you about 7 or 8 minutes to complete a round. There
\nis no limit to the number of rounds you can chant on your beads, but
\ndevotees in the temple chant a minimum of 16 rounds a day. This fixing
\nof the mind upon God is the basic principle of all meditation, and
\ntherefore vibration of the transcendental sound of Hare Krishna maha
\nmantra is a simple, authorised, and effective method of transcendental
\nmeditation.
\nAlthough the Vedic scriptures mention many different forms of yoga,
\nsuch as hatha yoga, raja-yoga, and jnana-yoga, they also conclusively
\nstate:
\n harer nama harer nama
\n harer namaiva kevalam
\n kalau nasty eva nasty eva
\n nasty eva gatir anyatha<\/p>\n
“In this age of Kali there is no other way, no other way, no other way
\nto achieve liberation than to chant the Holy Name of God” (Brihan Na-
\nradiya Purana). “Hare” means unto Mother “Hara” or Lord Krsna’s perso-
\nnal pleasure potency, Srimati Radharani. “Krsna” means the all-attrac-
\ntive Lord, or one who stops (“na”) the repitition or cultivation
\n(“Krsi”) of birth and death. Or: “Krs” also refers to the highest ple-
\nasure and “na” (with point under the ‘n’) means ?????????????????????
\n“Rama” means the source of all enjoyment. When we chant Hare Krsna we
\nare praying ” O energy of the Lord (Hare), o Lord (Krsna and Rama)
\nplease engage me in Your service!”.
\nDevotees feel very humble when they chant, realising their insignifi-
\ncant spiritual identity, their fallen position in the material world,
\nand Lord Krsna’s wonderful kindness upon them; and therefore they fee-
\nlingly address the Lord, begging Him to once again be allowed into the
\nrealm of His service. Lord Krsna is nondifferent from His Holy Name
\nand hence great care and attention should be given by one who is try-
\ning to chant.<\/p>\n
(4) Offering Obeisances to Other Devotees
\n One should always be prepared to offer one’s obeisances to any ot-
\nher devotee. One’s devotional service cannot mature without the asso-
\nciation of devotees. One should deal with other devotees in a humble
\nstate of mind and with some service attitude. When we say “Prabhu” we
\nshould mean it! One can say “please accept my humble obeisances” and
\nbow down, say the prayer to the Vaisnavas (see song sheet). If there
\nis some quarrel with another devotee always try to resolve it by ta-
\nking a humble position, and paying obeisances to each other — if done
\nproperly this simple action will always completely clear the air. In
\norder to avoid any unnecessary friction the best rule of thumb is that
\nnew bhaktas should not give any practical instruction to each other at
\nall. If you notice someone doing something you consider incorrect you
\ncah always inform the bhakta director, who is especially qualified to
\ngive proper guidance and correction etc. This is not being a “tell-
\ntale” of a “sneak” but rather the proper attitude for one who really
\ncares about his own advancement and the spiritual advancement of ot-
\nhers.<\/p>\n
(5) Entering the Temple
\n First remove your shoes and either ring the bell or knock on
\nKrsna’s door loudly chanting the names of the respective Deities. Upon
\nentering the temple leave one’s book bag (containing your Bhagavad-
\ngita, pen and note pad, which you should take to every class) on one
\nside. Then pay obeisances at the feet of the founder acarya of ISKCON,
\nSrila Prabhupada (Of course in the beginning you can read your song
\nsheet as you bow down).<\/p>\n
(6) Mangala Arati and Temple Programme
\n After paying our obeisances in this way we carry on chanting japa
\nuntil it is time for Mangala Arati when a conchshell is blown, the
\ncurtains open, and you can see the beautiful form of the Lord dressed
\nin His night attire. The pujari or priest the offers various parapher-
\nnalia: incense, a lamp, water, a handkerchief, a flower, a whisk and a
\nfan. Just before this ceremony the Lord has been offered some milk
\nsweet delicacies, so when He has eaten to His satisfaction (although
\nof course He does not need to eat, but accepts the love and devotion
\nof His devotees) the arati ceremony is performed and all the devotees
\nsing, play various instruments, clap and dance jubilantly, with arms
\nraised like Lord Caitanya, for His further pleasure. In trying to
\nplease Lord Krsna by enthusiastic worship, the soul, or in other words
\none’s self becomes satisfied. Sometimes we may not feel like dancing
\nso exuberantly early in the morning but if we do it anyway for His
\nhappiness then we will make great advancement and also share in the
\nLord’s unlimited spiritual bliss.
\nOf course, you will also be trying to follow what’s going on by using
\nyour song sheet! It may be difficult to do everything at once. Occa-
\nsionally a new devotee will feel bewildered by seeing all the strange
\nwords and may prefer just to listen and then join in with the chanting
\nof Hare Krsna, which always forms at least part, if not the major part
\nof our chanting. One can actually become a pure devotee of Lord Krsna
\nsimply by chanting Hare Krsna aloud, in the company of devotees. All
\nthe other songs and prayers are expansions of the Hare Krsna mantra.
\nIf you find the words difficult to follow, don’t worry – we sing the
\nsame songs every day in the same order and also you can read through
\nthe song sheet in your own time and study it more thoroughly when we
\ndiscuss it during our bhakta classes. We find the daily repetition of
\nthese spiritual songs becomes more and more relishable as the years go
\nby – that is the nature of anything which is actually spiritual. Devo-
\ntees accept the offered lamp, the good flavour of the incense, the
\nflowers, and the garlands and caranamrta, as extremely auspicious
\nitems because they are prasada, or the mercy of the Lord.
\nNext we sing a prayer to Lord Nrsimhadeva, a loving but fierce incar-
\nnation of the Lord, for the protection of the spiritual master and our
\nISKCON Movement. And then we attend Tulasi arati. Tulasi Devi is a
\nsmall tree. Usually a plant body is a low, ignorant birth for the soul
\nto take. But not so with Tulasi – she is a pure devotee of Krsna who
\nhas taken this form for the pleasure of the Lord (her leaves are an
\nimportant part of Deity worship) and for our spiritual benefit. She is
\nfar more conscious than you are! When she leaves her body, devotees
\nuse her twigs and trunk to make neck beads and japa beads (see Nectar
\nof Devotion page 101 for more about her). After the more senior devo-
\ntees have offered a few drops of water to the Tulasi plant, you may
\nalso take your turn. Purify your right hand, take up the spoon from
\nthe small brass pot and pour a little water on the soil, being very
\ncareful not TO TOUCH or KNOCK her. After replacing the spoon you can
\ntouch her base and then touch your head out of respect for a wonderful
\ndevotee of the Lord. In the spiritual world everyone, in every form,
\nis completely absorbed in the loving service of the Lord! How much can
\nwe really know by speculating with our paltry material brains?
\nAfter you have completed all or most of your rounds (at least 14) if
\nthere is still time you can do some reading. After the japa period we
\ngreet the Deities, Who have been bathed, dressed and offered fresh
\ngarlands. Simply hear the wonderful Govindam prayers and let your eyes
\ngaze at the Lord’s form, from the feet upwards, and so become puri-
\nfied. During this time we also separately pay our respectful obeisan-
\nces to each set of the Deities.
\nAlso we worship the spiritual master, and founder of ISKCON, Srila
\nPrabhupada. The spiritual master is the representative of God and is
\ntherefore offered the same worship as God, which he accepts as his
\nduty on behalf of the Lord so we can advance in Krsna Consciousness.
\nYou can also offer a flower, after the other devotees, and then bow
\ndown at his lotus feet.
\nAt some point the scores of the devotees efforts on Sankirtan are usu-
\nally announced.
\nWhen the devotees render service in the temple or outside by distribu-
\nting books or collecting money (Laksmi) they are working for the plea-
\nsure of the Deity, on the order of the Deity’s representative. There-
\nfore the results of their efforts are made known to the Deities, and
\nall the devotees also like to hear and glorify the devotee’s preaching
\nendeveavors, however materially small or big they may appear.
\nBefore class we always chant a favourite bhajan of Srila Prabhupada’s
\ncalled Jaya Radha Madhava. Then the devotees will begin chanting the
\nsanskrit text written on the black board. Try to follow as best as you
\ncan. Some of the older devotees will lead the chanting of the verse
\nand if there is opportunity afterwards you may also attempt to chant
\nit on your own, if you feel able.
\nDuring class try to sit up straight and be as attentive as possible;
\nit is also a good practice to take notes. If you feel sleepy it is
\nbest to stand up. With a little practice and self discipline one can
\nlearn to be awake and bright in the class even if one does feel tired.
\nHearing means straining to understand and absorb what is being said,
\nnot simply listening. After class is over we pay obeisances once again
\nbefore leaving the temple room.<\/p>\n
(7) Prasada
\n Prasada is very special; it is nondifferent from Krsna. Therefore
\ndevotees don’t just “eat” it, they honour or respect it. Of course
\ndevotees enjoy eating prasada, like anything, but they do it in the
\nconsciousness that “How wonderful Krsna is for appearing before me in
\nthis way, He is so kind” – Before respecting prasada we should chant
\nthe prayer “Sarira avidya jal” (see song sheet). Then say the obeisan-
\nces prayer to the spiritual master.
\nISKCON is sometimes called the “kitchen” religion because of our great
\nstress on prasada for both eating and distributing. Just by taking
\nprasada in the right meditative way on can make unlimited spiritual
\nadvancement! Eat as much as you like and then more if you want – Srila
\nPrabhupada used to make his disciples eat up to the neck when he first
\nstarted the movement, which you can read about in the “Srila Prabhupa-
\nda Lilamrta” Volume 2.
\nBe careful though, that you don’t put too much on your plate so that
\nthere is something left at the end – if there is you should still try
\nto eat it anyway. We don’t like to waste even one grain of rice! Anot-
\nher point is that devotees completely depend on Lord Krsna for their
\nmaintenance – so there is never a need for us to “hide” prasada. We
\ncan always be confident that He will provide for us amply every day.
\nSo don’t keep any prasada in your locker etc, which may also attract
\nmice and insects, because this does not show much faith in Krsna.
\nWe should only keep things which we are currently using, without wor-
\nrying for the future. Lord Krsna is the Supreme Personality of Godhe-
\nad, the Supreme Maintainer of everyone, even the animals and insects,
\nso surely He will take care of someone who is trying to become His
\ndevotee! To experience that Krsna is trustworthy you have to put your
\ntrust in Him!
\nPrasada should be served – devotees like to serve each other and are
\nnot very enthusiastic to serve themselves. If you want some more and
\nthere is no one to serve you you should go and wash your hands before
\nusing the serving utensils, which should also not be touched to anyo-
\nne’s eating plate. Always use your right hand for both serving and
\neating. (If you want to break a capati in two, for instance, it can be
\ndone by using the right hand only).
\nIf one has a regulated diet of Krsna prasada (not eating between the
\nmeals etc.) one will be healthy, peaceful, full of energy, and happy
\nto know that one is gradually conquering over the material energy.
\nWash your hands before and after eating and don’t forget to rinse your
\nmouthe and clean your teeth after meals! When you finish prasada once
\nagain chant the prayer to the spiritual master.<\/p>\n
(8) Service in the Temple
\n If your service is cleaning, practice keeping your mind absorbed on
\nthe spiritual platform by chanting or thinking of the class in the
\nmorning, or planning ways you can do the cleaning job better and bet-
\nter every day. If you are cutting vegetables in the kitchen remember
\nthat Krsna’s kitchen is meant to be clean like the Deity room, so make
\nsure that your clothes are also very clean. The cooks are preparing
\nvarieties of dishes for Lord Krsna’s pleasure and therefore no one
\nenjoys the food in any way, even by smelling, before it is offered to
\nHim.
\nAny service you may be given is actually very special. Srila Prabhupa-
\nda writes in “Teachings of Queen Kunti” that the devotee who cleans
\nanywhere in the temple, even the bathroom, is as good as the pujari
\nwho bathes the Deities. This is because every square inch of the
\nLord’s temple is non-different from Him. Your service is given to you
\nby the arrangement of Lord Krsna as a result of your sincere request
\nto the Lord to be engaged once again in His service, and therefore
\nwhen Krsna’s representatives such as the Temple Commander or the Bhak-
\nta Director comes to you requesting something to be done you should
\nthink “I am being requested to do this personally by Lord Krsna Him-
\nself.” This understanding is further explained in the purport to
\nChapter 18 Text 57 of the Gita. You must be sure that the person re-
\nquesting you to do something is really authorised to instruct you. If
\nyou are not sure you can say something like “prabhu, I’m perfectly
\nwilling to do what you request but at present I’ve been asked to do
\nthis, so could you check with the Bhakta Director first?” Of course a
\nsmall thing, that takes only one or two minutes to help someone out,
\nis another matter!<\/p>\n
(9) The Bhakta Class
\n Please be at class on time. Be early if possible. There is so litt-
\nle time and so much to learn in only three months! During the classes
\none is encouraged to enquire very thoroughly, in an all-round way
\nabout the subject matter under discussion.
\nSrila Prabhupada used to say that we should discuss the philosophy
\nuntil it is threadbare and Lord Krsna also says in the Gita “paripras-
\nnena”, one should enquire all around” (Bg 4.34).
\nIn order to become a little familiar with the Sanskrit, the depth of
\nthe philosophy of the Gita and to enhance your own future preaching,
\nwe have selected some verses for you to try and memorise, either Sans-
\nkrit or English, or both, at the rate of one per week. Try and under-
\nstand exactly what the verse is about by studying the meaning of each
\nword, and repeat the whole verse … there are many opportunities
\nthroughout the day when you can practice. These verses are like
\nfriends who are always with us – sometimes the remembrance of a verse
\nwhen there is difficulty can save the entire the situation! Written
\nwork may also be set, to help you further assimilate the philosophy,
\nwith occasional essays and tests.<\/p>\n
(10) Harinam Samkirtan
\n If you get ready quickly it’s a good time to fit in a little extra
\nreading in the van before everyone gets in and we drive off. However,
\nmake sure that your clothes look neat and clean, you have fresh tilak
\non and your shoes are also clean and smart.
\nGoing out to chant on the streets, distributing magazines, leaflets
\nand prasada, and talking to someone who is a little interested is a
\nvery good opportunity to see clearly the difference between material
\nand spiritual life. The things we hear about in the classes and read
\nin the books become ‘alive’ when we go out to preach. We have to be
\ncareful though that our mind doesn’t become distracted by the tempora-
\nry facade of the material energy. If you notice your mind wandering,
\nsimply look at the devotee in front and pray to Krsna to help you re-
\nmember Him. Sometimes you can tell if someone is losing concentra-
\ntion – if he is playing the karatals they inadvertantly begin to speed
\nup! Besides your own benefit, if you try very sincerely to concentrate
\npurely on the Holy Name, along with the other devotees, then the po-
\ntency of the chanting party will radically increase and all the condi-
\ntioned souls will be benefitted. They may not intellectually realise
\nwhat is happening, but the Holy Name is reaching their souls and awa-
\nking them spiritually. Once a person told us, “in the morning the city
\ncorporation come and clean the streets and in the afternoon you people
\ncome and clean the atmosphere!” Many people very much appreciate the
\nchanting party and if we don’t go to a particular place for a while
\nthey begin to miss us, and when we return, ask where we’ve been. Actu-
\nally, the chanting party is a very important part of our Introductory
\nCourse and by understanding samkirtan you can understand the entire
\nKrsna Consciousness movement.
\nIn the evening we shower, attend sundara arati, Bhagavad Gita class
\netc. before taking rest. As you can see and experience, the day is
\nvery regulated indeed. This is called ‘sadhana’ bhakti – following the
\nrules and regulations of Bhakti yoga so that one can come to the plat-
\nform of spontaneous enthusiasm to serve Krsna 24 hours a day (This is
\nexplained in Nectar of Devotion pages 20-22). As a child’s ability to
\nwalk is inherent within her and simply takes practice to become mani-
\nfest, similarly our love for Krsna is already there within us.<\/p>\n
Part III Appendix
\n(1) Faith and Discrimination
\n Sometimes a person visiting the temple may think that everyone li-
\nving there is a pure devotee of Lord Krsna and consequently he is ne-
\nglectful of taking care of his money, etc. and if something disappears
\nor is stolen he becomes very upset and loses his faith in Krsna cons-
\nciousness. However, this shows a very shallow unerstanding of our
\nKrsna consciousness movement. Firstly, we are a preaching movement and
\nwe have an open house for anyone who is a little sincere and inter-
\nested. Of course, most of the time the people who come are sincere,
\nbut sometimes someone will come, take advantage of our hospitality and
\ntry to steal something. We try our best to guard against this sort of
\nthing by carefully screening our guests, but occasionally something
\ndoes mysteriously ‘disappear’. Therefore we always recommend that all
\nguests and new bhaktas hand in all valuable things like money and pas-
\nsport, cameras etc., to be locked away or else to always keep these
\nitems on their person. Also, another point is that the temple is a
\nspiritual hospital for people who are contaminated by the material
\ninfluences of lust, greed, anger, illusion, etc. and consequently the
\ndevotees living in the temple are at various stages of purificationl
\nEveryone who is serious in taking up Krsna consciousness is approa-
\nching perfection, but someone may have a long way to go and someone
\nelse may not be undergoing the process so seriously. Therefore, it is
\nsometimes apparent that a person who has been living in the temple for
\njust a few months is more advanced in spiritual life than someone who
\nhas been there a few years. We should therefore be both intelligent
\nand broadminded when viewing the activities of other devotees.<\/p>\n
(2) Casual becomes Casualty
\n If someone is not very serious in the following the principles of
\nKrsna consciousness, or in the beginning follows them seriously but
\nlater becomes slack and whimsical, he is placing himself in great dan-
\nger of slipping away from spiritual life. If you want to follow the
\nsun you have to keep moving. Similarly, in spiritual life you must
\nkeep advancing enthusiastically, otherwise one may again become at-
\ntracted by the darkness of Maya. On a practical level, don’t be lazy
\nor casual in your application of the principles you are learning and
\nyou will never become a ‘casualty’ again, lost in the material world.<\/p>\n
(3) Idle Talking
\n Try to inspire yourself and the other new bhaktas by the quality of
\nyour speech. This is explained in the 17th chapter of Bhagavad Gita.
\nTry to make your speech spiritual and not mundane. Sometimes new bhak-
\ntas have a habit of gradually slipping into mundane conversation,
\nstarting by talking ‘shop talk’ or talk which is not directly related
\nto Krsna, such as all the details of the sankirtan van’s engine, or
\nabout all one’s previous medical history, etc., etc. Srila Bhakti-
\nsiddhanta Sarasvati Gosvami Maharaj, the spiritual master of Srila
\nPrabhupada, used to say, “Idle words breed idle thoughts; idle action
\nbreeds birth, old age, disease and death!”<\/p>\n
(4) Mundane Friendships
\n Sometimes two of the members of the Introductory Course who are a
\nlittle weak and casual about Krsna consciousness tend to separate
\nthemselves from others and are often seeing talking together. Such
\npeople cannot help themselves in spiritual life, what to speak of each
\nother. They may think they are ‘friends’ and that their relationship
\nis beneficial, but undoubtedly they are feeding each other’s attach-
\nment to the material world, trying to please their material minds by
\ntalking all about past activities in the material life. If I offer you
\na cigarette am I your friend or your enemy? Similarly, if I offer you
\nmy material vision in mundane friendship, am I actually a friend to
\nyou or an enemy? Your real friend is that person who can put you in
\ntouch with the Supreme Friend, Lord Krsna, and help you advance to
\nperfection.
\nSo it is most important that one is careful with whom one associates
\nand how one associates, if one actually wants to become Krsna conscio-
\nus.<\/p>\n
(5) Answering the telephone
\n Should be done sensibly. Not everyone phoning the temple will ap-
\npreciate “Haribol” or even “Hare Krsna”. Make sure you have the time
\nto find someone before answering the phone and try not to keep the
\ncaller waiting for too long. Telephone conversations amongst devotees
\nshould be businesslike, and to the point in order to save Krsna’s
\nlaksmi. One should also try to place one’s calls at the cheap rate
\ntimes.<\/p>\n
(6) Istaghosthi (see Vedic dictionary)
\n Is held weekly and at this time we can reflect on the progress we
\nhave made so far and what is still to be accomplished. Any questions,
\nphilosophical or practical which come up during the week and remain
\nunanswered, can be brought up at this time for the benefit of all the
\nother new bhaktas as well. The bhakta director will discuss many
\npoints and one should try to seriously implement them and in this way
\nimproving one’s all-round standing in devotional service.<\/p>\n
(7) Vaisnava Etiquette
\n The Introductory Course is mainly concerned with Vaisnava etiquet-
\nte, or the behaviour of a devotee, particularly in one’s dealings with
\nothers. Bhakti yoga is an all-inclusive science and culture, and so
\nthere are even detailed codes of conduct that devotees have between
\neach other. The proper understanding may take some time to develop,
\nbut, like everything else is revealed to one who chants Hare Krsna
\nsincerely, who hears and enquires attentively and who has a nice ser-
\nvice attitude. This will be more thoroughly discussed in Week 9 and
\nthere is a small book called “Vaisnava behaviour” by Srila Satsvarupa
\ndas Gosvami which may be read later on.<\/p>\n
“T H E I N T R O D U C T O R Y C U R R I C U L U M”
\n INDEX<\/p>\n
Week 1 The Spiritual Master and Disciple<\/p>\n
1. The process of acquiring knowledge
\n2. The need to approach a Spiritual Master
\n3. The qualifications of a Spiritual Master including the symptomes of
\n one on the transcendental platform
\n4. The qualifications of a disciple
\n5. The parampara system
\n6. Initiation<\/p>\n
Week 2 Recent and Present Acaryas<\/p>\n
1. Srila Vyasadeva 7. Srila Gaurakisora
\n2. Narada Muni 8. Srila Bhaktisiddhanta
\n3. Maharaj Pariksit & 9. Srila Prabhupada
\n Sukadeva Gosvami 10. The present spiritual master
\n4. Srila Madhvacarya 11. Jayananda Prabhu
\n5. The Six Gosvamis 12. The meaning of Vyasa-puja
\n6. Srila Bhaktivinoda (worshipping the guru)<\/p>\n
Week 3 Sadhana Bhakti<\/p>\n
1. Sadhana Bhakti 6. The Ten Offences
\n2. The steps of bhakti yoga 7. The importance of strict
\n leading to pure love attendance at the morning and
\n3. Cleanliness, personal behavior evening programme
\n regulation, sleeping etc. 8. Deity worship
\n4. The Maha Mantra 9. The Glories of Prasada and
\n5. Japa Eating in Krsna Consciousness<\/p>\n
Week 4 Krsna the Absolute Truth<\/p>\n
1. Brahman, Paramatma and Bhagavan 4. Yajna (sacrifice)
\n (including opulences of Krsna) 5. Demigods including Lord Siva
\n2. The Descent of the Lord 6. Impersonalism
\n3. Expansions and Incarnations<\/p>\n
Week 5 Vedic Knowledge<\/p>\n
1. Origin and Characteristics 4. Philosophies
\n2. Karma 5. Mahabharata and Bhagavad-gita
\n3. The time of death 6. Srimad Bhagavatam
\n 7. Isopanisad<\/p>\n
Week 6 Matter and Spirit<\/p>\n
1. Sankhya Yoga 7. Universal Time (incl. 4 ages)
\n2. The Mind 8. Creation, Maintenance and de-
\n3. The Intelligence struction of the material world
\n4. The False Ego 9. The Three Modes
\n5. The Soul 10. The Spiritual World
\n 11. Evolution and Modern Science
\n 12. Life in the womb (and hellish
\n regions<\/p>\n
Week 7 Bhakti Yoga<\/p>\n
1. Bhakti Yoga and other Yoga systems
\n2. Karma Yoga and Bhakti Yoga
\n3. Six characteristics of devotional service
\n4. The nine devotional activities
\n5. The six divisions of surrender
\n6. The six favourable principles of devotional service and the obsta-
\n cles to devotional service
\n7. The importance of hearing
\n8. The importance of faith<\/p>\n
Week 8 Samkirtan<\/p>\n
1. Panca tattva and other associates of Lord Caitanya
\n2. The historical background of appearance and mission of Lord
\n Caitanya and a brief history of Vaisnavism (incl. 4 Vaisnava sam-
\n pradayas)
\n3. Lord Caitanya’s teachings
\n4. Welfare work
\n5. Preaching<\/p>\n
Week 9 The Devotees<\/p>\n
1. Types of Devotees 6. Parents
\n2. Qualities of Devotees 7. Distress and the Devotee
\n3. Association of Devotees (incl. 8. Health
\n six symptoms of love shared 9. The Fallen Devotee
\n by devotees) 10. How to Avoid falling down
\n4. Krsna Consciousness, a natural method
\n5. Structure of ISKCON<\/p>\n
Week 10 The Vedic Culture<\/p>\n
1. Religion – real or cheating 6. Four Asramas
\n2. The pillars of Religion 7. Women
\n3. Responsibility of Human Life 8. Children and education
\n4. Varnasrama-dharma 9. Four Ages and Yuga Dharma
\n5. Four Varnas<\/p>\n
Week 11 Temple Programme<\/p>\n
1. Songs and prayers in our 3. Vedic Dictionary
\n daily life
\n2. Prema Dhyani<\/p>\n
Week 12 Miscellaneous<\/p>\n
1. Four kinds of pious people 7. Love
\n2. Four kinds of impious people 8. Peace
\n (incl. mentality of a demon) 9. Honesty
\n3. Vegetarianism and cow pro- 10. Violence and Non-Violence
\n tection 11. Morality
\n4. Christ and Christianity 12. Cults and Culture
\n5. Forgetfullness and fall-down 13. ISKCON and India
\n6. Freedom (liberation)<\/p>\n
GENERAL READING LIST<\/p>\n
(Completion of this list will depend upon how many books a new bhakta
\nhas read bofore joining the program)<\/p>\n
First three Month Preliminary Course Secondary Course<\/p>\n
Perfect Questions Perfect Answers Srimad Bhagavatam 1st Canto
\nBhagavad-gita Teachings of Lord Caitanya
\nComing Back Life Comes from Life
\nIsopanisad Perfection of Yoga
\nScience of Self-Realization Krsna Book
\nNectar of Instruction (1st 7 verses) Easy Journey to Other Planets
\nNectar of Devotion (1st wave) Path of Perfection
\n“Prabhupada” (biography)
\nChant and Be Happy
\n “T H E I N T R O D U C T O R Y C U R R I C U L U M”<\/p>\n
(The Preliminary Twelve Week Study Course)<\/p>\n
WEEK1 THE SPIRITUAL MASTER AND DISCIPLE<\/p>\n
1) The Process of Acquiring knowledge (to learn: Bg 4.34)<\/p>\n
The Three Main Ways (Iso, Intro 9th para) – other methods include tra-
\ndition,history, guessing, comparison, probability and logic.<\/p>\n
a) PRATYAKSA “occular” or direct perception (Iso, Intro 9th para)<\/p>\n
b) ANUMANA – “to follow (anu) the mind (mana)”, inference, hypothesis
\n or speculation. Induction, the ascending method.<\/p>\n
c) SABDA – “sound”, or sruti — “Vedic knowledge that is directly
\n heard”. Deduction, the descending method. (Iso, Intro 7th-9th pa-
\n ras\/ Bg 2.25p\/Bg 4.34 +p)<\/p>\n
* Induction and Deduction –Iso Intro, end of 10th para
\n* Speculation will never help one understand the Absolute Truth even
\nif one makes an attempt for millions of years (Bg 10.11p 3rd para)
\n* The four defects of the conditioned soul which invalidate the me-
\nthods of pratyaksa and anumana (Iso Intro 1st-4th paras\/ Bg Intro page
\n15)
\n* Mundane scholarship cannot help — one must be endowed with realized
\nknowledge by the grace of Krsna (Bg 6.8 +p)
\n* The existence of the soul must be understood by sruti, or Vedic wis-
\ndom (Bg 2.25 +p)
\n* Philosophical speculation is only useful when applied to authorized
\nscripture (Bg 14.1p)
\n* Krsna can only be understood by a pure, unmotivated presentation of
\ndisciplic succession (Bg Preface 3rd para)
\n* Knowledge must be received by the descending system of disciplic
\nsuccession (Bg Intro page 15)
\n* Vedic knowledge is apauruseya “not made by man”, but revealed by
\nGod, therefore without defect (Bg 4.1p, last para)
\n* The Descending method contains all the advantages of the ascending
\nmethod such as logic (Bg 2.26 +p, 2nd para), direct perception (Bg 9.2
\n+p, 6th para), reason (Bg 2.56+p) etc.<\/p>\n
2) The Need to Approach a Spiritual Master<\/p>\n
* To Drive away all nescience (Bg 5.16p\/ Bg 18.72+p)
\n* If one is perplexed (Bg 2.7+p)
\n* To extinguish the fire of conditioned life (Guruvastaka verse 1)
\n* To be liberated from maya (Bg 4.35p, 2nd para\/ Bg 4.10p end of first
\npara\/ Bg 17.6 last sentence)
\n* To be released from bondage (Bg 7.14p 2nd para)
\n* To actually solve the problems of life (where other means prove to
\nbe useless) (Bg 2.8p, 1st para)
\n* To become free from all lamentation (Bg 2.22p 2nd half of 2nd para)
\n* To begin one’s transcendental life (Bg 13.8-12p, last half 1st para)
\n* Otherwise one cannot progress in the spiritual science (Bg 13.8-12p,
\n5th para)
\n* For complete knowledge (Bg 7.2p)
\n* To understand the transcendental science (NOI page 29\/ Bg 14.19+p)
\n* To attain actual education etc. (Iso 10, 6th para until the end)
\n* To make progress towards one’s desired destination (Guruvastaka ver-
\nse 8)
\n* To understand the real position of all living beings (Bg 4.35)
\n* To begin one’s devotional service (Bg 12.20p)
\n* To distinguish between matter and spirit (Bg 13.35p 1st para)
\n* The secret to advancement in spiritual life (Bg 4.34p)
\n* To understand the imports of Vedic knowledge (Bg 6.47p, near the
\nend)
\n* To properly understand the difficult passages in the Vedic literatu-
\nre (Bg 16.1-3p, 14th para)
\n* Because different scriptures and different sages recommend different
\nthings (Bg 18.3+4 +p’s)
\n* Because it is enjoined in the sastra for everyone who wants to ad-
\nvance in life (Bg 4.34\/Iso 6+p 5th para\/ Bg 2.7p 1st para)
\n* To find out what Krsna practically wants us to do (Bg 18.57+p)
\n* To know Krsna (Bg 2.29p 2nd half or 3rd para)
\n* Otherwise it is impossible ever to begin to understand Krsna (Bg 11-
\n.54 2nd para)<\/p>\n
3) The Qualifications of the Spiritual Master<\/p>\n
Teachings<\/p>\n
* He speaks only of Krsna and matters related to Him (Bg 2.54+p)
\n* He never presents anything not to be found in Vedic literature (Iso
\n13p, 1st para)
\n* He never contradicts sadhus (saintly persons) or sastra (scriptures)
\n(Bg 10.3p last para)
\n* He does not manufacture rules against the principles of the revealed
\nscriptures (Bg 3.21p\/Bg 4.34p)
\n* He is able to answer any question on spiritual life without hesita-
\ntion, having understood all Vedic knowledge (Bg 15.19+p, 3rd paraP\/Bg
\n2.7p 1st para)
\n* He never says “I am God” (Bg 5.16p)
\n* He must be a master of the science of Krsna (Bg 2.8p 1st para)<\/p>\n
Realization<\/p>\n
* He must be fixed in the Absolute Truth (Iso Intro 11th para)
\n* He must have the symptoms of one on the transcendental platform (Bg
\n18.51-53+p, 54+p 2nd para\/Bg 14.22-25+p, 2nd para\/ Bg 2.55-57, 58+p\/
\nBg 5.20+p, 21+p)<\/p>\n
* He must be 100% Krsna Conscious (Bg 2.8p 1st para)
\n* He should have attained the platform of uttama adhikari (NOI 5)
\n* He knows the science of Krsna (Bg 2.8p 1st para)<\/p>\n
Disciplic Succession<\/p>\n
* He comes in the disciplic succession (Bg 4.34p)
\n* And therefore does not deviate from instruction imparted millions of
\nyears ago (Bg 4.42p last part)
\n* He must have heard the Vedic knowledge from the right source (Iso
\nIntro 11th para)
\n* The importance of the disciplic succession . . . (Bg 18.75+p)<\/p>\n
Character<\/p>\n
* He must be a perfect devotee (PQPA page 27-28)
\n* He must be fully in control of the six pushing senses (agents) (NOI
\n1)
\n* He strictly practices what he preaches (Bg 3.21+p)
\n* He is an “acarya”, one who teaches by example (Bg 3.20+p)
\n* because even Krsna Himself acted to set an example (Bg 3.22, 23+p)
\n* He is by nature very kind and compassionate to the disciple and ti-
\nrelessly instructs him (Bg 4.34p end\/Bg 18.72+p)<\/p>\n
Ability to Liberate Others<\/p>\n
* Krsna or His bonafide representative are the only persons who can
\nrelease a conditioned soul from bondage (Bg 7.14p 3rd para)
\n* The spiritul master knows the nature of his students and is thus
\nable to guide them to act in Krsna Consciousness (Bg 2.41 3rd para)
\n* He can change the materially conditioned nature of a person, gra-
\ndually elevating him to the perfectional stage (Bg 17.2p)<\/p>\n
Activities<\/p>\n
* He is always gloryfying Krsna (Bg 9.13+14)
\n* He never tries to imitate the Lord but always follows in His foot-
\nsteps (Bg 3.24p)<\/p>\n
IF . . .<\/p>\n
a teacher (guru) loses his sense of discrimination and engages in abo-
\nminable actions he can be abandoned (Bg 2.5p)<\/p>\n
The Qualification of a Disciple<\/p>\n
* One must be awakened to one’s suffering in the material world and
\none must desire to find out the ultimate solution (Bg Intro page 7)
\n* One must have firm faith in the Supreme Personality of Godhead (Bg
\nIntro page 7)
\n* One must have faith in the guru and Krsna (Bg 6.47p 5th para)
\n* One must be submissive (Bg 4.34+p\/Bg Intro page 6f)
\n* One must be fully obedient (NOI 4 page 46)
\n* One must be humble (Bg 13.8-12p 5th para)
\n* One must have a serving mood (dto)
\n* One must be anxious to satisfy the guru (Bg 4.34p)
\n* One should consider the order of the guru as one’s prime duty in
\nlife (Bg 18.67p last two lines\/Bg 2.41p 3rd para\/Bg 2.53p last line\/Bg
\n3.35p 1st part)
\n* One must respect the guru as God (PQPA pages 26f\/Bg 5.16p)
\n* One must serve the other disciples of one’s guru:
\n“Regarding serving your Godbrothers, this is a very good practice.
\nServe the spiritual master also means to be servant of his disciples.
\nWhen you want to serve the king, you must also serve his minister, se-
\ncretary and everyone who serves him. And to serve his servants may
\nplease him more than to serve the king personally. So the spiritual
\nmaster is not alone. He is always with his entourage. We are not im-
\npersonalists. We take care of every part of the whole, as well as one
\nshould take care of his hat as well as his shoes. Both are equally im-
\nportant for the upkeep of the body. I hope you will understand this
\nrightly.” (Letter from Srila Prabhupada in 1969)<\/p>\n
The Parampara System<\/p>\n
* explained . . . (PQPA pages 28-30\/ Bg 4.1-3)<\/p>\n
* If one hears Bhagavad-gita from a pure soul in disciplic succession
\nhe surpasses all studies of Vedic wisdom and all scriptures of the
\nworld (Bg 1.1p 1st para)
\n* The humble realized devotee recognises that all credit goes through
\nthe parampara to Lord Krsna (Bg Preface, 2nd and 3rd paras)
\n* List of the members of our disciplic succession (Bg Intro page 34)
\n* How the Vedic knowledge comes to us out of motherly affection (Iso
\nIntro 7th and 8th paras)<\/p>\n
6) Initiation<\/p>\n
* Qualifications for described (NOI 5 pages 51-53)
\n* Establishes one’s relationship with Krsna (NOD Intro 11th para)
\n* An essential step towards love of God (Bg 4.10p 2nd para)
\n* When one is seen to be gradually serious (NOI 5 page 50)
\n* An example of preparation for, and acceptance of initiation (PQPA
\npages 97-99)<\/p>\n
WEEK 2 PAST AND PRESENT ACARYAS (to learn: Bg 3.21)<\/p>\n
1) Srila Vyasadeva
\n* son of Parasara Muni and Satyavati (Bg 15.17p last line of last pa-
\nra)
\n* a great devotee of the Lord and a powerful incarnation (Bg 18.77p)
\n* disciple of Narada Muni (Bg 18.75p 2nd para)
\n* How he gave us the Vedic literatures (Bg Intro p.27)
\n* the Srimad Bhagavatam is Vyasadeva’s own natural commentary on the
\nVedanta- sutra (the “final stalk of knowledge” –Bg 18.13p\/ Bg 15.15p
\n1st para)
\n* Spiritual master of Sanjaya (Bg 18.75 +p)
\n* the appearance day of the spiritual master is called “Vyasa puja”
\n(puja means worship) because he represents Vyasadeva (Bg 18.75 1st
\npara)
\n* the spiritual master’s seat in the temple is called “Vyasasana” (as-
\nana means seat) for the same reason
\n* father of Dhrtarastra, Pandu and Vidura, and also Sukadeva Goswami<\/p>\n
2) Narada Muni
\n* the greatest devotee in the universe (Bg 10.26p)
\n* the direct disciple of Krsna (Bg 18.75p 2nd para)
\n* His entry into devotional service (Bg 9.2p 7th and 8th para)
\n* More about him . . . (SB 1.9.7 2nd para)
\n* “Nara” –the Supreme Lord, “da” –one who can give<\/p>\n
3) Maharaj Pariksit and Sukadeva Goswami
\n* Son of Abhimanyu, who was the son of Arjuna and Subhadra
\n* How the Srimad Bhagavatam came to be spoken (SB 1.18.25 +p 26-50 and
\nSB 1.1.1-40)
\n* Sukadeva Goswami was the son of Vyasadeva and he heard the Bhagavat-
\nam from his father whilst he was in the womb of his mother<\/p>\n
4) The Six Gosvamis of Vrndavana
\nRead and discuss the “Prayers to the Six Goswamis” by Srinivasa Acarya
\n(Blue Song Book, pages 19-22)<\/p>\n
5) Srila Bhaktivinoda Thakur
\nRead “A Glimpse into the life of Thakura Bhaktivinoda” (Blue song
\nbook, Intro. pages 12-18 and Hare Krsna Hare Krsna pages 120-124<\/p>\n
6) Srila Gaurakisora dasa Babaji
\nRead and discuss the “Srila Gaurakisora Pranati” (Blue Song Book p. 6-<\/p>\n
7) Srila Bhaktisiddhanta Sarasvati
\nRead Srila Prabhupada Lilamrta Vol.1 Ch.3, pages 37-47 and Ch. 4 pages
\n61-78, and “Hare Krsna Hare Krsna” pages 124-126<\/p>\n
8) Srila Prabhupada
\nRead “Prabhupada” and Section about “The Author” at the end of the
\nGita and learn the dates of the principal events in his life.<\/p>\n
9) Jayananda Prabhu
\nRead printed sheets about him and see BTG Vol 12\/6 pages 10ff<\/p>\n
10) The Meaning of Vyasa Puja
\nRead the lecture given by Srila Prabhupada in 1936 in Bombay, the ot-
\nher short essays called “the Meaning of Vyasa Puja” to be found in the
\nbeginning of Srila Prabhupada’s and the present spiritual master’s
\nVyasa Puja books.<\/p>\n
W E E K 3 SADHANA BHAKTI (to learn: Bg 9.26)<\/p>\n
* “sadhana — the means by which one can achieve something” (tape Lon-
\ndon 73-74)
\n* to perform sadhana bhakti necessities a radical change in one’s va-
\nlues (Bg 2.69 +p)
\n* sadhana bhakti explained (Bg 12.9 +p)
\n* one should never give up one’s initial spirit of carefully following
\nall the rules and regulations of bhakti yoga (Bg 18.5 and 6 +p) other-
\nwise one is to be understood to be influenced by the modes of passion
\nor ignorance (Bg 18.7 and 8 +p’s) and liable to fall down (SB 5.8.8
\n+p)
\n* the steps of bhakti leading to pure love (Bg 4.10p last para):<\/p>\n
1) Preliminary faith or desire for self-realization which leads one
\n to
\n 2) The association of spiritually advanced persons
\n 3) and so one becomes initiated by a bonafide spiritual master and
\n begins the process of devotional service under his direction
\n 4) then one diminishes all unwanted habits and material attachments
\n 5) becomes steady in self-realization due to firm faith
\n 6) and acquires a taste for hearing about Krsna
\n 7) which leads one further forward to attachment for Krsna Con-
\n sciousness
\n 8) and this is further matured into genuine affection for Krsna,
\n the preliminary stage of
\n 9) real love of God, the highest perfectional stage of life.<\/p>\n
* Cleanliness, is essential for making advancement in spiritual life
\n(Bg 13.8-12p, 6th para)
\n* the following is a quotation from Srila Prabhupada (Hyderabad 24\/8\/-
\n76):
\n“… If one doesn’t practice brahminical life he is not to be called a
\n‘brahmana’. You may be the son of a high court judge but if you do not
\nhave the qualifications you cannot be called a high court judge…
\nThere must be an educational institution for training brahmanas espe-
\ncially. One is judged by education, quality and training. One of the
\nbrahmana’s two main qualities is ‘saucam’, cleanliness and truthful-
\nness… In Bombay even the poorest man is clean. I have been to a
\n‘Parsee’ kitchen. So nasty, all the pots are black, nothing is clean.
\nFor eating they use china — clean or unclean cannot be understood.
\nEven our pots, handled by our European devotees, underneath it is
\nblack. You should not even be able to see a black spot. It is not cle-
\nan. A single black spot and it is not clean. Before taking water, if
\nthe water pot is clean, you like taking water. In our school days the
\nseats were so clean, you liked to sit down. This is Hindu culture.
\nCleanliness is essential. In English also cleanliness is next to God-
\nliness. Sri-vigraharadhana-nitya-nana-srngara-tan-mandira-marjanadau
\n(Guruvastaka verse 3). ‘Marjana’ means ‘cleansing’. The spiritual ma-
\nster is always engaged along with his disciples in cleaning the temple
\nof Sri Sri Radha and Krsna. Want of cleanliness means laziness. If you
\nare lazy you can’t keep clean. Let me sleep for the time being. This
\nis the mode of ignorance, tamo-guna. We have to conquer over rajo-guna
\nand tamo-guna!”<\/p>\n
* General rules of cleanliness (Bg 16.7p 2nd half of the 1st para)<\/p>\n
Cleanliness and Other Standards
\n1) Never enter the kitchen or the temple in an unclean state.
\n2) The mouth is a dirty place (being positioned at one end of the in-
\ntestines, it is a place where many germs are found) and therefore one
\nshould not suck one’s fingers or pen, or bite one’s nails, etc. If one
\ndoes touch one’s mouth then the hands should be washed. Don’t lick
\nthings like stamps and don’t blow out candles, incense sticks, etc.
\nAlso it is a good practice to learn to pour water\/juice into your
\nmouth when you drink, then the cup remains clean, not having touched
\none’s lips.
\n3) If you make a mess clean it up, especially in the toilet or washba-
\nsin etc. A place should always be as clean, if not cleaner, after it
\nhas been visited by a devotee.
\n4) Your locker should always be neat and clean (Don’t leave prasada in
\nit or even bring prasada to your room).
\n5) When you clean anywhere in the temple building try to make the pla-
\nce as clean as glass (see TQK p.143)
\n6) Do not leave clothing lying around.
\n7) If someone else leaves a mess then you can clean it up, seeing that
\nin actuality everything is the personal property of the representative
\nof Krsna, the spiritual master. Once Srila Prabhupada inspected one of
\nour many toilets in our Mayapura property and upon finding a cigarret-
\nte he exclaimed “Who has been smoking in my bathroom?”
\n8) Nails should always be clipped short. This should not be done in
\none’s bedroom but in the bathroom and the clippings should be flushed
\naway down the toilet or sink, or thrown in the rubbish bin provided.
\nEvacuating, nail cutting, teeth brushing, shaving, etc., should be
\ndone before showering.
\n9) Take at least two showers a day (or more if you have to pass stool
\nat another time) — the early morning shower can be cool to help ivi-
\ngorate the system and should be efficient but quick (a warm shower
\nshould be taken if one is sick). It is also important to take a “men-
\ntal bath” by chanting Hare Krsna as one takes one’s physical bath.
\n10) Srub and file feet whenever necessary (which avoids painful cracks
\nin the heel developing)
\n11) Use the right hand only for eating, chanting rounds, offering and
\naccepting things to and from others, turning on communal switches,
\nopening doors and using the toilet flush etc. (the left hand is reser-
\nved for cleansing oneself upon passing stool).
\n12) Do not touch your foot to anything sacred or use your foot to do
\nsomething which can be done with one’s hand.
\n13) Do not walk over books, devotees, prasada or any sacred articles.
\nTo touch someone with one’s foot is considered offensive. For instan-
\nce, if you have to walk past seated devotees in the temple room at
\nclass time, extend your right hand to indicate you wish to go by and
\nthey will move their knees to let you pass. If you happen to touch a
\ndevotee with your foot you can touch his body gently with your hand
\nand then touch your hand to your head.
\n14) Books, beads, karatalas, etc. should not go on the ground or on
\none’s seat or bed, nor should things be put on books (like alarm
\nclocks, karatalas, etc.).
\n15) If a sacred object falls to the floor pick it up and touch it to
\nyour head.
\n16) If your Japa beads are out of your bag, keep them in a clean place
\nbut do not hang them on a hook.
\n17) Do not take sacred items into the stoolroom, e.g. beads, books,
\nHarinam chuddar.
\n18) Do not take other’s possessions thinking that everything is Krsn-
\na’s and therefore everything is one. This is not our philosophy!
\n19) Do not sleep on your stomach. When sleeping try to face South-
\nEast.
\n20) Do not talk informally, read or write personal letters in front of
\nthe Deities — only devotional activities such as hearing, chanting,
\nreading and praying, or some important matter related to the service
\nof the Deity should be carried on in the temple room.
\n21) While sitting do not expose your feet to the Deities or point them
\nat the spiritual master, or Tulasi devi, etc. Always try to keep them
\ncovered.
\n22) Tilak should be applied in all 12 places after showering.
\n23) Single men and women should only converse together when it’s ne-
\ncessary for particular devotional service.
\n24) Do not stand in one’s underwear in front of Vaisnavas, or pictures
\nof Krsna or the Guru. The Lord and His devotee are priesent in Their
\npictures and so should be respected accordingly.
\n25) Don’t pass air in the temple room.
\n26) Try to avoid turning your back on, or sitting with your back to
\nthe Deities or Vyasasana.
\n27) Do not waste Krsna’s energies such as toothpaste, electricity,
\nwater, etc. In fact, if you see a light or fire left on somewhere turn
\nit off. Once on a morning walk, Srila Prabhupada turned off a running
\ntap in someone’s garden. Another time when he was ill in Mayapur he
\nrose especially from his bed to chastise a disciple for leaving a fan
\non when she left a room for only 5 minutes.<\/p>\n
Do not worry unduly about all these rules and regulations, soon they
\nwill be your second nature. We all make mistakes in the beginning.
\nMost of what we do is simply common sense. If anything is not clear or
\nconfuses you, please don’t hesitate to ask.<\/p>\n
The Maha-Mantra:<\/p>\n
* is the easy process recommended by Lord Caitanya especially for us
\n(Bg 16.24 1st para)
\n* is the correct means of deliverance for people in this age (Bg 3.10
\nlast half\/ Bg 6.12 last half)
\n* is the only possible process in this age (Bg 8.11 last para)
\n* is the easiest and purest of all yajnas (sacrifices) (Bg 3.12p last
\nsentence\/ Bg 10.25+p)
\n* is the best and most inexpensive sacrifice (Bg 16.1-3p 9th para)
\n* is the easiest and best way to control the mind (Bg 6.34p last part)
\n* is the means to control the tongue (Bg13.8-12p 7th para)
\n* is the sublime method for reviving our original pure consciousness
\n(SSR p. 146)
\n* cleanses and purifies one’s own heart and anyone else who hears (NOI
\n4 41-43)
\n* for internal cleanliness (Bg 13.8-12p 6th para)
\n* cleanses the heart of all material dirt (Bg 4.39p)
\n* so that one can attain life’s ultimate goal (Bg 10.11p 4th para)
\n* is transcendentally sweet but this is not appreciated by a diseased
\nperson (NOI 7 pages 66-67)
\n* is enacted on the spiritual platform, above all lower strata of con-
\nsciousness (SSR p. 147)
\n* relieves one from all misconception (NOI 7 p. 69)
\n* is the only remedy for setting the world right (NOI 7 p. 69)
\n* is the best process for successfully changing one’s state of con-
\nsciousness at the end of life (Bg 8.6p, end)
\n* purifies one and enables one to go back to Godhead (Bg 8.19p\/Bg 8.8-
\n+p)
\n* is mystic meditation (Bg 8.8 +p)
\n* enables one to easily and happily approach the supreme destination
\n(Bg 12.6-7p 5th para)
\n* attracts one to Krsna (Bg 12.6-7p end of 2nd para) and is the means
\nof pleasing Him
\n* When a devotee chants Hare Krsna, the Lord, being non-different from
\nHis name, dances with Srimati Radharani on the devotee’s tongue (Bg-
\n12.8p)
\n* By chanting you can understand everything of God (PQPA p. 25)
\n* waters the seed of love of God, which fructifies as a spiritual
\nplant growing as far as Goloka Vrndavana (Bg 10.9p 2nd para)
\n* (when chanted inoffensively) is the highest perfectional stage of
\nVedic knowledge (Bg 2.46 +p) (so the best purpose of Vedic culture is
\nserved to even the fallen souls of this age)
\n* is chanted by someone who has been previously purified by passing
\nthrough the tenets of the Vedas (Bg 6.44+p\/ 16.24p 1st para)
\n* gives direct perception of spiritual pleasure and purification (Bg
\n9.2p 6th para)
\n* situates even a fallen devotee on the transcendental platform when
\nchanted with determination (Bg 9.30p 2nd para)
\n* and protects a devotee from all accidental falldowns (Bg 9.31 p end)
\n* is the means of understanding Krsna (Bg 7.24p 3rd para)
\n* to attain actual education etc. (Iso 10, 6th para–>end)
\n* to make progress towards one’s desired destination (Guruvastaka 8)
\n* to understand the real position of all living beings (Bg 4.35)
\n* to begin one’s devotional service (Bg 12.20p)
\n* to distinguish between matter and spirit (Bg 13.35 1st para)
\n* the secret to advancement in spiritual life (Bg 4.34p)
\n* to understand the imports of Vedic knowledge (Bg 6.47p, near the
\nend)
\n* to properly understand the difficult passages in the Vedic litera-
\nture (Bg 16.1-3p, 14th para)
\n* because different scriptures and different sages recommend different
\nthings (Bg 18.3+4 +p’s)
\n* because it is enjoined in the sastra for everyone who wants to ad-
\nvance in life (Bg 4.34\/Iso 6+p, 5th para\/ Bg 2.7p 1st para)
\n* to find out what Krsna practically wants us to do (Bg 18.57+p)
\n* to know Krsna (Bg 2.29p 2nd half)
\n* otherwise it is impossible ever to begin to understand Krsna (Bg
\n11.54p 2nd para)<\/p>\n
3) The Qualifications of the Spiritual Master<\/p>\n
Teachings
\n*He speaks only of Krsna and matters related to Him (Bg 2.54 +p)
\n*He never presents anything not to be found in Vedic literature (Iso 13p,
\n 1st para)
\n*He never contradicts sadhus (saintly persons) or scriptures (sastra) (Bg
\n 10.3p last para)
\n*He does not manufacture rules against the principles of the revealed
\n scriptures (Bg 3.21p\/Bg 4.34p)
\n*He is able to answer any question on spiritual life without hesitation,
\n having understood all Vedic knowledge (Bg 15.19 +p, 3rd para\/Bg 2.7p 1st
\n para)
\n*He never says “I am God” (Bg 5.16p)
\n*He must be a master of the science of Krsna (Bg 2.8p 1st para)<\/p>\n
Realization
\n*He must be fixed in the Absolute Truth (Iso Intro 11th para)
\n*He must have the symptoms of one on the transcendental platform (Bg
\n 18.51-53 +p, 54 +p 2nd para\/Bg 14.22-25 +p, 2nd para\/Bg 2.55-57, 58 +p\/Bg
\n 5.20 +p, 21 +p)
\n*He must be 100% Krsna Conscious (Bg 2.8p 1st para)
\n*He should have attained the platform of uttama adhikari (NOI 5)
\n*He knows the science of Krsna (Bg 2.8p 1st para)<\/p>\n
Disciplic Succession
\n*He comes in the disciplic succession (Bg 4.34p)
\n*And therefore does not deviate from instruction imparted millions of
\n years ago (Bg 4.42p last part)
\n*He must have heard the Vedic knowledge from the right source (Iso Intro
\n 11th para)
\n*The importance of the disciplic succession … (Bg 18.75 +p)<\/p>\n
Character
\n*He must be a perfect devotee (PQPA page 27-28)
\n*He must be fully in control of the six pushing senses (agents) (NOI 1)
\n*He strictly practices what he preaches (Bg 3.21 +p)
\n*He is an “acarya”, one who teaches by example (Bg 3.20 +p)
\n*because even Krsna Himself acted to set an example (Bg 3.22,23 +p)
\n*He is by nature very kind and compassionate to the disciple and
\n tirelessly instructs him (Bg 4.34p end\/Bg 18.72 +p)<\/p>\n
Ability to liberate others
\n*Krsna or His bona fide representative are the only persons who can
\n release a conditioned soul from bondage (Bg 7.14p 3rd para)
\n*The spiritual master knows the nature of his students and is thus able to
\n guide them to act in Krsna Consciousness (Bg 2.41 3rd para)
\n*He can change the materially conditioned nature of a person, gradually
\n elevating him to the perfectional stage (Bg 17.2p)<\/p>\n
Activities
\n*He is always glorifying Krsna (Bg 9.13 +14)
\n*He never tries to imitate the Lord but always follows in His footsteps
\n (Bg 3.24p)<\/p>\n
If…
\na teacher (guru) loses his sense of discrimination and engages in
\nabominable actions he can be abandoned (Bg 2.5p)<\/p>\n
4) The Qualification of a Disciple<\/p>\n
*One must be awakened to one’s position of suffering in the material world
\n and one must desire to find the ultimate solution (Bg Intro page 7 or 6
\n Macmillan version)
\n*One must have a firm respect for the Supreme Personality of Godhead (Bg
\n Intro page 7 or 6 Macmillan version)
\n*One must have faith in the guru and Krsna (Bg 6.47p 5th para)
\n*One must be submissive (Bg 4.34 +p\/Bg Intro page 6-7 or 6 Mac)
\n*One must be fully obedient (NOI 4 page 46)
\n*One must be humble (Bg 13.8-12p 5th para)
\n*One must have a serving mood (Bg 13.8-12p 5th para)
\n*One must be anxious to satisfy the guru (Bg 4.34p)
\n*One should consider the order of the guru as one’s prime duty in life (Bg
\n 18.67p, last 2 lines\/Bg 2.41p 3rd para\/Bg 2.53p last line\/Bg 3.35p 1st
\n part)
\n*One must respect the guru as God (PQPA pages 26-27\/Bg 5.16p)
\n*One must serve the other disciples of one’s guru
\n“Regarding serving your Godbrothers, this is a very good practice. The
\nspiritual master is never without his followers so to serve the spiritual
\nmaster also means to be the servant of his disciples. When you want to
\nserve the king, you must also serve his minister, secretary and everyone
\nwho serves him. And to serve his servants may please him more than to
\nserve the king personally. So the spiritual master is not alone. He is
\nalways with his entourage. We are not impersonalists. We take care of
\nevery part of the whole, as much as one should take care of his hat as
\nwell as his shoes. Both are equally important for the upkeep of the body.
\nI hope you will understand this rightly.” (Letter to a disciple, from
\nSrila Prabhupada in 1969)<\/p>\n
5) The Parampara System<\/p>\n
*explained… (PQPA pages 28-30\/Bg 4.1-3)
\n*If one hears Bhagavad Gita from a pure soul in disciplic succession he
\n surpasses all studies of Vedic visdom and all scriptures of the world (Bg
\n 1.1p 1st para)
\n*the humble realized devotee recognises that all credit goes through the
\n parampara to Lord Krsna (Bg Preface, 2nd +3rd paras)
\n*List of the members of our disciplic succession (Bg Intro Page 34, or 29
\n Macmillan version)
\n*How the Vedic knowledge comes to us out of motherly affection (Iso Intro
\n 7th and 8th paras)<\/p>\n
6) Initiation<\/p>\n
*Qualifications for described (NOI 5 pages 51-53)
\n*Establishes one’s relationship with Krsna (NOD Intro 11th para)
\n*An essential step towards love of God (Bg 4.10p 2nd para)
\n*When one is seen to be actually serious (NOI 5 page 50)
\n*An example of preparation for, and acceptance of, initiation (PQPA pages
\n 97-99)<\/p>\n
WEEK 2
\nPAST AND PRESENT ACARYAS (Verse to learn, Bg 3.21)<\/p>\n
(1) Srila Vyasadev
\n*son of Parasara Muni and Satyavati (Bg 15.17p last line of last para
\n [Mac], or Bg 15.18p end)
\n*a great devotee of the Lord and a powerful incarnation (Bg 18.77p)
\n*disciple of Narada Muni (Bg 18.75p 2nd para)
\n*How he gave us the Vedic literatures (Bg Intro p.27 or 34 Mac)
\n*the Srimad Bhagavatam is Vyasadev’s own natural commentary on the
\n Vedanta-Sutra (the “final stalk of knowledge”–Bg 18.13p) (Bg 15.15p 1st
\n para)
\n*Spiritual master of Sanjaya (Bg 18.75 +p)
\n*the appearance day of the guru is called “Vyasa puja” (puja means
\n worship) because he represents Vyasadev (Bg 18.75 1st para)
\n*the spiritual master’s seat in the temple is called the “Vyasasana”
\n (asana means seat) for the same reason
\n*father of Dhrtarastra, Pandu and Vidura, and also Sukadev Gosvami<\/p>\n
(2) Narada Muni
\n*the greatest devotee in the universe (Bg 10.26p)
\n*the direct disciple of Krsna (Bg 18.75p 2nd para)
\n*His entry into devotional service (Bg 9.2p 7th and 8th paras)
\n*More about him… (SB 1.9.7 2nd para)
\n*”Nara”–the Supreme Lord, “da”–one who can give<\/p>\n
(3) Maharaja Pariksit and Sukadev Gosvami
\n*Son of Abhimanyu, who was the son of Arjuna and Subhadra
\n*How the Srimad Bhagavatam came to be spoken (SB 1.18.25 +p 26-50 and SB
\n 1.1.1-40)
\n*Sukadev Gosvami was the son of Vyasadev and he heard the Bhagavatam from
\n his father whilst he was in the womb of his mother<\/p>\n
(4) The Six Gosvamis of Vrndavana
\nRead and discuss the “Prayers to the Six Gosvamis” by Srinivasa Acarya
\n(Blue Song Book, pages 19-22)<\/p>\n
(5) Srila Bhaktivinod Thakur
\nRead “A Glimpse into the life of Thakura Bhaktivinoda (Blue song book,
\nIntro. pages xii-xviii and Hare Krsna Hare Krsna pages 120-124)<\/p>\n
(6) Srila Gaurakisora dasa Babaji
\nRead and discuss the “Srila Gaurakisora Pranati” (Blue Song Book pages
\n6-7)<\/p>\n
(7)Srila Bhaktisiddhanta Sarasvati
\nRead Srila Prabhupada Lilamrta Vol. 1 Ch. 3, pages 37-47 and Ch. 4 pages
\n61-78, and “Hare Krsna Hare Krsna” pages 124-126)<\/p>\n
(8) Srila Prabhupada
\nRead “Prabhupada” and section about “the Author” at the end of the Gita
\nand learn the dates of the principal events in his life.<\/p>\n
(9) Jayananda prabhu
\nRead printed sheets about him and see BTG Vol 12\/6 pages 10-14&17.<\/p>\n
(10) The Meaning of Vyasa Puja (SSR p. 70)
\nRead the lecture given by Srila Prabhupada in 1936 in Bombay, the other
\nshort essays called “the Meaning of Vyasa Puja” to be found at the
\nbeginning of Srila Prabhupada’s and the present spiritual master’s Vyasa
\nPuja books.<\/p>\n
WEEK 3
\nSADHANA BHAKTI (verse 9.26)<\/p>\n
*”sadhana”–the means by which one can achieve something (Tape Lon 73-34)
\n*to perform sadhana bhakti necessitates a radical change in one’s values
\n (Bg 2.69 +p)
\n*sadhana bhakti explained (Bg 12.9 +p)
\n*one should never give up one’s initial spirit of carefully following all
\n the rules and regulations of bhakti yoga (Bg 18.5 and 6 +p) otherwise one
\n is understood to be influenced by the modes of passion or ignorance (Bg
\n 18.7 and 8 +p’s) and liable to fall down (SB 5.8.8 +p)
\n*the steps of bhakti leading to pure love (Bg 4.10p last para):
\n (1) Preliminary faith or desire for self-realization which leads one to
\n (2) The association of spiritually advanced persons
\n (3) and so one becomes initiated by a bona fide spiritual master and
\n begins the process of devotional service (sadhana bhakti) under his
\n direction
\n (4) then one diminishes all unwanted habits and material attachments
\n (5) becomes steady in self-realization due to firm faith
\n (6) and acquires a taste for hearing about Krsna
\n (7) which leads one further forward to attachment for Krsna Consciousness
\n (8) and this is further matured into genuine affection for Krsna, the
\n preliminary stage of
\n (9) real love of God, the highest perfectional stage of life
\n*Cleanliness, is essential for making advancement in spiritual life (Bg
\n 13.8-12p, 6th para)
\n*the following is a quotation from Srila Prabhupada (Hyderabad 24\/8\/76):
\n “… If one doesn’t practice brahminical life he is not to be called a
\n ‘brahmana’. You may be the son of a high court judge but if you do not
\n have the qualifications you cannot be called a high court judge… There
\n must be an educational institution for training brahmanas especially. One
\n is judged by education, quality and training. One of the brahmana’s two
\n main qualities is ‘saucam’, cleanliness and truthfulness… In Bombay
\n even the poorest man is clean. I have been to a ‘Parsee’ kitchen. So
\n nasty, all the pots are black, nothing is clean. For eating they use
\n china–clean or unclean cannot be understood. Even our pots, handled by
\n our European devotees, underneath it is black. You should not even be
\n able to see a black spot. It is not clean. A single black spot and it is
\n not clean. Before taking water, if the water pot is clean, you like
\n taking water. In our school days the seats were so clean, you liked to
\n sit down. This is Hindu culture. Cleanliness is essential. In English
\n also- cleanliness is next to Godliness.
\n Sri-vigraharadhana-nitya-nana-srngara-tan-mandira-marjanadau (Guruvastaka
\n verse 3). ‘Marjana’ means ‘cleansing’. The spiritual master is always
\n engaged along with his disciples in cleaning the temple of Sri Sri Radha
\n and Krsna. Want of cleanliness means laziness. If you are lazy you can’t
\n keep clean. Let me sleep for the time being. That is the mode of
\n ignorance, tamo-guna. We have to conquer over rajo-guna and tamo-guna!”<\/p>\n
*General rules of cleanliness (Bg 16.7p 2nd half of the 1st para)<\/p>\n
Cleanliness and Other Standards
\n (1) Never enter the kitchen or the temple in an unclean state.
\n (2) The mouth is a dirty place (being positioned at one end of the
\n intestines, it is a place where many germs are found) and therefore
\n one should not suck one’s fingers or pen, or bite one’s nails, etc.
\n If one does touch one’s mouth, then the hands should be washed. Don’t
\n lick things like stamps and don’t blow out candles, incense sticks,
\n etc. Also it is a good practice to learn to pour water\/juice into
\n your mouth when you drink, then the cup remains clean, not having
\n touched one’s lips.
\n (3) If you make a mess clean it up, especially in the toilet or getting
\n into the plane. You have to believe that the aeroplane will take you
\n to the other side. You are already doing that, there is no argument.
\n So, similarly, you have to believe, you must have faith. And we see
\n that many faithful great-acaryas and devotees of the Lord have
\n achieved success by this faith. Why shall I not follow them?
\n Therefore the Vedic literature says that you have to follow the
\n footprints of the great acaryas.”<\/p>\n
WEEK 4
\nKRSNA, THE ABSOLUTE TRUTH
\n(Verse to learn Bg 4.9 +read the purport)<\/p>\n
*Lord Krsna’s Supreme position (Bg 3.22\/Bg 4.5+p\/Bg 4.6+p\/Bg 4.13)
\n*as God, confirmed by all great sages (Bg 10.12-13\/Bg Intro page 3)
\n*being transcendental to both fallible and infallible beings. He maintains
\n everything and is glorified in the Vedas as the greatest personality (Bg
\n 15.17+18+p’s)
\n*as ultimate goal of the Vedas (Bg 2.46+p\/Bg 15.15+p)
\n*as the cause of everything (Bg 7.16+p\/Iso 13p 7th and 8th paras)
\n*as the maintainer of everything (Bg 7.10+p)
\n*as the destroyer of everything (Bg 11.32)
\n*as the essence of everything (Bg 7.9+p)
\n*as everything (through His different energies) (Bg 9.16-19)
\n*as everywhere (exemplified by Lord Narasimhadev’s presence) (Iso 5p 8th
\n para)
\n*like the sky–in which everything exists (Bg 9.6+p)
\n*not perceivable through mind and senses (Bg 9.4p 1st para)
\n*Krsna’s inconceivability certifies His supremacy (Iso 5p 1st para)
\n*no difference between His body and soul (Iso 8+p 1st para)
\n*no difference between His mind, body and senses (Bg 9.34p 1st para)
\n*Krsna is perfect and complete (Iso Invocation +p)
\n*Krsna is purifying whilst always uncontaminated Himself (Iso 8+p last
\n para)
\n*although in one place He is simultaneously all pervading (Iso 4+p 1st
\n para)
\n*He is outside and inside, faraway, but near (Bg 13.16+p)
\n*because of Krsna’s absolute position, His senses are interchangeable (Bg
\n 9.26+p last para\/Bg 11.43p 2nd para)
\n*Krsna’s supremely transcendental position (Bg 4.14+p, 1st part\/Bg 7.12+p\/Bg
\n 9.9+p)
\n*although He directly superintends everything (Bg 9.10+p\/Bg 13.15+p)
\n*the transcendental position of one who is conscious of Krsna’s
\n transcendental position (Bg 4.13p last para\/ Bg 4.14+p, 2nd part\/Bg 9.28p
\n 2nd and 3rd paras)
\n*Krsna is rarely known (Bg 7.3+p\/Bg 9.3+p\/Bg 11.53+p)
\n*He can only be seen and understood by undivided devotional service (Bg
\n 11.54+p, 1st part of 1st para)
\n*He is not manifest to fools (Bg 7.25+p)
\n*Krsna is the original Personality of Godhead and all other forms are
\n expansions from Him (Bg 11.54p 4th-7th paras)
\n*Krsna is equal to all, whilst making an individual arrangement for
\n everyone (Bg 5.15+p)<\/p>\n
(2) Brahman, Paramatma, and Bhagavan
\n*explained (Bg 2.2p all but last para\/Bg Intro page 14 or 12-13 Mac)
\n*three different transcendentalists and their respective destinations
\n explained (Bg Intro page 25, or 22-23 Mac)<\/p>\n
(a) Brahman “spirit”
\n*meaning of (Bg 8.3+p 1st and 5th paras)
\n*When Brahman is covered by illusion or “maya” it is called “material”,
\n otherwise everything is really spiritual or Brahman (Bg 4.24+p)
\n*Material nature is also sometimes referred to as Brahman (Bg 14.3+p 1st
\n para)
\n*Krsna is the Supreme Brahman (Bg 10.12)
\n*Krsna is the basis of Brahman (Bg 14.27)
\n*Brahman realization explained in relationship to Paramatma and Bhagavan
\n realization (Bg 14.27p 1st para)
\n*Brahman vision explained (Bg 13.31+p)<\/p>\n
(b) Paramatma–“the Supreme Soul” or the Supersoul residing in everyone’s
\n heart along with the individual soul.
\n*Atma means the individual atomic soul (although sometimes the word atma
\n or “self” can also refer to the body, mind or even the senses–(Bg 8.1p\/Bg
\n 6.5p beginning)
\n*Difference between individual soul and Paramatma described (Bg 13.3+p)
\n*Two functions of the Supersoul (Bg 13.23+p 1st para)
\n (i) Overseer or witness
\n (ii) Permitter or sanctioning agent of the living entities innumerable
\n desires (see also Bg 18.14+p 2nd and 3rd paras)
\n*The function of the Supersoul explained (Bg 15.15+p 1st para)
\n*the source of all light and knowledge etc (Bg 13.18+p)
\n*the source of all memory, knowledge and forgetfulness (Bg 15.15+p 1st
\n para)
\n*compared to a friendly bird (Bg 2.22p)
\n*the friend of the conditioned soul (Bg 13.23p 2nd para)
\n*by the association of a self-realized soul one who is able to see the
\n friendly Supersoul accompanying the individual soul in all bodies,
\n actually sees (Bg 13.28+p)
\n*the Lord experiences everything from His vantage point as the Supersoul
\n (Bg 13.14+p)
\n*the Supersoul hears everything (PQPA page 30-31)
\n*the Supersoul is directing the wanderings of all living entities (Bg
\n 18.61+p)
\n*and therefore one should surrender to Him (Bg 18.62+p 1st para)
\n*which is one’s best interest (Bg 18.63p 2nd para)
\n*the Supersoul is one yet all pervading, as perceived by the yogi or
\n devotee (Bg 13.17+p\/Bg 6.29-31+p’s)
\n*is not eternal in the spiritual world (Bg 7.4p end of 2nd para)<\/p>\n
(c) Bhagavan
\nBhaga–opulences explained by Parasara Muni in the Visnu Purana
\nvan–one who possesses where he categorizes the Lord’s opulences into 6
\n main divisions:- (i) wealth (ii) strength (iii)
\n fame (iv) beauty (v) knowledge and (vi)
\n renunciation (Bg 2.2p)
\n*another meaning of Bhagavan–(Iso 16p 4th para)
\n*Bhagavad Gita–the song of Bhagavan Sri Krsna
\n*Bhagavan realization is the only full conception of the Absolute, and
\n includes both Brahman and Paramatma realizations (Iso 15p last but one
\n para)<\/p>\n
(3) Why Krsna descends
\n*to establish religious principles (Bg 3.23p, 24+p 1st part\/Bg 4.7+p)
\n*to appease His devotees (Bg 4.8+p)
\n*to attract the jnanis and yogis etc (Iso 15p 3rd and 4th paras)
\n*Six types of avatars (“one who descends”) (Bg 4.8p 2nd and 3rd paras)
\n*What is an avatar? (Bg 4.9p 2nd para)
\n*Krsna is the avatari or source of all incarnations (Bg 2.2p 3rd para\/Bg 4.9p
\n 3rd para)<\/p>\n
(4) The Six Types of Incarnations (listed Bg 4.8p 3rd para)<\/p>\n
The Purusa Avatars
\n*the 3 Visnu incarnations (Bg 7.4p 1st para\/Bg 9.8p 1st para)
\n*described (Bg 10.20p 2nd and 3rd paras)
\n*who do all the managing so that Krsna can stay in Vrndavan and enjoy (Iso
\n 15p 6th para)<\/p>\n
Leela (pastime) Avatars
\n*innumerable, however 10 prominent leela avatars are described in song
\n called “Das Avatar Stotra” on pages 97-99 of the Blue Song Book.
\n*Lord Buddha also mentioned (Bg 4.7p last 1\/2 of 1st para)<\/p>\n
Guna Avatars (see also Week 6)<\/p>\n
Guna means material quality or mode, also rope (Bg 7.14p 2nd para)
\n (i) Brahma–the Lord of the mode of passion, the creator of the structure
\n of the universe
\n (ii) Visnu–the Lord of the mode of goodness, the maintainer of the
\n universal affairs
\n (iii) Siva–the Lord of the mode of ignorance or darkness, the destroyer
\n of the universe
\n*Only Visnu can release the conditioned soul from these ropes of maya (Bg
\n 7.14p last para)<\/p>\n
Manvantara Avatars
\n*Manu, the father of mankind, hence “man”
\n*the current Manu is called Vaivasvata Manu, the son of Vivasvan, who
\n spoke Bhagavad Gita to his own son and disciple, Maharaja Iksvaku, the
\n King of this planet earth 2,005,000 years ago (Bg 4.1+p 3rd and 4th paras)<\/p>\n
Yuga Avatars (Incarnations for a particular yuga or age)
\nLord Caitanya is the yugavatara for the age of Kali (Bg 4.8p last para)<\/p>\n
Saktyavesa Avatars
\nDirectly empowered jivasouls such as Narada who is empowered with the
\nparticular potency of devotional service.<\/p>\n
Three Standard Ways of Identifying a Genuine Incarnation of the Lord
\n(see also video called “God’s Competitor”)<\/p>\n
(i) personal characteristics–particular bodily features, and nature,
\n place, time and circumstance of birth–all described in sastra.
\n (ii) marginal characteristics–exceptional, superhuman activities, all
\n extraordinary and also mentioned in sastra.
\n(iii) The conclusion of the greatest contemporary personalities of the
\n time, such as Arjuna’s reference to Narada and Vyasa etc (Bg 10.13)<\/p>\n
(5) What is Yajna, or Sacrifice?
\n*the purpose of the material creation (Bg 3.10+p)
\n*the ultimate cause of everything (Bg 3.14)
\n*means Visnu (Bg 3.9p) and He is the actual beneficiary of all yajnas (Bg
\n 3.11p)
\n*different kinds of (Bg 3.12+p\/Bg 4.28+p)
\n*transcendental yajnas (bg 3.13+p)
\n*yajnas for materialists and transcendentalists (Bg 3.16-19 +p’s)
\n*a devotee’s saccrifice is the most complete (Bg 4.25+p)
\n*the necessity of sacrifice for everyone (Bg 4.31+p)
\n*ultimately the best kind of sacrifice is:- (Bg 4.33+p, 34)
\n*and so one attains transcendental knowledge (Bg 4.35)
\n*which destroys one’s material life (Bg 4.36+37+p)
\n*and is the highest attainment (Bg 4.38+p)
\n*summary study of sacrifice and it’s ultimate purpose (Bg 4.42p)<\/p>\n
(6) The Demigods
\n*supplying agents of the Lord (Bg 3.12+p)
\n*description of nature and function of (Bg 3.11+p\/3.14+p, 1st part of 1st
\n para)
\n*there are 33 million demigods to supervise every aspect of universal
\n affairs. They include:-
\n Brahma, Siva (note: Lord Siva himself recommends one to worship Visnu and
\n His servants, PQPA page 95-96), Vayu (air), Indra (the chief of the
\n administrative demigods–Bg 8.2p, King of Heaven, and controller of the
\n rain–Bg 3.14), Agni (fire), Varuna (water–Bg 3.14p), Durga (the wife of
\n Lord Siva and the personification of the material energy (Bg 3.12p 1st
\n para), Sarasvati (Goddess of learning, Bg 7.21p 2nd para), Surya (sun,
\n present sun god also called Vivasvan, Bg 4.1+p 2nd and 3rd paras),
\n Yamaraja (Lord of death), Candra (moon–Bg 3.14p), Mitra (bowel
\n movements), Sitala (small pox)<\/p>\n
*cannot give one liberation (Bg 7.14p last para)
\n*why someone approaches the demigods (and why a devotee of Krsna doesn’t)
\n (Bg 7.20+p)
\n*Why and how Krsna inspires one to worship them (Bg 7.21+p)
\n*in actuality it is Krsna alone who satisfies the desires of the
\n worshiper through the agency of the demigod (Bg 7.22+p)
\n*the result of such worship is only a temporary, paltry, futile gain,
\n aspired after by less intelligent people (Bg 7.23+p\/Bg Intro page 20-21 or
\n 18 Mac\/Bg 4.12+p\/Bg 9.20+21)
\n*Krsna is the real object of worship (Bg 9.23+p and 24+p) because He is
\n the only one capable of actually satisfying the needs of the soul and
\n freeing him from birth and death (Bg 9.25+p)
\n*Srila Prabhupada compares demigod worship to the attempt of a shady
\n businessman to bribe a government department, like the police, instead of
\n honestly and faithfully paying his taxes to the government (referred to Bg
\n 9.23p)
\n*He has also mentioned that the demigods just give benedictions according
\n to the level of worship they receive without considering the ultimate
\n benefit of the worshiper; as a shopkeeper will sell anyone a knife,
\n without consideration of the future result. Lord Krsna, however takes care
\n for the actual well-being of His worshipers and may or may not give
\n benedictions etc.<\/p>\n
(2) Brahman, Paramatma, and Bhagavan
\n*explained (Bg 2.2p all but last para\/Bg Intro page 14 or 12-13 Mac)
\n*three different transcendentalists and their respective destinations
\n explained (Bg Intro page 25, or 22-23 Mac)<\/p>\n
(a) Brahman “spirit”
\n*meaning of (Bg 8.3+p 1st and 5th paras)
\n*When Brahman is covered by illusion or “maya” it is called “material”,
\n otherwise everything is really spiritual or Brahman (Bg 4.24+p)
\n*Material nature is also sometimes referred to as Brahman (Bg 14.3+p 1st
\n para)
\n*Krsna is the Supreme Brahman (Bg 10.12)
\n*Krsna is the basis of Brahman (Bg 14.27)
\n*Brahman realization explained in relationship to Paramatma and Bhagavan
\n realization (Bg 14.27p 1st para)
\n*Brahman vision explained (Bg 13.31+p)<\/p>\n
(b) Paramatma–“the Supreme Soul” or the Supersoul residing in everyone’s
\n heart along with the individual soul.
\n*Atma means the individual atomic soul (although sometimes the word atma
\n or “self” can also refer to the body, mind or even the senses–(Bg 8.1p\/Bg
\n 6.5p beginning)
\n*Difference between individual soul and Paramatma described (Bg 13.3+p)
\n*Two functions of the Supersoul (Bg 13.23+p 1st para)
\n (i) Overseer or witness
\n (ii) Permitter or sanctioning agent of the living entities innumerable
\n desires (see also Bg 18.14+p 2nd and 3rd paras)
\n*The function of the Supersoul explained (Bg 15.15+p 1st para)
\n*the source of all light and knowledge etc (Bg 13.18+p)
\n*the source of all memory, knowledge and forgetfulness (Bg 15.15+p 1st
\n para)
\n*compared to a friendly bird (Bg 2.22p)
\n*the friend of the conditioned soul (Bg 13.23p 2nd para)
\n*by the association of a self-realized soul one who is able to see the
\n friendly Supersoul accompanying the individual soul in all bodies,
\n actually sees (Bg 13.28+p)
\n*the Lord experiences everything from His vantage point as the Supersoul
\n (Bg 13.14+p)
\n*the Supersoul hears everything (PQPA page 30-31)
\n*the Supersoul is directing the wanderings of all living entities (Bg
\n 18.61+p)
\n*and therefore one should surrender to Him (Bg 18.62+p 1st para)
\n*which is one’s best interest (Bg 18.63p 2nd para)
\n*the Supersoul is one yet all pervading, as perceived by the yogi or
\n devotee (Bg 13.17+p\/Bg 6.29-31+p’s)
\n*is not eternal in the spiritual world (Bg 7.4p end of 2nd para)<\/p>\n
(c) Bhagavan
\nBhaga–opulences explained by Parasara Muni in the Visnu Purana
\nvan–one who possesses where he categorizes the Lord’s opulences into 6
\n main divisions:- (i) wealth (ii) strength (iii)
\n fame (iv) beauty (v) knowledge and (vi)
\n renunciation (Bg 2.2p)
\n*another meaning of Bhagavan–(Iso 16p 4th para)
\n*Bhagavad Gita–the song of Bhagavan Sri Krsna
\n*Bhagavan realization is the only full conception of the Absolute, and
\n includes both Brahman and Paramatma realizations (Iso 15p last but one
\n para)<\/p>\n
(3) Why Krsna descends
\n*to establish religious principles (Bg 3.23p, 24+p 1st part\/Bg 4.7+p)
\n*to appease His devotees (Bg 4.8+p)
\n*to attract the jnanis and yogis etc (Iso 15p 3rd and 4th paras)
\n*Six types of avatars (“one who descends”) (Bg 4.8p 2nd and 3rd paras)
\n*What is an avatar? (Bg 4.9p 2nd para)
\n*Krsna is the avatari or source of all incarnations (Bg 2.2p 3rd para\/Bg 4.9p
\n 3rd para)<\/p>\n
(4) The Six Types of Incarnations (listed Bg 4.8p 3rd para)<\/p>\n
The Purusa Avatars
\n*the 3 Visnu incarnations (Bg 7.4p 1st para\/Bg 9.8p 1st para)
\n*described (Bg 10.20p 2nd and 3rd paras)
\n*who do all the managing so that Krsna can stay in Vrndavan and enjoy (Iso
\n 15p 6th para)<\/p>\n
Leela (pastime) Avatars
\n*innumerable, however 10 prominent leela avatars are described in song
\n called “Das Avatar Stotra” on pages 97-99 of the Blue Song Book.
\n*Lord Buddha also mentioned (Bg 4.7p last 1\/2 of 1st para)<\/p>\n
Guna Avatars (see also Week 6)<\/p>\n
Guna means material quality or mode, also rope (Bg 7.14p 2nd para)
\n (i) Brahma–the Lord of the mode of passion, the creator of the structure
\n of the universe
\n (ii) Visnu–the Lord of the mode of goodness, the maintainer of the
\n universal affairs
\n (iii) Siva–the Lord of the mode of ignorance or darkness, the destroyer
\n of the universe
\n*Only Visnu can release the conditioned soul from these ropes of maya (Bg
\n 7.14p last para)<\/p>\n
Manvantara Avatars
\n*Manu, the father of mankind, hence “man”
\n*the current Manu is called Vaivasvata Manu, the son of Vivasvan, who
\n spoke Bhagavad Gita to his own son and disciple, Maharaja Iksvaku, the
\n King of this planet earth 2,005,000 years ago (Bg 4.1+p 3rd and 4th paras)<\/p>\n
Yuga Avatars (Incarnations for a particular yuga or age)
\nLord Caitanya is the yugavatara for the age of Kali (Bg 4.8p last para)<\/p>\n
Saktyavesa Avatars
\nDirectly empowered jivasouls such as Narada who is empowered with the
\nparticular potency of devotional service.<\/p>\n
Three Standard Ways of Identifying a Genuine Incarnation of the Lord
\n(see also video called “God’s Competitor”)<\/p>\n
(i) personal characteristics–particular bodily features, and nature,
\n place, time and circumstance of birth–all described in sastra.
\n (ii) marginal characteristics–exceptional, superhuman activities, all
\n extraordinary and also mentioned in sastra.
\n(iii) The conclusion of the greatest contemporary personalities of the
\n time, such as Arjuna’s reference to Narada and Vyasa etc (Bg 10.13)<\/p>\n
(5) What is Yajna, or Sacrifice?
\n*the purpose of the material creation (Bg 3.10+p)
\n*the ultimate cause of everything (Bg 3.14)
\n*means Visnu (Bg 3.9p) and He is the actual beneficiary of all yajnas (Bg
\n 3.11p)
\n*different kinds of (Bg 3.12+p\/Bg 4.28+p)
\n*transcendental yajnas (bg 3.13+p)
\n*yajnas for materialists and transcendentalists (Bg 3.16-19 +p’s)
\n*a devotee’s saccrifice is the most complete (Bg 4.25+p)
\n*the necessity of sacrifice for everyone (Bg 4.31+p)
\n*ultimately the best kind of sacrifice is:- (Bg 4.33+p, 34)
\n*and so one attains transcendental knowledge (Bg 4.35)
\n*which destroys one’s material life (Bg 4.36+37+p)
\n*and is the highest attainment (Bg 4.38+p)
\n*summary study of sacrifice and it’s ultimate purpose (Bg 4.42p)<\/p>\n
(6) The Demigods
\n*supplying agents of the Lord (Bg 3.12+p)
\n*description of nature and function of (Bg 3.11+p\/3.14+p, 1st part of 1st
\n para)
\n*there are 33 million demigods to supervise every aspect of universal
\n affairs. They include:-
\n Brahma, Siva (note: Lord Siva himself recommends one to worship Visnu and
\n His servants, PQPA page 95-96), Vayu (air), Indra (the chief of the
\n administrative demigods–Bg 8.2p, King of Heaven, and controller of the
\n rain–Bg 3.14), Agni (fire), Varuna (water–Bg 3.14p), Durga (the wife of
\n Lord Siva and the personification of the material energy (Bg 3.12p 1st
\n para), Sarasvati (Goddess of learning, Bg 7.21p 2nd para), Surya (sun,
\n present sun god also called Vivasvan, Bg 4.1+p 2nd and 3rd paras),
\n Yamaraja (Lord of death), Candra (moon–Bg 3.14p), Mitra (bowel
\n movements), Sitala (small pox)<\/p>\n
*cannot give one liberation (Bg 7.14p last para)
\n*why someone approaches the demigods (and why a devotee of Krsna doesn’t)
\n (Bg 7.20+p)
\n*Why and how Krsna inspires one to worship them (Bg 7.21+p)
\n*in actuality it is Krsna alone who satisfies the desires of the
\n worshiper through the agency of the demigod (Bg 7.22+p)
\n*the result of such worship is only a temporary, paltry, futile gain,
\n aspired after by less intelligent people (Bg 7.23+p\/Bg Intro page 20-21 or
\n 18 Mac\/Bg 4.12+p\/Bg 9.20+21)
\n*Krsna is the real object of worship (Bg 9.23+p and 24+p) because He is
\n the only one capable of actually satisfying the needs of the soul and
\n freeing him from birth and death (Bg 9.25+p)
\n*Srila Prabhupada compares demigod worship to the attempt of a shady
\n businessman to bribe a government department, like the police, instead of
\n honestly and faithfully paying his taxes to the government (referred to Bg
\n 9.23p)
\n*He has also mentioned that the demigods just give benedictions according
\n to the level of worship they receive without considering the ultimate
\n benefit of the worshiper; as a shopkeeper will sell anyone a knife,
\n without consideration of the future result. Lord Krsna, however takes care
\n for the actual well-being of His worshipers and may or may not give
\n benedictions etc.<\/p>\n
WEEK 5
\nVEDIC KNOWLEDGE (Verse to learn Bg 15.15)<\/p>\n
(1) Veda means knowledge (Iso Intro 1st para)
\n*knowledge means to understand what is spirit and what is matter (Bg 10.4p
\n 2nd para)
\n*who actually has knowledge, or can be called learned (Bg 2.11p)
\n*the result of knowledge (Bg 13.24+p)
\n*jnana–phenomenal knowledge
\n vijnana–transcendental, or realized knowledge (Bg 7.2+p)
\n*actual jnana described as opposed to ajnana (ignorance) (Bg 13.8-12)
\n*real jnana and vijnana described (Bg 13.19+p 1st para)
\n*vidya and avidya or knowledge and nescience described (Iso 9+p 1st 4
\n paras\/Iso 10+p 2nd-5th paras)
\n*vidya and avidya should be clearly understood (Iso 11+14)
\n*how to cultivate knowledge (Iso 10p 1st para)
\n*Hiranyakasipu, an example of the best of the cultivators of avidya (Iso
\n 11p 2nd-4th paras)
\n*transcendental knowledge is not contaminated by the three modes of
\n material nature (Bg 14.2p 2nd para)<\/p>\n
(2) Vedic knowledge originated from Lord Krsna to Brahma to Narada\/to
\n Vyasadev and was thus expanded and distributed (SB 1.4.19-23+p’s
\n +24,25\/Iso Intro last para)
\n*the Upanisads mark the beginning of transcendental life (Bg 2.45p end of
\n 1st para)
\n*Vedic knowledge is compared to our mother (Bg 2.25p\/Iso Intro 7th and 8th
\n paras)
\n*Vedic principles are accepted as axiomatic truth (Iso Intro 5th-6th
\n paras)
\n*Vedic knowledge is infallible (Iso 1p 1st para)
\n*although sometimes it may appear contradictory (Bg Intro page 15, or 13
\n Mac)
\n*the purpose of the Vedas (Bg 3.15+p\/Bg 15.1p 1st para\/Bg 15.15+p)
\n*the most important instruction in all Vedic literature (Bg
\n 18.64p\/18.65+p\/18.66+p 1st and last paras)
\n*two kinds of Vedic knowledge
\n (a) sruti–that which is directly heard\/Vedic injunctions
\n (b) smrti–that which is remembered by great sages\/supplementary
\n presentations of the Vedic principles.
\n*sastra means to be controlled by reason, the direction of revealed
\n scriptures, whereas sastra means to be controlled by force (“astra” means
\n weapon)
\n*sastra is without the 4 defects of the conditioned soul (Bg 16.24p, last
\n 1\/2 of 1st para)
\n*everyone must follow the sastra, and why (Bg 16.23,24+p’s)
\n*the perfection of following the sastra means that one becomes a devotee
\n (Bg 16.23p 1st para, 24p 1st 1\/2 of 1st para) otherwise all ones knowledge
\n by sastra is ultimately spoiled.
\n*one who knows the rules and regulations of the sastra but does not follow
\n them must be governed by the modes of material nature (Bg 17.2p)
\n*The Vedas mainly deal with material life (Bg 2.42-43+p, 45+p 1st para)
\n*ultimately leading to self-realization (Bg 2.46+p)
\n*and when one attains self-realization or Krsna Consciousness one becomes
\n completely indifferent to the Vedic rites and rituals (Bg 2.52+p\/Bg
\n 3.18+p)
\n*although one still follows the principles of sastra to set an example
\n (like Krsna Himself) (Bg 3.21+p, 22+p, last para, 23+p)
\n*Vedic knowledge is eternal and includes information not only of spiritual
\n philosophy but also of sociology, astronomy, astrology, history, medicine
\n (ayurveda), architecture, warfare (dhanur veda) etc.
\n*the “veda-vada-rata people”, or the supposed followers of the Vedas (Iso
\n 9+p paras 5-9\/Bg 2.42-43+p)<\/p>\n
(3) Karma (see Beginners Vedic Dictionary, Week 11 +Bg 4.17,18+p’s)<\/p>\n
Vikarma–karmic action performed without regard for scriptures (Bg 3.15p)
\n *karmic action which even slightly deviates from the regulative
\n principles of the Vedas (Iso 18p 1st para)
\n *forbidden work (Bg 4.17+p)
\n *kama-karatah–acting whimsically in lust (Bg 16.23+p)
\nUgrakarma–ugly, painful vikarmic work (Bg 16.9+p)
\nAkarma–inaction or action which does not produce a reaction or action in
\n Krsna Consciousness (Bg 4.18+p\/Bg 4.20+p\/Iso 2+p 2nd and 3rd
\n paras)
\n *even killing can be akarma (Bg 18.17+p)
\n *no reaction, all responsibilities taken care of (Bg 2.38+p)
\n *action in Krsna Consciousness also rids one of all bad and good
\n reactions to previous karmic activities (Bg 2.50+p)
\n *how one is freed from both inauspicious and auspicious results (Bg
\n 9.27+p) (either a good reaction or bad reaction is binding, but the
\n devotee becomes freed of both, Bg 9.28+p 1st para)
\n *although there is actually nothing auspicious in the material world (Bg
\n 10.3p 7th para)<\/p>\n
Naiskarma–(another name for akarma)
\n *purpose of…(Bg 6.47p at end)
\n *prescribed duties (in 3 divisions), capricious work and inaction
\n explained (Bg 2.47+p)<\/p>\n
Reaction
\n*of sinful activities develops as a seed becomes a tree which produces
\n more seeds (Bg 9.2p 4th para)
\n*devotees are released from all these stages of sinful reaction (Bg 9.2p
\n 5th para\/10.3+p 1st para)
\n*one cannot be disinfected from sinful activities unless he surrenders to
\n the Supreme Lord (Bg 10.13p 3rd para)
\n*unless one works for the satisfaction of Krsna any work binds one to
\n matter (Bg 3.9+p)
\n*devotees are automatically freed from all sinful reactions by the grace
\n of the Lord (Bg 18.66+p)
\n*one on the transcendental platform, or in full Krsna Consciousness, can
\n act in anyway and not become implicated (Bg 3.35+p)
\n*on the path of bhakti yoga there is practically no chance of incurring
\n sinful reactions unlike all other paths (Iso 18p 4th para)
\n*even if one is vegeterian one is sinful (Bg 3.13+p)
\n*no karmic reaction for killing one of the six types of aggressors (Bg
\n 1.36p)
\n*the effects of karma are temporary (Bg Intro page 10, or 9 Mac)
\n*to one giving charity–Srila Prabhupada explained in New York 1966 (Tape
\n No.49) that, according to the law of karma, if I give you some money
\n now, in the future you must repay me 4x the amount I gave to you. Also
\n you must share in my sinful reaction if I acquired the money by sinful
\n means.
\n*reaction to one if the money given in charity is used for pious or
\n transcendental activities (SB 2.3.17p page 159)
\n*conversely if the money given is used for sinful purposes then one is
\n implicated in sinful reactions.
\n*Money given for Krsna benefits everyone, no matter what the material
\n circumstances. In fact money given to a devotee saves one from going to
\n hell (PQPA page 75-76)
\n*But if a so-called devotee takes money and uses it for sense
\n gratification everyone goes to hell (PQPA page 76)
\n*If money is misused by a preacher he will fall down and the result will
\n be distress (SB 7.13.32p)<\/p>\n
(4) The Time of Death (see also “the Soul” Week 6)
\n*what is one’s duty at the time of death? (Iso 17+p 13th para)
\n*one can attain the kingdom of God (Bg 2.72\/Bg 8.5+p, 7+8 p’s)
\n*and never return to this temporary, miserable world (Bg 8.15+16+p’s)
\n*or one can attain another destination (Bg 8.6+p\/Bg 14.14+15+p\/Bg 15.9+p)
\n*qualifications for one going back to Godhead (Bg 15.5+p)
\n*one must have practiced some yoga system to remember Krsna at the time of
\n death (Bg 8.10+p)
\n*other yogis must leave their bodies at a suitable time, but the bhakti
\n yogis have no such concern (Bg 8.23+24+p’s, 27+p)
\n*sometimes a devotee may even wish to die immediately (but he always
\n leaves everything up to Krsna’s will) (Bg 8.2p last para)
\n*the Lord does not forget a devotee at the time of death (Iso 17+p 6th and
\n 7th paras)<\/p>\n
(5)Impersonalism
\nAn impersonalist is someone who has realized brahman; that he, everyone
\nand everything else is spirit, but has not yet realized the personal
\npresence of Paramatma or Bhagavan. Sometimes the impersonalists are also
\nmayavadis (“those who see only maya”) who say that everything we can
\nperceive is false (does not exist) and that in Absolute state of existence
\nthere is nothing perceivable (i.e. no form, no personality, no activity,
\netc.) We, the living beings, and everything else, are part of, or “one
\nwith” that Absolute, because there is nothing apart from or separate from
\nthat Absolute, and therefore they conclude that we are all God. These
\npeople further say that when the Absolute manifests a form (such as Lord
\nKrsna’s appearance) He takes a material body. So they conclude that, as
\nKrsna is Lord Narayana, we can also become Narayana, and they therefore
\naddress each other “om namo narayana”. Being one with God is tantamount to
\nbeing God Himself. However the dictionary definition of God is “Supreme
\nBeing”. So if the mayavadi is now in ignorance, having forgotten that he
\nis God and is therefore meditating to remember his supremacy, that means
\nillusion is greater than God. There is no meaning to being that kind of
\nGod. Krsna never had to meditate to become Supreme–even as a baby He
\nkilled Putana, and as a child He lifted Govardhana Hill. Lord Caitanya
\nadvises that the mayavadis should be avoided because they are offenders.
\n*the living entities are one in quality with the Lord but not in quantity
\n (Iso 7+p 1st and 2nd paras)
\n*the world is not “false”, but it is temporary (Bg 9.33+p 1st para)
\n*material nature is eternal, it is not false (Bg Intro page 10, or 9 Mac)
\n*in the spiritual world there is actually variegatedness and the liberated
\n souls who go there retain their individuality (Bg 14.2+p)
\n*If the Absolute Truth is formless He could not be the complete whole (Bg
\n Intro page 14 or 13 Mac\/Iso Invocation+p, end of 1st para)
\n*imagining the Supreme to be impersonal is not an Absolute conception (Iso
\n 12+p 2nd para)
\n*Krsna is one and different from His energies like a king (Bg 9.4+p 2nd
\n para)
\n*oneness and difference explained (PQPA pages 10-14)
\n*the living entity is eternally a fragmental portion of the Supreme Lord
\n (Bg 15.7+p 1st and 3rd paras)
\n*there is no merging! (Bg 18.55p 2nd para)
\n*the brahmajyoti is the ultimate goal of the impersonalists (Bg 7.4+p 2nd
\n para)
\n*the brahmajyoti or divine light is simply a dazzling covering restricting
\n one’s complete realization of the Absolute Truth (Iso 15+p 7th para)
\n*the impersonalist is blinded by the brahmajyoti and cannot realize the
\n factual abode of the Lord or His transcendental form (Iso 16+p 1st two
\n paras)
\n*a devotee is not interested in the Brahman effulgence, or divine light,
\n but wants to see Lord Krsna’s beautiful smiling face (Iso 15+16)
\n*impersonalism or thinking oneself to be God is the last snare of
\n maya–actually we are all eternally individuals (Bg 2.39p end of 1st
\n para\/Bg 5.16p)
\n*according to the Gita the soul always has his individuality (Bg 2.12+p)
\n*all paths do not reach the same goal! (Iso 13p 3rd para\/Bg 9.25)
\n*real oneness explained (Bg 5.4p)
\n*how personalism and impersonalism are different features of the same
\n thing (Bg 7.8+p)
\n*impersonalism refuted by the Gita (Bg 7.7+p)
\n*in the darkness of ignorance the mayavadis see everything as one (Bg
\n 5.16)
\n*How Krsna is covered by the mayavadis:-
\n “Accepting that Krsna is everything, what is aimed by the Ram Krsna
\n Mission or the Maharishi group is also Krsna; but Krsna says that
\n although everything is an expansion of Himself He is not in everything.
\n Exactly like in our material experience we can understand that everything
\n is ultimately a product of sunshine, but that does not mean that
\n everything is sunshine. Rather, other things cover the sunshine and
\n create a shadow. The Ram Krsna Mission, or the Maharishi’s activities are
\n nothing but expanded energy of Krsna, but by such work Krsna is
\n covered-therefore it is called maya! Maya has no separate existence
\n beyond Krsna, but when there is Maya, Krsna is covered. Exactly like a
\n cloud is nothing but a creation of sunshine…so although water is
\n generated from fire, we cannot pour on water while the fire is blazing.”
\n (Letter to disciple 1969)
\n “God appears, and God is light
\n To those poor souls who dwell in night
\n But does a human form display
\n To those who dwell in realm of day” (William Blake)
\n*Krsna states in His Gita that He is also individually residing in the
\n body with the living entity (Bg 13.3)
\n*Mayavadis have no business quoting from Bhagavad Gita–either it is
\n perfect knowledge, in which case they cannot establish their theory, or
\n it is the work of an imperfect person and therefore has no importance (Bg
\n 2.11+p)
\n*Krsna does not take birth or accept a material body but He comes in His
\n original spiritual body (Bg 4.6+p)
\n*those who approach Krsna in an impersonal way are similarly treated (Bg
\n 4.11+p)
\n*How can the soul be less active after liberation? (Bg 9.2p 3rd para)
\n*If the living entity is actually God how can he be in doubt? (Bg
\n 18.73p–end of 1st para)
\n*the difference between impersonalism and personalism explained (Bg
\n 12.1+p)
\n*and which is the most perfect process (Bg 12.2+p)
\n*to practice impersonalism is helpful as long as one does not have the
\n association of a pure devotee (Bg 12.20p)
\n*eventually the sincere impersonalist achieves devotion to Krsna (Bg
\n 12.3-4+p)
\n*but it is difficult for him to give up his impersonal conception (Bg
\n 12.5p last para)
\n*impersonalism or the path of jnana yoga is both very troublesome and
\n uncertain, (Bg 12.5+p 1st and 2nd paras) whereas the path of bhakti is
\n both easy and secure
\n*how the Vaisnavas are more firmly situated on the transcendental platform
\n than the mayavadi sannyasis (Bg 5.6+p)
\n*impersonalism is refuted by a proper understanding of the sastras (Bg
\n 9.11+p)
\n*devotional service is eternal so where is the question of oneness? (Bg
\n 9.2p 10th para\/Bg 9.14)
\n*devotional service begins after liberation (Bg 9.2p 11th para\/Bg 18.54)
\n*the nature of the impersonalist’s worship (Bg 17.4p, last para)
\n*monists are counted amongst the atheists (Bg 13.25p)
\n*pure devotees are not confused by foolish mayavadi commentators (Bg
\n 11.51+p)
\n*Mayavadis do not know Lord Krsna’s absolute nature (Bg 4.35p 1st para)
\n*impersonalists are also unintelligent (like the demigod worshipers) for
\n they do not know that they can never understand Krsna without devoting
\n themselves to Him and thus obtain His mercy (Bg 7.24+p)
\n*Mayavadis are actually fools (Bg 9.11+p\/Bg 7.24+25+p’s)
\n*Why someone becomes a mayavadi (Bg 4.10p)
\n*the fate of the unfortunate mayavadi (Bg 9.12+p)
\n*Lord Caitanya’s warning (Bg Preface 3rd para)<\/p>\n
(6) The Bhagavad Gita (for the Mahabharata see chart, and also read
\n “Setting the scene” in the forward to the Bhagavad
\n Gita)
\n*the advantages of reading the Gita (Bg Intro page 31-33 or 27-28 Mac\/Bg
\n 8.28p last para)
\n*the history of the speaking of the Gita (Bg 4.1+p\/4.2+p, last 2 paras)
\n*qualifications for hearing the Gita (Bg 4.3+p\/Bg 9.1\/Bg 18.64\/Bg
\n 18.67+p\/Bg 18.68p)
\n*one should accept Krsna as the Supreme Personality of Godhead at least
\n theoretically before one attempts to read His Gita (Bg Intro page 6-7, or
\n 6 Mac)
\n*qualifications for speaking the Gita (Bg 9.1p, last para)
\n*one should learn the Bhagavad Gita from a devotee (Bg 8.28 last para)
\n*anyone who hears the Gita will be freed from the darkness of ignorance
\n (Bg 18.72p\/18.73)
\n*the essence of studying the Gita (Bg 10.11p 4th para\/Bg 18.78p 4th para)
\n*devotional service is the objective of the Bhagavad Gita and all Vedic
\n literature (Bg 18.1p 1st para)
\n*the “Gita teaches us how to absorb the mind and intelligence in the
\n thought of the Lord”. (Bg Intro page 29-30 or 26 Mac)
\n*the three subjects of the Gita (Bg Intro page 8-14 or 7-12 Mac)
\n*Summary by Srila Prabhupada (Bg 18.78p)<\/p>\n
Ch 1 Observing the armies-Sanjaya describes the battlefield and Arjuna
\n decides not to fight
\n Ch 2 Contents of the Gita summarized-the soul, ksatriya duty, karma yoga
\n and the transcendental position
\n Ch 3 Karma yoga-prescribed duties according to varnasrama explained and
\n sacrifice, and lust and the means of conquering it
\n Ch 4 Transcendental knowledge-Krsna’s position as the Supreme
\n Personality of Godhead, the importance of guru and disciplic
\n succession and how sacrificial work culminates in jnana yoga
\n Ch 5 Karma yoga-action in Krsna Consciousness-characteristics of a karma
\n yogi or a detached worker
\n Ch 6 Dhyana yoga-controlling the mind, astanga yoga, the fallen yogi, the
\n best yogi
\n Ch 7 Knowledge of the Absolute-Krsna and His energies, and theists,
\n atheists and materialists
\n Ch 8 Attaining the Supreme-moment of death for bhakti yogi and others
\n Ch 9 Most Confidential knowledge-Krsna’s position, different types of
\n worship and His devotees (Bg 9.1p 1st part of 3rd para)
\n Ch 10 Opulence of the Absolute-Krsna’s specific opulences manifest in
\n this world
\n Ch 11 Universal Form-a challenge to the “pseudo-Gods”, and the importance
\n of the Lord’s original form
\n Ch 12 Devotional Service-the various practitioners of yoga culminating
\n with the bhakti yoga, whose characteristics are described
\n Ch 13 Nature, the Enjoyer and Consciousness-distinction and
\n interrelationship of the body (matter), soul and Supersoul
\n Ch 14 Three Modes of Nature-how they act, bind and how one is freed
\n Ch 15 Yoga of the Supreme Person-how to break attachment to the material
\n world and attain union with the Supreme Person who is the goal of
\n all the Vedas
\n Ch 16 Divine and Demoniac natures-explained
\n Ch 17 Divisions of faith-conditioned in food, sacrifice, austerity, and
\n charity by the 3 modes, and transcendental faith and worship
\n explained
\n Ch 18 Conclusion, Perfection of Renunciation-synopsis and conclusion of
\n the Gita. Purpose of renunciation, akarma, analysis of effects of
\n 3 modes, 4 varnas, transcendence, surrender, devotion, preaching,
\n Arjuna’s decision and Sanjaya’s final conclusion<\/p>\n
*the three parts of the Gita explained (Bg 13.1p 2nd para)<\/p>\n
Chapters 1-6 deal with the distinction between the material body and the
\n non-material, eternal living entity and how he can become liberated
\n through various types of yoga culminating in bhakti yoga or Krsna
\n Consciousness (Ch 6.47)<\/p>\n
Chapters 7-12 introduce the Supreme Lord, His different opulences and
\n energies, and the Lord’s relationship, particularly through bhakti yoga,
\n with His superior energy, the individual soul. These middle chapters are
\n the essence of the Gita. (Bg 8.28p 4th para)<\/p>\n
Chapters 13-18 describe how the living entity comes in contact with the
\n material energy, how he is conditioned by it and how he is delivered
\n through various means such as jnana, karma and finally bhakti,
\n conclusively the only feasible means.<\/p>\n
*The Gita should be accepted in the spirit of one taking medicine (Bg
\n Intro page 3)
\n*Five basic truths of the Gita: (i) isvara (ii) jiva (iii) prakrti (iv)
\n kala (v) karma (Bg Intro Page 8-11 or 7-10 Mac)
\n*the content and benefits of reading the Bhagavad Gita (SB 1.15.27+p)<\/p>\n
(7) The Srimad Bhagavatam (The beautiful story of the Supreme Personality
\n of Godhead)
\n*is Vyasadev’s own commentary on his Vedanta Sutra (Bg 15.15p half way
\n through first para)
\n*is very dear to the devotees (Bg 10.9p 3rd para)
\n*see also week 2–Maharaja Pariksit and Sukadev Gosvami
\n*story of how the Bhagavatam came to be written (SB 1.4.26-1.5.21\/SB
\n 1.7.1-11)
\n*read the Preface to the Bhagavatam and the first 3 pages of the
\n Introduction.<\/p>\n
(6) The Bhagavad Gita (for the Mahabharata see chart, and also read
\n “Setting the scene” in the forward to the Bhagavad
\n Gita)
\n*the advantages of reading the Gita (Bg Intro page 31-33 or 27-28 Mac\/Bg
\n 8.28p last para)
\n*the history of the speaking of the Gita (Bg 4.1+p\/4.2+p, last 2 paras)
\n*qualifications for hearing the Gita (Bg 4.3+p\/Bg 9.1\/Bg 18.64\/Bg
\n 18.67+p\/Bg 18.68p)
\n*one should accept Krsna as the Supreme Personality of Godhead at least
\n theoretically before one attempts to read His Gita (Bg Intro page 6-7, or
\n 6 Mac)
\n*qualifications for speaking the Gita (Bg 9.1p, last para)
\n*one should learn the Bhagavad Gita from a devotee (Bg 8.28 last para)
\n*anyone who hears the Gita will be freed from the darkness of ignorance
\n (Bg 18.72p\/18.73)
\n*the essence of studying the Gita (Bg 10.11p 4th para\/Bg 18.78p 4th para)
\n*devotional service is the objective of the Bhagavad Gita and all Vedic
\n literature (Bg 18.1p 1st para)
\n*the “Gita teaches us how to absorb the mind and intelligence in the
\n thought of the Lord”. (Bg Intro page 29-30 or 26 Mac)
\n*the three subjects of the Gita (Bg Intro page 8-14 or 7-12 Mac)
\n*Summary by Srila Prabhupada (Bg 18.78p)<\/p>\n
Ch 1 Observing the armies-Sanjaya describes the battlefield and Arjuna
\n decides not to fight
\n Ch 2 Contents of the Gita summarized-the soul, ksatriya duty, karma yoga
\n and the transcendental position
\n Ch 3 Karma yoga-prescribed duties according to varnasrama explained and
\n sacrifice, and lust and the means of conquering it
\n Ch 4 Transcendental knowledge-Krsna’s position as the Supreme
\n Personality of Godhead, the importance of guru and disciplic
\n succession and how sacrificial work culminates in jnana yoga
\n Ch 5 Karma yoga-action in Krsna Consciousness-characteristics of a karma
\n yogi or a detached worker
\n Ch 6 Dhyana yoga-controlling the mind, astanga yoga, the fallen yogi, the
\n best yogi
\n Ch 7 Knowledge of the Absolute-Krsna and His energies, and theists,
\n atheists and materialists
\n Ch 8 Attaining the Supreme-moment of death for bhakti yogi and others
\n Ch 9 Most Confidential knowledge-Krsna’s position, different types of
\n worship and His devotees (Bg 9.1p 1st part of 3rd para)
\n Ch 10 Opulence of the Absolute-Krsna’s specific opulences manifest in
\n this world
\n Ch 11 Universal Form-a challenge to the “pseudo-Gods”, and the importance
\n of the Lord’s original form
\n Ch 12 Devotional Service-the various practitioners of yoga culminating
\n with the bhakti yoga, whose characteristics are described
\n Ch 13 Nature, the Enjoyer and Consciousness-distinction and
\n interrelationship of the body (matter), soul and Supersoul
\n Ch 14 Three Modes of Nature-how they act, bind and how one is freed
\n Ch 15 Yoga of the Supreme Person-how to break attachment to the material
\n world and attain union with the Supreme Person who is the goal of
\n all the Vedas
\n Ch 16 Divine and Demoniac natures-explained
\n Ch 17 Divisions of faith-conditioned in food, sacrifice, austerity, and
\n charity by the 3 modes, and transcendental faith and worship
\n explained
\n Ch 18 Conclusion, Perfection of Renunciation-synopsis and conclusion of
\n the Gita. Purpose of renunciation, akarma, analysis of effects of
\n 3 modes, 4 varnas, transcendence, surrender, devotion, preaching,
\n Arjuna’s decision and Sanjaya’s final conclusion<\/p>\n
*the three parts of the Gita explained (Bg 13.1p 2nd para)<\/p>\n
Chapters 1-6 deal with the distinction between the material body and the
\n non-material, eternal living entity and how he can become liberated
\n through various types of yoga culminating in bhakti yoga or Krsna
\n Consciousness (Ch 6.47)<\/p>\n
Chapters 7-12 introduce the Supreme Lord, His different opulences and
\n energies, and the Lord’s relationship, particularly through bhakti yoga,
\n with His superior energy, the individual soul. These middle chapters are
\n the essence of the Gita. (Bg 8.28p 4th para)<\/p>\n
Chapters 13-18 describe how the living entity comes in contact with the
\n material energy, how he is conditioned by it and how he is delivered
\n through various means such as jnana, karma and finally bhakti,
\n conclusively the only feasible means.<\/p>\n
*The Gita should be accepted in the spirit of one taking medicine (Bg
\n Intro page 3)
\n*Five basic truths of the Gita: (i) isvara (ii) jiva (iii) prakrti (iv)
\n kala (v) karma (Bg Intro Page 8-11 or 7-10 Mac)
\n*the content and benefits of reading the Bhagavad Gita (SB 1.15.27+p)<\/p>\n
(7) The Srimad Bhagavatam (The beautiful story of the Supreme Personality
\n of Godhead)
\n*is Vyasadev’s own commentary on his Vedanta Sutra (Bg 15.15p half way
\n through first para)
\n*is very dear to the devotees (Bg 10.9p 3rd para)
\n*see also week 2–Maharaja Pariksit and Sukadev Gosvami
\n*story of how the Bhagavatam came to be written (SB 1.4.26-1.5.21\/SB
\n 1.7.1-11)
\n*read the Preface to the Bhagavatam and the first 3 pages of the
\n Introduction.<\/p>\n
WEEK 6
\nMATTER AND SPIRIT
\n(Verse lo learn Bg 7.14)<\/p>\n
(1) Sankhya Yoga
\n*to find the soul of existence, whereas bhakti yoga or karma yoga means to
\n serve the soul of all (Bg 5.4+p)
\n*the essence of both sankhya yoga, karma yoga, and bhakti yoga is the same
\n (Bg 5.4+p, 5+p)
\n*the analytical study of the nature of spirit and matter–an indirect,
\n speculative process (Bg 3.3p)<\/p>\n
The Twenty-Four Elements (Bg 13.6-7+p)
\n(1) earth
\n(2) water
\n(3) fire –5 great elements (Bg 7.4+p, last para)
\n(4) air
\n(5) ether<\/p>\n
(6) eyes
\n(7) ears
\n(8) nose –5 knowledge acquiring senses
\n(9) tongue
\n(10) touch<\/p>\n
(11) voice–speaking
\n(12) hands–working
\n(13) legs–travelling –5 working senses
\n(14) genitals–generating
\n(15) anus–evacuating<\/p>\n
(16) smell
\n(17) taste
\n(18) form (or colour) –5 sense objects
\n(19) touch
\n(20) sound<\/p>\n
(21) mind
\n(22) intelligence three subtle elements (Bg 7.4+p last para)
\n(23) false ego<\/p>\n
(24) pradhana–the unmanifested stage of the 3 modes of material nature<\/p>\n
*sometimes time, the powerful representation of the Supreme Lord is
\n described as the mixing element, giving facility for all the interactions
\n of material nature and is therefore called the 25th element
\n*sometimes the soul is described as the 25th element, and sometimes the
\n Supersoul as the 26th element (Bg 13.25p middle)
\n*the five factors of action, and the significance of the Supersoul in
\n relation to action (Bg 18.14+p)
\n*and so it is only the fool who considers himself the only doer (Bg
\n 18.15+16+p’s)
\n*but he is responsible for his suffering and enjoyment (Bg 13.21+p)
\n*the 3 motivating factors for action and the 3 constituents of action (Bg
\n 18.18+p)<\/p>\n
The Senses
\n*are strong and impetuous (Bg 2.60+p)
\n*and influential if not controlled in the proper manner (Bg 2.61+p\/Bg
\n 2.67+p)
\n*cannot be controlled by any human endeavour, but by keeping them engaged
\n in the service of the Lord (Bg 2.68+p)<\/p>\n
The Mind
\n*is the driving instrument (the reins) in the car of the material body (Bg
\n 6.34p)
\n*is higher than the senses and lower than the intelligence (Bg 3.42+p)
\n*is one of the sitting places of lust (Bg 3.40+p)
\n*the materialist is riding on the chariot of the mind (Bg 2.55+p)
\n*the conditioned soul is struggling with the senses, especially the mind
\n (Bg 15.7)
\n*should be used to understand the prime necessity of human life (Bg 10.4p
\n 4th para)
\n*one can deliver oneself with the help of the mind (Bg 6.5+p)
\n*which can be our best friend or worst enemy (Bg 6.5+p)
\n*depending if we conquer it or not (Bg 6.6+p\/Bg 6.7+p\/Bg 6.36+p)
\n*should be controlled (Bg 6.26+p)
\n*is very difficult to control (Bg 6.33,34+p)
\n*but it is possible by (Bg 6.35+p\/17.16+p)
\n*should be turned towards the Supersoul to avoid causing oneself
\n degradation (Bg 13.29+p)<\/p>\n
Intelligence
\n*is the driver of the car of the material body (Bg 6.34p)
\n*is the power to analyse things in the proper perspective (Bg 10.4p, 2nd
\n para)
\n*means the ability to comprehend what is real and what is temporary, or
\n what is spirit and what is matter and who is controlling both
\n*is meant to direct the mind (Bg 3.42+p)
\n*is the immediate next door neighbour of the soul (Bg 3.40p)
\n*is one of Krsna’s separated material energies (Bg 7.4)
\n*is one of the sitting places of lust (Bg 3.40)
\n*is lost by someone affected by lust (Bg 2.62+63)
\n*Krsna is the intelligence of the intelligent (Bg 7.10)
\n*and He awards one transcendental intelligence (Bg 2.65+66)<\/p>\n
False Ego
\n*explained (along with real ego) (Bg 13.8-12p 8th para)
\n*means thinking that I am a product of material nature (Bg Intro page 12
\n or 11 Mac)
\n*how the illusory energy acts on the conditioned soul (Bg 7.27+p\/Bg
\n 3.27+p)<\/p>\n
(2) The Soul
\n*is a minute spiritual particle (anu-atma) in contrast to the Supersoul
\n (vibhu-atma) (Bg 2.20p last para)
\n*Qualities of: -(Bg 2.16+p 1st para\/17+p\/18+p\/20+p\/23+p\/24+p\/25+p\/ 29+p
\n 1st para)
\n*does not mix with anything, like the sky (Bg 13.33+p)
\n*illuminates the body with consciousness as the sun illuminates the
\n universe (Bg 13.34+p)
\n*is eternally a fragmental particle, an individual (Bg 2.13p 3rd para\/Bg
\n 15.7+p 1st para\/PQPA pages 23-29)
\n*belongs to Krsna’s Superior nature (Bg 7.5)
\n*and is always controlled by Him (Bg 7.5+p)
\n*and is the energy of the Lord (Bg 13.20p 1st para)
\n*has nothing to do with the actions of the machine-like body (Bg
\n 13.30+p\/Bg 18.61+p)
\n*higher than, and transcendental to the intelligence, mind and senses (Bg
\n 3.42+p 1st para)
\n*is not the doer (Bg 5.8-9+p)
\n*although, when bewildered he thinks he is (Bg 3.27+p)
\n*whilst living in the city of 9 gates (Bg 5.13+p, 14+p)
\n*is the knower of the field of activities (Bg 13.1+2+p 1st para)
\n*is impregnated into matter by the glance of the Supreme Lord (Bg 2.39p
\n last part of first para)
\n*how the soul changes bodies (Bg 2.22+p\/Bg 15.8+p\/Bg 2.13+p 1st para)
\n*which is perceived by one trained in knowledge and not understood by the
\n foolish (Bg 15.10+p)
\n*or by someone not following an authorized system of yoga (Bg 15.11+p)<\/p>\n
(3) Three Energies (Bg Intro page 26 or 23 Mac\/NOI page 15)<\/p>\n
Lord Krsna possesses innumerable energies which can basically be
\ncategorised into three:-
\n (a) internal, spiritual energy which comprises the spiritual world
\n (b) external, material energy
\n (c) marginal energy (the jiva)<\/p>\n
(4) Material Life<\/p>\n
The material energy causes the conditioned soul misery:
\n*as certified by Lord Krsna Himself (Bg 8.15+16\/Bg 9.22+33+p 1st para)
\n*one should thoroughly understand this, because a pessimistic view of
\n material life gives one impetus to advance in spiritual life (Bg 13.9-12p
\n 9th para)
\n*the threefold miseries etc (NOI page 17)
\n*Different realizations achieved in the material world:-annamoya,
\n pranamoya, jnanamoya, vijnanamoya and anandamoya (Bg 13.5p 3rd para)
\n*different species of life:-
\n*numbering 8,400,000 (Bg 8.3p 2nd para), 900,000 aquatics\/ 2,000,000
\n plants and trees\/ 1,100,000 insects\/ 1,000,000 birds\/ 3,000,000 beasts\/
\n 400,000 humans.
\n*which the soul evolves through (Iso 17p 1st 1\/2 of 3rd para)
\n*6 changes each material body goes through (thus indicating the presence
\n of the soul) (Bg 8.4p, beginning)<\/p>\n
(5) The Three Modes of Material Nature
\n*see chart
\n*conditioning of (Bg 14.5+p\/14.9+p)
\n*competition between… (Bg 14.10+p)
\n*force one to act (Bg 3.5)
\n*are the actual performers of activity (Bg 3.27)
\n*one who can see this and knows Krsna goes back to Godhead (Bg 14.19+p)
\n*and he also enjoys happiness even in this life (Bg 14.20+p)
\n*the total influence of the modes on all conditioned souls (Bg 18.40+p)
\n*force one to transmigrate from body to body (Bg 14.22+p)
\n*guna or “mode”\/”quality”, also means “rope” (Bg 7.14p 2nd para)
\n*influence one’s particular kind of faith (Bg 17.3+p)
\n*one who does not follow Krsna’s direction (or the guidance of His
\n representative) must be dictated by the modes of nature (Bg 18.59+60+p’s)
\n*one influenced by the modes cannot know Krsna (even if one is in the mode
\n of goodness) (Bg 7.13 2nd para)
\n*unless he surrenders to Him (Bg 7.14)
\n*it is, however, necessary for society to cultivate the mode of goodness
\n (Bg 14.17+p)
\n*by serving Lord Krsna one automatically becomes free from the modes of
\n nature (Bg 14.22-25p 1st para\/Bg 14.26+p)<\/p>\n
(6) Time<\/p>\n
*is the ultimate killer (Bg 10.33p 2nd para)
\n*even a moment may be enough for one to attain Krsna Consciousness (Bg
\n 2.72p 1st para)
\n*Lord Krsna as … (Bg 10.30, 33+p\/Bg 11.32)
\n*as one of the five subjects of the Gita (Bg Intro 8, or 7 Mac)<\/p>\n
Universal Time<\/p>\n
Satya Yuga (40% of a yuga cycle) 1,728,000 years
\nTreta Yuga (30% ” ) 1,296,000 ” 3\/4 length of Satya yuga
\nDvapara Yuga (20% ” ) 864,000 ” 1\/2 ”
\nKali Yuga (10% ” ) 432,000 ” 1\/4 ”<\/p>\n
Divya Yuga (a cycle of 4 yugas)—–4,320,000 years ”
\nKalpa (a day of Brahma, a 1000 yuga cycles\/4,320,000,000 years
\nLord Brahma lives for 100 of his years, each year consisting of 12 months
\nof 30 days, and his night is the same length as his day, thus:-
\n4,320,000,000 x 2 x 30 x 12 x 100 =
\nVikalpa (or life of Brahma) 311,40,000,000,000 (311 Trillion 40 Billion
\nearth years)
\n*Lord Krsna in His original form appears once in a day of Brahma or every
\n 8,640,000,000 years (Bg Preface 4th para) which was only 5000 years ago!
\n Lord Caitanya also appears once in a day of Brahma, following Lord
\n Krsna’s appearance, and He appeared exactly 500 years ago!!<\/p>\n
(7) The Spiritual World and the Creation of the Material World<\/p>\n
*for a brief explanation see the inside flap of the cover to any volume of
\n the 1st Canto of Srimad Bhagavatam
\n*how one is entangled in the banyan tree of the material world, how one is
\n freed and how one attains the eternal kingdom of God (Bg 15.1-5+p’s)
\n*the spiritual world does not neeed artificial lighting (Bg 15.6)
\n*and once going there one does not return (Bg 15.6+p 2nd para\/Bg 8.21+p)
\n*the spiritual world is attained by Krsna Consciousness (Bg Intro page
\n 23-25 or 21-22 Mac\/Bg 2.51+p\/Bg 4.24\/Bg 8.13+p\/Bg 8.28\/Bg 11.55+p\/Bg
\n 12.6-7+p)
\n*and is inhabited with infallible beings, as opposed to the fallible
\nbeings of the material world (Bg 15.16+p)
\n*when the soul enters the spiritual world he revives his spiritual body
\n (Bg 15.7p 2nd para)
\n*the spiritual world remains when the material world is annihilated (Bg
\n 8.20+p)
\n*and is thus called Vaikuntha (Vai-free from, Kuntha-enxiety)
\n*description of the spiritual world (Bg Intro 21-22, or 19 Mac\/Bg 8.21+p)
\n*forms of Krsna in the spiritual world (Bg 11.45,46+p’s)<\/p>\n
(8) Evolution and Modern Science<\/p>\n
*Read Introduction to “Mechanistic and Non Mechanistic Science”
\n*The Bhaktivedanta Institute was formed by Srila Prabhupada in 1974 in
\n order that Krsna Consciousness may be demonstrated scientifically and the
\n nonscientific mechanistic science of the day be soundly defeated. Srila
\n Prabhupada gave the framework of argumentation as can be seen, for
\n instance, in “Life Comes From Life” and he wanted his expert Phd.
\n scientist disciples to expound all these theistic principles in the
\n language of contemporary science, and further prove that the solution to
\n all social, economic and personal problems is found in Bhagavad Gita.
\n*see film “Spark of Life”
\n*modern mechanistic thinking is not a new phenomena (Bg 2.26+p)
\n*Definition of a scientist: “one who knows things as they are” (PQPA
\n page 1)
\n*principle of knowledge: “some knowledge will not do, one must have
\n perfect knowledge” (PQPA page 22-23)
\n*unless you have perfect knowledge how can you teach? (PQPA pages 5-10)
\n*”Knowledge is information gathered from the scriptures (the authoritative
\n source), and science is practical realization of that knowledge.
\n Knowledge is scientific when it is gathered from the scriptures, through
\n the bona fide spiritual master, but when it is interpreted by speculation
\n it is mental concoction” (TLC Ch.23)
\n*why don’t the “scientists” etc. surrender to Krsna? (Bg 7.15p 1st para)
\n*all creatures are simultaneously created (to facilitate the multifarious
\n desires of the living entities from the last manifestation) (Bg 9.8p 2nd
\n para)
\nWEEK 7
\nBHAKTI YOGA (and other yoga systems)
\n (Verse to learn Bg 6.47)<\/p>\n
*”Yoga”–to “link”, “join” or have “union” with the Supreme Personality
\n of Godhead
\n*the meaning of yoga and the difference between specific types of yoga (Bg
\n 6.46+47+p’s)
\n*on what or who one should meditate (Bg 8.9+p)
\n*real yoga means to follow Krsna’s direction (Bg 2.48+p 1st para)
\n*one must close all the doors of sense enjoyment (Bg 8.12+p)
\n*the yoga ladder (Bg 6.3+p)
\n*preliminary description of astanga yoga (Bg 5.28+p)
\n*a yogi should live alone in a sacred place etc. (Bg 6.10,11+12+p)
\n*and should be celibate and fearless etc (Bg 6.13-14+p)
\n*how a perfect yogi can transfer himself to any desired planet (Bg Iso
\n 17+p, 2nd and 3 rd paras)
\n*and thus he returns home to Godhead (Bg 6.15+p)
\n*The steps of the astanga yoga system (the 8 fold or “limbed” path):
\n (1) yama-sense control
\n (2) niyama-strictly following rules and regulative principles
\n (3) asana-practicing sitting postures (hatha yoga)
\n (4) pranayama-breath control
\n (5) pratyahara-sense withdrawal (lit:’just the opposite’–from
\n extrospection to introspection
\n (6) dharana-concentration of the mind (Bg 6.25+p)
\n (7) dhyana-meditation
\n (8) samadhi-self-realization (Bg 6.19-23)<\/p>\n
*without Krsna Consciousness a mechanical attempt at this yoga system
\n cannot help one to spiritual life (Bg 3.43p, last 2 sentences)
\n*astanga yoga is not practical in this age (Bg 6.33+p)
\n*Patanjali’s yoga system further described (Bg 4.27+p)
\n*and how a devotee naturally achieves all the benefits of the yoga system,
\n and more (Bg 4.29+p)
\n*mechanical sense restriction is only recommended for persons who have no
\n higher knowledge of the higher taste of Krsna Consciousness (Bg 2.59+p)
\n*what that higher taste means (Bg 2.60p)
\n*and how to attain it (Bg 2.61+p)
\n*How Krsna emphasizes the importance of karma yoga above other forms of
\n yoga (Bg 6.1+p)
\n*pure bhakti is the highest form of yoga and is top of the yoga ladder (Bg
\n 6.1+p)
\n*only the bhakti yogi can understand Krsna in truth and go back to Godhead
\n(Bg 18.55+p, 1st para\/18.16+p\/8.22+p, 2nd para)
\n*even if he is initially immature in his yoga practice (Bg 9.34+p last
\n para)
\n*the Lord Himself takes the devotee back to Godhead (Bg 12.6-7+p 3rd para)
\n*how bhakti yoga is recommended throughout the Gita, in the conclusion of
\n each chapter:-(Bg 18.1p, start of 1st para\/Bg
\n 2.71+72\/5.29\/6.47\/7.30\/8.28\/9.34\/11.55\/12.20\/14.26\/15.19+20\/18.66)
\n*bhakti yoga includes the results of all other Vedic processes (Bg 8.28+p
\n3rd+4th paras\/Bg 18.66p end of 3rd para)
\n*the bhakti yogi, knowing Krsna as the Supreme Personality of Godhead,
\n without doubting, has come to the conclusion of the Vedas and knows
\n everything (Bg 15.19+p)
\n*it is understood that someone engaged in devotional service is Brahman
\n realized (PQPA page 54)
\n*the bhakti yogi is the most perfect transcendentalist (Bg 18.66p last
\n para)
\n*the bhakti yogi is superior to karmis, jnanis and mystic yogis (Iso 15p
\n last para)
\n*how a bhakti yogi is situated in the transcendental platform (Bg 5.7+p\/Bg
\n 13.8-12p, 2nd para)
\n*bhakti yoga is the only means to make one pure and sinless so that we can
\n understand Krsna (Bg 15.20p 2nd and 3rd paras)
\n*bhakti yoga and Krsna are one and the same because they are both
\n spiritual (Bg 15.20p 1st para)
\n*when the bhakti yogi attains the brahma-bhuta stage he has to go still
\n further (unlike the impersonalist) (Bg 18.54+p 1st para\/18.55p, last
\n para)
\n*bhakti yoga is the direct path and other processes are step by step
\n towards bhakti (Bg 12.12+p last para)
\n*devotees are best situated in spiritual understanding (over sankhya
\n philosophers & meditators etc.) (Bg 13.25+p)
\n*sankhya yoga and buddhi yoga in relationship to bhakti (Bg 2.39+p\/Bg
\n5.4+p\/Bg 10.10p 2nd para)
\n*a “karma yogi is generally a merchant doing business with Krsna.
\n Eventually he may come to offer everything to Krsna, almost like bhakti,
\n but because he is not following the regulative principles of bhakti yoga,
\n he can easily fall down.” (1974 Bombay)
\n*and if one cannot take to Karma yoga (Bg 12.11+p) and if one cannot give
\n up the result of one’s work (Bg 12.12+p 1st para)
\n*qualifications of one to render devotional service to Krsna (Bg 7.28+p\/Bg
\n 8.14+p)
\n*pure devotion defined (Bg 7.16p 1st para\/Bg 11.55p 4th para, 3rd para
\n Mac)
\n*Bhakti yoga or spiritual life means simply to please Krsna (PQPA page
\n 46-48)
\n*bhakti yoga is a very happy process (Bg 9.2p 9th para\/Bg 10.9p 2nd para)
\n*bhakti yoga is a very simple process (Bg 9.26+p 1st and 3rd paras\/Bg
\n 14.27p 1\/2 way through 2nd para)
\n*everyone can take to bhakti yoga! (Bg 9.32+p)
\n*although pure devotional service is rarely achieved (Bg 6.40p last 2
\n paras)
\n*by performing bhakti yoga everyone and everything is satisfied (NOD
\n preface 11th para)
\n*Read Introduction to Nectar of Devotion, the science of bhakti yoga
\n*Thoughts about Krsna’s greatness and mercy to help one in the beginning
\n stage of Krsna consciousness or bhakti yoga (Bg 15.12-14+p’s)
\n*How a devotee is practically surrendered to Krsna regarding his
\n maintainance and possessions (Bg 4.20-23+p’s)
\n*the 9 devotional activities (Bg Intro page 30 or 26 Mac\/NOI page
\n28-29\/Iso 17p 11th para)
\n (1) hearing (first and foremost of 9 engagements Bg 6.35p)–Maharaj
\n Pariksit
\n (2) chanting–Sukadev Gosvami
\n (3) remembering–Prahlad Maharaja
\n (4) serving the Lord’s feet–Laksmi, the goddess of fortune
\n (5) worshiping the Deity–king Prthu
\n (6) offering prayers–Akrura
\n (7) becoming a servant–Hanuman
\n (8) becoming the best friend–Arjuna
\n (9) surrendering everything–Bali Maharaja
\n*Maharaja Ambarisa attained perfection by performing all of these
\n activities (Bg 6.18p)<\/p>\n
*Six divisions of surrender: (Bg 18.66p 3rd para)
\n The devotee:-
\n (1) accepts everything that is favourable for the rendering of
\n transcendental loving service to the Lord
\n (2) and rejects everything unfavourable (Bg 6.10p 4th para)
\n (3) is firmly convinced that Krsna will give him protection
\n (4) accepts Krsna as his supreme maintainer and master
\n (5) remembers that his activities and desires are never independent of
\n Krsna. He depends completely on Krsna for everything and he acts and
\n thinks as Krsna desires.
\n (6) is always meek and humble<\/p>\n
*Six favourable principles for the execution of devotional service (NOI 3)<\/p>\n
(1) being enthusiastic (NOI page 30&33\/Bg 6.24+p)
\n (2) endeavouring with confidence (& determination) (NOI page 32,35)
\n (3) patience (NOI page 32)
\n (4) acting according to regulative principles (ie. the 9 devotional
\n activities)
\n (5) abandoning the association of non devotees (Bg 11.55p beginning of
\n 4th para\/NOI page 33-34)
\n (6) following in the footsteps of the previous acaryas (NOI page 34)<\/p>\n
*Six obstacles to pure devotional service (NOI 2)
\n (1) eating more than necessary or collecting more funds than required
\n (NOI pages 17,18,21,22)
\n (2) over-endeavouring for mundane things that are difficult to obtain
\n (NOI pages 18,19\/Bg 12.16p)
\n (3) talking unnecessarily about mundane subjects (NOI pages 20,21\/Bg
\n 12.18-19p)
\n (4) practicing the scriptural rules and regulations for some purpose
\n other than spiritual advancement\/or whimsically rejecting the rules
\n and regulations (NOI 22,23\/Bg 7.3p, end of 2nd para)
\n (5) associating with worldly minded people who are not interested in
\n Krsna consciousness (NOI page 21\/Bg 13.8-12p 12th para)
\n (6) being greedy for mundane achievements<\/p>\n
*Six urges that a devotee controls:-
\n (1) speech–(NOI pages 4,5,7-9)
\n (2) mind–(NOI pages 5&9)
\n (3) anger–(NOI pages 5&6)
\n (4) tongue and belly–(NOI pages 6,9-11)
\n (5)
\n (6) genitals–(NOI pages 6,7,12,13)
\nConclusion:- (NOI page 13-14)<\/p>\n
The Importance of Hearing<\/p>\n
*hearing is the most important of the 9 devotional activities (Bg 7.1+p,
\n 3rd para onwards\/Bg 6.35+p)
\n*hearing and explaining is more important than reading (SB 1.1.6p)
\n*hearing is more important than seeing (NOI page 2)
\n*the more one hears about Krsna in association of devotees the more one is
\n fixed in devotional service (Bg 10.1 last para)
\n*hearing about Krsna is ever fresh and relishable (Bg 10.18+p)
\n*hearing from authoritative sources is the only process that enables one
\n to change one’s consciousness from material to spiritual (Bg 13.22p 2nd
\n para)
\n*hearing is especially important for the modern age (Bg 13.26+p)
\n*the importance of reading Srila Prabhupada’s books and discussing them
\n from different angles of vision (PQPA page 85)
\n*devotees are not interested in hearing about mundane topics (Bg Intro
\n page 27 or 23-24 Mac\/TLK pages 78-79)<\/p>\n
The Importance of Faith<\/p>\n
*Faith means “unflinching trust in something sublime” (Bg 2.41p 1st para)
\n*undeviating determination (Bg 6.24+p)
\n*faith means strong faith (NOI page 56)
\n*faith means confidence that simply by serving Krsna all other duties,
\n responsibilities and interests are fulfilled and one will attain the
\n highest perfection (CC Mad 22.62\/Bg 4.39+p\/Bg 9.3p 1st para)
\n*faith means being calmly convinced of the efficacy of Krsna consciousness
\n (NOI 3+p, page 35)
\n*faith is a preliminary requisite for tapasya, knowledge and wisdom (PQPA
\n pages 84-85)
\n*it is only by faith that one can advance in Krsna consciousness (Bg 9.3p
\n 2nd para)
\n*faith is necessary to understand the essence of the Gita (Bg 10.14+p)
\n*possessing faith can promote one to the highest stage even if one is
\n initially lacking something (Bg 3.31+p)
\n*faith is developed in the association of devotees (Bg 9.3p 1st para)
\n*however “nothing should be accepted blindly” (Bg 10.4p 3rd para)
\n*doubting in the beginning is a sign of intelligence but doubting is
\n foolish if it is unreasonable (SB 3.26.30p)
\n*to accomplish anything requires faith, which solidifies as one
\n progressively achieves one’s desired goal. If one, for instance, follows
\n the directions of a map and as one proceeds one finds that all
\n intermediary points coincide exactly with the actual terrain, one will be
\n increasingly convinced that by faithfully applying the directions of the
\n map one will achieve one’s destination. In fact one will be convinced of
\n the existence of that place well before actually seeing it. No one would
\n claim this to be “blind faith”. Similarly, the Vedic literature is a
\n navigational chart guiding one across the ocean of material existence. The
\n various steps of bhakti yoga (Bg 4.10p last para) can be experienced
\n scientifically.
\n*faithlessness and doubt cause failure in everything (Bg 4.40p\/Bg 9.3+p\/Bg
\n 17.28+p 1st para) including happiness
\n*doubts and faithlessness because of ignorance should be slashed by the
\n weapon of knowledge (Bg 4.42)
\n*following the instructions of the Bhagavad Gita frees one from all doubts
\n (Bg 4.41+p)<\/p>\n
WEEK 8
\nSANKIRTANA (Verse to learn Bg 5.29)<\/p>\n
(1) Panca-Tattva–(Panca-5, tattva-truths) The Absolute Truth in 5
\n features<\/p>\n
(a) Lord Sri Krsna Caitanya<\/p>\n
*Krsna Himself appearing in the form of a devotee of Krsna:
\n*to teach by example how to be a devotee (To personally demonstrate the
\n practice of the conclusion of Bhagavad Gita (SB Intro page 8)
\n*To inaugurate the yuga dharma, the sankirtana yajna which indisriminately
\n gives everyone the opportunity to perfect their lives, whether pious or
\n impious
\n*To answer the powerful sincere calls of His devotee and incarnation
\n Advaita Acarya
\n*To destroy the demoniac mentality of the atheists or Mayavadis
\n*For various internal, personal reasons in connection with His eternal
\n consort, Srimati Radharani. Hence Lord Krsna’s natural blackish colour is
\n hidden by Radharani’s golden hue and so He is called Gaura Hari (the
\n golden Lord) or Gauranga (one who possesses a golden-limbed form)
\n*He is the son of Saci devi–hence He is called Sacinandan. His name
\n Mahaprabhu means the greatest master<\/p>\n
(b) Lord Nityananda<\/p>\n
*Lord Balaram Himself (the 1st expansion of Krsna) appearing as an
\n expansion of a devotee. Nityananda Prabhu gives us strength (bala) to make
\n spiritual advancement–without His grace this is not possible. Therefore,
\n we always chant Nitai Gaura, addressing both transcendental brothers.
\n Nityananda is also the original spiritual master. Our present spiritual
\n master, as a manifestation of the Lord, represents Lord Nityananda–“one
\n who is eternally full of bliss”.<\/p>\n
(c) Advaita Acarya–“incarnation of a devotee” Advaita–“non-dual”, He is
\n nondifferent from the Lord because He is an incarnation of Maha Visnu
\n Acarya-He is teaching us devotional service by His own personal example.<\/p>\n
(d) Gadadhar Pandit–“energy of a devotee”, or devotional energy–a
\n manifestation of Srimati Radharani.<\/p>\n
(e) Srivasa Thakura–a “pure devotee”, an incarnation of Narada Muni. In
\nthe Panca Tattva maha mantra, adi means etc; referring to all the other
\ngreat devotees of Lord Caitanya, and gaura bhakta vrnda refers to the
\npresent, assembled devotees of the Lord.<\/p>\n
Lord Caitanya Gadadhara Pandit–Sakti Tattva
\n Lord Nityananda –Visnu Tattva Srivas Thakur–Jiva Tattva
\n Srila Advaita Acarya<\/p>\n
(2) The Four Ages<\/p>\n
Satya yuga–100,000 years, religious principles fully manifest, yuga
\n dharma–silent meditation
\nTreta yuga–10,000 years, religious principles diminish by 25%, yuga
\n dharma–costly, intricate sacrifices
\nDvapara yuga–1000 years, religious principles diminish by 50%, yuga
\n dharma–gorgeous temple worship
\nKali yuga–100 years (diminishing to the point where 25 years will be
\n considered old age), religious principles diminish from 25%-0,
\n yuga dharma–sankirtana yajna. (Read BTG Vol 13, No.5 for a
\n lecture on the symptoms of the Kali yuga.)<\/p>\n
*Lord Caitanya’s mission is to deliver everyone in the Kali yuga by
\n introducing His method of sankirtana (Bg 3.10p last 1\/2)
\n*He accepted anyone who qualified himself (NOD preface, 2nd para)
\n*without performing sankirtan there can be no peace or happiness in the
\n world (see also week 4–“yajna”)
\n*Krsna made certain conditions for someone to achieve perfection in
\n self-realization (see Bg 4.3\/7.28\/15.26\/18.54,66,67) but Lord Caitanya
\n freely distributed love of Godhead (see Blue Song book page 8)<\/p>\n
(3) Welfare Work<\/p>\n
*actual welfare work explained (Bg 5.25+p)
\n*any other benefit is only a great harm (SPL Vol 11. page 41)
\n*mundane welfare work is extended selfishness (Iso 2p, 4th para)
\n*Real welfare work must benefit everyone (NOD page 8)
\n*What is the highest benefit? (Bg 11.55+p)
\n*the devotee is the best friend of everyone (Bg 6.32+p)<\/p>\n
(4) Preaching<\/p>\n
*a preacher must be convinced (PQPA page 38)
\n*and humble (NOD Intro 5th para)
\n*he goes as a beggar to save people from going to hell (PQPA page 75-76)
\n*he is always daring and active, not influenced by attachment or aversion
\n and steady in his determination amidst apparent success or failure (Bg
\n 2.56p, near the end)
\n*preaching means teaching people how to act properly (Bg 3.25+p)
\n*without unnecessarily disturbing them (Bg 3.26+p)
\n*but a preacher takes risks, out of kindness (Bg 3.29p last para)
\n*and so is very dear to Lord Krsna (Bg 11.55p 5th para)
\n*a preacher is most dear to Krsna, who accepts him back home to Godhead
\n (Bg 18.68+p,69)
\n*a preacher is able, and does give evidence from previous authorities and
\n scripture (Bg 13.5+p 1st para)
\n*a preacher traverses the earth for the benefit of others (Bg 7.28p 2nd
\n para)
\n*preaching is the way to experience spiritual progress directly (Bg 9.2p
\n 6th para)
\n*charity should only be given to the preachers of Krsna Consciousness (Bg
\n11.54p, 1\/2 way through 1st para)<\/p>\n
WEEK 9
\nTHE DEVOTEES (Verse to learn Bg 2.14)<\/p>\n
(1) Devotees…
\n*always think about, discuss and glorify Krsna (Bg 10.9+p 1st para)
\n*are not philosophically naive sentimentalists (Bg 10.11+p 1st & 2nd
\n paras)
\n*the best devotee is one who serves Krsna in full knowledge (Bg 7.17p
\n 18+p)
\n*a devotee must make sure that he clearly understands and accepts Krsna’s
\n position as God if he wants to be fixed in sincere devotional service and
\n advance back to Godhead (Bg 9.12+p, 1st 2 sentences\/Bg 10.7+p 1st & 3rd
\n paras\/Bg 10.8+p)
\n*a mahatma described (Bg 9.13+p, 14+p)
\n*and three other kinds of worshipers (Bg 9.15+p)
\n*although engaged very busily in all kinds of activities and sometimes
\n undergoing great difficulty a devotee is guaranteed entrance into Krsna’s
\n abode
\n*a devotee wants to go to the higher spiritual planet, disregarding
\n everything else (Bg 11.55p 3rd para\/Bg 15.6p 1st and 3rd paras)
\n*although he just wants to serve and please Krsna unconditionally (Bg
\n 11.55p end of 4th para\/Bg 12.6-7p 2nd para)
\n*a devotee is fearless (Bg 10.4p 5th para)
\n*and develops all good qualities (Bg 10.4-5p 11th para\/Bg 12.18-19p,
\n end\/Bg 13.8-12p 1st para\/PQPA page 64)
\n*the transcendental qualifications of a pure devotee described (Bg
\n 12.13-19+p’s)
\n*how a devotee has all the symptoms of one situated on the transcendental
\n platform (Bg 18.51-53, 54p 2nd para)
\n*Krsna belongs to the devotee and the devotee belongs to Krsna (PQPA page
\n 39)
\n*Krsna’s appreciation of His devotees (Bg 9.33+p, 2nd para)
\n*Krsna is so friendly to His devotee that the devotee is always free from
\n all anxiety except to increase his service to please the Lord (Bg 18.58p)
\n*Krsna reciprocates with the mood of approach of His devotees (Bg 2.10p\/Bg
\n 4.11+p)
\n*How Krsna likes to reciprocate the service of His devotees (Bg 1.22p 1st
\n para)
\n*How Krsna takes care of His devotees (Bg 9.22+p\/Bg 10.10+p 3rd para)
\n*even though He remains forever impartial (Bg 9.29+p)
\n*5 different ways devotees relate to Lord Krsna (Bg Intro page 5 or 4
\n Mac\/Bg 8.14p last para)
\n*Krsna is the reservoir of all relationships (Bg 11.14+p)
\n*We all eternally have a particular relationship with Him (Bg Intro page
\n 5) called Svarupa-siddhi, or the perfection of one’s constitutional
\n position<\/p>\n
(2) Types of Devotees<\/p>\n
*three levels of advancement described (Iso 6+p 1st 3 paras)
\n*three kinds of devotees in relationship to faith (Bg 9.3p 2nd para\/NOI
\n page 55)
\n*and in relation to the Holy Name (NOI page 54-57)
\n*and in relation to preaching (NOI text 5 page 48-51, 57)
\n*and in relation to a devotee’s vision (PQPA page 55-56)<\/p>\n
(3) Association of Devotees<\/p>\n
*Direct perception of spiritual advancement comes as a result of
\n associating with devotees (Bg 9.2p 7th para)
\n*the value of associating with devotees (PQPA page 40-46)
\n*one of the spiritual master’s prime instructions (PQPA page 98)
\n*association is the most important factor, therefore Srila Prabhupada
\n created ISKCON (PQPA page 103)
\n*in the association of devotees one practically learns how to surrender to
\n Krsna and give up one’s false independence:-
\n “…so this Krsna Consciousness Society is especially meant to give
\n people the opportunity to associate with devotees… One cannot be
\n independent and at the same time become a devotee, because all devotional
\n activities are based on surrender. So, in the association of devotees, we
\n learn this important item–how to surrender–but if we keep our
\n independence and try to become devotees, that is not possible…To
\n associate with me you are always welcome but not with your independence.
\n That will not help me or you” (Letter to a disciple 1972)<\/p>\n
(4) Krsna Consciousness is a Natural Process<\/p>\n
*a false renunciate is a pretender (Bg 3.6+p)
\n*repression cannot accomplish anything (Bg 3.33+p)
\n*a devotee automatically loses his taste for pale things (Bg 2.59+p)
\n*love of Krsna is lying dormant within everyone’s heart (CC Madhya 22,107)
\n*one does not artificially lose one’s individuality but one surrenders
\n one’s individuality (PQPA pages 61-62)<\/p>\n
(5) ISKCON and It’s Structure<\/p>\n
Iskcon is based on the Bhagavad-Gita (Bg Preface 1st & 2nd paras)
\n*and is established to facilitate 6 kinds of loving exchanges between
\n devotees (NOI 4 pages 40-41,43)
\nIn order to manage a world wide society considerable organisation is
\nrequired. Srila Rupa Goswami, a great acarya in our disciplic succession
\nand a direct disciple of Lord Caitanya stated:
\n “One is said to be situated in the fully renounced order of life in
\n accordance with Krsna Consciousness when one is without attachment for
\n sense enjoyment, accepting only what is necessary for the upkeep of the
\n body and one simply engages in these services connected with Krsna. On the
\n other hand, one who renounces things that could be used in the service of
\n Krsna, under the pretext that such things are material does not practice
\n complete renunciation.” (Bg 6.10p 3rd para)
\nThis concept of “utility is the principle” is an intrinsic part of both
\nour philosophy and mission of spreading Krsna consciousness all over the
\nworld. It is also mentioned in the Vedic literature that one should
\n“remove a thorn with a thorn”–the very things which cause the conditioned
\nsoul’s entanglement in the material world can be used to free him. Srila
\nPrabhupada taught us how to use a multiplicity of modern technology,
\nbusiness, architecture, computers, communication systems etc. in the
\nservice of Lord Krsna and we have found that these things far from hinder
\nour own spiritual development and ability to spread Krsna consciousness,
\nbut are extremely helpful.<\/p>\n
In 1971 Srila Prabhupada formed the Governing Body Commission (G.B.C.) as
\na body of 12 senior disciples to manage the affairs of his growing
\nsociety. This was in continuity with the desire and order of Srila
\nBhaktisiddhanta Sarasvati, his own spiritual master. In fact just before
\ndeparting from this mortal world Srila Bhaktisiddhanta requested that his
\ndisciples all work co-operatively together under a Governing Body
\nCommission, which they failed to do, with the result that their spiritual
\nmaster’s entire mission became a failure. Srila Prabhupada wanted to
\npreach in the West, together with his Godbrothers, but none of them showed
\nany interest, nor even gave him any help. Therefore he was forced by Lord
\nKrsna’s desire, to preach alone, and set up his mission single-handedly.
\nAs soon as the opportunity arose, however, Srila Prabhupada, always
\nmeditating with fixed concentration on the order of his guru, established
\na Governing Body Commission for Iskcon, and then proceeded to train it’s
\nmembers very thoroughly over the years. He finally declared in his will
\nthat the G.B.C. be the “ultimate managing authority of the entire
\nInternational Society for Krsna Consciousness” so that even the
\nnewly-appointed gurus be directed by the combined will of the G.B.C.
\nmembers, which represents Srila Prabhupada’s ultimate decision-making
\ncapacity. In this way a unified world-wide society could continue to
\nflourish, providing that all the members co-operate together–in fact Srila
\nPrabhupada declared: “Your love for me will be tested by how much you
\nco-operate together after I pass away”. You can study all this history in
\nthe Srila Prabhupada Lilamrta and also the book called “Hare Krsna, Hare
\nKrsna” pages 82-84.<\/p>\n
At the annual 1984 meetings in Mayapur, West Bengal (the birth place of
\nLord Caitanya) the G.B.C. resolved that there should also be a horizontal
\nstructure in our society as well as the present vertical structure of the
\nG.B.C, gurus, zonal secretaries, regional secretaries, temple presidents,
\ndepartment heads, temple commanders etc. As the Society has continued to
\nexpand there has been an increasing amount of speciallization in various
\nfields such as:
\n (1) Agriculture
\n (2) Architecture and Construction
\n (3) Bhaktivedanta Book Trust
\n (4) College preaching
\n (5) Deities
\n (6) Education
\n (7) Festivals
\n (8) Finance
\n (9) Folk
\n(10) Introductory Course for New Devotees
\n(11) Legal
\n(12) Public Affairs
\n(13) Sankirtan
\n(14) Audiovisual
\n(15) Standards<\/p>\n
and so now is a similar manner in which the G.B.C. are linked together by
\nregular meetings and loving Vaisnava exchanges, the members of the various
\ndepartments are in regular communication. This will obviously increase
\neveryone’s efficiency and further strengthen the world wide unity and
\ndevelopment of ISKCON, so that Krsna Consciousness may be spread to every
\ntown and village even more effectively.<\/p>\n
(6) Parents and Family<\/p>\n
Krsna Consciousness is very much a “family affair” in the sense that
\nSrimati Radharani (Hare) and Lord Krsna are the eternal Mother and Father
\nfor all of us–“pitaham asya jagato mata dhata pitamah” “I am the father,
\nthe mother, the maintainer and provider of everyone in the universe” (Bg
\n9.17)
\nWe have all, therefore, strayed away from our real parents and accepted
\nillusory, temporary situations as reality. (This understanding is also
\nexplained in the Bible).<\/p>\n
Although we are eternal we have become foolishly attached to false
\ndesignations such as “my country”, “my family”, “my religion” etc. The
\nsoul is passing through different bodies and species. Sometimes we have a
\ncat for a mother, sometimes a giraffe, a snake or a peacock, sometimes a
\nhuman being. Sometimes we are a mother and sometimes a father, and
\nsometimes our present mother or father will become our child in the future
\nor any other kind of relationship. All this is going on like musical
\nchairs, although the materialists are blind to the actual situation. Only
\nwhen we finally arrive at Lord Krsna’s lotus feet will we finally achieve
\na proper resting place and will everything else fall into proper
\nperspective.<\/p>\n
Human life is different from animal life in the sense that human beings
\nhave the ability to inquire into the nature of the absolute, and also the
\nability to abide by the laws of God. Therefore human parenthood has a
\ndifferent purpose than animal parenthood. Human beings are not meant to
\nreproduce simply to “carry on the species” (which will always happen
\nanyway) but to end one’s confinement in that particular species, or in
\nother words to free one from having to be once more incarcerated in a
\nmaterial body.<\/p>\n
“One who cannot deliver his dependents from the path of repeated birth
\n and death should never become a spiritual master, a father, a husband, a
\n mother or a worshipable demigod.” (SB 5.5.18)<\/p>\n
People today generally have children as by-product of sex-life and even if
\nthe child is “wanted” from conception, they have no knowledge of what it
\nis to be a proper parent. Therefore we find young people are becoming more
\nand more mistrustful and disrespectful to parents, teachers, leaders etc.
\nbecause they have a strong sense that these people are not qualified to
\ncare for them properly. In Krsna Consciousness however, the children
\nrespect their parents, teacher and leaders very much due to their spotless
\ncharacter as can easily be seen in our community.<\/p>\n
Having clearly understood all these points, a devotee is not a fanatic who
\ncompletely rejects his parents as “maya”. No, a devotee is compassionate
\nand gentle, knowing how and when to preach to help elevate everyone,
\nincluding his parents. We have been in this material world for millions
\nand millions of births, and finally, in this life, in this particular body
\nwe have been able to take proper advantage. Our parents are obviously,
\neven unknowingly, something to do with this, and therefore they are very
\nrespectable indeed (see S.P.Lilamrta vol 6 page 225-226 for how a devotee
\nis respectful to his parents).<\/p>\n
They may be attached to this body, but if we use our body in the service
\nof the Lord and thus spiritualize it, then their attachment will also
\nbecome spiritualized, as is mentioned by Mother Devahuti: “Every learned
\nman knows very well that attachment fo the material is the greatest
\nentanglement of the spirit soul. But that same attachment, when applied to
\nthe self-realized devotees opens the door of liberation.” (SB 3.25.20)<\/p>\n
We should not do anything, therefore, too abruptly, and roughly sever that
\nattachment, but rather gradually try to help them become attached to us
\nspiritually and to Krsna. Coming to Krsna Consciousness means to realise,
\nthat we did not really “love” anyone before, in the proper sense of the
\nterm, and now, as we awaken our real love for Krsna, we naturally love all
\nHis parts and parcels, our parents included. So it’s not that we love our
\nparents any less now, but actually much more because we care for the real
\nperson, the soul, and we also care for everyone else more and more. Our
\nlove has only increased.<\/p>\n
There is a natural bond of affection between parent and child and so
\ndevotees should keep in regular touch with parents by letter, telephone,
\nand visits, and remember them on birthdays, anniversaries, Christmas, etc.
\nWe should not be afraid to chat a little bit with them about their own
\nmundane affairs. At least in the beginning it’s quite enough preaching for
\nthem to accept the fact that now we are getting up early to pray, we’ve
\nshaved our heads and become vegetarians – without even saying anything our
\nvery presence reminds them of Krsna and they often feel quite embarrassed
\nto smoke, eat meat, etc. in front of their devotee-child. We can bide our
\ntime in preaching to them, because, after all, they are stuck with us, and
\nus with them, for a very long time to come!<\/p>\n
Sometimes parents happen to be unreasonably inimical which makes for
\ndifficulties for them and for their child. A devotee should be tolerant
\nand not take their illogical criticism too seriously, just like you don’t
\ntake the comments of an intoxicated person too seriously. Generally, such
\nparents calm down and begin to like Krsna Consciousness very much after a
\nyear or so. In the initial stages try to avoid situations that will cause
\nthem to blaspheme and don’t commit the ninth offence against the Holy Name
\n(see Nectar of Devotion) causing them to be more blasphemous still.<\/p>\n
In the beginning the most important thing is for you to become fixed up
\nand strong in spiritual life without unnecessary distractions, and
\ntherefore it’s recommended that for three months one should stay in the
\ntemple and follow the Introductory Course. Rather than visiting relatives
\nduring this time it’s best to keep in touch by telephone or letter. They
\nare also most welcome to visit you at the temple. If you suddenly turned
\nup on the doorstep with a shaved head, robes, and bead bag, after a couple
\nof weeks, it’s obviously a great shock to them and hard for them to adjust
\nto. Therefore the more gradual approach is preferred. If you just let your
\nparents know that you are trying this out for a while to see if you like
\nit before making any final decisions or commitments, much unnecessary
\nworry and grief can be prevented.<\/p>\n
A mother of a devotee called Mrs Rose Forscythe has started an association
\ncalled “Friends of Krsna” for devotees parents, and, if your parents would
\nlike, she would be pleased to correspond with them. See also “Hare Krsna,
\nHare Krsna” pages 88-93. See also statements of parents in notes of week
\n12.<\/p>\n
Krsna Consciousness, being absolutely complete includes the best interests
\nof everyone especially one’s parents and other family members who are also
\nall delivered from material life (B.G. 1.41p). (In other places it is
\nsimilarly described how a devotee purifies and liberates family members
\n(S.B. 1.12.17p-SB 7.10.18&19+p’s). In fact a son who is a devotee is
\ncalled “putra” because he can deliver (tra) his parents from a hell called
\n“put” (a devotee daughter is called a putri)–in the past people would
\nsometimes have children and train them in religious life with this purpose
\nin mind. It is not difficult to understand how people benefit by their
\nchild becoming a devotee–if I am the trusted servant of a good-hearted
\nmillionaire, what to speak of Lord Krsna, he will obviously make sure my
\nnearest and dearest ones are provided for. Or even if I win the pools, all
\nthe family benefits, what to speak of the transcendental value of Krsna
\nConsciousness. Also, if a tree in the forest becomes especially fragrant
\nthen the whole area is pervaded by it’s aroma, so one pure devotee in a
\nfamily purifies all it’s members. Therefore it is clear that in actuality
\na devotee serves the interest of his family more dexterously than others.
\n(SB 1.19.35p).<\/p>\n
(7) Distress and the Devotee<\/p>\n
A devotee tolerates all dualities thus becoming free from all anxiety for
\ngain or loss (Bg 2.45p last para)<\/p>\n
A devotee is never disturbed by any kind of trying circumstances (SP
\nLilamrta Vol 3 page 75)<\/p>\n
Distress is only temporary and should be tolerated without being disturbed
\n(Bg 2.14&15 p’s)<\/p>\n
*Tolerance is defined as being practiced to bear insult and dishonour from
\n others (Bg 13.8-12p 4th para)
\n*One should be detached and equiposed in happiness and distress (Bg
\n 13.8-12p 11th para)
\n*a devotee is so practiced that he is not disturbed by any outward
\n disturbances (Bg 12.15p)
\n*a devoteee thinks that his suffering should actually be greater because
\n of his past sinful activities and so he is undisturbed (Bg 12.13-14p\/Bg
\n 2.56p\/SB 1.17.18p)
\n*Suffering will be there as long as we are in the material world so we
\n have to tolerate it, even welcome it, and not be disturbed or let our
\n devotional service be interrupted, understanding that Krsna will always
\n protect us, minimising the reactions to our past sinful activities (T. of
\n QK pages 43-51)
\n*Disturbances are a test by Maya to see if our intention is to serve Krsna
\n or disturb Him (T of QK pages 8-9)
\n*Suffering is an attack by Maya<\/p>\n
*A devotee tolerates difficulties without becoming disturbed, angry or
\n deviated from his service (Bg 2.14p)
\n*A devotee is callous to all incidental occurences such as accidents,
\n disease, scarcity and bereavement, which never deviate him from his duty
\n (Bg 6.23+p, last para)
\n*A devotee accepts all miseries as the mercy of the Lord, considering
\n himself to be worthy of more distress (Bg 2.56+p)
\n*one who receives the mercy of the Lord becomes free from the influence of
\n the three fold miseries (which are caused by: (1) natural disturbances
\n (the influence of the demigods) (2) one’s own body and mind (3) other
\n living beings (Bg 2.64+p)<\/p>\n
(8) Health<\/p>\n
Of all priorities regarding health, we regard our spiritual health as the
\nmost important. The soul is undeniably more important than the body.
\nHowever it is often found that spiritual health denotes intellectual,
\nmental and physical health as a natural sequence. A devotee’s tendency for
\nillness is reduced in this way (PQPA page 53)<\/p>\n
The following are seven ways which enable a person to maintain good
\nhealth.<\/p>\n
(1) Cleanliness If you are scrupulously clean in body, mind, clothes and
\n living space, dirt and disease will tend to stay far away.
\n(2) Regulation The body is a highly complex machine and so one’s sleep,
\n diet, recreation, exercise etc. should be sensible and regulated.
\n(3) Eating Some people “live to eat”, but devotees “eat to live”. They
\n like to eat a simple, balanced diet which is in the mode of goodness (see
\n Bg 17.8-10)<\/p>\n
Devotees eat “prasada” which is beneficial spiritually because it has been
\noffered to Lord Krsna; mentally, because it has been cooked with love and
\ndevotion and then offered to the Lord; and physically, because wholesome,
\nnatural ingredients are used. Artificial colourings, preservatives,
\nchemical and tinned or frozen foods are avoided. Lord Krsna, playing the
\npart of a cowherd boy, likes many types of milk sweets etc. and so, often
\nHis devotees like to eat such homemade sweets. By working hard afterwards
\nthey soon burn up the extra energy. Usually devotees eat fairly simply,
\nbut on festival days they sometimes consume huge feasts, which, if
\nunderstood properly are highly transcendental, spiritual events.
\nSometimes people mistakenly think that devotees eat the processed white
\nrice, found in the West. In actuality we principally eat “basmati” rice
\nwhich is a whole-rice and one of India’s finest. It is highly nutritious,
\nespecially when combined with beans such as dahl. It also has an advantage
\nover brown rice since it is very fine and easy to digest. (You can read
\nBTG Vol 15 No. 1-2 “Diet for a Spiritual Planet” for more information)<\/p>\n
*As a general rule it is best to avoid eating grains after 6:00 pm, so
\n that one can rise easily the next morning. Also it is best not to drink
\n yoghurt or eat preparations containing yoghurt after 4:00 pm because it
\n has a tendency to disturb one’s sound sleep.
\n*It is also best to be feeling hungry before eating because this means the
\n fire of digestion is working properly. If you don’t have much appetite eat
\n less!<\/p>\n
(4) Drinking–for the healthy, regular functioning of all the bodily
\norgans and the correct expulsion of waste matter and poisons, your body
\nneeds a considerable intake of liquid, preferably water. It is therefore
\nrecommended to drink a few glasses of water daily. One should not drink
\nanything one hour or less before eating the main meal of the day, and for
\n2 hours afterwards, as this drastically affects one’s digestive ability.
\nUndigested food causes pain, gas and illness.<\/p>\n
(5) Exercise–There is no lack of this in our Krsna Consciousness movement
\nas you have probably experienced! If one does need some special exercise
\nto help keep fit, sometimes devotees practice a little hatha yoga.<\/p>\n
(6) Dressing correctly–Although we know we are not the body, we should
\nnevertheless look after it, because good health is so useful to us. As the
\nbody belongs to Lord Krsna it should be well looked after just like
\nanything else belonging to Him. Therefore, make sure you keep warm and dry
\nwhen the weather is cold and wet. Especially the feet should be kept
\nwarm-wear socks when standing or walking on cold floors. After lively
\nkirtans or other exercise when you perspire, put warm clothes on to go out
\nin the cold.<\/p>\n
(7) Peace of Mind–Worry, anxiety, insomnia etc. cause all kinds of
\nillness, but devotees who thoroughly understand the “peace formula” (see
\nWeek 11) are free from these problems. Being anxious to help others become
\nKrsna conscious is completely different from mundane anxiety about
\nmaterial things and this anxiety actually brings the greatest
\nsatisfaction.<\/p>\n
*A devotee tries to take care of his health as far as possible (PQPA pages
\n 60-61)
\n*If you do feel unwell please don’t hesitate to mention it to one of the
\n bhakta leaders.<\/p>\n
Footnote: Srila Prabhupada always used to be concerned about his
\ndisciple’s health. He would always sign his letters “hoping this finds you
\nin good health” and would often personally advise devotees about
\nindividual health problems as can be seen in the following portion of one
\nsuch letter, specifically advising a sick boy in 1967: “My first concern
\nis that you are not eating well. It is a case of great anxiety. Please
\ndon’t eat dahl and spices. Simply boiled vegetables, rice and a few
\nchapatis. Take butter separately and eat only as much as you require for
\ntaste. Drink milk twice, morning and evening. Don’t eat at night. Eat some
\nfruits in the evening. Use some digestive pill after each principle meal.
\nI think soda-mint tablets will help. Be careful about your health first.
\nThis information is not only for you, but for all my noble sons and
\ndaughters. I am an old man, I may live or die, it doesn’t matter. But you
\nmust live for a long time to push on this Krsna Consciousness movement. So
\nfar as my health is concerned, you should know that it is a broken old
\nhouse. You cannot expect it to be as good as yours. So my future hope is
\nfor all of you good spiritual children…”<\/p>\n
(9) A Fallen Devotee<\/p>\n
*is not disqualified by an inadvertent, temporary falldown (Bg 9.30+p)
\n*and must quickly pick himself up and carry on (Bg 9.31+p)
\n*Krsna consciousnee means declaring war against the illusory energy, so a
\n temporary setback is not completely surprising (Bg 6.37+p)
\n*What happens to a fallen transcendentalist? (Bg 6.37,38+p’s)
\n*Two destinations:-(Bg 6.41-43+p’s, 44,45+p)
\n*How an aspiring devotee may fall down (Bg 2.62,63)
\n*…because of lack of sincerity and faith (Bg 9.3+p)
\n*but why fall down? “Just go on practicing… ” (Srila Prabhupada in New
\n Vrindavan 1976) (See Quote 1 on next page)
\n*an accidental falldown, due to previous habit may be excused but a
\n willful falldown is not excused (PQPA pages 81-82)
\n*”sinful” means that one promises to follow the regulative principles and
\n then one breaks them (PQPA page 81)
\n*apparent “loose character” of a devotee explained (ISO 17p 8th and 9th
\n paras)
\n*the Lord helps a devotee from within if he makes a mistake (ISO 18p
\n 5th & 6th paras)
\n*a fallen devotee does not loose everything, contrary to the idea that “a
\n miss is as good as a mile” (Bg 2.40+p\/Bg 6.40+p, 1st para)<\/p>\n
How to Avoid Falling down from the Spiritual Platform<\/p>\n
*understanding Mr. Lust (Bg 3.37-40+p’s)
\n*how to conquer him (Bg 3.37+p, 41-43+p’s)
\n*lust, anger and greed should be given up (Bg 16.21,22+p’s)
\n*understanding the temporary nature of sense gratification (Bg 5.22+p)
\n*…by tolerating the urges of the senses (Bg 5.23+p)
\n*…by surmounting the weakness of the heart (Bg 15.20p last para)
\n*…by acting in Krsna Consciousness (Bg 18.58+p)
\n*…by not being proud and foolishly criticising a Vaisnava (NOI Text 6
\n page 59-65)
\n*…by chanting Hare Krsna constantly (Bg 9.31p end)
\n*…by having some genuine affection for the guru and knowing “for my
\n sinful activities my spiritual master will be inconvenienced” (PQPA page
\n 59)<\/p>\n
Quotes:<\/p>\n
Quote 1: “Just go on practicing and you will become perfect. But why make
\na farce, why accept initiation unless you intend to practice?” A devotee
\nasked if the determination to practice developed gradually, Prabhupada
\nroared like a lion “Why gradually? You have already made a promise before
\nthe spiritual master, before the Deity, before the fire, before the
\nVaisnavas–why make such a promise unless you intend to keep it? That is a
\ngentleman’s determination” When someone began to ask about fall down,
\nPrabhupada quickly interrupted and said “Why fall down? You have promised
\nto follow these principles so why fall down?” (Srila Prabhupada–New
\nVrindaban 1976)<\/p>\n
Quote 2: “Don’t wait for another life thinking that I have got so much
\ndevotional service to my credit, now again go out and enjoy the material
\nworld. No, finish this business immediately in this life. Do not wait.
\nFully become detached from this material enjoyment. Simply become engaged
\nin Krsna’s service and your life will become successful. Thank you very
\nmuch.” (lecture on SB 7.6.17-18)<\/p>\n
Quote 3: “basically religion means to follow the orders of the Lord. Krsna
\nis the supreme law maker and religion means to be obedient to those laws
\njust as a “good” citizen can only be that person who implicitly follows
\nall the laws of the state, therefore a religious man is one who follows
\nall the laws of God. (LON ’73-53B)<\/p>\n
Quote 4: “…if one is active in Krsna consciousness he cannot have any
\nenemies. Since his only engagement is to induce others to surrender to
\nKrsna, or God, how can he have enemies? If one advocates the Hindu
\nreligion, the Muslim religion, the Christian religion, this religion or
\nthat religion, there will be conflicts. History shows that the followers
\nof religious systems without a clear conception of God have fought with
\none another. There are many instances of this in human history, but
\nsystems of religion that do not concentrate on service to the Supreme are
\ntemporary and cannot last long because they are full of envy. There are
\nmany activities directed against such religiouos systems, and therefore
\none must give up the idea of “your belief” and “my belief”. Everyone
\nshould believe in God and surrender unto Him. That’s Bhagavata-dharma.”
\n(See also SB 1.1.2+p)<\/p>\n
WEEK 10
\nTHE VEDIC CULTURE (Verse to learn Bg 18.66)<\/p>\n
(1) Religion<\/p>\n
Dictionary definition–“obligation”, “bond” or, in other words “to relink
\nwith God”–the same meaning as “yoga”.<\/p>\n
Srila Prabhupada explains that religion means the following:
\n (i) to know who I am
\n (ii) to know who God is
\n (iii) to know my relationship with Him
\n (iv) to know and to carry out my duty to Him
\n (v) to know my destination after leaving this body (SB 1.3.43p)<\/p>\n
or “basically……….of God” (Tape-London ’73-53B)
\n(See Quote 3 on page 46)<\/p>\n
*Religion must have philosophy; for religion without philosophy is
\n sentiment and sometimes fanaticism, on the other hand philosophy without
\n religion is simply mental speculation (Bg 3.3p)
\n*the highest perfection of religion is the attainment of devotional
\n service in the association of great acaryas (Bg 9.2p, 8th para)
\n*the principles of religion can only be laid down by the Lord Himself (Bg
\n 4.16p last para)
\n*and cannot be manufactured by man (SB 6.3.19\/SB 9.3.10p 2nd para onwards)
\n*the twelve authorities on religion (Bg 4.16p last para)
\n*Lord Krsna’s mission is to establish real religion (Bg 4.8) as opposed to
\n mundane sectarianism in the name of religion which He rejects (Bg 18.66)<\/p>\n
Dharma<\/p>\n
*”that which is constantly existing with a particular object”
\n*or\/”service” (Bg Intro pages 19-20, or 17 Mac)
\n*”occupation” or\/ “that which sustains one’s existence” (SB 1.2.6p)
\n*the dharma or function of salt is saltiness, the dharma of fire is heat
\n (if salt has no saltiness, fire no heat, they are counterfeit). Similarly
\n the dharma, or inseparable quality, of the living entity is to serve, and
\n if he thinks his position is anything else then he is in illusion.<\/p>\n
Sanatana-dharma<\/p>\n
*explained (Bg Intro pages 17-19, or 15-17 Mac)
\n*the “eternal function of the living being”–to serve Krsna
\n*the real meaning of religion, the idea of a “kind of faith or belief”
\n that we have in the West is inadequate and material
\n*Srila Prabhupada writes: “…if one is…That is Bhagavata-dharma” (See
\n Quote 4 on page 46)<\/p>\n
Mundane Religions<\/p>\n
*a “kind of faith” that may change (Bg Intro page 19 or 17 Mac)
\n*involves 4 principles: (i) Dharma-religious rituals and prayers (ii)
\n artha-economic development (iii) kama-sense gratification (iv) moksa-the
\n desire for liberation from distress.
\n*Bhagavata dharma (the transcendental or real religion of service to
\n Bhagavan), or Krsna consciousness, rejects these 4 mundane principles (Bg
\n 18.66) but still a devotee automatically achieves the benefits of them all
\n without separate endeavour (Bg 9.22)<\/p>\n
The Pillars of Religion<\/p>\n
(1) cleanliness (2) mercifulness (3) truthfulness (4) austerity. These
\nfour principles are universally applicable to any religious system. They
\nare destroyed by the following irreligious activities which form the basis
\nof all sinful life:-
\n (1) illicit sex (as opposed to sex according to religious principles–Bg
\n 7.11+p\/NOI page 12)
\n (2) intoxication (Bg 3.24p last para\/PQPA page 95)
\n (3) meat eating (foods and intoxicants which should be given up-NOI page
\n 10) Note: the underlying cause of meat eating is pride, or the desire
\n to dominate and subjugate others (see SB 1.17.24&25p)
\n (4) gambling, including lying, propaganda, idle sporting and speculation<\/p>\n
*by following the four prohibitive principles of Krsna Consciousness and
\n serving the Supreme Lord under the direction of the spiritual master one
\n can easily surpass all other systems of tapasya (NOI page 4 1st half)
\n*to follow religious principles is the responsibility of human life (Iso
\n 3+p)
\n*the principle of isavasya or God-centered society (Iso 1+p, paras 5-7)<\/p>\n
(2) Varnasrama Dharma<\/p>\n
Four Varnas: (a) brahmana (b) ksatriya (c) vaisya (d) sudra (Bg 4.13+p\/see
\nalso BTG Vol 14 No. 11 “The Anatomy of the Social Body”)<\/p>\n
Four Asramas: (e) brahmacari (celibate student) (f) grhastha (householder)
\n(g) vanaprastha (retired from material duties) (h) sannyasa (renounced
\npreacher or monk)<\/p>\n
*the aim of all individual orders and corporate systems is to satisfy
\n Krsna (Bg 2.48p, last para\/Bg 3.9p)
\n*and in this way reach the ultimate goal of life (Bg 3.7p)
\n*Duty must be executed by everyone (materially as a brahmana, ksatriya
\n etc. and spiritually as a disciple) (Bg 3.35+p)
\n*the varnasrama system as a stepping stone from material to spiritual (Bg
\n 2.31p last para)
\n*as a means to perfection (Bg 18.45,46)
\n*by serving the Lord according to one’s nature (as a brahmana, ksatriya,
\n vaisya or sudra) or the duties assigned to him any person can achieve
\n perfection, even if there appears to be some fault (Bg 18.46,47+p’s) for
\n every endeavour is covered by some sort of fault, as fire is covered by
\n smoke (Bg 18.48+p)
\n*is not meant to divide society by birth (the present caste system is a
\n fabrication of the real concept of the classification of human society by
\n qualities (guna) and work (karma)–not birth (janma)) (Bg 16.1-3p 3rd
\n para\/ Bg 4.13)
\n*duties of members (Bg 18.47,48+p’s)
\n*better to perform one’s prescribed duty according to the system of
\n varnasrama Dharma than to falsely renounce action (Bg 3.4-8)
\n*Devotees not required to perform the rituals of family tradition because
\n they are above social divisions etc. (however, they can, and do act in any
\n capacity for the sake of preaching) (Bg 1.41p)
\n*transcendental qualities that should be cultivated by the different
\n members of the varnasrama institution (Bg 16.1-3p 15th para)
\n*simplicity should be manifested by every member of the varnasrama system
\n (Bg 16.1-3p 12th para)
\n*Aryan–those who know the value of life and form a civilization based on
\n spiritual realization (Bg 2.2p last para)<\/p>\n
(a) The Brahmana<\/p>\n
*qualifications (Bg 18.42)
\n*anyone and everyone can qualify as a brahmana (Iso 13p last 2 paras)
\n*a “krpana” is the opposite of a brahmana (Bg 2.7p 2nd&3rd paras)
\n*is situated in the mode of goodness (Bg 4.13p)
\n*is the spiritual master of the other three sections of society (Bg
\n 16.1-3p 4th para)
\n*only a devotee can factually be called a Brahmana, knowing fully what is
\n Brahman (Bg 7.29+p)
\n*is unfit to be a spiritual master unless he is a Vaisnava (Bg 2.8p 1st
\n para)
\n*must always be truthful, presenting the facts as they are for the benefit
\n of others (Bg 10.4-5 3rd para)
\n*receives charity (Bg 10.4-5p 9th para)
\n*chants the gayatri mantra (Bg 10.35p 2nd para)<\/p>\n
(b) The Ksatriya<\/p>\n
*meaning of the word (Bg 2.31p beginning)
\n*training of (Bg 2.31+p)
\n*qualities of work (Bg 18.43)
\n*in mode of passion (Bg 4.13p)
\n*duty of (Bg 2.3p\/Bg 2.32+p)
\n*sinful reaction for not killing (Bg 2.27p\/Bg 2.31,32+p’s 1st paras\/Bg
\n 2.33)
\n*for a ksatriya to kill an enemy is transcendental and to refrain from
\n duty is demoniac (Bg 16.5p)
\n*although the Vedic injunction is that one should never commit violence
\n (Bg 2.19p)
\n*must be unflinchingly strong (Bg 16.1-3p 16th para)
\n*must not attack an unarmed or unwilling foe (Bg 1.45p)
\n*must not refuse a challenge (if the effect is good) (Bg 1.38p)
\n*should be saintly but not cowardly (Bg 1.36p)<\/p>\n
(c) The Vaisya<\/p>\n
*qualities of work (Bg 18.44)
\n*in mixed modes of passion and ignorance (Bg 4.13p)
\n*should be clean in his dealings (Bg 16.1-3p 17th para))<\/p>\n
(d) The Sudra<\/p>\n
*qualities of work (Bg 18.44)
\n*in mode of ignorance and therefore laments unnecessarily (Bg 4.13p\/Bg
\n 2.1p)
\n*should not expect honour but should give respect to the higher classes
\n (Bg 16.1-3p 17th para)
\n*mass of peole in the kali yuga (“Kalau sudra sambhavat”) (SB 1.9.49p)<\/p>\n
Women<\/p>\n
*Feminine qualities (Bg 10.34+p 2nd para)
\n*should be protected (Bg 1.40+p)
\n*and why (Bg 16.7p 2nd para)<\/p>\n
(e) The Brahmacari<\/p>\n
*duties of…(Bg 8.28p 1st para\/Bg 16.1-3p 10th para)
\n*training of…(SSR page 187\/Bg 6.13-14p)
\n*the vow of brahmacarya (Bg 6.14p)
\n*should become a man of perfect character (Bg 8.28p 2nd para)
\n*takes food only on the spiritual master’s order (Bg 8.28p 1st para)
\n*the sacrifice of the brahmacari (Bg 4.26+p)
\n*unless one practices celibacy (Brahmacarya) advancement in spiritual life
\n is difficult (Bg 8.11p last para)<\/p>\n
(f) The Grhastha<\/p>\n
*duties of (Bg 8.28p 2nd para)
\n*allowed after proper training as brahmacari (Bg 8.28p 2nd para)
\n*can also be called a brahmacari (&why) (Bg 6.14p middle)
\n*celibacy of the brahmacari and grhastha (Bg 6.13-14p, middle)
\n*should also control their sex desire (Bg 16.3p 8th para)
\n*should not beget children like cats and dogs (Bg 16.1-2p 2nd para)
\n*must give charity and perform sacrifice (Bg 16.1-3p 7th and 9th paras)
\n*should not become attached to regulated sense gratification otherwise one
\n may fall down (Bg 3.34+p)
\n*sex is the shackle of the conditioned soul (Bg 3.39p)
\n*sex and attachment to the opposite sex should be reduced to nil (PQPA
\n pages 15-20)
\n*sex should only be for procreation (Bg 7.11+p)
\n*family life in Krsna consciousness–when to accept, how to practice and
\n when to reject (Bg 13.8-12p 10th para)<\/p>\n
(g) The Vanaprastha<\/p>\n
*marriage, vanaprastha and sannyasa briefly explained (PQPA pages 35-36)
\n*should practice austerity (Bg 16.1-3p 11th para)<\/p>\n
(h) The Sannyasi<\/p>\n
*after one has purified his heart (Bg 3.4p)
\n*definition of (Bg 18.2+p)
\n*first qualification is fearlessness (Bg 16.1-3p 4th para)
\n*then he has to purify his existence (especially in relation to women) (Bg
\n 16.1-3p 4th para)
\n*and he must cultivate knowledge by hearing and preaching (Bg 16.1-3p 5th
\n para)
\n*spiritual master of the brahmana also (Bg 16.1-3p 4th para)
\n*charity to… (Bg 10.4-5p 9th para)<\/p>\n
WEEK 11
\nTEMPLE PROGRAMME (Verse to learn Bg 18.65)<\/p>\n
As we have discussed in the third week, the temple programme is essential
\nfor our proper spiritual development. Srila Prabhupada did not want us to
\ndo things mechanically but rather everything, such as paying obeisances,
\nseeing the arati and singing the songs, should be done with knowledge in a
\nproper meditative way. To learn everything of course takes time but if you
\nbegin now trying to understand what you are saying and singing, you will
\nmake swift and steady advancement, and your devotional life will always be
\nrich with enthusiasm, never a dry ritual. Srila Prabhupada also wanted us
\nto pronounce the words correctly. Good habits are best picked up in the
\nbeginning, so begin now and later, when you lead kirtans yourself the
\nfuture new bhaktas will have a good example to follow.<\/p>\n
*the following word for word translations should be studied accompained by
\n a song sheet or book; the verses accompained by asterisks should be gone
\n over this week, the remainder during the 23rd week.<\/p>\n
Srila Prabhupada Pranati (Sanskrit)<\/p>\n
namah-obeisances; om-address; visnu-padaya-unto him who is at the feet of
\nLord Visnu; krsna-presthaya-who is very dear to Lord Krsna; bhu-tale-on
\nthe earth; srimate-all beautiful; bhaktivedanta-swamin-A.C. Bhaktivedanta
\nSwami; iti-thus; namine-who is named<\/p>\n
namah-obeisances; te-unto you; sarasvate deve-servant of Bhaktisiddhanta
\nSarasvati; gaura-vani-the message of Lord Caitanya; pracarine-who are
\npreaching; nirvisesa-(from) impersonalism; sunya-vadi-(from) voidism;
\npascatya-Western; desa-countries; tarine-who are delivering.<\/p>\n
Sri Sri Gurv-astaka (Sanskrit)<\/p>\n
(1) samsara-(of) material existence; dava-anala-(by) the forest fire;
\nlidha-afflicted; loka-the people; tranaya-to deliver; karunya-of mercy;
\nghanaghana-tvam-the quality of a cloud; praptasya-who has obtained;
\nkalyana-auspicious; guna-(of) qualities; arnavasya-of the ocean; vande-I
\noffer obeisances; guroh-of my spiritual master; sri-auspicious;
\ncaranaravindam-unto the lotus feet<\/p>\n
(2) mahaprabhoh-of Lord Caitanya Mahaprabhu; kirtana-(by) chanting;
\nnrtya-dancing; gita-singing; vaditra-playing musical instruments;
\nmadyat-gladdened; manasah-whose mind; rasena-due to the mellows of pure
\ndevotion; roma-anca-standing of the hair; kampa-quivering of the body;
\nasru-taranga-torrents of tears; bhajah-who feels<\/p>\n
(3) sri-vigraha-(of) the arca-vigraha (Deities); aradhana-the worship;
\nnitya-daily; nana-(with) various; srngara-clothing and ornaments; tat-of
\nthe Lord; mandira-(of) the temple; marjana-adau-in the cleaning etc.;
\nyuktasya-who is engaged; bhaktan-his disciples; ca-and; niyunjatah-who
\nengages; api-also<\/p>\n
(4) catuh-four; vidha-kinds; sri-holy; bhagavat-prasada-which have been
\noffered to Krsna; svadu-palatable; anna-(by) foods; trptan-spiritually
\nsatisfied; hari-(of) Krsna; bhakta-sanghan-the devotees; krtva-having
\nmade; eva-thus; trptim-satisfaction; bhajatah-who feels; sada-always;
\neva-certainly<\/p>\n
(5) sri-radhika-(of) Srimati Radharani; madhavayoh-of Lord Madhava
\n(Krsna); apara-unlimited; madhurya-conjugal; lila-pastimes;
\nguna-qualities; rupa-forms; namnam-of the holy names; prati-ksana-at every
\nmoment; asvadana-relishing; lolupasya-who aspires after<\/p>\n
(6) nikunja-yunah-of Radha and Krsna; rati-(of) conjugal love; keli-(of)
\npastimes; siddhyai-for the perfection; ya ya-whatever; alibhih-by the
\ngopis; yuktih-arrangements; apeksaniya-desirable; tatra-in that
\nconnection; ati-daksyat-because of being very expert; ati-vallabhasya-who
\nis very dear<\/p>\n
(7) saksat-directly; hari-tvena-with the quality of Hari; samasta-all;
\nsastraih-by scriptures; uktah-acknowledged; tatha-thus; bhavyata-is
\nconsidered; eva-also; sadbhih-by great saintly persons; kintu-however;
\nprabhoh-to the Lord; yah-who; priyah-dear; eva-certainly; tasya-of him
\n(the guru)<\/p>\n
(8) yasya-of whom (the spiritual master); prasadat-by the grace;
\nbhagavat-(of) Krsna; prasadah-the mercy; yasya-of whom; aprasadat-without
\nthe grace; na-not; gatih-means of advancement; kutah api-where is?;
\ndhyayan-meditating upon; stuvan-praising; tasya-of him (the spiritual
\nmaster); yasah-the glory; tri-sandhyam-three times a day (sunrise, noon,
\nand sunset)<\/p>\n
Sri Vaisnava Pranama (Sanskrit)<\/p>\n
vancha-kalpa-tarubhyah-who are desire trees; ca-and; krpa-(of) mercy;
\nsindhubhyah-who are oceans; eva-certainly; ca-and; patitanam-of the fallen
\nsouls; pavanebhyah-who are the purifiers; vaisnavebhyah-unto the
\nVaisnavas; namah-repeated obeisances<\/p>\n
Sri Nrsimha Pranama (Sanskrit)<\/p>\n
namah-obeisances; te-unto you; nara-simhaya-unto Lord Narasimha;
\nprahlada-(to) Prahlada Maharaja; ahlada-(of) joy; dayine-the giver;
\nhiranyakasipoh-of Hiranyakasipu; vaksah-chest; sila-(on) the stonelike;
\ntanka-chisels; nakha-alaye-whose nails; itah-here; nrsimhah-Lord Nrsimha;
\nparatah-there; yatah yatah-wherever; yami-I go; tatah-there;
\nbahih-externally; hrdaye-in the heart; nrsimham-to Lord Nrsimha; adim-the
\norigin; saranam-the supreme refuge; prapadye-I surrender<\/p>\n
Prayer to Lord Nrsimha (Sanskrit)<\/p>\n
tava-your; kara-hands; kamala-lotus; vare-benedictory; nakham-nails;
\nadbhuta-wonderful; srngam-beautiful; dalita-bifurcated; tanu-body;
\nbhrngam-like a wasp; Kesava-a name of Visnu “the Lord of Brahma and Siva”;
\ndhrta-appeared; narahari-1\/2 man 1\/2 God; rupa-form; jagadisa-Lord of the
\nUniverse; Hari-the Lord who takes away all material suffering<\/p>\n
Sri Tulasi-kirtana (Bengali)<\/p>\n
vrndayai-unto Vrnda; tulasi-devyai-unto Tulasi Devi; priyayai-who is dear;
\nkesavasya-to Lord Kesava; ca-and; krsna-bhakti-devotional service to Lord
\nKrsna; prade-who bestows; devi-O goddess; satya-vatyai-unto Satyavati;
\nnamah namah-repeated obeisances<\/p>\n
(1) radha-krsna-seva-the service of Radha & Krsna; pabo-I shall obtain;
\nei-this (is); abhilasi-(my) desire<\/p>\n
(2) je-whoever; tomara-your; sarana-shelter; loy-takes; tara-his;
\nvancha-wishes; purna-fulfilled; hoy-are; krpa kori-being merciful (to)
\nhim; koro-you make; tare-him; vrndavana-vasi-a resident of Vrndavana<\/p>\n
(3) mora-My; ei-this (is); abhilasa-desire; vilas kunje-in the pleasure
\ngroves; dio-you may give; vas-residence; nayane-in my vision; heribo-I
\nshall behold; sada-always; yugala-rupa-rasi-the many beautiful pastimes of
\nthe divine couple; (yugala-(divine) couple; rupa-beautiful (pastimes);
\nrasi-large quantity of)<\/p>\n
(4) ei-this; nivedana-humble petition; dharo-please accept; sakhira-of the
\nsakhis (attendants of Radha); anugata-a follower; koro-make (me);
\nseva-adhikara diye-making (me) a candidate for devotional service;
\n(seva-service; adhikara-suitability; diye-giving) koro-make (me);
\nnija-(your) own\/personal; dasi-maidservant<\/p>\n
(5) dina-wretched; krsna-dase-Krsnadasa (name of poet); koy-says; ei yena
\nmora hoy-this is my prayer (ei-this; yena-thus; mora-My; hoy-is);
\nsri-radha-govinda-preme-in the extatic love of Sri radha-govinda;
\nsad-always; yena-thus; bhasi-(that) I swim<\/p>\n
yani-kani-whatever; ca-and; papani-sins; brahma-hatya-killing of a
\nbrahmana; adikani-and so on; ca-also; tani tani-all of them;
\npranasyanti-are destroyed; pradaksinah-(by) the circumambulation (of
\nTulasi Devi); pade pade-at every step<\/p>\n
Sri Guru-vandana (Bengali)<\/p>\n
(1) Sri-guru-carana-padma-the lotus feet of the spiritual master;
\nkevala-only; bhakti-sadma-repositories of devotion; bando-bow down; mui-I;
\nsavadhana mate-carefully; jahara-whose; prasade-by grace; bhai-O brothers;
\nei-this; bhava-ocean of material existence; toriya jai-we cross over;
\nkrsna prapti-realization of Krsna; hoy-is; jaha-whom; hoite-from<\/p>\n
(2) guru-mukha-padma-vakya-the instructions emanating from the lotus lips
\nof the spiritual master; cittete-in the consciousness; koriya aikya-making
\nexclusively established; ara-anything else; na-not; koriho mane asa-do
\naspire for; sri-guru-carane-to the feet of the spiritual master;
\nrati-attachment; ei-this (is); se-the; uttama-highest; gati-course of
\naction; je prasada-by which grace; pure-are fulfilled; sarva asa-all
\n(spiritual) aspirations<\/p>\n
(3) cakkhu-dan-the gift of spiritual vision; dilo-gave; yei-he who; janme
\njanme-birth after birth; prabhu-master; sei-(he)is;
\ndivya-jnan-transcendental knowledge; hrde-in the heart; prakasito-is
\nrevealed; prema-bhakti-ecstatic devotional love; jaha-whom; hoite-from;
\navidya-nescience; vinasa jate-being destroyed; vede-the Vedas; gay-sing;
\njahara-his; carito-characteristics<\/p>\n
(4) sri guru karuna sindhu-the spiritual master is an ocean of mercy;
\nadhama janara-of the fallen conditioned souls; bandhu-friend; lokanath-the
\nLord of the world; lokera-of the world; jivana-life; ha ha prabhu- O
\nmaster!; koro doya-be merciful; deho-give; more-unto me; pada chaya- the
\nshade of (your) feet; ebe-now; yasa-(your) fame; ghusuk tribhuvana-be
\nspread throughout the three worlds<\/p>\n
Govindam Prayers (sanskrit)<\/p>\n
(1) venum-the flute;kvanantam-adept in playing; aravinda-dala-like lotus
\npetals; ayata-blooming (extending); aksam-whose eyes; barhavatamsam-head
\nbedecked with peacock feather; asita-as of dark blue; ambuda-clouds;
\nsundara-beautiful; angam-whose figure; kandarpa-of cupids; koti-by
\nmillions; kamaniya-to be desired; visesa-unique; sobham-whose brilliance;
\ngovindam-Lord Govinda; adi-purusam-the original Personality; tam-Him;
\naham-I; bhajami-worship<\/p>\n
(2) angani-the limbs; yasya-of Whom; sakala-all; indriya-as the sense
\norgans; vrttimanti-function; pasyanti-see; panti-maintain;
\nkalayanti-regulate; ciram-for a long time; jaganti-the universes;
\nananda-bliss; cit-truth (knowledge); maya-full of; sat-substantiality;
\nujjvala-dazzling splendour; vigrahasya-Whose form<\/p>\n
Prasada-sevaya (Bengali)<\/p>\n
(1) bhai-re-O brothers; sarira-the material body; avidya-jala-a network of
\nignorance; jada-indriya-the dull material senses; tahe-in that (material
\nbody); kala-cruel enemies; jive-the living being; phele-throw;
\nvisaya-sagore-into the ocean of material sense objects; ta’re madhye-among
\nthem (the senses); jihva-the tongue; ati-very much; lobha-maya-voracious
\nand greedy; su-durmati-very obstinate and wicked; ta’ke-that (tongue);
\njeta-to conquer; kathina-very difficult; samsare-in this material world<\/p>\n
(2) krsna-Lord Krsna; bara-extremely; dayamay-merciful; karibare-in order
\nto do; jihva-the tongue; jaya-conquer; sva-prasada-anna-the remnants of
\nHis own food; dila-gave; bhai-O brothers; sei-that; anna-amrta-nectarean
\nfood stuff; khao-you should eat (sometimes “pao”- take);
\nradha-krsna-guna-the glories of Radha and Krsna; gao-sing; preme-in love;
\ndaka-call out; caitanya-nitai-O Lord Caitanya, O Lord Nityananda<\/p>\n
Gaura-arati (Bengali)<\/p>\n
(1) jaya-all glories; goracander-of Lord Caitanya; aratiko-to the arati
\nceremony; sobha-(to) the splendour; jahnavi-(of) the Ganges; tata-(on) the
\nbank; vane-in a grove; jaga-(of) all the living beings in the universe;
\nmano-(of) the minds; lobha-the eager desire or attraction<\/p>\n
(2) dakhine-on the right side; nitaicanda-Lord Nityananda; bame-on the
\nleft side; gadadhara-Gadadhar Pandit; nikate-close by;
\nadvaita-Advaitacarya; srinivasa-Srivas Thakur; chatra-(of) the umbrella;
\ndhara-the holder<\/p>\n
(3) basiyache-has sat; goracanda-Lord Caitanya; ratna-simhasane-on a
\njewelled throne; arati karen-perform the arati; brahma-adi-headed by Lord
\nBrahma; deva-gane-all the demigods<\/p>\n
(4) narahari-adi-Narakari Sarakar Thakur and others; kori-doing; camara-the
\nyak-tail fan; dhulaya-wave; sanjaya-Sanjaya Pandit; mukunda-Mukunda Dutt;
\nvasu-ghosa-Vasu Ghose; adi-and others; gay-sing<\/p>\n
(5) sankha-conchshells; baje-play; ghanta-bells; baje-play; karatal-the
\nhand cymbals; madhura-sweet; mrdanga-clay mrdanga drums; parama-supremely;
\nrasala-sweet, melodic and very pleasurable<\/p>\n
(6) bahu-many; koti-millions; candra-moons; jini-conquering; vadana-of His
\nface; ujjvala-the brilliance; gala-dese-around His neck; vana-mala-the
\ngarland of forest flowers; kare jhalamala-sparkles<\/p>\n
(7) siva-Lord Siva; suka-Sukadev Gosvami; narada-Narada Muni; preme-in the
\necstasy of love of God; gada-gada-voices stuttering with emotion;
\nbhaktivinoda-Thakur Bhaktivinode; dekhe-sees; gorara-of Lord Caitanya;
\nsampada-the glory and excellence<\/p>\n
BEGINNERS VEDIC DICTIONARY
\n(See the back of your Gita for pronunciation guide)<\/p>\n
ATMA – “self”–can refer to the body, mind or the soul
\nACARYA – A spiritual master who teaches by his own example
\nARATI – Greeting ceremony for the pleasure of the Deities
\nARYAN – A member of a spiritually advanced civilization
\nASHRAM – A place of residence for those engaged in the strict practice of
\n spiritual life
\nASURA – The opposite of a godly person (sura), in other words demoniac
\n person
\nAVATAR – One who descends, an incarnation of the Lord
\nAUSTERITY – (i) To voluntarily accept conditions which may not be very
\n comfortable for the body but are conducive for spiritual
\n life.
\n (ii) To accept the order of the spiritual master
\n unconditionally.
\n (iii) To do something for the pleasure of Krsna which we may not
\n be inclined to do, or not to do something which we may
\n feel inclined to do under the guidance of the spiritual
\n master (see also Bhagavad Gita chapter 17, texts 14-17)
\nBHAGAVAD GITA – The song of God (BHAGAVAN)
\nBHAKTIVEDANTA – “The end (anta) of all knowledge (veda) is devotion to
\n Krsna.” (Bhakti) or\/”the conclusion of the Vedas is
\n bhakti.”
\nBHAJAN – Singing a song glorifying Krsna, usually done whilst sitting
\nBHAKTA – A devotee or one who practices devotion
\nBHOGA – Foodstuffs or prepared food before being offered to Krsna for His
\n enjoyment
\nBRAHMACARI – Celibate student or monk (he wears saffron-coloured cloth)
\nBRAHMAN – Spirit
\nBRAHMANA – A priest-like teacher in spiritual life
\nBRAHMA MUHURTA – The auspicious time about 1 1\/2 hours before dawn, that
\n is especially conducive for spiritual practices
\nBURFI – A sweet made of condensed milk
\nCADAR – A cloth shawl
\nCAPATI – A flat, dry cooked bread
\nCARANAMRTA – The nectar from the lotus feet of the Lord which cures one’s
\n material disease (see Nectar of Devotion page 84)
\nDAHL – A nutritious soup made from lentils (very good for you!)
\nDANDAVATS – To bow down lying flat like a stick (danda) with hands fully
\n outstretched at the feet of a superior Vaisnava
\nDARSHAN – (lit: “to see”) when a devotee comes before the Guru or the
\n Deities, is seen by Them, and is blessed with spiritual
\n understanding and advancement
\nDHARMA – The capacity to render service which is the common denominator of
\n every living being
\nDEVA – Demigod or godly person (lit: “div”- to shine, therefore “deva”
\n means “shining one”)
\nDHOTI – The robe that a male devotee wears
\nECSTASY – A transcendental happiness that comes from a genuine spiritual
\n affection for the Lord and His devotees
\nEKADASI – A special day for increased rememberance of Lord Krsna, which we
\n observe twice monthly (11 days after the new moon and 11 days
\n after the full moon). We fast from all grains and beans on this
\n day.
\nGAYATRI MANTRA – A special mantra that a devotee murmurs silently,
\n morning, noon and evening after he\/she has received
\n second initiation. The BRAHMANA THREAD is a thread
\n awarded to a male devotee which he uses when chanting his
\n gayatri mantra. A devotee saying this mantra should not
\n be interrupted.
\nGHEE – Purified or clarified butter used for frying
\nGODBROTHER\/SISTER – When one is initiated one accepts a spiritual master
\n as one’s spiritual father who represents the Supreme
\n Father. Therefore, any of his disciples become your
\n Godbrother or Godsister. His own Godbrothers are your
\n God uncles and they are described in the sastras to be
\n as worshipable as your spiritual master and so one
\n should be very respectful to them.
\nGOPI – Transcendental cowherd girl or milkmaid, exemplifying the highest
\n devotion for Krsna
\nGOPA – Transcendental cowherd boy friend of Krsna
\nGRHASTHA – Married devotee (he wears white clothes)
\nGULAB – A round, fried sweet made of powdered milk soaked in thick syrup
\n that used to be called an “Iskcon bullet” when the movement was
\n first started
\nGURU – A bona fide spiritual master (lit: guru means “heavy” with
\n spiritual knowledge)
\nGURUDEV – The spiritual master, who represents God, the demigods and all
\n the godly persons.
\nGURUKULA – The “place of the guru” or school
\nHALAVA – A sweet preparation made from semlina roasted in butter
\nHARI NAM SANKIRTAN – congregational chanting of the holy name in a public
\n place for the benefit of everyone
\nINITIATION – The formal ceremony of accepting the spiritual master as
\n one’s lifelong friend and master and at this time one vows to
\n follow the 4 regulative principles (which anyone, even
\n staying as a guest in our temples is supposed to maintain)
\n for the rest of one’s life; to chant at least 16
\n rounds, and to rise early every day for mangala arati. In
\n ISKCON one does not generally take this 1st initiation for at
\n least one year after joining, so that a candidate for
\n initiation can be sure to clearly understand exactly what he
\n is doing.
\nISTAGHOSTI – (lit: “talking about Krsna”) A discussion amongst devotees
\n for the purpose of helping one another along the path of
\n spiritual understanding.
\nJAGAT GURU – Guru for the whole world
\nJAPA – Chanting the Holy Names on beads
\n“JAYA!” – “All Glories!” (to Lord Krsna and the spiritual master) or all
\n “victory!”
\nJNANA – Knowledge of the distinction between the body, soul and Supreme
\n Soul
\nKACORI – A vegetable delicacy that was a favourite of Srila Prabhupada’s
\n throughout his life
\nKALA – Eternal time
\nKALI – Goddess of the material energy
\nKALI-YUGA – Age of quarrel, the last in the cycle of four ages
\nKARMA – (i) Material action performed according to scriptural regulations
\n (ii) Action pertaining to the development of the material body;
\n (iii) Any material action which will incur a subsequent reaction;
\n (iv) The material reaction one incurs due to fruitive activity
\nKARMI – One who is engaged in the above process of fruitive work
\nKHIR – Sweet rice
\nKARATALS – Small cymbals made of bell metal (lit: “kara”-hand “tal”-bell)
\nKIRTAN – Singing the Holy Name and dancing
\nKURTA – A shirt that a male devotee wears
\nLADDU – A sweet made of gram flour and butter
\nLAKSMI – Goddess of fortune, or money when used for Krsna
\nLILA – Pastime of the Lord or His pure devotee
\nLOTUS FEET – This term is often used in reference to Lord Krsna, and
\n Krsna’s pure devotee. Lord Krsna is so beautiful that by
\n looking at the most beautiful aspects of the creation only
\n can we get an idea of what He is like. The lotus is such an
\n object. We start looking at Krsna beginning at His feet
\n because Krsna never leaves there, His feet always rest
\n on that lotus. Similarly, Krsna’s pure devotee enjoys the
\n same freedom and stance on the lotus of the spiritual
\n kingdom. In the Bhagavad Gita Lord Krsna gives the example of
\n how a lotus is not touched by the water in which it stands.
\n Similarly, the self realized soul is not touched by the
\n material energy although he is acting within it.
\nMAHA MAHA PRASADA – That prasada which comes directly from the plate of
\n the Guru – it is the most purifying of all
\nMAHAPRABHU – A name for Lord Caitanya, the greatest (maha-great) of all
\n masters
\nMAHA PRASADA – That prasada that has been offered directly on the altar to
\n the Deities
\nMANGALA – auspicious
\nMANTRA – A hymn or pure sound vibration that delivers (“tra”) the mind
\n (“mana”) from material conditioning
\nMAHA MANTRA – The “greatest” mantra
\nMAYA – (“ma”-not, “ya”-this illusion) an energy of Krsna’s which deludes
\n the living entity into forgetfulness of the Supreme Lord
\nMAYAPUR – The transcendental abode (“dhama”) where Lord Caitanya appeared
\n and eternally resides
\nMAYAVADI – Impersonalist or voidist adhering to the belief that ultimately
\n God is formless and without personality, and that he is also God
\nMODES – 3 qualities of this material world; sattva-goodness,
\n rajas-passion, tamas-ignorance
\nMRDANGA – Special double-headed drum, very sweet to hear, used in kirtana
\nMUKTI – The liberated stage–ultimate liberation means to be situated in
\n one’s original position as the eternal servant of the Supreme
\n Personality of Godhead, this is known as ‘vimukti’
\nNARAYANA – A name for Krsna in His four-armed form as the Lord of
\n Vaikkuntha, the spiritual world
\nOBEISANCES – Bowing respectfully to a Superior Vaisnava or Krsna
\nOMKARA – OM, the transcendental syllable which represents Krsna and which
\n is vibrated by transcendentalists for attainment of the Supreme
\n when undertaking sacrifices, charities and penances
\nPAKORA – A vegetable delicacy coated in batter and fried
\nPANDAVAS – The five sons of King Pandu; Yudhisthira, Bhima, Arjuna, Nakula
\n and Sahadeva
\nPARABRAHMAN – The Supreme Spirit
\nPARAMATMA – The Supersoul (“param”-Supreme, “atma”-soul). The localised
\n form of the Lord within the heart of every living entity
\nPARAMPARA – Disciplic succession through which spiritual knowledge is
\n transmitted
\nPOURI – A flat bread fried in ghee
\nPRABHU – “Master”. A devotee, although he naturally considers himself the
\n humble servant of everyone, represents the Supreme Master,
\n Mahaprabhu, and so is adressed as prabhu. Devotees respectfully
\n adress each other as prabhu, always prepared to serve each other
\n in loving exchanges.
\nPRABHUPADA – (1) The master (“Prabhu”) at whose feet (“pada”) all other
\n masters sit (BTG no.64)
\n (2) The spiritual master who occupies the post or position
\n (“pada”) of the representative of the Lord
\n (3) “Prabhu” also means ‘master of the senses’ like ‘svami’
\n (4) “Prabhu” – “Lord”, “pada” – position = “He who has taken
\n the position of the Lord” (22\/8\/73)
\nPRAJALPA – Useless, inconsequential, mundane talking that benefits no-one
\nPRASADA – “Mercy”, or a term used for food or anything else after it has
\n been offered to the Lord
\nPREMA – Real love of God
\nPUJA – A ceremony for the worshipping of the Guru or the Deity, the person
\n offering the worship called the PUJARI
\nRADHARANI\/SRIMATI – (a respectful address to a female person)
\n RADHARANI is Lord Krsna’s personal pleasure potency.
\n She is Krsna’s personal energy and is therefore
\n non-different from Him. Her name comes from the word
\n “aradhana”, to ‘give worship’ – She is the best
\n worshipper or devotee of Krsna.
\nRAMA – (1) Name of the Absolute Truth as the source of unlimited pleasure
\n (2) Incarnation of the Lord as a perfect King (Lord Ramacandra)
\n (3) A shortening of the Lord’s name “Balarama”
\nRASA – Relationship between the Supreme Lord and the living entities (5
\n principal varieties)
\nRASAGULLA – A round cheeseball boiled in a light syrup (it makes a
\n squeaking sound when you eat)
\nSAKABDA – a dating system often used in India – (to make it a.d. simply
\n add 79 yrs.
\nSADHU – Holy man, devotee
\nSAMADHI – Trance or absorbtion in Krsna consciousness
\nSAMOSA – A delicacy, enveloped in pastry and fried (similar looking to a
\n small pastry)
\nSANATANA-DHARMA – The eternal religion of a living being, which is to
\n render service unto the Lord
\nSANDESH – A sweet made of curd cheese
\nSANKIRTAN – The congregational glorification of the Lord by singing, and
\n dancing or, a term used for the propagation of the Lord’s
\n glories
\nSANNYASI – A teacher in the renounced order (lifelong monk) respectfully
\n addressed as “maharaja”
\nSAREE – The dress that is worn by the feminine sex
\nSASTRA – Revealed scripture (“sastra”-to rule by weapons)
\nSASTRIC – To rule by scripture
\nSIKHA – traditional tuft or lock of hair retained at the back of the head
\n which differentiates a vaisnava “personalist” from the other
\n “impersonalists” (such as shaven-headed Buddhist monks). Devotees
\n usually tie it a slip knot after bathing
\nSIMPLY WONDERFUL – A sweet, given this name by Srila Prabhupada, which is
\n made of powdered milk, icing sugar and butter
\nSLOKA – Verse
\nSRILA – A respectful term which shouold be used when addressing the Guru,
\n ie. Srila Prabhupada
\nSRIMAD BHAGAVATAM – The beautiful story of the Supreme Personality of
\n Godhead
\nSUNDARA – beautiful
\nSUBJI – vegetable preparation
\nSWAMI – Or Goswami – one who can control the mind and senses
\nTAPASYA – Voluntary acceptance of some material trouble for progress in
\n spiritual life
\nTILAK – A special clay, like “fuller’s earth” that a devotee annoints the
\n body with as a temple of the Lord
\nTRANSCENDENTAL – A state which is above the material modes of nature, on
\n the platform of eternity
\nTRIDANDA – The rod (danda) that a Sannyasi carries signifying that three
\n items, body, mind and words are all exclusively dedicated to
\n the service of the Lord. The small curved piece at the top of
\n the danda indicates that also his soul is surrendered to Lord
\n Krsna.
\nTRIDANDI SANNYASI – a devotee who has accepted the Tridanda or sannyasa
\n initiation
\nTURMERIC – The powdered spice which has a strong colour and purifies the
\n blood
\nVASUDEV – Father of Krsna
\nVASUDEVA – Lord Krsna the son of Vasudev
\nVAISNAVA – Devotee of Visnu (or God)
\nVEDAS – Scriptures coming from God (lit: “veda” means knowledge)
\nVIJNANA – The science of devotional service whereby one realises oneself
\n to be the eternal servant of Krsna
\nVISNU – A name for Krsna as the creator, maintainer and destroyer of the
\n material worlds
\nVRINDAVAN – The site of Lord Krsna’s transcendental village pastimes,
\n exhibited when He was present on earth about 5,000 years ago;
\n Lit: “Forest” (vana) of Tulasi trees (Vrnda)
\nVYASASANA – The seat (asana) of Vyasa or one representing Vyasa. Only a
\n bonafide Guru is allowed to sit on the Vyasasana
\nVYASADEVA – The greatest philosopher of ancient times, who, as an
\n empowered incarnation of the Lord compiled the Vedic
\n literatures
\nYAJNA – Sacrifice (pronounced Jagya)
\nYOGA – (lit: “plus”) to link, join, connect, yoke, etc with the Lord<\/p>\n
WEEK 12
\nMISCELLANEOUS (Verse to learn Bg 2.13)<\/p>\n
(1) People in the material world<\/p>\n
*Two kinds of beings in this world (Bg 16.6+p)
\n*Four kinds of impious people (Bg 7.15+p\/Iso 9p last para)
\n*The mentality of a demon (Bg 16.4+p,7+p 1st 1\/2 of 1st para,8-18)
\n Arrogance, pride, anger, conceit, ignorance, lack of knowledge of correct
\n course of action, uncleanliness, misbehaviour, untruthfulness,
\n faithlessness, atheism, lust, destructive work, false prestige, illusion,
\n anxiety, cheating, no vision of a goal in life except sense gratification
\n (see also SB 7.5.30 and 31), cruelty, self-complacence, impudence,
\n delusion (caused by wealth), ritualistic sacrifices, pride in bodily
\n strength, blasphemy and mischievousness
\n*Envious people become ruined (Bg 3.32+p)
\n*Four kinds of pious people (Bg 7.16+p)
\n*The best of the pious (Bg 7.17,18+p’s)
\n*How a jnani actually becomes a great soul (Bg 7.19+p)
\n*The nature of a godly person (Bg 16.1-3)<\/p>\n
(2) Food, Vegetarianism and Cow Protection<\/p>\n
*Slaughtering animals, especially cows, is due to the mode of ignorance
\n and so society becomes condemned (Bg 14.16p 2nd para)
\n*Karmic reaction for one transgressing the law of God (Iso 1p 8th&9th
\n paras)
\n*Human bodies are not designed for flesh eating (though a human being is
\n able to eat meat if he wants) (Iso 17p 2nd para)
\n*Krsna wants us to be vegetarians (or rather “Krsnatarians”) (Bg 9.26+p
\n 1st&2nd paras\/Bg 3.13+p)
\n*In times of emergency only, when there is no alternative meat eating may
\n be allowed (Bg 16.1-3p 13th para 10th para Mac)
\n*The slaughtered animal has to come back again to complete his allotted
\n time in that species (Bg 16.1-3p 13th para)
\n*Even meat-eaters must depend on the production of vegetation (Bg 3.14p
\n last para)
\n*The foolishness of animal protection societies (PQPA page 79-80)
\n*Read book called the “Higher Taste”<\/p>\n
(3) Christ and Christianity<\/p>\n
*Lord Jesus as a saktyavesa avatar (Tape NY ’66-47)
\n*Read SSR pages 112-125 (we should not imitate a great personality but
\n follow his instructions)
\n*Miracles are for the ignorant (PQPA page 5-6)
\n*Christ and the sins of his followers (PQPA pages 58-59)
\n*Jesus is guiding the Christians but they are not taking His guidance
\n seriously (PQPA pages 93-94)
\n*If you want to imitate Jesus Christ by eating meat why not imitate him by
\n sacrificing your life for spreading God Consciousness? (PQPA page 95)<\/p>\n
Possible answers to some popular questions<\/p>\n
*”Only one way” “Alright, so follow it properly! In Krsna Consciousness we
\n are! “Yes, one can only approach God through the principle of guru and
\n disciplic succession. The guru is the representative of God and although
\n the person may change, the principle of only approaching the Lord through
\n the bona fide guru remains the same. Similarly, the Prime Minister may
\n have different secretaries at different times but each one will say to you
\n “I am the only way you can approach the Prime Minister”.
\n*Jesus eating meat–most unlikely, (see Vegetarian society booklet and
\n Higher Taste) even if he did, because of the situation he was preaching in
\n (practically a desert by the sea) we should not try to imitate such a
\n great personality as him but rather simply follow his instructions:-
\n*”Thou shalt not kill” should be taken literally. If I love you I would
\n not kill even your dog. Similarly if you actually love God how can you
\n even kill an ant what to speak of a cow? If Jesus did actually intend his
\n followers not to kill only other human beings, this shows that by saying
\n “Thou shalt not murder” he had to draw their attention to an obvious fact.
\n If you preach to murderers the first achievement is to stop their killing
\n of other humans–one has to start somewhere.
\n*”Plants also have souls”–yes, but there is a difference in the
\n development of consciousness, the animal feels practically the same pain
\n as human being. Most people are reluctant to personally kill an animal and
\n would not relish eating their own dog (or even budgerigar) for supper, but
\n would quite happily pull up a carrot. Killing one’s own child and eating
\n him has a much closer correlation to eating an animal, than does killing a
\n plant. Also, food such as fruit, milk and many vegetables and nuts involve
\n no killing at all. And if there is some sin in this type of killing it is
\n completely absolved by Lord Krsna (BG 3.13) and He also clearly tells us
\n what He wants us to offer Him (Bg 9.26).
\n*Srila Prabhupada also explained that sometimes plants become ripened
\n after the soul has already left the body–that is the process of ripening.
\n*Why can’t the meat eaters wait until the animal dies naturally?–they
\n already do this in other countries sometimes.
\n*If meat eating is so wonderful, why don’t they slaughter the animal in
\n church on Sundays in front of the whole congregation and decorate the
\n altar with the innards? Why only vegetables and fruits at harvest thanks
\n giving?<\/p>\n
(3) Independence, Forgetfulness and Falldown<\/p>\n
*It does not matter how the living entity originally came into contact
\n with the material world (Bg 13.20p 1\/2way through 2nd para)
\n*”Dear Swami, why do some people neglect the Lord, if He is the centre of
\n everything?” “Dear Mr. Jones, why do some men lie down on the Bowery
\n Street? There is independence, and independence means that one can choose
\n wisely or foolishly”. Ever your well-wisher, A.C. Bhaktivedanta Swami (BTG
\n No 14)
\n*Minute independence (Bg 15.8+p)
\n*One’s freedom consists of acting according to Lord Krsna’s direction or
\n according to the direction of the modes of nature (Bg 18.63+p, 2nd
\n para\/18.59&60)
\n*The living entity falls to the material world because of the desire to
\n lord it over the material nature and so he becomes the cause of his own
\n suffering and enjoyment (Bg 13.21+p)
\n*The living entity generates his own position by association with the
\n three modes (Bg 17.3P, middle of 1st para)<\/p>\n
(4) Freedom (Liberation)<\/p>\n
*No question while one is still influenced by the material energy. So many
\n miseries forced upon one:- repeated birth, death, old age and disease (Bg
\n 13.9)\/the six whips of material life:- lust, anger, greed, illusion,
\n madness and envy\/ the three kinds of misery:- (1) caused by demigods,
\n (2) one’s own mind and body, (3) other living entities\/innumerable other
\n miseries:- (SB 5.14.27)
\n*One is also forced to act by the modes (Bg. 18.59),, by one’s
\n uncontrolled mind (Bg 6.5+p end), by one’s senses (Bg 2.60\/Bg 2.67) by the
\n government and even by one’s pet dog (PQPA pages 90-91)
\n*Everyone is always a servant (Bg Intro page 19, or 17 Mac)\/PQPA page 92)
\n*Why are we in this situation? Because we have misused our freedom, which
\n is similar to that of a free citizen controlled by the government. (PQPA
\n page 90, bottom). If he correctly uses his freedom to obey the laws of the
\n state he is as free as the next man to travel all over and to use all the
\n facilities open to a good citizen. However if he rebelliously misuses his
\n freedom and breaks the laws he finds himself restricted by the government;
\n to a greater and greater degree the more rebellious he is. Similarly it is
\n possible for a living entity to take the body of a tree in consequence of
\n a great exhibition of rebelliousness. Apart from being a free citizen, if
\n one is a trusted servant of the government one may enjoy even greater
\n freedom, similarly Narada Muni can travel anywhere in the material and
\n spiritual worlds, like a good son enjoying to the extent of his father’s
\n estate–Krsna’s estate is unlimited!
\n*One may not appreciate the above analogy due to pride and illusion, like
\n Satan who says in Paradise Lost “Better to rule in hell than serve in
\n heaven”, but who is completely wrong because there are not actual kings in
\n the material world except the modes of nature and the senses (KB Vol.2 Ch
\n 5 Page 40 or\/Vol.2 p.182 of the 3 Volume Set). Although the rebellious
\n living entity wants to rule and dominate others he is ever dominated,
\n whilst in the illusion that he is in fact the dominator (Bg 16.14)
\n*Another example Srila Prabhupada gives (Bg Intro page 13 11-12 Mac)
\n states that as a finger is free to move in co-operation with the rest of
\n the body we are also free–but as soon as the finger detaches itself from
\n the body in an attempt to become free of it’s obligation it becomes
\n useless to itself and also the rest of the body, and immediately it’s
\n conditions of distress begin (SB 6.16.57+p). Similarly an individual or
\n society without a sense of obligation and affiliation to God, is useless
\n and dead (SB 2.3.23), although initially there may appear to be freedom
\n but it is simply the so-called freedom of the finger separating itself
\n from the body. Lord Krsna is represented in this analogy as the complete
\n body of which we are a tiny part. The part of the body enjoys freedom to
\n the extent that the body possesses it–as Krsna is unlimitedly free we can
\n also share in His unlimited freedom if we are attached and surrendered to
\n Him.
\n*Yet another example Srila Prabhupada gives (Tape–Lon 73,60 Side B) is
\n that of a street dog who is apparently running very freely but who is
\n actually restricted by hunger, disease, loneliness, fear, mistreatment and
\n many other impediments that the jolly, confident dog who serves a master
\n does not have. In fact, such a street dog will often try to find a master
\n to give him shelter, and fawning, attempt to follow someone back home.
\n Krsna and Krsna’s devotee, however, will never kick one away however mangy
\n and flea-bitten one is!
\n*Krsna controls one out of love, and maya by force (PQPA page 89). Srila
\n Prabhupada once gave the example that one can either be controlled by a
\n policeman and kicked into submission or one can rectify one’s bad habits
\n by the kind association of the devotees–the result is ultimately the
\n same. Similarly, by maya’s kicking, the proud so-called fredom-fighter
\n will eventually come to Lord Krsna’a lotus feet and find real freedom.
\n*one can try to interfere with destiny and commit suicide but one must
\n come back and continue one’s sentence in that particular prison situation
\n (PQPA pages 89-90). Similarly the impersonalists try to commit spiritual
\n suicide in an attempt to avoid serving Krsna but actual liberation means
\n real life, not destruction (Bg 6.23p 3rd para). A hospital patient will
\n think himself factually liberated from his disease when he recovers, not
\n if he dies from the treatment.
\n*A devotee surrenders to Krsna (Bg 7.14+p\/Bg 15.5), follows the regulative
\n principles of freedom (Bg 2.64) and thus becomes freed from the enforced
\n conditions of material nature. Sometimes when ignorant people see the
\n discipline of the practitioners of sadhana-bhakti, they think this
\n regimented existence to be horrible, not being able to comprehend how the
\n devotees are becoming freed from the bodily concept of life and fixed up
\n in the complete freedom of the soul, which lies beyond the covered regions
\n of this world. And even within the apparent confines of material existence
\n a surrendered soul is in fact completely free of it’s influence and
\n factually liberated (Bg 5.11p)
\n*A devotee is not controlled by false thoughts (PQPA page 92) because he
\n knows that his constitutional position is that of the eternal servant of
\n Krsna (Bg 4.35p, last 2 lines). Freedom therefore means to be situated in
\n one’s eternal, constitutional position.
\n*A devotee does not separately endeavour for liberation because he is
\n already liberated (PQPA pages 92-93). In fact all the benefits that
\n liberation have to offer stand at the door of the devotee waiting to serve
\n Him.<\/p>\n
(5) Violence and Non-violence<\/p>\n
*should be properly understood because sometimes apparent violence is
\n actually non-violence and vice-versa. A policeman may be considered
\n violent, or even criminal himself, if, in a particular situation he
\n refrains from violence. A doctor is considered non-violent even though he
\n cuts off your arm. A so-called friend is violent if he gives you a
\n cigarette, meat etc. (see also Bg 2.21+p)
\n*Violence and non-violence are not always physical concepts–a father is
\n considered violent if he denies his child certain rights, an advertisement
\n is considered violent because it violates one’s sensibilities etc.
\n*Generally violence is taken as the application of unlawful force.
\n “Unlawful!” ultimately must mean “against the laws of God”, which, being
\n absolute, are designed for the progressive path of everyone. Therefore
\n violence means to transgress the laws of God.
\n*Violence further means to put someone to distress, misery or confusion.
\n Therefore to be non-violent one must have knowledge, otherwise unwittingly
\n one may be causing violence to someone–“the path to hell is paved with
\n good intentions”. (see Bg 10.4-5p 6th para\/Bg 13.8-12p 3rd para)
\n*Violence also means to obstruct someone’s progress. “Progress” can be
\n understood from authoritative scripture to be the evolution of the soul to
\n his natural state of Krsna consciousness. The worst form of violence
\n therefore is to interfere with someone’s spiritual life.
\n*Animals too are evolving progressively. To unnecessarily kill an animal
\n is also violence (Bg 16.1-3p 13th para)<\/p>\n
(6) Morality<\/p>\n
*means to surrender to Krsna (Bg 18.78+p 3rd para)
\n*Krsna, being absolute, knows precisely what is right and wrong, correct
\n and incorrect. Anyone surrendering to Krsna is no longer subject to the
\n “mental platform” where there can be no factual good qualities (Bg
\n 2.55+p), acts for the well being of every living entity (NOD preface, 3rd
\n para before the last one), has a perfect character and is dear to everyone
\n (Bg 5.7)
\n*sometimes rascals accuse Krsna of being immoral–one such rascal
\n challenged: “If Krsna is actually moral why do we find Him cavorting with
\n other men’s wives?” Srila Prabhupada immediately replied, “You are
\n immoral. Krsna is God, everything belongs to Him, and you are thinking
\n that your so-called wife belongs to you.” Krsna is the Supreme emblem of
\n morality and Gita is the Supreme instruction on morality.<\/p>\n
(7) Honesty<\/p>\n
*explained (PQPA pages 70 near the bottom)–74 (?down), 76 (1\/2 way)–78
\n (bottom))<\/p>\n
(8) Peace<\/p>\n
*means–real desirelessness or to be free of the desire for
\n sense-gratification, over-Lordship, false ego etc. (Bg 2.71+p). To desire
\n everything for Krsna knowing Him to be the real enjoyer, master and friend
\n (Bg 5.29+p, 1st para). To be sure and certain of one’s ultimate goal (Bg
\n 2.66+p)
\n*is achieved–by restraining oneself from the urges of the senses (a
\n devotee is full in himself, like the ocean, and is never disturbed by the
\n incessant river-like flows of desires–therefore he is peaceful) (Bg
\n 2.70+p)
\n -by giving up all personal desire (CC Madhya 19.149)
\n -by being faithful (Bg 4.39)
\n -by offering the result of one’s work to Krsna (Bg 5.12+p\/Bg 12.12)
\n -by conquering the mind (Bg 6.7)
\n -by surrendering to Krsna (Bg 18.62)
\n -by even a fallen devotee who always tries to serve Krsna (Bg 9.31)
\n*the Peace Formula (SSR page 192-3)<\/p>\n
(9) Love<\/p>\n
*is transformed into lust on contact with the material energy, however,
\n this lust can be transformed back into love again (Bg 3.37p)<\/p>\n
(10) Cults and Culture<\/p>\n
*Read booklet entitled, “Please don’t Lump Us In”.<\/p>\n
INTRODUCTORY HANDBOOK FOR KRSNA CONSCIOUSNESS<\/p>\n
This handbook and accompanying curriculum, which are to be used en
\njointly, have been compiled under the direct order of the Governing
\nBody Commission of the International Society for Krsna Consciousness.
\nTheir contents are based wholely on the inspiration, guidance and wis-
\ndom of His Divine Grace A.C. Bhaktivedanta Swami, the founder acarya
\nof ISKCON. This humble attempt has been made in the service of any
\naspiring devotee and future disciple of the authorised ISKCON Acaryas.
\nWe pray to Srila Prabhupada, Srila Bhaktisiddhanta and Srila Rupa Go-
\nsvami that this work may be strictly in the line of the parampara and
\nfull of transcendental potency for the eternal benefit of one who ma-
\nkes use of it.
\n Your humble servant, Rohininandana das Adhikari
\n(May 14th 1984\/498 Caitanya Era, Appearance Day of Lord Nrsimhadeva)<\/p>\n
TABLE OF CONTENTS<\/p>\n
Part I Introduction Page 1
\nPart II Daily Life
\n (1) Awakening Page 2
\n (2) Applying Tilak Page 2
\n (3) Japa Meditation Pages 2-3
\n (4) Offering obeisances to Vaisnavas Page 3
\n (5) Entering the Temple Pages 3-4
\n (6) Mangala Arati and Temple Programme Pages 4-5
\n (7) Prasada Page 5
\n (8) Service in the Temple Pages 5-6
\n (9) The Bhakta Class Page 6
\n (10) Harinam Samkirtan Pages 6-7
\nPart III Appendix
\n (1) Faith and Discrimination Page 7
\n (2) Casual becomes Casualty Page 7
\n (3) Idle Talking Page 7
\n (4) Mundane Friendships Pages 7-8
\n (5) Answering the telephone Page 8
\n (6) Istaghosti Page 8
\n (7) Vaisnava Etiquette Page 8<\/p>\n
Part I Introduction<\/p>\n
We would like to welcome you to the Introductory Cours for Krsna
\nConsciousness and suggest that you study this handbook which is supp-
\nlementary to the daily curriculum and which we hope you will find use-
\nful.
\nThe purpose of this course is basically four-fold:
\n(1) To give you an idea what Krsna conscious life is, so that you can
\n decide if and how you want to commit yourself further
\n(2) To teach you the correct attitude and approach to Krsna Conscious-
\n ness
\n(3) To help you make strong and swift progress in spiritual life
\n(4) To give fundamental procedures and regulations, thus creating a
\n firm basis for the future<\/p>\n
Generally the course lasts three months and during that time one can
\nattain a fairly thorough understanding of the following: cleanliness,
\nharinam samkirtan, preaching, rules and regulations, Vedic philosophy,
\nVaisnava behaviour, devotional service, Krsna meditation etc.
\nWe have a very structured daily schedule, which, although regulated,
\nembodies the actual principle of freedom from material existence. Eve-
\nrything is completely in accordance with the ancient scriptural (sa-
\nstric) tradition of Vedic India. The more diligently one applies one-
\nself to this process the more benefit and realisation one will attain.<\/p>\n
We should try to mould the activities of our lives in such a way that
\nwe remember Krsna at all times. This is Krsna Consciousness. Therefore
\nthe all-inclusive principle is, “always think of Krsna and never for-
\nget Him”. Within this one principle is contained all other principles
\nof devotional service.
\nActually, devotional service or “bhakti-yoga” is the eternal way of
\nlife of every living entity, presently lying dormant in the heart. In
\nthe scriptures there is the statement: “it is the prime duty of per-
\nsons who want to become fearless, to hear, chant and remember the Su-
\npreme Personality of Godhead, Krsna, Who is to be remembered and never
\nforgotten, not even for a single moment.”
\nTherefore, if the devotee is desirous of associating with the Lord,
\nWho is the Supreme Pure, he has to undergo the process of purifica-
\ntion. One who strictly adheres to the Lord’s instructions as outlined
\nin the Vedic scriptures becomes very dear to Him. Lord Krsna says
\n” As they surrender unto Me I reward them accordingly.” The devotee
\ntries his best to follow these instructions. To assist him in the pro-
\ncess of purification, it is essential that he follow the following
\nregulative principles:
\n 1. No illicit sex life
\n 2. No gambling, including idle sporting and speculative pursuits
\n 3. No intoxicants, which includes no tea, coffee, etc.
\n 4. No meat eating, which includes no fish, eggs, etc.
\n 5. The chanting of the Lord’s Holy Name, the Hare-Krsna-Maha-
\n Mantra: Hare Krsna Hare Krsna\/ Krsna Krsna Hare Hare
\n Hare Rama Hare Rame\/ Rama Rama Hare Hare
\n At least 16 rounds a day.<\/p>\n
The underlying principle of all one’s activities is the chanting of
\nthe Holy Name. This is specifically recommended by Lord Caitanya Him-
\nself – “in this age of Kali there is no other way, no other way, no
\nother way of making spiritual advancement than chanting the Holy Names
\nof the Lord.”
\nA Krsna conscious person, even if he is not educated by the university
\nstandard, can immediately give up illicit sex life, gambling, meat
\neating and intoxication whereas those who are not in Krsna conscious-
\nness, although very highly educated materially, are often drunkards,
\nmeat eaters, sex mongers and gamblers. These are practical proofs of
\nhow a Krsna conscious person becomes highly elevated in good quali-
\nties, whereas a person not in Krsna consciousness, cannot attain the
\nsame perfection.
\nWhat follows may seem at first too much to learn and practice all at
\nonce! So don’t worry because it always becomes clear for someone in
\nthe course of time, and please feel free to ask any questions you may
\nhave. (Any word that you don’t know can be found in the Vedic dictio-
\nnary in Week 11 of the curriculum).<\/p>\n
Part II Daily Life
\n (1) Upon awaking, devotees immediately like to remember their real
\nspiritual position as a servant of the spiritual master and Lord
\nKrsna. Due to the ignorance of sleep the mind has been roaming in il-
\nlusion so now it should be firmly brought back into Krsna conscious-
\nness. Devotees therefore pay their obeisances to their spiritual ma-
\nster, and next remember the Presiding Deities of the Temple, by enthu-
\nsiastically chanting Their Names. As one proceeds to the bathroom it
\nis very helpful and blissful for yourself and others, to loudly chant
\nthe Panca-Tattva-maha-mantra and the Hare-Krsna-maha-mantra (as long
\nas everyone else around you is also meant to be rising at the same
\ntime!)
\n (2) After showering and partially dressing oneself, one applies
\ntilak which decorates the body as a Temple of the Lord. The mark on
\nthe forehead from the root of the nose to the hairline represents the
\nfoot- print of the Lotus Foot of the Lord and the leaf shape extending
\nabout three quarters down the nose represents Tulasi Devi. One should
\nmix tilak in the palm of one’s left hand (or premix it in a small con-
\ntainer) and apply it with the ring finger of the right hand to make
\nmarkings on 12 parts of the body, whilst chanting the following man-
\ntras:
\n(* when applying tilak on the right side of the body transfer it from
\nthe ball of the right finger onto the ball of the left ring finger. *)<\/p>\n
THE FOREHEAD……………..OM KESAVAYA NAMAH
\nTHE BELLY………………..OM NARAYANAYA NAMAH
\nTHE CHEST………………..OM MADHAVAYA NAMAH
\nTHE THROAT……………….OM GOVINDAYA NAMAH
\nRIGHT WAIST………………OM VISNAVE NAMAH
\nRIGHT ARM………………..OM MADHUSUDANAYA NAMAH
\nRIGHT SHOULDER……………OM TRIVIKRAMAYA NAMAH
\nLEFT WAIST……………….OM VAMANAYA NAMAH
\nLEFT ARM…………………OM SRIDHARAYA NAMAH
\nLEFT SHOULDER…………….OM HRSIKESAYA NAMAH
\nUPPER BACK……………….OM PADMANABHAYA NAMAH
\nLOWER BACK……………….OM DAMODARAYA NAMAH<\/p>\n
Whatever tilak is left over should be wiped in the region of the sikha
\nwith the mantra “OM VASUDEVAYA NAMAH” (a large excess can be returned
\nto the pot or block of tilak). You can read more about tilak on pages
\n54 and 73f of the Nectar of Devotion.
\nFootnote: if one takes rest for more than an hour during the day, upon
\nrising one should shower and reapply tilak. If one rests for less time
\none can simply wash one’s face and mouth etc.<\/p>\n
(3) Japa Meditation
\n If we hear the Holy Name of the Lord with great attention then the
\nrest of the day will go very nicely, our minds being spiritually sur-
\ncharged, purified by the Name. If one is serious about becoming spiri-
\ntually advanced and pure he will be serious about daily japa. Devotees
\nlike to chant all their rounds with as little interruption as possible
\nfrom sleeping, talking or a wandering mind. To use the japa beads hold
\nthem in your right hand between the thumb and upper side of the middle
\nfinger (overleap). Chanting is began on the nearest bead to the “Krs-
\nna” bead. Chant the complete maha-mantra aloud:”Hare Krsna, Hare Krs-
\nna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Ha-
\nre”, making sure to pronounce each word distinctly.
\nThen with your thumb, pull your beads through your hand to the next
\nbead and again chant the maha-mantra. Now move to the next bead and
\nthe fourth and fifth etc. chanting the complete mantra on each bead.
\nContinue in this way until you have chanted on all 108 beads and have
\ncome again to the Krsna bead. Now stop! The Krishna bead should not be
\nchanted on or crossed over. You have just chanted one round!
\nNext, turn your beads around so that you are prepared to chant in the
\nopposite direction. Once again begin chanting on the next bead to the
\nKrishna bead and then proceed as before into the second round. As a
\ndevotee chants the mantra on each bead he slightly moves the bead from
\nside to side with the thumb. When you become more experienced in chan-
\nting it will take you about 7 or 8 minutes to complete a round. There
\nis no limit to the number of rounds you can chant on your beads, but
\ndevotees in the temple chant a minimum of 16 rounds a day. This fixing
\nof the mind upon God is the basic principle of all meditation, and
\ntherefore vibration of the transcendental sound of Hare Krishna maha
\nmantra is a simple, authorised, and effective method of transcendental
\nmeditation.
\nAlthough the Vedic scriptures mention many different forms of yoga,
\nsuch as hatha yoga, raja-yoga, and jnana-yoga, they also conclusively
\nstate:
\n harer nama harer nama
\n harer namaiva kevalam
\n kalau nasty eva nasty eva
\n nasty eva gatir anyatha<\/p>\n
“In this age of Kali there is no other way, no other way, no other way
\nto achieve liberation than to chant the Holy Name of God” (Brihan Na-
\nradiya Purana). “Hare” means unto Mother “Hara” or Lord Krsna’s perso-
\nnal pleasure potency, Srimati Radharani. “Krsna” means the all-attrac-
\ntive Lord, or one who stops (“na”) the repitition or cultivation
\n(“Krsi”) of birth and death. Or: “Krs” also refers to the highest ple-
\nasure and “na” (with point under the ‘n’) means ?????????????????????
\n“Rama” means the source of all enjoyment. When we chant Hare Krsna we
\nare praying ” O energy of the Lord (Hare), o Lord (Krsna and Rama)
\nplease engage me in Your service!”.
\nDevotees feel very humble when they chant, realising their insignifi-
\ncant spiritual identity, their fallen position in the material world,
\nand Lord Krsna’s wonderful kindness upon them; and therefore they fee-
\nlingly address the Lord, begging Him to once again be allowed into the
\nrealm of His service. Lord Krsna is nondifferent from His Holy Name
\nand hence great care and attention should be given by one who is try-
\ning to chant.<\/p>\n
(4) Offering Obeisances to Other Devotees
\n One should always be prepared to offer one’s obeisances to any ot-
\nher devotee. One’s devotional service cannot mature without the asso-
\nciation of devotees. One should deal with other devotees in a humble
\nstate of mind and with some service attitude. When we say “Prabhu” we
\nshould mean it! One can say “please accept my humble obeisances” and
\nbow down, say the prayer to the Vaisnavas (see song sheet). If there
\nis some quarrel with another devotee always try to resolve it by ta-
\nking a humble position, and paying obeisances to each other — if done
\nproperly this simple action will always completely clear the air. In
\norder to avoid any unnecessary friction the best rule of thumb is that
\nnew bhaktas should not give any practical instruction to each other at
\nall. If you notice someone doing something you consider incorrect you
\ncah always inform the bhakta director, who is especially qualified to
\ngive proper guidance and correction etc. This is not being a “tell-
\ntale” of a “sneak” but rather the proper attitude for one who really
\ncares about his own advancement and the spiritual advancement of ot-
\nhers.<\/p>\n
(5) Entering the Temple
\n First remove your shoes and either ring the bell or knock on
\nKrsna’s door loudly chanting the names of the respective Deities. Upon
\nentering the temple leave one’s book bag (containing your Bhagavad-
\ngita, pen and note pad, which you should take to every class) on one
\nside. Then pay obeisances at the feet of the founder acarya of ISKCON,
\nSrila Prabhupada (Of course in the beginning you can read your song
\nsheet as you bow down).<\/p>\n
(6) Mangala Arati and Temple Programme
\n After paying our obeisances in this way we carry on chanting japa
\nuntil it is time for Mangala Arati when a conchshell is blown, the
\ncurtains open, and you can see the beautiful form of the Lord dressed
\nin His night attire. The pujari or priest the offers various parapher-
\nnalia: incense, a lamp, water, a handkerchief, a flower, a whisk and a
\nfan. Just before this ceremony the Lord has been offered some milk
\nsweet delicacies, so when He has eaten to His satisfaction (although
\nof course He does not need to eat, but accepts the love and devotion
\nof His devotees) the arati ceremony is performed and all the devotees
\nsing, play various instruments, clap and dance jubilantly, with arms
\nraised like Lord Caitanya, for His further pleasure. In trying to
\nplease Lord Krsna by enthusiastic worship, the soul, or in other words
\none’s self becomes satisfied. Sometimes we may not feel like dancing
\nso exuberantly early in the morning but if we do it anyway for His
\nhappiness then we will make great advancement and also share in the
\nLord’s unlimited spiritual bliss.
\nOf course, you will also be trying to follow what’s going on by using
\nyour song sheet! It may be difficult to do everything at once. Occa-
\nsionally a new devotee will feel bewildered by seeing all the strange
\nwords and may prefer just to listen and then join in with the chanting
\nof Hare Krsna, which always forms at least part, if not the major part
\nof our chanting. One can actually become a pure devotee of Lord Krsna
\nsimply by chanting Hare Krsna aloud, in the company of devotees. All
\nthe other songs and prayers are expansions of the Hare Krsna mantra.
\nIf you find the words difficult to follow, don’t worry – we sing the
\nsame songs every day in the same order and also you can read through
\nthe song sheet in your own time and study it more thoroughly when we
\ndiscuss it during our bhakta classes. We find the daily repetition of
\nthese spiritual songs becomes more and more relishable as the years go
\nby – that is the nature of anything which is actually spiritual. Devo-
\ntees accept the offered lamp, the good flavour of the incense, the
\nflowers, and the garlands and caranamrta, as extremely auspicious
\nitems because they are prasada, or the mercy of the Lord.
\nNext we sing a prayer to Lord Nrsimhadeva, a loving but fierce incar-
\nnation of the Lord, for the protection of the spiritual master and our
\nISKCON Movement. And then we attend Tulasi arati. Tulasi Devi is a
\nsmall tree. Usually a plant body is a low, ignorant birth for the soul
\nto take. But not so with Tulasi – she is a pure devotee of Krsna who
\nhas taken this form for the pleasure of the Lord (her leaves are an
\nimportant part of Deity worship) and for our spiritual benefit. She is
\nfar more conscious than you are! When she leaves her body, devotees
\nuse her twigs and trunk to make neck beads and japa beads (see Nectar
\nof Devotion page 101 for more about her). After the more senior devo-
\ntees have offered a few drops of water to the Tulasi plant, you may
\nalso take your turn. Purify your right hand, take up the spoon from
\nthe small brass pot and pour a little water on the soil, being very
\ncareful not TO TOUCH or KNOCK her. After replacing the spoon you can
\ntouch her base and then touch your head out of respect for a wonderful
\ndevotee of the Lord. In the spiritual world everyone, in every form,
\nis completely absorbed in the loving service of the Lord! How much can
\nwe really know by speculating with our paltry material brains?
\nAfter you have completed all or most of your rounds (at least 14) if
\nthere is still time you can do some reading. After the japa period we
\ngreet the Deities, Who have been bathed, dressed and offered fresh
\ngarlands. Simply hear the wonderful Govindam prayers and let your eyes
\ngaze at the Lord’s form, from the feet upwards, and so become puri-
\nfied. During this time we also separately pay our respectful obeisan-
\nces to each set of the Deities.
\nAlso we worship the spiritual master, and founder of ISKCON, Srila
\nPrabhupada. The spiritual master is the representative of God and is
\ntherefore offered the same worship as God, which he accepts as his
\nduty on behalf of the Lord so we can advance in Krsna Consciousness.
\nYou can also offer a flower, after the other devotees, and then bow
\ndown at his lotus feet.
\nAt some point the scores of the devotees efforts on Sankirtan are usu-
\nally announced.
\nWhen the devotees render service in the temple or outside by distribu-
\nting books or collecting money (Laksmi) they are working for the plea-
\nsure of the Deity, on the order of the Deity’s representative. There-
\nfore the results of their efforts are made known to the Deities, and
\nall the devotees also like to hear and glorify the devotee’s preaching
\nendeveavors, however materially small or big they may appear.
\nBefore class we always chant a favourite bhajan of Srila Prabhupada’s
\ncalled Jaya Radha Madhava. Then the devotees will begin chanting the
\nsanskrit text written on the black board. Try to follow as best as you
\ncan. Some of the older devotees will lead the chanting of the verse
\nand if there is opportunity afterwards you may also attempt to chant
\nit on your own, if you feel able.
\nDuring class try to sit up straight and be as attentive as possible;
\nit is also a good practice to take notes. If you feel sleepy it is
\nbest to stand up. With a little practice and self discipline one can
\nlearn to be awake and bright in the class even if one does feel tired.
\nHearing means straining to understand and absorb what is being said,
\nnot simply listening. After class is over we pay obeisances once again
\nbefore leaving the temple room.<\/p>\n
(7) Prasada
\n Prasada is very special; it is nondifferent from Krsna. Therefore
\ndevotees don’t just “eat” it, they honour or respect it. Of course
\ndevotees enjoy eating prasada, like anything, but they do it in the
\nconsciousness that “How wonderful Krsna is for appearing before me in
\nthis way, He is so kind” – Before respecting prasada we should chant
\nthe prayer “Sarira avidya jal” (see song sheet). Then say the obeisan-
\nces prayer to the spiritual master.
\nISKCON is sometimes called the “kitchen” religion because of our great
\nstress on prasada for both eating and distributing. Just by taking
\nprasada in the right meditative way on can make unlimited spiritual
\nadvancement! Eat as much as you like and then more if you want – Srila
\nPrabhupada used to make his disciples eat up to the neck when he first
\nstarted the movement, which you can read about in the “Srila Prabhupa-
\nda Lilamrta” Volume 2.
\nBe careful though, that you don’t put too much on your plate so that
\nthere is something left at the end – if there is you should still try
\nto eat it anyway. We don’t like to waste even one grain of rice! Anot-
\nher point is that devotees completely depend on Lord Krsna for their
\nmaintenance – so there is never a need for us to “hide” prasada. We
\ncan always be confident that He will provide for us amply every day.
\nSo don’t keep any prasada in your locker etc, which may also attract
\nmice and insects, because this does not show much faith in Krsna.
\nWe should only keep things which we are currently using, without wor-
\nrying for the future. Lord Krsna is the Supreme Personality of Godhe-
\nad, the Supreme Maintainer of everyone, even the animals and insects,
\nso surely He will take care of someone who is trying to become His
\ndevotee! To experience that Krsna is trustworthy you have to put your
\ntrust in Him!
\nPrasada should be served – devotees like to serve each other and are
\nnot very enthusiastic to serve themselves. If you want some more and
\nthere is no one to serve you you should go and wash your hands before
\nusing the serving utensils, which should also not be touched to anyo-
\nne’s eating plate. Always use your right hand for both serving and
\neating. (If you want to break a capati in two, for instance, it can be
\ndone by using the right hand only).
\nIf one has a regulated diet of Krsna prasada (not eating between the
\nmeals etc.) one will be healthy, peaceful, full of energy, and happy
\nto know that one is gradually conquering over the material energy.
\nWash your hands before and after eating and don’t forget to rinse your
\nmouthe and clean your teeth after meals! When you finish prasada once
\nagain chant the prayer to the spiritual master.<\/p>\n
(8) Service in the Temple
\n If your service is cleaning, practice keeping your mind absorbed on
\nthe spiritual platform by chanting or thinking of the class in the
\nmorning, or planning ways you can do the cleaning job better and bet-
\nter every day. If you are cutting vegetables in the kitchen remember
\nthat Krsna’s kitchen is meant to be clean like the Deity room, so make
\nsure that your clothes are also very clean. The cooks are preparing
\nvarieties of dishes for Lord Krsna’s pleasure and therefore no one
\nenjoys the food in any way, even by smelling, before it is offered to
\nHim.
\nAny service you may be given is actually very special. Srila Prabhupa-
\nda writes in “Teachings of Queen Kunti” that the devotee who cleans
\nanywhere in the temple, even the bathroom, is as good as the pujari
\nwho bathes the Deities. This is because every square inch of the
\nLord’s temple is non-different from Him. Your service is given to you
\nby the arrangement of Lord Krsna as a result of your sincere request
\nto the Lord to be engaged once again in His service, and therefore
\nwhen Krsna’s representatives such as the Temple Commander or the Bhak-
\nta Director comes to you requesting something to be done you should
\nthink “I am being requested to do this personally by Lord Krsna Him-
\nself.” This understanding is further explained in the purport to
\nChapter 18 Text 57 of the Gita. You must be sure that the person re-
\nquesting you to do something is really authorised to instruct you. If
\nyou are not sure you can say something like “prabhu, I’m perfectly
\nwilling to do what you request but at present I’ve been asked to do
\nthis, so could you check with the Bhakta Director first?” Of course a
\nsmall thing, that takes only one or two minutes to help someone out,
\nis another matter!<\/p>\n
(9) The Bhakta Class
\n Please be at class on time. Be early if possible. There is so litt-
\nle time and so much to learn in only three months! During the classes
\none is encouraged to enquire very thoroughly, in an all-round way
\nabout the subject matter under discussion.
\nSrila Prabhupada used to say that we should discuss the philosophy
\nuntil it is threadbare and Lord Krsna also says in the Gita “paripras-
\nnena”, one should enquire all around” (Bg 4.34).
\nIn order to become a little familiar with the Sanskrit, the depth of
\nthe philosophy of the Gita and to enhance your own future preaching,
\nwe have selected some verses for you to try and memorise, either Sans-
\nkrit or English, or both, at the rate of one per week. Try and under-
\nstand exactly what the verse is about by studying the meaning of each
\nword, and repeat the whole verse … there are many opportunities
\nthroughout the day when you can practice. These verses are like
\nfriends who are always with us – sometimes the remembrance of a verse
\nwhen there is difficulty can save the entire the situation! Written
\nwork may also be set, to help you further assimilate the philosophy,
\nwith occasional essays and tests.<\/p>\n
(10) Harinam Samkirtan
\n If you get ready quickly it’s a good time to fit in a little extra
\nreading in the van before everyone gets in and we drive off. However,
\nmake sure that your clothes look neat and clean, you have fresh tilak
\non and your shoes are also clean and smart.
\nGoing out to chant on the streets, distributing magazines, leaflets
\nand prasada, and talking to someone who is a little interested is a
\nvery good opportunity to see clearly the difference between material
\nand spiritual life. The things we hear about in the classes and read
\nin the books become ‘alive’ when we go out to preach. We have to be
\ncareful though that our mind doesn’t become distracted by the tempora-
\nry facade of the material energy. If you notice your mind wandering,
\nsimply look at the devotee in front and pray to Krsna to help you re-
\nmember Him. Sometimes you can tell if someone is losing concentra-
\ntion – if he is playing the karatals they inadvertantly begin to speed
\nup! Besides your own benefit, if you try very sincerely to concentrate
\npurely on the Holy Name, along with the other devotees, then the po-
\ntency of the chanting party will radically increase and all the condi-
\ntioned souls will be benefitted. They may not intellectually realise
\nwhat is happening, but the Holy Name is reaching their souls and awa-
\nking them spiritually. Once a person told us, “in the morning the city
\ncorporation come and clean the streets and in the afternoon you people
\ncome and clean the atmosphere!” Many people very much appreciate the
\nchanting party and if we don’t go to a particular place for a while
\nthey begin to miss us, and when we return, ask where we’ve been. Actu-
\nally, the chanting party is a very important part of our Introductory
\nCourse and by understanding samkirtan you can understand the entire
\nKrsna Consciousness movement.
\nIn the evening we shower, attend sundara arati, Bhagavad Gita class
\netc. before taking rest. As you can see and experience, the day is
\nvery regulated indeed. This is called ‘sadhana’ bhakti – following the
\nrules and regulations of Bhakti yoga so that one can come to the plat-
\nform of spontaneous enthusiasm to serve Krsna 24 hours a day (This is
\nexplained in Nectar of Devotion pages 20-22). As a child’s ability to
\nwalk is inherent within her and simply takes practice to become mani-
\nfest, similarly our love for Krsna is already there within us.<\/p>\n
Part III Appendix
\n(1) Faith and Discrimination
\n Sometimes a person visiting the temple may think that everyone li-
\nving there is a pure devotee of Lord Krsna and consequently he is ne-
\nglectful of taking care of his money, etc. and if something disappears
\nor is stolen he becomes very upset and loses his faith in Krsna cons-
\nciousness. However, this shows a very shallow unerstanding of our
\nKrsna consciousness movement. Firstly, we are a preaching movement and
\nwe have an open house for anyone who is a little sincere and inter-
\nested. Of course, most of the time the people who come are sincere,
\nbut sometimes someone will come, take advantage of our hospitality and
\ntry to steal something. We try our best to guard against this sort of
\nthing by carefully screening our guests, but occasionally something
\ndoes mysteriously ‘disappear’. Therefore we always recommend that all
\nguests and new bhaktas hand in all valuable things like money and pas-
\nsport, cameras etc., to be locked away or else to always keep these
\nitems on their person. Also, another point is that the temple is a
\nspiritual hospital for people who are contaminated by the material
\ninfluences of lust, greed, anger, illusion, etc. and consequently the
\ndevotees living in the temple are at various stages of purificationl
\nEveryone who is serious in taking up Krsna consciousness is approa-
\nching perfection, but someone may have a long way to go and someone
\nelse may not be undergoing the process so seriously. Therefore, it is
\nsometimes apparent that a person who has been living in the temple for
\njust a few months is more advanced in spiritual life than someone who
\nhas been there a few years. We should therefore be both intelligent
\nand broadminded when viewing the activities of other devotees.<\/p>\n
(2) Casual becomes Casualty
\n If someone is not very serious in the following the principles of
\nKrsna consciousness, or in the beginning follows them seriously but
\nlater becomes slack and whimsical, he is placing himself in great dan-
\nger of slipping away from spiritual life. If you want to follow the
\nsun you have to keep moving. Similarly, in spiritual life you must
\nkeep advancing enthusiastically, otherwise one may again become at-
\ntracted by the darkness of Maya. On a practical level, don’t be lazy
\nor casual in your application of the principles you are learning and
\nyou will never become a ‘casualty’ again, lost in the material world.<\/p>\n
(3) Idle Talking
\n Try to inspire yourself and the other new bhaktas by the quality of
\nyour speech. This is explained in the 17th chapter of Bhagavad Gita.
\nTry to make your speech spiritual and not mundane. Sometimes new bhak-
\ntas have a habit of gradually slipping into mundane conversation,
\nstarting by talking ‘shop talk’ or talk which is not directly related
\nto Krsna, such as all the details of the sankirtan van’s engine, or
\nabout all one’s previous medical history, etc., etc. Srila Bhakti-
\nsiddhanta Sarasvati Gosvami Maharaj, the spiritual master of Srila
\nPrabhupada, used to say, “Idle words breed idle thoughts; idle action
\nbreeds birth, old age, disease and death!”<\/p>\n
(4) Mundane Friendships
\n Sometimes two of the members of the Introductory Course who are a
\nlittle weak and casual about Krsna consciousness tend to separate
\nthemselves from others and are often seeing talking together. Such
\npeople cannot help themselves in spiritual life, what to speak of each
\nother. They may think they are ‘friends’ and that their relationship
\nis beneficial, but undoubtedly they are feeding each other’s attach-
\nment to the material world, trying to please their material minds by
\ntalking all about past activities in the material life. If I offer you
\na cigarette am I your friend or your enemy? Similarly, if I offer you
\nmy material vision in mundane friendship, am I actually a friend to
\nyou or an enemy? Your real friend is that person who can put you in
\ntouch with the Supreme Friend, Lord Krsna, and help you advance to
\nperfection.
\nSo it is most important that one is careful with whom one associates
\nand how one associates, if one actually wants to become Krsna conscio-
\nus.<\/p>\n
(5) Answering the telephone
\n Should be done sensibly. Not everyone phoning the temple will ap-
\npreciate “Haribol” or even “Hare Krsna”. Make sure you have the time
\nto find someone before answering the phone and try not to keep the
\ncaller waiting for too long. Telephone conversations amongst devotees
\nshould be businesslike, and to the point in order to save Krsna’s
\nlaksmi. One should also try to place one’s calls at the cheap rate
\ntimes.<\/p>\n
(6) Istaghosthi (see Vedic dictionary)
\n Is held weekly and at this time we can reflect on the progress we
\nhave made so far and what is still to be accomplished. Any questions,
\nphilosophical or practical which come up during the week and remain
\nunanswered, can be brought up at this time for the benefit of all the
\nother new bhaktas as well. The bhakta director will discuss many
\npoints and one should try to seriously implement them and in this way
\nimproving one’s all-round standing in devotional service.<\/p>\n
(7) Vaisnava Etiquette
\n The Introductory Course is mainly concerned with Vaisnava etiquet-
\nte, or the behaviour of a devotee, particularly in one’s dealings with
\nothers. Bhakti yoga is an all-inclusive science and culture, and so
\nthere are even detailed codes of conduct that devotees have between
\neach other. The proper understanding may take some time to develop,
\nbut, like everything else is revealed to one who chants Hare Krsna
\nsincerely, who hears and enquires attentively and who has a nice ser-
\nvice attitude. This will be more thoroughly discussed in Week 9 and
\nthere is a small book called “Vaisnava behaviour” by Srila Satsvarupa
\ndas Gosvami which may be read later on.<\/p>\n
“T H E I N T R O D U C T O R Y C U R R I C U L U M”
\n INDEX<\/p>\n
Week 1 The Spiritual Master and Disciple<\/p>\n
1. The process of acquiring knowledge
\n2. The need to approach a Spiritual Master
\n3. The qualifications of a Spiritual Master including the symptomes of
\n one on the transcendental platform
\n4. The qualifications of a disciple
\n5. The parampara system
\n6. Initiation<\/p>\n
Week 2 Recent and Present Acaryas<\/p>\n
1. Srila Vyasadeva 7. Srila Gaurakisora
\n2. Narada Muni 8. Srila Bhaktisiddhanta
\n3. Maharaj Pariksit & 9. Srila Prabhupada
\n Sukadeva Gosvami 10. The present spiritual master
\n4. Srila Madhvacarya 11. Jayananda Prabhu
\n5. The Six Gosvamis 12. The meaning of Vyasa-puja
\n6. Srila Bhaktivinoda (worshipping the guru)<\/p>\n
Week 3 Sadhana Bhakti<\/p>\n
1. Sadhana Bhakti 6. The Ten Offences
\n2. The steps of bhakti yoga 7. The importance of strict
\n leading to pure love attendance at the morning and
\n3. Cleanliness, personal behavior evening programme
\n regulation, sleeping etc. 8. Deity worship
\n4. The Maha Mantra 9. The Glories of Prasada and
\n5. Japa Eating in Krsna Consciousness<\/p>\n
Week 4 Krsna the Absolute Truth<\/p>\n
1. Brahman, Paramatma and Bhagavan 4. Yajna (sacrifice)
\n (including opulences of Krsna) 5. Demigods including Lord Siva
\n2. The Descent of the Lord 6. Impersonalism
\n3. Expansions and Incarnations<\/p>\n
Week 5 Vedic Knowledge<\/p>\n
1. Origin and Characteristics 4. Philosophies
\n2. Karma 5. Mahabharata and Bhagavad-gita
\n3. The time of death 6. Srimad Bhagavatam
\n 7. Isopanisad<\/p>\n
Week 6 Matter and Spirit<\/p>\n
1. Sankhya Yoga 7. Universal Time (incl. 4 ages)
\n2. The Mind 8. Creation, Maintenance and de-
\n3. The Intelligence struction of the material world
\n4. The False Ego 9. The Three Modes
\n5. The Soul 10. The Spiritual World
\n 11. Evolution and Modern Science
\n 12. Life in the womb (and hellish
\n regions<\/p>\n
Week 7 Bhakti Yoga<\/p>\n
1. Bhakti Yoga and other Yoga systems
\n2. Karma Yoga and Bhakti Yoga
\n3. Six characteristics of devotional service
\n4. The nine devotional activities
\n5. The six divisions of surrender
\n6. The six favourable principles of devotional service and the obsta-
\n cles to devotional service
\n7. The importance of hearing
\n8. The importance of faith<\/p>\n
Week 8 Samkirtan<\/p>\n
1. Panca tattva and other associates of Lord Caitanya
\n2. The historical background of appearance and mission of Lord
\n Caitanya and a brief history of Vaisnavism (incl. 4 Vaisnava sam-
\n pradayas)
\n3. Lord Caitanya’s teachings
\n4. Welfare work
\n5. Preaching<\/p>\n
Week 9 The Devotees<\/p>\n
1. Types of Devotees 6. Parents
\n2. Qualities of Devotees 7. Distress and the Devotee
\n3. Association of Devotees (incl. 8. Health
\n six symptoms of love shared 9. The Fallen Devotee
\n by devotees) 10. How to Avoid falling down
\n4. Krsna Consciousness, a natural method
\n5. Structure of ISKCON<\/p>\n
Week 10 The Vedic Culture<\/p>\n
1. Religion – real or cheating 6. Four Asramas
\n2. The pillars of Religion 7. Women
\n3. Responsibility of Human Life 8. Children and education
\n4. Varnasrama-dharma 9. Four Ages and Yuga Dharma
\n5. Four Varnas<\/p>\n
Week 11 Temple Programme<\/p>\n
1. Songs and prayers in our 3. Vedic Dictionary
\n daily life
\n2. Prema Dhyani<\/p>\n
Week 12 Miscellaneous<\/p>\n
1. Four kinds of pious people 7. Love
\n2. Four kinds of impious people 8. Peace
\n (incl. mentality of a demon) 9. Honesty
\n3. Vegetarianism and cow pro- 10. Violence and Non-Violence
\n tection 11. Morality
\n4. Christ and Christianity 12. Cults and Culture
\n5. Forgetfullness and fall-down 13. ISKCON and India
\n6. Freedom (liberation)<\/p>\n
GENERAL READING LIST<\/p>\n
(Completion of this list will depend upon how many books a new bhakta
\nhas read bofore joining the program)<\/p>\n
First three Month Preliminary Course Secondary Course<\/p>\n
Perfect Questions Perfect Answers Srimad Bhagavatam 1st Canto
\nBhagavad-gita Teachings of Lord Caitanya
\nComing Back Life Comes from Life
\nIsopanisad Perfection of Yoga
\nScience of Self-Realization Krsna Book
\nNectar of Instruction (1st 7 verses) Easy Journey to Other Planets
\nNectar of Devotion (1st wave) Path of Perfection
\n“Prabhupada” (biography)
\nChant and Be Happy
\n “T H E I N T R O D U C T O R Y C U R R I C U L U M”<\/p>\n
(The Preliminary Twelve Week Study Course)<\/p>\n
WEEK1 THE SPIRITUAL MASTER AND DISCIPLE<\/p>\n
1) The Process of Acquiring knowledge (to learn: Bg 4.34)<\/p>\n
The Three Main Ways (Iso, Intro 9th para) – other methods include tra-
\ndition,history, guessing, comparison, probability and logic.<\/p>\n
a) PRATYAKSA “occular” or direct perception (Iso, Intro 9th para)<\/p>\n
b) ANUMANA – “to follow (anu) the mind (mana)”, inference, hypothesis
\n or speculation. Induction, the ascending method.<\/p>\n
c) SABDA – “sound”, or sruti — “Vedic knowledge that is directly
\n heard”. Deduction, the descending method. (Iso, Intro 7th-9th pa-
\n ras\/ Bg 2.25p\/Bg 4.34 +p)<\/p>\n
* Induction and Deduction –Iso Intro, end of 10th para
\n* Speculation will never help one understand the Absolute Truth even
\nif one makes an attempt for millions of years (Bg 10.11p 3rd para)
\n* The four defects of the conditioned soul which invalidate the me-
\nthods of pratyaksa and anumana (Iso Intro 1st-4th paras\/ Bg Intro page
\n15)
\n* Mundane scholarship cannot help — one must be endowed with realized
\nknowledge by the grace of Krsna (Bg 6.8 +p)
\n* The existence of the soul must be understood by sruti, or Vedic wis-
\ndom (Bg 2.25 +p)
\n* Philosophical speculation is only useful when applied to authorized
\nscripture (Bg 14.1p)
\n* Krsna can only be understood by a pure, unmotivated presentation of
\ndisciplic succession (Bg Preface 3rd para)
\n* Knowledge must be received by the descending system of disciplic
\nsuccession (Bg Intro page 15)
\n* Vedic knowledge is apauruseya “not made by man”, but revealed by
\nGod, therefore without defect (Bg 4.1p, last para)
\n* The Descending method contains all the advantages of the ascending
\nmethod such as logic (Bg 2.26 +p, 2nd para), direct perception (Bg 9.2
\n+p, 6th para), reason (Bg 2.56+p) etc.<\/p>\n
2) The Need to Approach a Spiritual Master<\/p>\n
* To Drive away all nescience (Bg 5.16p\/ Bg 18.72+p)
\n* If one is perplexed (Bg 2.7+p)
\n* To extinguish the fire of conditioned life (Guruvastaka verse 1)
\n* To be liberated from maya (Bg 4.35p, 2nd para\/ Bg 4.10p end of first
\npara\/ Bg 17.6 last sentence)
\n* To be released from bondage (Bg 7.14p 2nd para)
\n* To actually solve the problems of life (where other means prove to
\nbe useless) (Bg 2.8p, 1st para)
\n* To become free from all lamentation (Bg 2.22p 2nd half of 2nd para)
\n* To begin one’s transcendental life (Bg 13.8-12p, last half 1st para)
\n* Otherwise one cannot progress in the spiritual science (Bg 13.8-12p,
\n5th para)
\n* For complete knowledge (Bg 7.2p)
\n* To understand the transcendental science (NOI page 29\/ Bg 14.19+p)
\n* To attain actual education etc. (Iso 10, 6th para until the end)
\n* To make progress towards one’s desired destination (Guruvastaka ver-
\nse 8)
\n* To understand the real position of all living beings (Bg 4.35)
\n* To begin one’s devotional service (Bg 12.20p)
\n* To distinguish between matter and spirit (Bg 13.35p 1st para)
\n* The secret to advancement in spiritual life (Bg 4.34p)
\n* To understand the imports of Vedic knowledge (Bg 6.47p, near the
\nend)
\n* To properly understand the difficult passages in the Vedic literatu-
\nre (Bg 16.1-3p, 14th para)
\n* Because different scriptures and different sages recommend different
\nthings (Bg 18.3+4 +p’s)
\n* Because it is enjoined in the sastra for everyone who wants to ad-
\nvance in life (Bg 4.34\/Iso 6+p 5th para\/ Bg 2.7p 1st para)
\n* To find out what Krsna practically wants us to do (Bg 18.57+p)
\n* To know Krsna (Bg 2.29p 2nd half or 3rd para)
\n* Otherwise it is impossible ever to begin to understand Krsna (Bg 11-
\n.54 2nd para)<\/p>\n
3) The Qualifications of the Spiritual Master<\/p>\n
Teachings<\/p>\n
* He speaks only of Krsna and matters related to Him (Bg 2.54+p)
\n* He never presents anything not to be found in Vedic literature (Iso
\n13p, 1st para)
\n* He never contradicts sadhus (saintly persons) or sastra (scriptures)
\n(Bg 10.3p last para)
\n* He does not manufacture rules against the principles of the revealed
\nscriptures (Bg 3.21p\/Bg 4.34p)
\n* He is able to answer any question on spiritual life without hesita-
\ntion, having understood all Vedic knowledge (Bg 15.19+p, 3rd paraP\/Bg
\n2.7p 1st para)
\n* He never says “I am God” (Bg 5.16p)
\n* He must be a master of the science of Krsna (Bg 2.8p 1st para)<\/p>\n
Realization<\/p>\n
* He must be fixed in the Absolute Truth (Iso Intro 11th para)
\n* He must have the symptoms of one on the transcendental platform (Bg
\n18.51-53+p, 54+p 2nd para\/Bg 14.22-25+p, 2nd para\/ Bg 2.55-57, 58+p\/
\nBg 5.20+p, 21+p)<\/p>\n
* He must be 100% Krsna Conscious (Bg 2.8p 1st para)
\n* He should have attained the platform of uttama adhikari (NOI 5)
\n* He knows the science of Krsna (Bg 2.8p 1st para)<\/p>\n
Disciplic Succession<\/p>\n
* He comes in the disciplic succession (Bg 4.34p)
\n* And therefore does not deviate from instruction imparted millions of
\nyears ago (Bg 4.42p last part)
\n* He must have heard the Vedic knowledge from the right source (Iso
\nIntro 11th para)
\n* The importance of the disciplic succession . . . (Bg 18.75+p)<\/p>\n
Character<\/p>\n
* He must be a perfect devotee (PQPA page 27-28)
\n* He must be fully in control of the six pushing senses (agents) (NOI
\n1)
\n* He strictly practices what he preaches (Bg 3.21+p)
\n* He is an “acarya”, one who teaches by example (Bg 3.20+p)
\n* because even Krsna Himself acted to set an example (Bg 3.22, 23+p)
\n* He is by nature very kind and compassionate to the disciple and ti-
\nrelessly instructs him (Bg 4.34p end\/Bg 18.72+p)<\/p>\n
Ability to Liberate Others<\/p>\n
* Krsna or His bonafide representative are the only persons who can
\nrelease a conditioned soul from bondage (Bg 7.14p 3rd para)
\n* The spiritul master knows the nature of his students and is thus
\nable to guide them to act in Krsna Consciousness (Bg 2.41 3rd para)
\n* He can change the materially conditioned nature of a person, gra-
\ndually elevating him to the perfectional stage (Bg 17.2p)<\/p>\n
Activities<\/p>\n
* He is always gloryfying Krsna (Bg 9.13+14)
\n* He never tries to imitate the Lord but always follows in His foot-
\nsteps (Bg 3.24p)<\/p>\n
IF . . .<\/p>\n
a teacher (guru) loses his sense of discrimination and engages in abo-
\nminable actions he can be abandoned (Bg 2.5p)<\/p>\n
The Qualification of a Disciple<\/p>\n
* One must be awakened to one’s suffering in the material world and
\none must desire to find out the ultimate solution (Bg Intro page 7)
\n* One must have firm faith in the Supreme Personality of Godhead (Bg
\nIntro page 7)
\n* One must have faith in the guru and Krsna (Bg 6.47p 5th para)
\n* One must be submissive (Bg 4.34+p\/Bg Intro page 6f)
\n* One must be fully obedient (NOI 4 page 46)
\n* One must be humble (Bg 13.8-12p 5th para)
\n* One must have a serving mood (dto)
\n* One must be anxious to satisfy the guru (Bg 4.34p)
\n* One should consider the order of the guru as one’s prime duty in
\nlife (Bg 18.67p last two lines\/Bg 2.41p 3rd para\/Bg 2.53p last line\/Bg
\n3.35p 1st part)
\n* One must respect the guru as God (PQPA pages 26f\/Bg 5.16p)
\n* One must serve the other disciples of one’s guru:
\n“Regarding serving your Godbrothers, this is a very good practice.
\nServe the spiritual master also means to be servant of his disciples.
\nWhen you want to serve the king, you must also serve his minister, se-
\ncretary and everyone who serves him. And to serve his servants may
\nplease him more than to serve the king personally. So the spiritual
\nmaster is not alone. He is always with his entourage. We are not im-
\npersonalists. We take care of every part of the whole, as well as one
\nshould take care of his hat as well as his shoes. Both are equally im-
\nportant for the upkeep of the body. I hope you will understand this
\nrightly.” (Letter from Srila Prabhupada in 1969)<\/p>\n
The Parampara System<\/p>\n
* explained . . . (PQPA pages 28-30\/ Bg 4.1-3)<\/p>\n
* If one hears Bhagavad-gita from a pure soul in disciplic succession
\nhe surpasses all studies of Vedic wisdom and all scriptures of the
\nworld (Bg 1.1p 1st para)
\n* The humble realized devotee recognises that all credit goes through
\nthe parampara to Lord Krsna (Bg Preface, 2nd and 3rd paras)
\n* List of the members of our disciplic succession (Bg Intro page 34)
\n* How the Vedic knowledge comes to us out of motherly affection (Iso
\nIntro 7th and 8th paras)<\/p>\n
6) Initiation<\/p>\n
* Qualifications for described (NOI 5 pages 51-53)
\n* Establishes one’s relationship with Krsna (NOD Intro 11th para)
\n* An essential step towards love of God (Bg 4.10p 2nd para)
\n* When one is seen to be gradually serious (NOI 5 page 50)
\n* An example of preparation for, and acceptance of initiation (PQPA
\npages 97-99)<\/p>\n
WEEK 2 PAST AND PRESENT ACARYAS (to learn: Bg 3.21)<\/p>\n
1) Srila Vyasadeva
\n* son of Parasara Muni and Satyavati (Bg 15.17p last line of last pa-
\nra)
\n* a great devotee of the Lord and a powerful incarnation (Bg 18.77p)
\n* disciple of Narada Muni (Bg 18.75p 2nd para)
\n* How he gave us the Vedic literatures (Bg Intro p.27)
\n* the Srimad Bhagavatam is Vyasadeva’s own natural commentary on the
\nVedanta- sutra (the “final stalk of knowledge” –Bg 18.13p\/ Bg 15.15p
\n1st para)
\n* Spiritual master of Sanjaya (Bg 18.75 +p)
\n* the appearance day of the spiritual master is called “Vyasa puja”
\n(puja means worship) because he represents Vyasadeva (Bg 18.75 1st
\npara)
\n* the spiritual master’s seat in the temple is called “Vyasasana” (as-
\nana means seat) for the same reason
\n* father of Dhrtarastra, Pandu and Vidura, and also Sukadeva Goswami<\/p>\n
2) Narada Muni
\n* the greatest devotee in the universe (Bg 10.26p)
\n* the direct disciple of Krsna (Bg 18.75p 2nd para)
\n* His entry into devotional service (Bg 9.2p 7th and 8th para)
\n* More about him . . . (SB 1.9.7 2nd para)
\n* “Nara” –the Supreme Lord, “da” –one who can give<\/p>\n
3) Maharaj Pariksit and Sukadeva Goswami
\n* Son of Abhimanyu, who was the son of Arjuna and Subhadra
\n* How the Srimad Bhagavatam came to be spoken (SB 1.18.25 +p 26-50 and
\nSB 1.1.1-40)
\n* Sukadeva Goswami was the son of Vyasadeva and he heard the Bhagavat-
\nam from his father whilst he was in the womb of his mother<\/p>\n
4) The Six Gosvamis of Vrndavana
\nRead and discuss the “Prayers to the Six Goswamis” by Srinivasa Acarya
\n(Blue Song Book, pages 19-22)<\/p>\n
5) Srila Bhaktivinoda Thakur
\nRead “A Glimpse into the life of Thakura Bhaktivinoda” (Blue song
\nbook, Intro. pages 12-18 and Hare Krsna Hare Krsna pages 120-124<\/p>\n
6) Srila Gaurakisora dasa Babaji
\nRead and discuss the “Srila Gaurakisora Pranati” (Blue Song Book p. 6-<\/p>\n
7) Srila Bhaktisiddhanta Sarasvati
\nRead Srila Prabhupada Lilamrta Vol.1 Ch.3, pages 37-47 and Ch. 4 pages
\n61-78, and “Hare Krsna Hare Krsna” pages 124-126<\/p>\n
8) Srila Prabhupada
\nRead “Prabhupada” and Section about “The Author” at the end of the
\nGita and learn the dates of the principal events in his life.<\/p>\n
9) Jayananda Prabhu
\nRead printed sheets about him and see BTG Vol 12\/6 pages 10ff<\/p>\n
10) The Meaning of Vyasa Puja
\nRead the lecture given by Srila Prabhupada in 1936 in Bombay, the ot-
\nher short essays called “the Meaning of Vyasa Puja” to be found in the
\nbeginning of Srila Prabhupada’s and the present spiritual master’s
\nVyasa Puja books.<\/p>\n
W E E K 3 SADHANA BHAKTI (to learn: Bg 9.26)<\/p>\n
* “sadhana — the means by which one can achieve something” (tape Lon-
\ndon 73-74)
\n* to perform sadhana bhakti necessities a radical change in one’s va-
\nlues (Bg 2.69 +p)
\n* sadhana bhakti explained (Bg 12.9 +p)
\n* one should never give up one’s initial spirit of carefully following
\nall the rules and regulations of bhakti yoga (Bg 18.5 and 6 +p) other-
\nwise one is to be understood to be influenced by the modes of passion
\nor ignorance (Bg 18.7 and 8 +p’s) and liable to fall down (SB 5.8.8
\n+p)
\n* the steps of bhakti leading to pure love (Bg 4.10p last para):<\/p>\n
1) Preliminary faith or desire for self-realization which leads one
\n to
\n 2) The association of spiritually advanced persons
\n 3) and so one becomes initiated by a bonafide spiritual master and
\n begins the process of devotional service under his direction
\n 4) then one diminishes all unwanted habits and material attachments
\n 5) becomes steady in self-realization due to firm faith
\n 6) and acquires a taste for hearing about Krsna
\n 7) which leads one further forward to attachment for Krsna Con-
\n sciousness
\n 8) and this is further matured into genuine affection for Krsna,
\n the preliminary stage of
\n 9) real love of God, the highest perfectional stage of life.<\/p>\n
* Cleanliness, is essential for making advancement in spiritual life
\n(Bg 13.8-12p, 6th para)
\n* the following is a quotation from Srila Prabhupada (Hyderabad 24\/8\/-
\n76):
\n“… If one doesn’t practice brahminical life he is not to be called a
\n‘brahmana’. You may be the son of a high court judge but if you do not
\nhave the qualifications you cannot be called a high court judge…
\nThere must be an educational institution for training brahmanas espe-
\ncially. One is judged by education, quality and training. One of the
\nbrahmana’s two main qualities is ‘saucam’, cleanliness and truthful-
\nness… In Bombay even the poorest man is clean. I have been to a
\n‘Parsee’ kitchen. So nasty, all the pots are black, nothing is clean.
\nFor eating they use china — clean or unclean cannot be understood.
\nEven our pots, handled by our European devotees, underneath it is
\nblack. You should not even be able to see a black spot. It is not cle-
\nan. A single black spot and it is not clean. Before taking water, if
\nthe water pot is clean, you like taking water. In our school days the
\nseats were so clean, you liked to sit down. This is Hindu culture.
\nCleanliness is essential. In English also cleanliness is next to God-
\nliness. Sri-vigraharadhana-nitya-nana-srngara-tan-mandira-marjanadau
\n(Guruvastaka verse 3). ‘Marjana’ means ‘cleansing’. The spiritual ma-
\nster is always engaged along with his disciples in cleaning the temple
\nof Sri Sri Radha and Krsna. Want of cleanliness means laziness. If you
\nare lazy you can’t keep clean. Let me sleep for the time being. This
\nis the mode of ignorance, tamo-guna. We have to conquer over rajo-guna
\nand tamo-guna!”<\/p>\n
* General rules of cleanliness (Bg 16.7p 2nd half of the 1st para)<\/p>\n
Cleanliness and Other Standards
\n1) Never enter the kitchen or the temple in an unclean state.
\n2) The mouth is a dirty place (being positioned at one end of the in-
\ntestines, it is a place where many germs are found) and therefore one
\nshould not suck one’s fingers or pen, or bite one’s nails, etc. If one
\ndoes touch one’s mouth then the hands should be washed. Don’t lick
\nthings like stamps and don’t blow out candles, incense sticks, etc.
\nAlso it is a good practice to learn to pour water\/juice into your
\nmouth when you drink, then the cup remains clean, not having touched
\none’s lips.
\n3) If you make a mess clean it up, especially in the toilet or washba-
\nsin etc. A place should always be as clean, if not cleaner, after it
\nhas been visited by a devotee.
\n4) Your locker should always be neat and clean (Don’t leave prasada in
\nit or even bring prasada to your room).
\n5) When you clean anywhere in the temple building try to make the pla-
\nce as clean as glass (see TQK p.143)
\n6) Do not leave clothing lying around.
\n7) If someone else leaves a mess then you can clean it up, seeing that
\nin actuality everything is the personal property of the representative
\nof Krsna, the spiritual master. Once Srila Prabhupada inspected one of
\nour many toilets in our Mayapura property and upon finding a cigarret-
\nte he exclaimed “Who has been smoking in my bathroom?”
\n8) Nails should always be clipped short. This should not be done in
\none’s bedroom but in the bathroom and the clippings should be flushed
\naway down the toilet or sink, or thrown in the rubbish bin provided.
\nEvacuating, nail cutting, teeth brushing, shaving, etc., should be
\ndone before showering.
\n9) Take at least two showers a day (or more if you have to pass stool
\nat another time) — the early morning shower can be cool to help ivi-
\ngorate the system and should be efficient but quick (a warm shower
\nshould be taken if one is sick). It is also important to take a “men-
\ntal bath” by chanting Hare Krsna as one takes one’s physical bath.
\n10) Srub and file feet whenever necessary (which avoids painful cracks
\nin the heel developing)
\n11) Use the right hand only for eating, chanting rounds, offering and
\naccepting things to and from others, turning on communal switches,
\nopening doors and using the toilet flush etc. (the left hand is reser-
\nved for cleansing oneself upon passing stool).
\n12) Do not touch your foot to anything sacred or use your foot to do
\nsomething which can be done with one’s hand.
\n13) Do not walk over books, devotees, prasada or any sacred articles.
\nTo touch someone with one’s foot is considered offensive. For instan-
\nce, if you have to walk past seated devotees in the temple room at
\nclass time, extend your right hand to indicate you wish to go by and
\nthey will move their knees to let you pass. If you happen to touch a
\ndevotee with your foot you can touch his body gently with your hand
\nand then touch your hand to your head.
\n14) Books, beads, karatalas, etc. should not go on the ground or on
\none’s seat or bed, nor should things be put on books (like alarm
\nclocks, karatalas, etc.).
\n15) If a sacred object falls to the floor pick it up and touch it to
\nyour head.
\n16) If your Japa beads are out of your bag, keep them in a clean place
\nbut do not hang them on a hook.
\n17) Do not take sacred items into the stoolroom, e.g. beads, books,
\nHarinam chuddar.
\n18) Do not take other’s possessions thinking that everything is Krsn-
\na’s and therefore everything is one. This is not our philosophy!
\n19) Do not sleep on your stomach. When sleeping try to face South-
\nEast.
\n20) Do not talk informally, read or write personal letters in front of
\nthe Deities — only devotional activities such as hearing, chanting,
\nreading and praying, or some important matter related to the service
\nof the Deity should be carried on in the temple room.
\n21) While sitting do not expose your feet to the Deities or point them
\nat the spiritual master, or Tulasi devi, etc. Always try to keep them
\ncovered.
\n22) Tilak should be applied in all 12 places after showering.
\n23) Single men and women should only converse together when it’s ne-
\ncessary for particular devotional service.
\n24) Do not stand in one’s underwear in front of Vaisnavas, or pictures
\nof Krsna or the Guru. The Lord and His devotee are priesent in Their
\npictures and so should be respected accordingly.
\n25) Don’t pass air in the temple room.
\n26) Try to avoid turning your back on, or sitting with your back to
\nthe Deities or Vyasasana.
\n27) Do not waste Krsna’s energies such as toothpaste, electricity,
\nwater, etc. In fact, if you see a light or fire left on somewhere turn
\nit off. Once on a morning walk, Srila Prabhupada turned off a running
\ntap in someone’s garden. Another time when he was ill in Mayapur he
\nrose especially from his bed to chastise a disciple for leaving a fan
\non when she left a room for only 5 minutes.<\/p>\n
Do not worry unduly about all these rules and regulations, soon they
\nwill be your second nature. We all make mistakes in the beginning.
\nMost of what we do is simply common sense. If anything is not clear or
\nconfuses you, please don’t hesitate to ask.<\/p>\n
The Maha-Mantra:<\/p>\n
* is the easy process recommended by Lord Caitanya especially for us
\n(Bg 16.24 1st para)
\n* is the correct means of deliverance for people in this age (Bg 3.10
\nlast half\/ Bg 6.12 last half)
\n* is the only possible process in this age (Bg 8.11 last para)
\n* is the easiest and purest of all yajnas (sacrifices) (Bg 3.12p last
\nsentence\/ Bg 10.25+p)
\n* is the best and most inexpensive sacrifice (Bg 16.1-3p 9th para)
\n* is the easiest and best way to control the mind (Bg 6.34p last part)
\n* is the means to control the tongue (Bg13.8-12p 7th para)
\n* is the sublime method for reviving our original pure consciousness
\n(SSR p. 146)
\n* cleanses and purifies one’s own heart and anyone else who hears (NOI
\n4 41-43)
\n* for internal cleanliness (Bg 13.8-12p 6th para)
\n* cleanses the heart of all material dirt (Bg 4.39p)
\n* so that one can attain life’s ultimate goal (Bg 10.11p 4th para)
\n* is transcendentally sweet but this is not appreciated by a diseased
\nperson (NOI 7 pages 66-67)
\n* is enacted on the spiritual platform, above all lower strata of con-
\nsciousness (SSR p. 147)
\n* relieves one from all misconception (NOI 7 p. 69)
\n* is the only remedy for setting the world right (NOI 7 p. 69)
\n* is the best process for successfully changing one’s state of con-
\nsciousness at the end of life (Bg 8.6p, end)
\n* purifies one and enables one to go back to Godhead (Bg 8.19p\/Bg 8.8-
\n+p)
\n* is mystic meditation (Bg 8.8 +p)
\n* enables one to easily and happily approach the supreme destination
\n(Bg 12.6-7p 5th para)
\n* attracts one to Krsna (Bg 12.6-7p end of 2nd para) and is the means
\nof pleasing Him
\n* When a devotee chants Hare Krsna, the Lord, being non-different from
\nHis name, dances with Srimati Radharani on the devotee’s tongue (Bg-
\n12.8p)
\n* By chanting you can understand everything of God (PQPA p. 25)
\n* waters the seed of love of God, which fructifies as a spiritual
\nplant growing as far as Goloka Vrndavana (Bg 10.9p 2nd para)
\n* (when chanted inoffensively) is the highest perfectional stage of
\nVedic knowledge (Bg 2.46 +p) (so the best purpose of Vedic culture is
\nserved to even the fallen souls of this age)
\n* is chanted by someone who has been previously purified by passing
\nthrough the tenets of the Vedas (Bg 6.44+p\/ 16.24p 1st para)
\n* gives direct perception of spiritual pleasure and purification (Bg
\n9.2p 6th para)
\n* situates even a fallen devotee on the transcendental platform when
\nchanted with determination (Bg 9.30p 2nd para)
\n* and protects a devotee from all accidental falldowns (Bg 9.31 p end)
\n* is the means of understanding Krsna (Bg 7.24p 3rd para)
\n* to attain actual education etc. (Iso 10, 6th para–>end)
\n* to make progress towards one’s desired destination (Guruvastaka 8)
\n* to understand the real position of all living beings (Bg 4.35)
\n* to begin one’s devotional service (Bg 12.20p)
\n* to distinguish between matter and spirit (Bg 13.35 1st para)
\n* the secret to advancement in spiritual life (Bg 4.34p)
\n* to understand the imports of Vedic knowledge (Bg 6.47p, near the
\nend)
\n* to properly understand the difficult passages in the Vedic litera-
\nture (Bg 16.1-3p, 14th para)
\n* because different scriptures and different sages recommend different
\nthings (Bg 18.3+4 +p’s)
\n* because it is enjoined in the sastra for everyone who wants to ad-
\nvance in life (Bg 4.34\/Iso 6+p, 5th para\/ Bg 2.7p 1st para)
\n* to find out what Krsna practically wants us to do (Bg 18.57+p)
\n* to know Krsna (Bg 2.29p 2nd half)
\n* otherwise it is impossible ever to begin to understand Krsna (Bg
\n11.54p 2nd para)<\/p>\n
3) The Qualifications of the Spiritual Master<\/p>\n
Teachings
\n*He speaks only of Krsna and matters related to Him (Bg 2.54 +p)
\n*He never presents anything not to be found in Vedic literature (Iso 13p,
\n 1st para)
\n*He never contradicts sadhus (saintly persons) or scriptures (sastra) (Bg
\n 10.3p last para)
\n*He does not manufacture rules against the principles of the revealed
\n scriptures (Bg 3.21p\/Bg 4.34p)
\n*He is able to answer any question on spiritual life without hesitation,
\n having understood all Vedic knowledge (Bg 15.19 +p, 3rd para\/Bg 2.7p 1st
\n para)
\n*He never says “I am God” (Bg 5.16p)
\n*He must be a master of the science of Krsna (Bg 2.8p 1st para)<\/p>\n
Realization
\n*He must be fixed in the Absolute Truth (Iso Intro 11th para)
\n*He must have the symptoms of one on the transcendental platform (Bg
\n 18.51-53 +p, 54 +p 2nd para\/Bg 14.22-25 +p, 2nd para\/Bg 2.55-57, 58 +p\/Bg
\n 5.20 +p, 21 +p)
\n*He must be 100% Krsna Conscious (Bg 2.8p 1st para)
\n*He should have attained the platform of uttama adhikari (NOI 5)
\n*He knows the science of Krsna (Bg 2.8p 1st para)<\/p>\n
Disciplic Succession
\n*He comes in the disciplic succession (Bg 4.34p)
\n*And therefore does not deviate from instruction imparted millions of
\n years ago (Bg 4.42p last part)
\n*He must have heard the Vedic knowledge from the right source (Iso Intro
\n 11th para)
\n*The importance of the disciplic succession … (Bg 18.75 +p)<\/p>\n
Character
\n*He must be a perfect devotee (PQPA page 27-28)
\n*He must be fully in control of the six pushing senses (agents) (NOI 1)
\n*He strictly practices what he preaches (Bg 3.21 +p)
\n*He is an “acarya”, one who teaches by example (Bg 3.20 +p)
\n*because even Krsna Himself acted to set an example (Bg 3.22,23 +p)
\n*He is by nature very kind and compassionate to the disciple and
\n tirelessly instructs him (Bg 4.34p end\/Bg 18.72 +p)<\/p>\n
Ability to liberate others
\n*Krsna or His bona fide representative are the only persons who can
\n release a conditioned soul from bondage (Bg 7.14p 3rd para)
\n*The spiritual master knows the nature of his students and is thus able to
\n guide them to act in Krsna Consciousness (Bg 2.41 3rd para)
\n*He can change the materially conditioned nature of a person, gradually
\n elevating him to the perfectional stage (Bg 17.2p)<\/p>\n
Activities
\n*He is always glorifying Krsna (Bg 9.13 +14)
\n*He never tries to imitate the Lord but always follows in His footsteps
\n (Bg 3.24p)<\/p>\n
If…
\na teacher (guru) loses his sense of discrimination and engages in
\nabominable actions he can be abandoned (Bg 2.5p)<\/p>\n
4) The Qualification of a Disciple<\/p>\n
*One must be awakened to one’s position of suffering in the material world
\n and one must desire to find the ultimate solution (Bg Intro page 7 or 6
\n Macmillan version)
\n*One must have a firm respect for the Supreme Personality of Godhead (Bg
\n Intro page 7 or 6 Macmillan version)
\n*One must have faith in the guru and Krsna (Bg 6.47p 5th para)
\n*One must be submissive (Bg 4.34 +p\/Bg Intro page 6-7 or 6 Mac)
\n*One must be fully obedient (NOI 4 page 46)
\n*One must be humble (Bg 13.8-12p 5th para)
\n*One must have a serving mood (Bg 13.8-12p 5th para)
\n*One must be anxious to satisfy the guru (Bg 4.34p)
\n*One should consider the order of the guru as one’s prime duty in life (Bg
\n 18.67p, last 2 lines\/Bg 2.41p 3rd para\/Bg 2.53p last line\/Bg 3.35p 1st
\n part)
\n*One must respect the guru as God (PQPA pages 26-27\/Bg 5.16p)
\n*One must serve the other disciples of one’s guru
\n“Regarding serving your Godbrothers, this is a very good practice. The
\nspiritual master is never without his followers so to serve the spiritual
\nmaster also means to be the servant of his disciples. When you want to
\nserve the king, you must also serve his minister, secretary and everyone
\nwho serves him. And to serve his servants may please him more than to
\nserve the king personally. So the spiritual master is not alone. He is
\nalways with his entourage. We are not impersonalists. We take care of
\nevery part of the whole, as much as one should take care of his hat as
\nwell as his shoes. Both are equally important for the upkeep of the body.
\nI hope you will understand this rightly.” (Letter to a disciple, from
\nSrila Prabhupada in 1969)<\/p>\n
5) The Parampara System<\/p>\n
*explained… (PQPA pages 28-30\/Bg 4.1-3)
\n*If one hears Bhagavad Gita from a pure soul in disciplic succession he
\n surpasses all studies of Vedic visdom and all scriptures of the world (Bg
\n 1.1p 1st para)
\n*the humble realized devotee recognises that all credit goes through the
\n parampara to Lord Krsna (Bg Preface, 2nd +3rd paras)
\n*List of the members of our disciplic succession (Bg Intro Page 34, or 29
\n Macmillan version)
\n*How the Vedic knowledge comes to us out of motherly affection (Iso Intro
\n 7th and 8th paras)<\/p>\n
6) Initiation<\/p>\n
*Qualifications for described (NOI 5 pages 51-53)
\n*Establishes one’s relationship with Krsna (NOD Intro 11th para)
\n*An essential step towards love of God (Bg 4.10p 2nd para)
\n*When one is seen to be actually serious (NOI 5 page 50)
\n*An example of preparation for, and acceptance of, initiation (PQPA pages
\n 97-99)<\/p>\n
WEEK 2
\nPAST AND PRESENT ACARYAS (Verse to learn, Bg 3.21)<\/p>\n
(1) Srila Vyasadev
\n*son of Parasara Muni and Satyavati (Bg 15.17p last line of last para
\n [Mac], or Bg 15.18p end)
\n*a great devotee of the Lord and a powerful incarnation (Bg 18.77p)
\n*disciple of Narada Muni (Bg 18.75p 2nd para)
\n*How he gave us the Vedic literatures (Bg Intro p.27 or 34 Mac)
\n*the Srimad Bhagavatam is Vyasadev’s own natural commentary on the
\n Vedanta-Sutra (the “final stalk of knowledge”–Bg 18.13p) (Bg 15.15p 1st
\n para)
\n*Spiritual master of Sanjaya (Bg 18.75 +p)
\n*the appearance day of the guru is called “Vyasa puja” (puja means
\n worship) because he represents Vyasadev (Bg 18.75 1st para)
\n*the spiritual master’s seat in the temple is called the “Vyasasana”
\n (asana means seat) for the same reason
\n*father of Dhrtarastra, Pandu and Vidura, and also Sukadev Gosvami<\/p>\n
(2) Narada Muni
\n*the greatest devotee in the universe (Bg 10.26p)
\n*the direct disciple of Krsna (Bg 18.75p 2nd para)
\n*His entry into devotional service (Bg 9.2p 7th and 8th paras)
\n*More about him… (SB 1.9.7 2nd para)
\n*”Nara”–the Supreme Lord, “da”–one who can give<\/p>\n
(3) Maharaja Pariksit and Sukadev Gosvami
\n*Son of Abhimanyu, who was the son of Arjuna and Subhadra
\n*How the Srimad Bhagavatam came to be spoken (SB 1.18.25 +p 26-50 and SB
\n 1.1.1-40)
\n*Sukadev Gosvami was the son of Vyasadev and he heard the Bhagavatam from
\n his father whilst he was in the womb of his mother<\/p>\n
(4) The Six Gosvamis of Vrndavana
\nRead and discuss the “Prayers to the Six Gosvamis” by Srinivasa Acarya
\n(Blue Song Book, pages 19-22)<\/p>\n
(5) Srila Bhaktivinod Thakur
\nRead “A Glimpse into the life of Thakura Bhaktivinoda (Blue song book,
\nIntro. pages xii-xviii and Hare Krsna Hare Krsna pages 120-124)<\/p>\n
(6) Srila Gaurakisora dasa Babaji
\nRead and discuss the “Srila Gaurakisora Pranati” (Blue Song Book pages
\n6-7)<\/p>\n
(7)Srila Bhaktisiddhanta Sarasvati
\nRead Srila Prabhupada Lilamrta Vol. 1 Ch. 3, pages 37-47 and Ch. 4 pages
\n61-78, and “Hare Krsna Hare Krsna” pages 124-126)<\/p>\n
(8) Srila Prabhupada
\nRead “Prabhupada” and section about “the Author” at the end of the Gita
\nand learn the dates of the principal events in his life.<\/p>\n
(9) Jayananda prabhu
\nRead printed sheets about him and see BTG Vol 12\/6 pages 10-14&17.<\/p>\n
(10) The Meaning of Vyasa Puja (SSR p. 70)
\nRead the lecture given by Srila Prabhupada in 1936 in Bombay, the other
\nshort essays called “the Meaning of Vyasa Puja” to be found at the
\nbeginning of Srila Prabhupada’s and the present spiritual master’s Vyasa
\nPuja books.<\/p>\n
WEEK 3
\nSADHANA BHAKTI (verse 9.26)<\/p>\n
*”sadhana”–the means by which one can achieve something (Tape Lon 73-34)
\n*to perform sadhana bhakti necessitates a radical change in one’s values
\n (Bg 2.69 +p)
\n*sadhana bhakti explained (Bg 12.9 +p)
\n*one should never give up one’s initial spirit of carefully following all
\n the rules and regulations of bhakti yoga (Bg 18.5 and 6 +p) otherwise one
\n is understood to be influenced by the modes of passion or ignorance (Bg
\n 18.7 and 8 +p’s) and liable to fall down (SB 5.8.8 +p)
\n*the steps of bhakti leading to pure love (Bg 4.10p last para):
\n (1) Preliminary faith or desire for self-realization which leads one to
\n (2) The association of spiritually advanced persons
\n (3) and so one becomes initiated by a bona fide spiritual master and
\n begins the process of devotional service (sadhana bhakti) under his
\n direction
\n (4) then one diminishes all unwanted habits and material attachments
\n (5) becomes steady in self-realization due to firm faith
\n (6) and acquires a taste for hearing about Krsna
\n (7) which leads one further forward to attachment for Krsna Consciousness
\n (8) and this is further matured into genuine affection for Krsna, the
\n preliminary stage of
\n (9) real love of God, the highest perfectional stage of life
\n*Cleanliness, is essential for making advancement in spiritual life (Bg
\n 13.8-12p, 6th para)
\n*the following is a quotation from Srila Prabhupada (Hyderabad 24\/8\/76):
\n “… If one doesn’t practice brahminical life he is not to be called a
\n ‘brahmana’. You may be the son of a high court judge but if you do not
\n have the qualifications you cannot be called a high court judge… There
\n must be an educational institution for training brahmanas especially. One
\n is judged by education, quality and training. One of the brahmana’s two
\n main qualities is ‘saucam’, cleanliness and truthfulness… In Bombay
\n even the poorest man is clean. I have been to a ‘Parsee’ kitchen. So
\n nasty, all the pots are black, nothing is clean. For eating they use
\n china–clean or unclean cannot be understood. Even our pots, handled by
\n our European devotees, underneath it is black. You should not even be
\n able to see a black spot. It is not clean. A single black spot and it is
\n not clean. Before taking water, if the water pot is clean, you like
\n taking water. In our school days the seats were so clean, you liked to
\n sit down. This is Hindu culture. Cleanliness is essential. In English
\n also- cleanliness is next to Godliness.
\n Sri-vigraharadhana-nitya-nana-srngara-tan-mandira-marjanadau (Guruvastaka
\n verse 3). ‘Marjana’ means ‘cleansing’. The spiritual master is always
\n engaged along with his disciples in cleaning the temple of Sri Sri Radha
\n and Krsna. Want of cleanliness means laziness. If you are lazy you can’t
\n keep clean. Let me sleep for the time being. That is the mode of
\n ignorance, tamo-guna. We have to conquer over rajo-guna and tamo-guna!”<\/p>\n
*General rules of cleanliness (Bg 16.7p 2nd half of the 1st para)<\/p>\n
Cleanliness and Other Standards
\n (1) Never enter the kitchen or the temple in an unclean state.
\n (2) The mouth is a dirty place (being positioned at one end of the
\n intestines, it is a place where many germs are found) and therefore
\n one should not suck one’s fingers or pen, or bite one’s nails, etc.
\n If one does touch one’s mouth, then the hands should be washed. Don’t
\n lick things like stamps and don’t blow out candles, incense sticks,
\n etc. Also it is a good practice to learn to pour water\/juice into
\n your mouth when you drink, then the cup remains clean, not having
\n touched one’s lips.
\n (3) If you make a mess clean it up, especially in the toilet or getting
\n into the plane. You have to believe that the aeroplane will take you
\n to the other side. You are already doing that, there is no argument.
\n So, similarly, you have to believe, you must have faith. And we see
\n that many faithful great-acaryas and devotees of the Lord have
\n achieved success by this faith. Why shall I not follow them?
\n Therefore the Vedic literature says that you have to follow the
\n footprints of the great acaryas.”<\/p>\n
WEEK 4
\nKRSNA, THE ABSOLUTE TRUTH
\n(Verse to learn Bg 4.9 +read the purport)<\/p>\n
*Lord Krsna’s Supreme position (Bg 3.22\/Bg 4.5+p\/Bg 4.6+p\/Bg 4.13)
\n*as God, confirmed by all great sages (Bg 10.12-13\/Bg Intro page 3)
\n*being transcendental to both fallible and infallible beings. He maintains
\n everything and is glorified in the Vedas as the greatest personality (Bg
\n 15.17+18+p’s)
\n*as ultimate goal of the Vedas (Bg 2.46+p\/Bg 15.15+p)
\n*as the cause of everything (Bg 7.16+p\/Iso 13p 7th and 8th paras)
\n*as the maintainer of everything (Bg 7.10+p)
\n*as the destroyer of everything (Bg 11.32)
\n*as the essence of everything (Bg 7.9+p)
\n*as everything (through His different energies) (Bg 9.16-19)
\n*as everywhere (exemplified by Lord Narasimhadev’s presence) (Iso 5p 8th
\n para)
\n*like the sky–in which everything exists (Bg 9.6+p)
\n*not perceivable through mind and senses (Bg 9.4p 1st para)
\n*Krsna’s inconceivability certifies His supremacy (Iso 5p 1st para)
\n*no difference between His body and soul (Iso 8+p 1st para)
\n*no difference between His mind, body and senses (Bg 9.34p 1st para)
\n*Krsna is perfect and complete (Iso Invocation +p)
\n*Krsna is purifying whilst always uncontaminated Himself (Iso 8+p last
\n para)
\n*although in one place He is simultaneously all pervading (Iso 4+p 1st
\n para)
\n*He is outside and inside, faraway, but near (Bg 13.16+p)
\n*because of Krsna’s absolute position, His senses are interchangeable (Bg
\n 9.26+p last para\/Bg 11.43p 2nd para)
\n*Krsna’s supremely transcendental position (Bg 4.14+p, 1st part\/Bg 7.12+p\/Bg
\n 9.9+p)
\n*although He directly superintends everything (Bg 9.10+p\/Bg 13.15+p)
\n*the transcendental position of one who is conscious of Krsna’s
\n transcendental position (Bg 4.13p last para\/ Bg 4.14+p, 2nd part\/Bg 9.28p
\n 2nd and 3rd paras)
\n*Krsna is rarely known (Bg 7.3+p\/Bg 9.3+p\/Bg 11.53+p)
\n*He can only be seen and understood by undivided devotional service (Bg
\n 11.54+p, 1st part of 1st para)
\n*He is not manifest to fools (Bg 7.25+p)
\n*Krsna is the original Personality of Godhead and all other forms are
\n expansions from Him (Bg 11.54p 4th-7th paras)
\n*Krsna is equal to all, whilst making an individual arrangement for
\n everyone (Bg 5.15+p)<\/p>\n
(2) Brahman, Paramatma, and Bhagavan
\n*explained (Bg 2.2p all but last para\/Bg Intro page 14 or 12-13 Mac)
\n*three different transcendentalists and their respective destinations
\n explained (Bg Intro page 25, or 22-23 Mac)<\/p>\n
(a) Brahman “spirit”
\n*meaning of (Bg 8.3+p 1st and 5th paras)
\n*When Brahman is covered by illusion or “maya” it is called “material”,
\n otherwise everything is really spiritual or Brahman (Bg 4.24+p)
\n*Material nature is also sometimes referred to as Brahman (Bg 14.3+p 1st
\n para)
\n*Krsna is the Supreme Brahman (Bg 10.12)
\n*Krsna is the basis of Brahman (Bg 14.27)
\n*Brahman realization explained in relationship to Paramatma and Bhagavan
\n realization (Bg 14.27p 1st para)
\n*Brahman vision explained (Bg 13.31+p)<\/p>\n
(b) Paramatma–“the Supreme Soul” or the Supersoul residing in everyone’s
\n heart along with the individual soul.
\n*Atma means the individual atomic soul (although sometimes the word atma
\n or “self” can also refer to the body, mind or even the senses–(Bg 8.1p\/Bg
\n 6.5p beginning)
\n*Difference between individual soul and Paramatma described (Bg 13.3+p)
\n*Two functions of the Supersoul (Bg 13.23+p 1st para)
\n (i) Overseer or witness
\n (ii) Permitter or sanctioning agent of the living entities innumerable
\n desires (see also Bg 18.14+p 2nd and 3rd paras)
\n*The function of the Supersoul explained (Bg 15.15+p 1st para)
\n*the source of all light and knowledge etc (Bg 13.18+p)
\n*the source of all memory, knowledge and forgetfulness (Bg 15.15+p 1st
\n para)
\n*compared to a friendly bird (Bg 2.22p)
\n*the friend of the conditioned soul (Bg 13.23p 2nd para)
\n*by the association of a self-realized soul one who is able to see the
\n friendly Supersoul accompanying the individual soul in all bodies,
\n actually sees (Bg 13.28+p)
\n*the Lord experiences everything from His vantage point as the Supersoul
\n (Bg 13.14+p)
\n*the Supersoul hears everything (PQPA page 30-31)
\n*the Supersoul is directing the wanderings of all living entities (Bg
\n 18.61+p)
\n*and therefore one should surrender to Him (Bg 18.62+p 1st para)
\n*which is one’s best interest (Bg 18.63p 2nd para)
\n*the Supersoul is one yet all pervading, as perceived by the yogi or
\n devotee (Bg 13.17+p\/Bg 6.29-31+p’s)
\n*is not eternal in the spiritual world (Bg 7.4p end of 2nd para)<\/p>\n
(c) Bhagavan
\nBhaga–opulences explained by Parasara Muni in the Visnu Purana
\nvan–one who possesses where he categorizes the Lord’s opulences into 6
\n main divisions:- (i) wealth (ii) strength (iii)
\n fame (iv) beauty (v) knowledge and (vi)
\n renunciation (Bg 2.2p)
\n*another meaning of Bhagavan–(Iso 16p 4th para)
\n*Bhagavad Gita–the song of Bhagavan Sri Krsna
\n*Bhagavan realization is the only full conception of the Absolute, and
\n includes both Brahman and Paramatma realizations (Iso 15p last but one
\n para)<\/p>\n
(3) Why Krsna descends
\n*to establish religious principles (Bg 3.23p, 24+p 1st part\/Bg 4.7+p)
\n*to appease His devotees (Bg 4.8+p)
\n*to attract the jnanis and yogis etc (Iso 15p 3rd and 4th paras)
\n*Six types of avatars (“one who descends”) (Bg 4.8p 2nd and 3rd paras)
\n*What is an avatar? (Bg 4.9p 2nd para)
\n*Krsna is the avatari or source of all incarnations (Bg 2.2p 3rd para\/Bg 4.9p
\n 3rd para)<\/p>\n
(4) The Six Types of Incarnations (listed Bg 4.8p 3rd para)<\/p>\n
The Purusa Avatars
\n*the 3 Visnu incarnations (Bg 7.4p 1st para\/Bg 9.8p 1st para)
\n*described (Bg 10.20p 2nd and 3rd paras)
\n*who do all the managing so that Krsna can stay in Vrndavan and enjoy (Iso
\n 15p 6th para)<\/p>\n
Leela (pastime) Avatars
\n*innumerable, however 10 prominent leela avatars are described in song
\n called “Das Avatar Stotra” on pages 97-99 of the Blue Song Book.
\n*Lord Buddha also mentioned (Bg 4.7p last 1\/2 of 1st para)<\/p>\n
Guna Avatars (see also Week 6)<\/p>\n
Guna means material quality or mode, also rope (Bg 7.14p 2nd para)
\n (i) Brahma–the Lord of the mode of passion, the creator of the structure
\n of the universe
\n (ii) Visnu–the Lord of the mode of goodness, the maintainer of the
\n universal affairs
\n (iii) Siva–the Lord of the mode of ignorance or darkness, the destroyer
\n of the universe
\n*Only Visnu can release the conditioned soul from these ropes of maya (Bg
\n 7.14p last para)<\/p>\n
Manvantara Avatars
\n*Manu, the father of mankind, hence “man”
\n*the current Manu is called Vaivasvata Manu, the son of Vivasvan, who
\n spoke Bhagavad Gita to his own son and disciple, Maharaja Iksvaku, the
\n King of this planet earth 2,005,000 years ago (Bg 4.1+p 3rd and 4th paras)<\/p>\n
Yuga Avatars (Incarnations for a particular yuga or age)
\nLord Caitanya is the yugavatara for the age of Kali (Bg 4.8p last para)<\/p>\n
Saktyavesa Avatars
\nDirectly empowered jivasouls such as Narada who is empowered with the
\nparticular potency of devotional service.<\/p>\n
Three Standard Ways of Identifying a Genuine Incarnation of the Lord
\n(see also video called “God’s Competitor”)<\/p>\n
(i) personal characteristics–particular bodily features, and nature,
\n place, time and circumstance of birth–all described in sastra.
\n (ii) marginal characteristics–exceptional, superhuman activities, all
\n extraordinary and also mentioned in sastra.
\n(iii) The conclusion of the greatest contemporary personalities of the
\n time, such as Arjuna’s reference to Narada and Vyasa etc (Bg 10.13)<\/p>\n
(5) What is Yajna, or Sacrifice?
\n*the purpose of the material creation (Bg 3.10+p)
\n*the ultimate cause of everything (Bg 3.14)
\n*means Visnu (Bg 3.9p) and He is the actual beneficiary of all yajnas (Bg
\n 3.11p)
\n*different kinds of (Bg 3.12+p\/Bg 4.28+p)
\n*transcendental yajnas (bg 3.13+p)
\n*yajnas for materialists and transcendentalists (Bg 3.16-19 +p’s)
\n*a devotee’s saccrifice is the most complete (Bg 4.25+p)
\n*the necessity of sacrifice for everyone (Bg 4.31+p)
\n*ultimately the best kind of sacrifice is:- (Bg 4.33+p, 34)
\n*and so one attains transcendental knowledge (Bg 4.35)
\n*which destroys one’s material life (Bg 4.36+37+p)
\n*and is the highest attainment (Bg 4.38+p)
\n*summary study of sacrifice and it’s ultimate purpose (Bg 4.42p)<\/p>\n
(6) The Demigods
\n*supplying agents of the Lord (Bg 3.12+p)
\n*description of nature and function of (Bg 3.11+p\/3.14+p, 1st part of 1st
\n para)
\n*there are 33 million demigods to supervise every aspect of universal
\n affairs. They include:-
\n Brahma, Siva (note: Lord Siva himself recommends one to worship Visnu and
\n His servants, PQPA page 95-96), Vayu (air), Indra (the chief of the
\n administrative demigods–Bg 8.2p, King of Heaven, and controller of the
\n rain–Bg 3.14), Agni (fire), Varuna (water–Bg 3.14p), Durga (the wife of
\n Lord Siva and the personification of the material energy (Bg 3.12p 1st
\n para), Sarasvati (Goddess of learning, Bg 7.21p 2nd para), Surya (sun,
\n present sun god also called Vivasvan, Bg 4.1+p 2nd and 3rd paras),
\n Yamaraja (Lord of death), Candra (moon–Bg 3.14p), Mitra (bowel
\n movements), Sitala (small pox)<\/p>\n
*cannot give one liberation (Bg 7.14p last para)
\n*why someone approaches the demigods (and why a devotee of Krsna doesn’t)
\n (Bg 7.20+p)
\n*Why and how Krsna inspires one to worship them (Bg 7.21+p)
\n*in actuality it is Krsna alone who satisfies the desires of the
\n worshiper through the agency of the demigod (Bg 7.22+p)
\n*the result of such worship is only a temporary, paltry, futile gain,
\n aspired after by less intelligent people (Bg 7.23+p\/Bg Intro page 20-21 or
\n 18 Mac\/Bg 4.12+p\/Bg 9.20+21)
\n*Krsna is the real object of worship (Bg 9.23+p and 24+p) because He is
\n the only one capable of actually satisfying the needs of the soul and
\n freeing him from birth and death (Bg 9.25+p)
\n*Srila Prabhupada compares demigod worship to the attempt of a shady
\n businessman to bribe a government department, like the police, instead of
\n honestly and faithfully paying his taxes to the government (referred to Bg
\n 9.23p)
\n*He has also mentioned that the demigods just give benedictions according
\n to the level of worship they receive without considering the ultimate
\n benefit of the worshiper; as a shopkeeper will sell anyone a knife,
\n without consideration of the future result. Lord Krsna, however takes care
\n for the actual well-being of His worshipers and may or may not give
\n benedictions etc.<\/p>\n
(2) Brahman, Paramatma, and Bhagavan
\n*explained (Bg 2.2p all but last para\/Bg Intro page 14 or 12-13 Mac)
\n*three different transcendentalists and their respective destinations
\n explained (Bg Intro page 25, or 22-23 Mac)<\/p>\n
(a) Brahman “spirit”
\n*meaning of (Bg 8.3+p 1st and 5th paras)
\n*When Brahman is covered by illusion or “maya” it is called “material”,
\n otherwise everything is really spiritual or Brahman (Bg 4.24+p)
\n*Material nature is also sometimes referred to as Brahman (Bg 14.3+p 1st
\n para)
\n*Krsna is the Supreme Brahman (Bg 10.12)
\n*Krsna is the basis of Brahman (Bg 14.27)
\n*Brahman realization explained in relationship to Paramatma and Bhagavan
\n realization (Bg 14.27p 1st para)
\n*Brahman vision explained (Bg 13.31+p)<\/p>\n
(b) Paramatma–“the Supreme Soul” or the Supersoul residing in everyone’s
\n heart along with the individual soul.
\n*Atma means the individual atomic soul (although sometimes the word atma
\n or “self” can also refer to the body, mind or even the senses–(Bg 8.1p\/Bg
\n 6.5p beginning)
\n*Difference between individual soul and Paramatma described (Bg 13.3+p)
\n*Two functions of the Supersoul (Bg 13.23+p 1st para)
\n (i) Overseer or witness
\n (ii) Permitter or sanctioning agent of the living entities innumerable
\n desires (see also Bg 18.14+p 2nd and 3rd paras)
\n*The function of the Supersoul explained (Bg 15.15+p 1st para)
\n*the source of all light and knowledge etc (Bg 13.18+p)
\n*the source of all memory, knowledge and forgetfulness (Bg 15.15+p 1st
\n para)
\n*compared to a friendly bird (Bg 2.22p)
\n*the friend of the conditioned soul (Bg 13.23p 2nd para)
\n*by the association of a self-realized soul one who is able to see the
\n friendly Supersoul accompanying the individual soul in all bodies,
\n actually sees (Bg 13.28+p)
\n*the Lord experiences everything from His vantage point as the Supersoul
\n (Bg 13.14+p)
\n*the Supersoul hears everything (PQPA page 30-31)
\n*the Supersoul is directing the wanderings of all living entities (Bg
\n 18.61+p)
\n*and therefore one should surrender to Him (Bg 18.62+p 1st para)
\n*which is one’s best interest (Bg 18.63p 2nd para)
\n*the Supersoul is one yet all pervading, as perceived by the yogi or
\n devotee (Bg 13.17+p\/Bg 6.29-31+p’s)
\n*is not eternal in the spiritual world (Bg 7.4p end of 2nd para)<\/p>\n
(c) Bhagavan
\nBhaga–opulences explained by Parasara Muni in the Visnu Purana
\nvan–one who possesses where he categorizes the Lord’s opulences into 6
\n main divisions:- (i) wealth (ii) strength (iii)
\n fame (iv) beauty (v) knowledge and (vi)
\n renunciation (Bg 2.2p)
\n*another meaning of Bhagavan–(Iso 16p 4th para)
\n*Bhagavad Gita–the song of Bhagavan Sri Krsna
\n*Bhagavan realization is the only full conception of the Absolute, and
\n includes both Brahman and Paramatma realizations (Iso 15p last but one
\n para)<\/p>\n
(3) Why Krsna descends
\n*to establish religious principles (Bg 3.23p, 24+p 1st part\/Bg 4.7+p)
\n*to appease His devotees (Bg 4.8+p)
\n*to attract the jnanis and yogis etc (Iso 15p 3rd and 4th paras)
\n*Six types of avatars (“one who descends”) (Bg 4.8p 2nd and 3rd paras)
\n*What is an avatar? (Bg 4.9p 2nd para)
\n*Krsna is the avatari or source of all incarnations (Bg 2.2p 3rd para\/Bg 4.9p
\n 3rd para)<\/p>\n
(4) The Six Types of Incarnations (listed Bg 4.8p 3rd para)<\/p>\n
The Purusa Avatars
\n*the 3 Visnu incarnations (Bg 7.4p 1st para\/Bg 9.8p 1st para)
\n*described (Bg 10.20p 2nd and 3rd paras)
\n*who do all the managing so that Krsna can stay in Vrndavan and enjoy (Iso
\n 15p 6th para)<\/p>\n
Leela (pastime) Avatars
\n*innumerable, however 10 prominent leela avatars are described in song
\n called “Das Avatar Stotra” on pages 97-99 of the Blue Song Book.
\n*Lord Buddha also mentioned (Bg 4.7p last 1\/2 of 1st para)<\/p>\n
Guna Avatars (see also Week 6)<\/p>\n
Guna means material quality or mode, also rope (Bg 7.14p 2nd para)
\n (i) Brahma–the Lord of the mode of passion, the creator of the structure
\n of the universe
\n (ii) Visnu–the Lord of the mode of goodness, the maintainer of the
\n universal affairs
\n (iii) Siva–the Lord of the mode of ignorance or darkness, the destroyer
\n of the universe
\n*Only Visnu can release the conditioned soul from these ropes of maya (Bg
\n 7.14p last para)<\/p>\n
Manvantara Avatars
\n*Manu, the father of mankind, hence “man”
\n*the current Manu is called Vaivasvata Manu, the son of Vivasvan, who
\n spoke Bhagavad Gita to his own son and disciple, Maharaja Iksvaku, the
\n King of this planet earth 2,005,000 years ago (Bg 4.1+p 3rd and 4th paras)<\/p>\n
Yuga Avatars (Incarnations for a particular yuga or age)
\nLord Caitanya is the yugavatara for the age of Kali (Bg 4.8p last para)<\/p>\n
Saktyavesa Avatars
\nDirectly empowered jivasouls such as Narada who is empowered with the
\nparticular potency of devotional service.<\/p>\n
Three Standard Ways of Identifying a Genuine Incarnation of the Lord
\n(see also video called “God’s Competitor”)<\/p>\n
(i) personal characteristics–particular bodily features, and nature,
\n place, time and circumstance of birth–all described in sastra.
\n (ii) marginal characteristics–exceptional, superhuman activities, all
\n extraordinary and also mentioned in sastra.
\n(iii) The conclusion of the greatest contemporary personalities of the
\n time, such as Arjuna’s reference to Narada and Vyasa etc (Bg 10.13)<\/p>\n
(5) What is Yajna, or Sacrifice?
\n*the purpose of the material creation (Bg 3.10+p)
\n*the ultimate cause of everything (Bg 3.14)
\n*means Visnu (Bg 3.9p) and He is the actual beneficiary of all yajnas (Bg
\n 3.11p)
\n*different kinds of (Bg 3.12+p\/Bg 4.28+p)
\n*transcendental yajnas (bg 3.13+p)
\n*yajnas for materialists and transcendentalists (Bg 3.16-19 +p’s)
\n*a devotee’s saccrifice is the most complete (Bg 4.25+p)
\n*the necessity of sacrifice for everyone (Bg 4.31+p)
\n*ultimately the best kind of sacrifice is:- (Bg 4.33+p, 34)
\n*and so one attains transcendental knowledge (Bg 4.35)
\n*which destroys one’s material life (Bg 4.36+37+p)
\n*and is the highest attainment (Bg 4.38+p)
\n*summary study of sacrifice and it’s ultimate purpose (Bg 4.42p)<\/p>\n
(6) The Demigods
\n*supplying agents of the Lord (Bg 3.12+p)
\n*description of nature and function of (Bg 3.11+p\/3.14+p, 1st part of 1st
\n para)
\n*there are 33 million demigods to supervise every aspect of universal
\n affairs. They include:-
\n Brahma, Siva (note: Lord Siva himself recommends one to worship Visnu and
\n His servants, PQPA page 95-96), Vayu (air), Indra (the chief of the
\n administrative demigods–Bg 8.2p, King of Heaven, and controller of the
\n rain–Bg 3.14), Agni (fire), Varuna (water–Bg 3.14p), Durga (the wife of
\n Lord Siva and the personification of the material energy (Bg 3.12p 1st
\n para), Sarasvati (Goddess of learning, Bg 7.21p 2nd para), Surya (sun,
\n present sun god also called Vivasvan, Bg 4.1+p 2nd and 3rd paras),
\n Yamaraja (Lord of death), Candra (moon–Bg 3.14p), Mitra (bowel
\n movements), Sitala (small pox)<\/p>\n
*cannot give one liberation (Bg 7.14p last para)
\n*why someone approaches the demigods (and why a devotee of Krsna doesn’t)
\n (Bg 7.20+p)
\n*Why and how Krsna inspires one to worship them (Bg 7.21+p)
\n*in actuality it is Krsna alone who satisfies the desires of the
\n worshiper through the agency of the demigod (Bg 7.22+p)
\n*the result of such worship is only a temporary, paltry, futile gain,
\n aspired after by less intelligent people (Bg 7.23+p\/Bg Intro page 20-21 or
\n 18 Mac\/Bg 4.12+p\/Bg 9.20+21)
\n*Krsna is the real object of worship (Bg 9.23+p and 24+p) because He is
\n the only one capable of actually satisfying the needs of the soul and
\n freeing him from birth and death (Bg 9.25+p)
\n*Srila Prabhupada compares demigod worship to the attempt of a shady
\n businessman to bribe a government department, like the police, instead of
\n honestly and faithfully paying his taxes to the government (referred to Bg
\n 9.23p)
\n*He has also mentioned that the demigods just give benedictions according
\n to the level of worship they receive without considering the ultimate
\n benefit of the worshiper; as a shopkeeper will sell anyone a knife,
\n without consideration of the future result. Lord Krsna, however takes care
\n for the actual well-being of His worshipers and may or may not give
\n benedictions etc.<\/p>\n
WEEK 5
\nVEDIC KNOWLEDGE (Verse to learn Bg 15.15)<\/p>\n
(1) Veda means knowledge (Iso Intro 1st para)
\n*knowledge means to understand what is spirit and what is matter (Bg 10.4p
\n 2nd para)
\n*who actually has knowledge, or can be called learned (Bg 2.11p)
\n*the result of knowledge (Bg 13.24+p)
\n*jnana–phenomenal knowledge
\n vijnana–transcendental, or realized knowledge (Bg 7.2+p)
\n*actual jnana described as opposed to ajnana (ignorance) (Bg 13.8-12)
\n*real jnana and vijnana described (Bg 13.19+p 1st para)
\n*vidya and avidya or knowledge and nescience described (Iso 9+p 1st 4
\n paras\/Iso 10+p 2nd-5th paras)
\n*vidya and avidya should be clearly understood (Iso 11+14)
\n*how to cultivate knowledge (Iso 10p 1st para)
\n*Hiranyakasipu, an example of the best of the cultivators of avidya (Iso
\n 11p 2nd-4th paras)
\n*transcendental knowledge is not contaminated by the three modes of
\n material nature (Bg 14.2p 2nd para)<\/p>\n
(2) Vedic knowledge originated from Lord Krsna to Brahma to Narada\/to
\n Vyasadev and was thus expanded and distributed (SB 1.4.19-23+p’s
\n +24,25\/Iso Intro last para)
\n*the Upanisads mark the beginning of transcendental life (Bg 2.45p end of
\n 1st para)
\n*Vedic knowledge is compared to our mother (Bg 2.25p\/Iso Intro 7th and 8th
\n paras)
\n*Vedic principles are accepted as axiomatic truth (Iso Intro 5th-6th
\n paras)
\n*Vedic knowledge is infallible (Iso 1p 1st para)
\n*although sometimes it may appear contradictory (Bg Intro page 15, or 13
\n Mac)
\n*the purpose of the Vedas (Bg 3.15+p\/Bg 15.1p 1st para\/Bg 15.15+p)
\n*the most important instruction in all Vedic literature (Bg
\n 18.64p\/18.65+p\/18.66+p 1st and last paras)
\n*two kinds of Vedic knowledge
\n (a) sruti–that which is directly heard\/Vedic injunctions
\n (b) smrti–that which is remembered by great sages\/supplementary
\n presentations of the Vedic principles.
\n*sastra means to be controlled by reason, the direction of revealed
\n scriptures, whereas sastra means to be controlled by force (“astra” means
\n weapon)
\n*sastra is without the 4 defects of the conditioned soul (Bg 16.24p, last
\n 1\/2 of 1st para)
\n*everyone must follow the sastra, and why (Bg 16.23,24+p’s)
\n*the perfection of following the sastra means that one becomes a devotee
\n (Bg 16.23p 1st para, 24p 1st 1\/2 of 1st para) otherwise all ones knowledge
\n by sastra is ultimately spoiled.
\n*one who knows the rules and regulations of the sastra but does not follow
\n them must be governed by the modes of material nature (Bg 17.2p)
\n*The Vedas mainly deal with material life (Bg 2.42-43+p, 45+p 1st para)
\n*ultimately leading to self-realization (Bg 2.46+p)
\n*and when one attains self-realization or Krsna Consciousness one becomes
\n completely indifferent to the Vedic rites and rituals (Bg 2.52+p\/Bg
\n 3.18+p)
\n*although one still follows the principles of sastra to set an example
\n (like Krsna Himself) (Bg 3.21+p, 22+p, last para, 23+p)
\n*Vedic knowledge is eternal and includes information not only of spiritual
\n philosophy but also of sociology, astronomy, astrology, history, medicine
\n (ayurveda), architecture, warfare (dhanur veda) etc.
\n*the “veda-vada-rata people”, or the supposed followers of the Vedas (Iso
\n 9+p paras 5-9\/Bg 2.42-43+p)<\/p>\n
(3) Karma (see Beginners Vedic Dictionary, Week 11 +Bg 4.17,18+p’s)<\/p>\n
Vikarma–karmic action performed without regard for scriptures (Bg 3.15p)
\n *karmic action which even slightly deviates from the regulative
\n principles of the Vedas (Iso 18p 1st para)
\n *forbidden work (Bg 4.17+p)
\n *kama-karatah–acting whimsically in lust (Bg 16.23+p)
\nUgrakarma–ugly, painful vikarmic work (Bg 16.9+p)
\nAkarma–inaction or action which does not produce a reaction or action in
\n Krsna Consciousness (Bg 4.18+p\/Bg 4.20+p\/Iso 2+p 2nd and 3rd
\n paras)
\n *even killing can be akarma (Bg 18.17+p)
\n *no reaction, all responsibilities taken care of (Bg 2.38+p)
\n *action in Krsna Consciousness also rids one of all bad and good
\n reactions to previous karmic activities (Bg 2.50+p)
\n *how one is freed from both inauspicious and auspicious results (Bg
\n 9.27+p) (either a good reaction or bad reaction is binding, but the
\n devotee becomes freed of both, Bg 9.28+p 1st para)
\n *although there is actually nothing auspicious in the material world (Bg
\n 10.3p 7th para)<\/p>\n
Naiskarma–(another name for akarma)
\n *purpose of…(Bg 6.47p at end)
\n *prescribed duties (in 3 divisions), capricious work and inaction
\n explained (Bg 2.47+p)<\/p>\n
Reaction
\n*of sinful activities develops as a seed becomes a tree which produces
\n more seeds (Bg 9.2p 4th para)
\n*devotees are released from all these stages of sinful reaction (Bg 9.2p
\n 5th para\/10.3+p 1st para)
\n*one cannot be disinfected from sinful activities unless he surrenders to
\n the Supreme Lord (Bg 10.13p 3rd para)
\n*unless one works for the satisfaction of Krsna any work binds one to
\n matter (Bg 3.9+p)
\n*devotees are automatically freed from all sinful reactions by the grace
\n of the Lord (Bg 18.66+p)
\n*one on the transcendental platform, or in full Krsna Consciousness, can
\n act in anyway and not become implicated (Bg 3.35+p)
\n*on the path of bhakti yoga there is practically no chance of incurring
\n sinful reactions unlike all other paths (Iso 18p 4th para)
\n*even if one is vegeterian one is sinful (Bg 3.13+p)
\n*no karmic reaction for killing one of the six types of aggressors (Bg
\n 1.36p)
\n*the effects of karma are temporary (Bg Intro page 10, or 9 Mac)
\n*to one giving charity–Srila Prabhupada explained in New York 1966 (Tape
\n No.49) that, according to the law of karma, if I give you some money
\n now, in the future you must repay me 4x the amount I gave to you. Also
\n you must share in my sinful reaction if I acquired the money by sinful
\n means.
\n*reaction to one if the money given in charity is used for pious or
\n transcendental activities (SB 2.3.17p page 159)
\n*conversely if the money given is used for sinful purposes then one is
\n implicated in sinful reactions.
\n*Money given for Krsna benefits everyone, no matter what the material
\n circumstances. In fact money given to a devotee saves one from going to
\n hell (PQPA page 75-76)
\n*But if a so-called devotee takes money and uses it for sense
\n gratification everyone goes to hell (PQPA page 76)
\n*If money is misused by a preacher he will fall down and the result will
\n be distress (SB 7.13.32p)<\/p>\n
(4) The Time of Death (see also “the Soul” Week 6)
\n*what is one’s duty at the time of death? (Iso 17+p 13th para)
\n*one can attain the kingdom of God (Bg 2.72\/Bg 8.5+p, 7+8 p’s)
\n*and never return to this temporary, miserable world (Bg 8.15+16+p’s)
\n*or one can attain another destination (Bg 8.6+p\/Bg 14.14+15+p\/Bg 15.9+p)
\n*qualifications for one going back to Godhead (Bg 15.5+p)
\n*one must have practiced some yoga system to remember Krsna at the time of
\n death (Bg 8.10+p)
\n*other yogis must leave their bodies at a suitable time, but the bhakti
\n yogis have no such concern (Bg 8.23+24+p’s, 27+p)
\n*sometimes a devotee may even wish to die immediately (but he always
\n leaves everything up to Krsna’s will) (Bg 8.2p last para)
\n*the Lord does not forget a devotee at the time of death (Iso 17+p 6th and
\n 7th paras)<\/p>\n
(5)Impersonalism
\nAn impersonalist is someone who has realized brahman; that he, everyone
\nand everything else is spirit, but has not yet realized the personal
\npresence of Paramatma or Bhagavan. Sometimes the impersonalists are also
\nmayavadis (“those who see only maya”) who say that everything we can
\nperceive is false (does not exist) and that in Absolute state of existence
\nthere is nothing perceivable (i.e. no form, no personality, no activity,
\netc.) We, the living beings, and everything else, are part of, or “one
\nwith” that Absolute, because there is nothing apart from or separate from
\nthat Absolute, and therefore they conclude that we are all God. These
\npeople further say that when the Absolute manifests a form (such as Lord
\nKrsna’s appearance) He takes a material body. So they conclude that, as
\nKrsna is Lord Narayana, we can also become Narayana, and they therefore
\naddress each other “om namo narayana”. Being one with God is tantamount to
\nbeing God Himself. However the dictionary definition of God is “Supreme
\nBeing”. So if the mayavadi is now in ignorance, having forgotten that he
\nis God and is therefore meditating to remember his supremacy, that means
\nillusion is greater than God. There is no meaning to being that kind of
\nGod. Krsna never had to meditate to become Supreme–even as a baby He
\nkilled Putana, and as a child He lifted Govardhana Hill. Lord Caitanya
\nadvises that the mayavadis should be avoided because they are offenders.
\n*the living entities are one in quality with the Lord but not in quantity
\n (Iso 7+p 1st and 2nd paras)
\n*the world is not “false”, but it is temporary (Bg 9.33+p 1st para)
\n*material nature is eternal, it is not false (Bg Intro page 10, or 9 Mac)
\n*in the spiritual world there is actually variegatedness and the liberated
\n souls who go there retain their individuality (Bg 14.2+p)
\n*If the Absolute Truth is formless He could not be the complete whole (Bg
\n Intro page 14 or 13 Mac\/Iso Invocation+p, end of 1st para)
\n*imagining the Supreme to be impersonal is not an Absolute conception (Iso
\n 12+p 2nd para)
\n*Krsna is one and different from His energies like a king (Bg 9.4+p 2nd
\n para)
\n*oneness and difference explained (PQPA pages 10-14)
\n*the living entity is eternally a fragmental portion of the Supreme Lord
\n (Bg 15.7+p 1st and 3rd paras)
\n*there is no merging! (Bg 18.55p 2nd para)
\n*the brahmajyoti is the ultimate goal of the impersonalists (Bg 7.4+p 2nd
\n para)
\n*the brahmajyoti or divine light is simply a dazzling covering restricting
\n one’s complete realization of the Absolute Truth (Iso 15+p 7th para)
\n*the impersonalist is blinded by the brahmajyoti and cannot realize the
\n factual abode of the Lord or His transcendental form (Iso 16+p 1st two
\n paras)
\n*a devotee is not interested in the Brahman effulgence, or divine light,
\n but wants to see Lord Krsna’s beautiful smiling face (Iso 15+16)
\n*impersonalism or thinking oneself to be God is the last snare of
\n maya–actually we are all eternally individuals (Bg 2.39p end of 1st
\n para\/Bg 5.16p)
\n*according to the Gita the soul always has his individuality (Bg 2.12+p)
\n*all paths do not reach the same goal! (Iso 13p 3rd para\/Bg 9.25)
\n*real oneness explained (Bg 5.4p)
\n*how personalism and impersonalism are different features of the same
\n thing (Bg 7.8+p)
\n*impersonalism refuted by the Gita (Bg 7.7+p)
\n*in the darkness of ignorance the mayavadis see everything as one (Bg
\n 5.16)
\n*How Krsna is covered by the mayavadis:-
\n “Accepting that Krsna is everything, what is aimed by the Ram Krsna
\n Mission or the Maharishi group is also Krsna; but Krsna says that
\n although everything is an expansion of Himself He is not in everything.
\n Exactly like in our material experience we can understand that everything
\n is ultimately a product of sunshine, but that does not mean that
\n everything is sunshine. Rather, other things cover the sunshine and
\n create a shadow. The Ram Krsna Mission, or the Maharishi’s activities are
\n nothing but expanded energy of Krsna, but by such work Krsna is
\n covered-therefore it is called maya! Maya has no separate existence
\n beyond Krsna, but when there is Maya, Krsna is covered. Exactly like a
\n cloud is nothing but a creation of sunshine…so although water is
\n generated from fire, we cannot pour on water while the fire is blazing.”
\n (Letter to disciple 1969)
\n “God appears, and God is light
\n To those poor souls who dwell in night
\n But does a human form display
\n To those who dwell in realm of day” (William Blake)
\n*Krsna states in His Gita that He is also individually residing in the
\n body with the living entity (Bg 13.3)
\n*Mayavadis have no business quoting from Bhagavad Gita–either it is
\n perfect knowledge, in which case they cannot establish their theory, or
\n it is the work of an imperfect person and therefore has no importance (Bg
\n 2.11+p)
\n*Krsna does not take birth or accept a material body but He comes in His
\n original spiritual body (Bg 4.6+p)
\n*those who approach Krsna in an impersonal way are similarly treated (Bg
\n 4.11+p)
\n*How can the soul be less active after liberation? (Bg 9.2p 3rd para)
\n*If the living entity is actually God how can he be in doubt? (Bg
\n 18.73p–end of 1st para)
\n*the difference between impersonalism and personalism explained (Bg
\n 12.1+p)
\n*and which is the most perfect process (Bg 12.2+p)
\n*to practice impersonalism is helpful as long as one does not have the
\n association of a pure devotee (Bg 12.20p)
\n*eventually the sincere impersonalist achieves devotion to Krsna (Bg
\n 12.3-4+p)
\n*but it is difficult for him to give up his impersonal conception (Bg
\n 12.5p last para)
\n*impersonalism or the path of jnana yoga is both very troublesome and
\n uncertain, (Bg 12.5+p 1st and 2nd paras) whereas the path of bhakti is
\n both easy and secure
\n*how the Vaisnavas are more firmly situated on the transcendental platform
\n than the mayavadi sannyasis (Bg 5.6+p)
\n*impersonalism is refuted by a proper understanding of the sastras (Bg
\n 9.11+p)
\n*devotional service is eternal so where is the question of oneness? (Bg
\n 9.2p 10th para\/Bg 9.14)
\n*devotional service begins after liberation (Bg 9.2p 11th para\/Bg 18.54)
\n*the nature of the impersonalist’s worship (Bg 17.4p, last para)
\n*monists are counted amongst the atheists (Bg 13.25p)
\n*pure devotees are not confused by foolish mayavadi commentators (Bg
\n 11.51+p)
\n*Mayavadis do not know Lord Krsna’s absolute nature (Bg 4.35p 1st para)
\n*impersonalists are also unintelligent (like the demigod worshipers) for
\n they do not know that they can never understand Krsna without devoting
\n themselves to Him and thus obtain His mercy (Bg 7.24+p)
\n*Mayavadis are actually fools (Bg 9.11+p\/Bg 7.24+25+p’s)
\n*Why someone becomes a mayavadi (Bg 4.10p)
\n*the fate of the unfortunate mayavadi (Bg 9.12+p)
\n*Lord Caitanya’s warning (Bg Preface 3rd para)<\/p>\n
(6) The Bhagavad Gita (for the Mahabharata see chart, and also read
\n “Setting the scene” in the forward to the Bhagavad
\n Gita)
\n*the advantages of reading the Gita (Bg Intro page 31-33 or 27-28 Mac\/Bg
\n 8.28p last para)
\n*the history of the speaking of the Gita (Bg 4.1+p\/4.2+p, last 2 paras)
\n*qualifications for hearing the Gita (Bg 4.3+p\/Bg 9.1\/Bg 18.64\/Bg
\n 18.67+p\/Bg 18.68p)
\n*one should accept Krsna as the Supreme Personality of Godhead at least
\n theoretically before one attempts to read His Gita (Bg Intro page 6-7, or
\n 6 Mac)
\n*qualifications for speaking the Gita (Bg 9.1p, last para)
\n*one should learn the Bhagavad Gita from a devotee (Bg 8.28 last para)
\n*anyone who hears the Gita will be freed from the darkness of ignorance
\n (Bg 18.72p\/18.73)
\n*the essence of studying the Gita (Bg 10.11p 4th para\/Bg 18.78p 4th para)
\n*devotional service is the objective of the Bhagavad Gita and all Vedic
\n literature (Bg 18.1p 1st para)
\n*the “Gita teaches us how to absorb the mind and intelligence in the
\n thought of the Lord”. (Bg Intro page 29-30 or 26 Mac)
\n*the three subjects of the Gita (Bg Intro page 8-14 or 7-12 Mac)
\n*Summary by Srila Prabhupada (Bg 18.78p)<\/p>\n
Ch 1 Observing the armies-Sanjaya describes the battlefield and Arjuna
\n decides not to fight
\n Ch 2 Contents of the Gita summarized-the soul, ksatriya duty, karma yoga
\n and the transcendental position
\n Ch 3 Karma yoga-prescribed duties according to varnasrama explained and
\n sacrifice, and lust and the means of conquering it
\n Ch 4 Transcendental knowledge-Krsna’s position as the Supreme
\n Personality of Godhead, the importance of guru and disciplic
\n succession and how sacrificial work culminates in jnana yoga
\n Ch 5 Karma yoga-action in Krsna Consciousness-characteristics of a karma
\n yogi or a detached worker
\n Ch 6 Dhyana yoga-controlling the mind, astanga yoga, the fallen yogi, the
\n best yogi
\n Ch 7 Knowledge of the Absolute-Krsna and His energies, and theists,
\n atheists and materialists
\n Ch 8 Attaining the Supreme-moment of death for bhakti yogi and others
\n Ch 9 Most Confidential knowledge-Krsna’s position, different types of
\n worship and His devotees (Bg 9.1p 1st part of 3rd para)
\n Ch 10 Opulence of the Absolute-Krsna’s specific opulences manifest in
\n this world
\n Ch 11 Universal Form-a challenge to the “pseudo-Gods”, and the importance
\n of the Lord’s original form
\n Ch 12 Devotional Service-the various practitioners of yoga culminating
\n with the bhakti yoga, whose characteristics are described
\n Ch 13 Nature, the Enjoyer and Consciousness-distinction and
\n interrelationship of the body (matter), soul and Supersoul
\n Ch 14 Three Modes of Nature-how they act, bind and how one is freed
\n Ch 15 Yoga of the Supreme Person-how to break attachment to the material
\n world and attain union with the Supreme Person who is the goal of
\n all the Vedas
\n Ch 16 Divine and Demoniac natures-explained
\n Ch 17 Divisions of faith-conditioned in food, sacrifice, austerity, and
\n charity by the 3 modes, and transcendental faith and worship
\n explained
\n Ch 18 Conclusion, Perfection of Renunciation-synopsis and conclusion of
\n the Gita. Purpose of renunciation, akarma, analysis of effects of
\n 3 modes, 4 varnas, transcendence, surrender, devotion, preaching,
\n Arjuna’s decision and Sanjaya’s final conclusion<\/p>\n
*the three parts of the Gita explained (Bg 13.1p 2nd para)<\/p>\n
Chapters 1-6 deal with the distinction between the material body and the
\n non-material, eternal living entity and how he can become liberated
\n through various types of yoga culminating in bhakti yoga or Krsna
\n Consciousness (Ch 6.47)<\/p>\n
Chapters 7-12 introduce the Supreme Lord, His different opulences and
\n energies, and the Lord’s relationship, particularly through bhakti yoga,
\n with His superior energy, the individual soul. These middle chapters are
\n the essence of the Gita. (Bg 8.28p 4th para)<\/p>\n
Chapters 13-18 describe how the living entity comes in contact with the
\n material energy, how he is conditioned by it and how he is delivered
\n through various means such as jnana, karma and finally bhakti,
\n conclusively the only feasible means.<\/p>\n
*The Gita should be accepted in the spirit of one taking medicine (Bg
\n Intro page 3)
\n*Five basic truths of the Gita: (i) isvara (ii) jiva (iii) prakrti (iv)
\n kala (v) karma (Bg Intro Page 8-11 or 7-10 Mac)
\n*the content and benefits of reading the Bhagavad Gita (SB 1.15.27+p)<\/p>\n
(7) The Srimad Bhagavatam (The beautiful story of the Supreme Personality
\n of Godhead)
\n*is Vyasadev’s own commentary on his Vedanta Sutra (Bg 15.15p half way
\n through first para)
\n*is very dear to the devotees (Bg 10.9p 3rd para)
\n*see also week 2–Maharaja Pariksit and Sukadev Gosvami
\n*story of how the Bhagavatam came to be written (SB 1.4.26-1.5.21\/SB
\n 1.7.1-11)
\n*read the Preface to the Bhagavatam and the first 3 pages of the
\n Introduction.<\/p>\n
(6) The Bhagavad Gita (for the Mahabharata see chart, and also read
\n “Setting the scene” in the forward to the Bhagavad
\n Gita)
\n*the advantages of reading the Gita (Bg Intro page 31-33 or 27-28 Mac\/Bg
\n 8.28p last para)
\n*the history of the speaking of the Gita (Bg 4.1+p\/4.2+p, last 2 paras)
\n*qualifications for hearing the Gita (Bg 4.3+p\/Bg 9.1\/Bg 18.64\/Bg
\n 18.67+p\/Bg 18.68p)
\n*one should accept Krsna as the Supreme Personality of Godhead at least
\n theoretically before one attempts to read His Gita (Bg Intro page 6-7, or
\n 6 Mac)
\n*qualifications for speaking the Gita (Bg 9.1p, last para)
\n*one should learn the Bhagavad Gita from a devotee (Bg 8.28 last para)
\n*anyone who hears the Gita will be freed from the darkness of ignorance
\n (Bg 18.72p\/18.73)
\n*the essence of studying the Gita (Bg 10.11p 4th para\/Bg 18.78p 4th para)
\n*devotional service is the objective of the Bhagavad Gita and all Vedic
\n literature (Bg 18.1p 1st para)
\n*the “Gita teaches us how to absorb the mind and intelligence in the
\n thought of the Lord”. (Bg Intro page 29-30 or 26 Mac)
\n*the three subjects of the Gita (Bg Intro page 8-14 or 7-12 Mac)
\n*Summary by Srila Prabhupada (Bg 18.78p)<\/p>\n
Ch 1 Observing the armies-Sanjaya describes the battlefield and Arjuna
\n decides not to fight
\n Ch 2 Contents of the Gita summarized-the soul, ksatriya duty, karma yoga
\n and the transcendental position
\n Ch 3 Karma yoga-prescribed duties according to varnasrama explained and
\n sacrifice, and lust and the means of conquering it
\n Ch 4 Transcendental knowledge-Krsna’s position as the Supreme
\n Personality of Godhead, the importance of guru and disciplic
\n succession and how sacrificial work culminates in jnana yoga
\n Ch 5 Karma yoga-action in Krsna Consciousness-characteristics of a karma
\n yogi or a detached worker
\n Ch 6 Dhyana yoga-controlling the mind, astanga yoga, the fallen yogi, the
\n best yogi
\n Ch 7 Knowledge of the Absolute-Krsna and His energies, and theists,
\n atheists and materialists
\n Ch 8 Attaining the Supreme-moment of death for bhakti yogi and others
\n Ch 9 Most Confidential knowledge-Krsna’s position, different types of
\n worship and His devotees (Bg 9.1p 1st part of 3rd para)
\n Ch 10 Opulence of the Absolute-Krsna’s specific opulences manifest in
\n this world
\n Ch 11 Universal Form-a challenge to the “pseudo-Gods”, and the importance
\n of the Lord’s original form
\n Ch 12 Devotional Service-the various practitioners of yoga culminating
\n with the bhakti yoga, whose characteristics are described
\n Ch 13 Nature, the Enjoyer and Consciousness-distinction and
\n interrelationship of the body (matter), soul and Supersoul
\n Ch 14 Three Modes of Nature-how they act, bind and how one is freed
\n Ch 15 Yoga of the Supreme Person-how to break attachment to the material
\n world and attain union with the Supreme Person who is the goal of
\n all the Vedas
\n Ch 16 Divine and Demoniac natures-explained
\n Ch 17 Divisions of faith-conditioned in food, sacrifice, austerity, and
\n charity by the 3 modes, and transcendental faith and worship
\n explained
\n Ch 18 Conclusion, Perfection of Renunciation-synopsis and conclusion of
\n the Gita. Purpose of renunciation, akarma, analysis of effects of
\n 3 modes, 4 varnas, transcendence, surrender, devotion, preaching,
\n Arjuna’s decision and Sanjaya’s final conclusion<\/p>\n
*the three parts of the Gita explained (Bg 13.1p 2nd para)<\/p>\n
Chapters 1-6 deal with the distinction between the material body and the
\n non-material, eternal living entity and how he can become liberated
\n through various types of yoga culminating in bhakti yoga or Krsna
\n Consciousness (Ch 6.47)<\/p>\n
Chapters 7-12 introduce the Supreme Lord, His different opulences and
\n energies, and the Lord’s relationship, particularly through bhakti yoga,
\n with His superior energy, the individual soul. These middle chapters are
\n the essence of the Gita. (Bg 8.28p 4th para)<\/p>\n
Chapters 13-18 describe how the living entity comes in contact with the
\n material energy, how he is conditioned by it and how he is delivered
\n through various means such as jnana, karma and finally bhakti,
\n conclusively the only feasible means.<\/p>\n
*The Gita should be accepted in the spirit of one taking medicine (Bg
\n Intro page 3)
\n*Five basic truths of the Gita: (i) isvara (ii) jiva (iii) prakrti (iv)
\n kala (v) karma (Bg Intro Page 8-11 or 7-10 Mac)
\n*the content and benefits of reading the Bhagavad Gita (SB 1.15.27+p)<\/p>\n
(7) The Srimad Bhagavatam (The beautiful story of the Supreme Personality
\n of Godhead)
\n*is Vyasadev’s own commentary on his Vedanta Sutra (Bg 15.15p half way
\n through first para)
\n*is very dear to the devotees (Bg 10.9p 3rd para)
\n*see also week 2–Maharaja Pariksit and Sukadev Gosvami
\n*story of how the Bhagavatam came to be written (SB 1.4.26-1.5.21\/SB
\n 1.7.1-11)
\n*read the Preface to the Bhagavatam and the first 3 pages of the
\n Introduction.<\/p>\n
WEEK 6
\nMATTER AND SPIRIT
\n(Verse lo learn Bg 7.14)<\/p>\n
(1) Sankhya Yoga
\n*to find the soul of existence, whereas bhakti yoga or karma yoga means to
\n serve the soul of all (Bg 5.4+p)
\n*the essence of both sankhya yoga, karma yoga, and bhakti yoga is the same
\n (Bg 5.4+p, 5+p)
\n*the analytical study of the nature of spirit and matter–an indirect,
\n speculative process (Bg 3.3p)<\/p>\n
The Twenty-Four Elements (Bg 13.6-7+p)
\n(1) earth
\n(2) water
\n(3) fire –5 great elements (Bg 7.4+p, last para)
\n(4) air
\n(5) ether<\/p>\n
(6) eyes
\n(7) ears
\n(8) nose –5 knowledge acquiring senses
\n(9) tongue
\n(10) touch<\/p>\n
(11) voice–speaking
\n(12) hands–working
\n(13) legs–travelling –5 working senses
\n(14) genitals–generating
\n(15) anus–evacuating<\/p>\n
(16) smell
\n(17) taste
\n(18) form (or colour) –5 sense objects
\n(19) touch
\n(20) sound<\/p>\n
(21) mind
\n(22) intelligence three subtle elements (Bg 7.4+p last para)
\n(23) false ego<\/p>\n
(24) pradhana–the unmanifested stage of the 3 modes of material nature<\/p>\n
*sometimes time, the powerful representation of the Supreme Lord is
\n described as the mixing element, giving facility for all the interactions
\n of material nature and is therefore called the 25th element
\n*sometimes the soul is described as the 25th element, and sometimes the
\n Supersoul as the 26th element (Bg 13.25p middle)
\n*the five factors of action, and the significance of the Supersoul in
\n relation to action (Bg 18.14+p)
\n*and so it is only the fool who considers himself the only doer (Bg
\n 18.15+16+p’s)
\n*but he is responsible for his suffering and enjoyment (Bg 13.21+p)
\n*the 3 motivating factors for action and the 3 constituents of action (Bg
\n 18.18+p)<\/p>\n
The Senses
\n*are strong and impetuous (Bg 2.60+p)
\n*and influential if not controlled in the proper manner (Bg 2.61+p\/Bg
\n 2.67+p)
\n*cannot be controlled by any human endeavour, but by keeping them engaged
\n in the service of the Lord (Bg 2.68+p)<\/p>\n
The Mind
\n*is the driving instrument (the reins) in the car of the material body (Bg
\n 6.34p)
\n*is higher than the senses and lower than the intelligence (Bg 3.42+p)
\n*is one of the sitting places of lust (Bg 3.40+p)
\n*the materialist is riding on the chariot of the mind (Bg 2.55+p)
\n*the conditioned soul is struggling with the senses, especially the mind
\n (Bg 15.7)
\n*should be used to understand the prime necessity of human life (Bg 10.4p
\n 4th para)
\n*one can deliver oneself with the help of the mind (Bg 6.5+p)
\n*which can be our best friend or worst enemy (Bg 6.5+p)
\n*depending if we conquer it or not (Bg 6.6+p\/Bg 6.7+p\/Bg 6.36+p)
\n*should be controlled (Bg 6.26+p)
\n*is very difficult to control (Bg 6.33,34+p)
\n*but it is possible by (Bg 6.35+p\/17.16+p)
\n*should be turned towards the Supersoul to avoid causing oneself
\n degradation (Bg 13.29+p)<\/p>\n
Intelligence
\n*is the driver of the car of the material body (Bg 6.34p)
\n*is the power to analyse things in the proper perspective (Bg 10.4p, 2nd
\n para)
\n*means the ability to comprehend what is real and what is temporary, or
\n what is spirit and what is matter and who is controlling both
\n*is meant to direct the mind (Bg 3.42+p)
\n*is the immediate next door neighbour of the soul (Bg 3.40p)
\n*is one of Krsna’s separated material energies (Bg 7.4)
\n*is one of the sitting places of lust (Bg 3.40)
\n*is lost by someone affected by lust (Bg 2.62+63)
\n*Krsna is the intelligence of the intelligent (Bg 7.10)
\n*and He awards one transcendental intelligence (Bg 2.65+66)<\/p>\n
False Ego
\n*explained (along with real ego) (Bg 13.8-12p 8th para)
\n*means thinking that I am a product of material nature (Bg Intro page 12
\n or 11 Mac)
\n*how the illusory energy acts on the conditioned soul (Bg 7.27+p\/Bg
\n 3.27+p)<\/p>\n
(2) The Soul
\n*is a minute spiritual particle (anu-atma) in contrast to the Supersoul
\n (vibhu-atma) (Bg 2.20p last para)
\n*Qualities of: -(Bg 2.16+p 1st para\/17+p\/18+p\/20+p\/23+p\/24+p\/25+p\/ 29+p
\n 1st para)
\n*does not mix with anything, like the sky (Bg 13.33+p)
\n*illuminates the body with consciousness as the sun illuminates the
\n universe (Bg 13.34+p)
\n*is eternally a fragmental particle, an individual (Bg 2.13p 3rd para\/Bg
\n 15.7+p 1st para\/PQPA pages 23-29)
\n*belongs to Krsna’s Superior nature (Bg 7.5)
\n*and is always controlled by Him (Bg 7.5+p)
\n*and is the energy of the Lord (Bg 13.20p 1st para)
\n*has nothing to do with the actions of the machine-like body (Bg
\n 13.30+p\/Bg 18.61+p)
\n*higher than, and transcendental to the intelligence, mind and senses (Bg
\n 3.42+p 1st para)
\n*is not the doer (Bg 5.8-9+p)
\n*although, when bewildered he thinks he is (Bg 3.27+p)
\n*whilst living in the city of 9 gates (Bg 5.13+p, 14+p)
\n*is the knower of the field of activities (Bg 13.1+2+p 1st para)
\n*is impregnated into matter by the glance of the Supreme Lord (Bg 2.39p
\n last part of first para)
\n*how the soul changes bodies (Bg 2.22+p\/Bg 15.8+p\/Bg 2.13+p 1st para)
\n*which is perceived by one trained in knowledge and not understood by the
\n foolish (Bg 15.10+p)
\n*or by someone not following an authorized system of yoga (Bg 15.11+p)<\/p>\n
(3) Three Energies (Bg Intro page 26 or 23 Mac\/NOI page 15)<\/p>\n
Lord Krsna possesses innumerable energies which can basically be
\ncategorised into three:-
\n (a) internal, spiritual energy which comprises the spiritual world
\n (b) external, material energy
\n (c) marginal energy (the jiva)<\/p>\n
(4) Material Life<\/p>\n
The material energy causes the conditioned soul misery:
\n*as certified by Lord Krsna Himself (Bg 8.15+16\/Bg 9.22+33+p 1st para)
\n*one should thoroughly understand this, because a pessimistic view of
\n material life gives one impetus to advance in spiritual life (Bg 13.9-12p
\n 9th para)
\n*the threefold miseries etc (NOI page 17)
\n*Different realizations achieved in the material world:-annamoya,
\n pranamoya, jnanamoya, vijnanamoya and anandamoya (Bg 13.5p 3rd para)
\n*different species of life:-
\n*numbering 8,400,000 (Bg 8.3p 2nd para), 900,000 aquatics\/ 2,000,000
\n plants and trees\/ 1,100,000 insects\/ 1,000,000 birds\/ 3,000,000 beasts\/
\n 400,000 humans.
\n*which the soul evolves through (Iso 17p 1st 1\/2 of 3rd para)
\n*6 changes each material body goes through (thus indicating the presence
\n of the soul) (Bg 8.4p, beginning)<\/p>\n
(5) The Three Modes of Material Nature
\n*see chart
\n*conditioning of (Bg 14.5+p\/14.9+p)
\n*competition between… (Bg 14.10+p)
\n*force one to act (Bg 3.5)
\n*are the actual performers of activity (Bg 3.27)
\n*one who can see this and knows Krsna goes back to Godhead (Bg 14.19+p)
\n*and he also enjoys happiness even in this life (Bg 14.20+p)
\n*the total influence of the modes on all conditioned souls (Bg 18.40+p)
\n*force one to transmigrate from body to body (Bg 14.22+p)
\n*guna or “mode”\/”quality”, also means “rope” (Bg 7.14p 2nd para)
\n*influence one’s particular kind of faith (Bg 17.3+p)
\n*one who does not follow Krsna’s direction (or the guidance of His
\n representative) must be dictated by the modes of nature (Bg 18.59+60+p’s)
\n*one influenced by the modes cannot know Krsna (even if one is in the mode
\n of goodness) (Bg 7.13 2nd para)
\n*unless he surrenders to Him (Bg 7.14)
\n*it is, however, necessary for society to cultivate the mode of goodness
\n (Bg 14.17+p)
\n*by serving Lord Krsna one automatically becomes free from the modes of
\n nature (Bg 14.22-25p 1st para\/Bg 14.26+p)<\/p>\n
(6) Time<\/p>\n
*is the ultimate killer (Bg 10.33p 2nd para)
\n*even a moment may be enough for one to attain Krsna Consciousness (Bg
\n 2.72p 1st para)
\n*Lord Krsna as … (Bg 10.30, 33+p\/Bg 11.32)
\n*as one of the five subjects of the Gita (Bg Intro 8, or 7 Mac)<\/p>\n
Universal Time<\/p>\n
Satya Yuga (40% of a yuga cycle) 1,728,000 years
\nTreta Yuga (30% ” ) 1,296,000 ” 3\/4 length of Satya yuga
\nDvapara Yuga (20% ” ) 864,000 ” 1\/2 ”
\nKali Yuga (10% ” ) 432,000 ” 1\/4 ”<\/p>\n
Divya Yuga (a cycle of 4 yugas)—–4,320,000 years ”
\nKalpa (a day of Brahma, a 1000 yuga cycles\/4,320,000,000 years
\nLord Brahma lives for 100 of his years, each year consisting of 12 months
\nof 30 days, and his night is the same length as his day, thus:-
\n4,320,000,000 x 2 x 30 x 12 x 100 =
\nVikalpa (or life of Brahma) 311,40,000,000,000 (311 Trillion 40 Billion
\nearth years)
\n*Lord Krsna in His original form appears once in a day of Brahma or every
\n 8,640,000,000 years (Bg Preface 4th para) which was only 5000 years ago!
\n Lord Caitanya also appears once in a day of Brahma, following Lord
\n Krsna’s appearance, and He appeared exactly 500 years ago!!<\/p>\n
(7) The Spiritual World and the Creation of the Material World<\/p>\n
*for a brief explanation see the inside flap of the cover to any volume of
\n the 1st Canto of Srimad Bhagavatam
\n*how one is entangled in the banyan tree of the material world, how one is
\n freed and how one attains the eternal kingdom of God (Bg 15.1-5+p’s)
\n*the spiritual world does not neeed artificial lighting (Bg 15.6)
\n*and once going there one does not return (Bg 15.6+p 2nd para\/Bg 8.21+p)
\n*the spiritual world is attained by Krsna Consciousness (Bg Intro page
\n 23-25 or 21-22 Mac\/Bg 2.51+p\/Bg 4.24\/Bg 8.13+p\/Bg 8.28\/Bg 11.55+p\/Bg
\n 12.6-7+p)
\n*and is inhabited with infallible beings, as opposed to the fallible
\nbeings of the material world (Bg 15.16+p)
\n*when the soul enters the spiritual world he revives his spiritual body
\n (Bg 15.7p 2nd para)
\n*the spiritual world remains when the material world is annihilated (Bg
\n 8.20+p)
\n*and is thus called Vaikuntha (Vai-free from, Kuntha-enxiety)
\n*description of the spiritual world (Bg Intro 21-22, or 19 Mac\/Bg 8.21+p)
\n*forms of Krsna in the spiritual world (Bg 11.45,46+p’s)<\/p>\n
(8) Evolution and Modern Science<\/p>\n
*Read Introduction to “Mechanistic and Non Mechanistic Science”
\n*The Bhaktivedanta Institute was formed by Srila Prabhupada in 1974 in
\n order that Krsna Consciousness may be demonstrated scientifically and the
\n nonscientific mechanistic science of the day be soundly defeated. Srila
\n Prabhupada gave the framework of argumentation as can be seen, for
\n instance, in “Life Comes From Life” and he wanted his expert Phd.
\n scientist disciples to expound all these theistic principles in the
\n language of contemporary science, and further prove that the solution to
\n all social, economic and personal problems is found in Bhagavad Gita.
\n*see film “Spark of Life”
\n*modern mechanistic thinking is not a new phenomena (Bg 2.26+p)
\n*Definition of a scientist: “one who knows things as they are” (PQPA
\n page 1)
\n*principle of knowledge: “some knowledge will not do, one must have
\n perfect knowledge” (PQPA page 22-23)
\n*unless you have perfect knowledge how can you teach? (PQPA pages 5-10)
\n*”Knowledge is information gathered from the scriptures (the authoritative
\n source), and science is practical realization of that knowledge.
\n Knowledge is scientific when it is gathered from the scriptures, through
\n the bona fide spiritual master, but when it is interpreted by speculation
\n it is mental concoction” (TLC Ch.23)
\n*why don’t the “scientists” etc. surrender to Krsna? (Bg 7.15p 1st para)
\n*all creatures are simultaneously created (to facilitate the multifarious
\n desires of the living entities from the last manifestation) (Bg 9.8p 2nd
\n para)
\nWEEK 7
\nBHAKTI YOGA (and other yoga systems)
\n (Verse to learn Bg 6.47)<\/p>\n
*”Yoga”–to “link”, “join” or have “union” with the Supreme Personality
\n of Godhead
\n*the meaning of yoga and the difference between specific types of yoga (Bg
\n 6.46+47+p’s)
\n*on what or who one should meditate (Bg 8.9+p)
\n*real yoga means to follow Krsna’s direction (Bg 2.48+p 1st para)
\n*one must close all the doors of sense enjoyment (Bg 8.12+p)
\n*the yoga ladder (Bg 6.3+p)
\n*preliminary description of astanga yoga (Bg 5.28+p)
\n*a yogi should live alone in a sacred place etc. (Bg 6.10,11+12+p)
\n*and should be celibate and fearless etc (Bg 6.13-14+p)
\n*how a perfect yogi can transfer himself to any desired planet (Bg Iso
\n 17+p, 2nd and 3 rd paras)
\n*and thus he returns home to Godhead (Bg 6.15+p)
\n*The steps of the astanga yoga system (the 8 fold or “limbed” path):
\n (1) yama-sense control
\n (2) niyama-strictly following rules and regulative principles
\n (3) asana-practicing sitting postures (hatha yoga)
\n (4) pranayama-breath control
\n (5) pratyahara-sense withdrawal (lit:’just the opposite’–from
\n extrospection to introspection
\n (6) dharana-concentration of the mind (Bg 6.25+p)
\n (7) dhyana-meditation
\n (8) samadhi-self-realization (Bg 6.19-23)<\/p>\n
*without Krsna Consciousness a mechanical attempt at this yoga system
\n cannot help one to spiritual life (Bg 3.43p, last 2 sentences)
\n*astanga yoga is not practical in this age (Bg 6.33+p)
\n*Patanjali’s yoga system further described (Bg 4.27+p)
\n*and how a devotee naturally achieves all the benefits of the yoga system,
\n and more (Bg 4.29+p)
\n*mechanical sense restriction is only recommended for persons who have no
\n higher knowledge of the higher taste of Krsna Consciousness (Bg 2.59+p)
\n*what that higher taste means (Bg 2.60p)
\n*and how to attain it (Bg 2.61+p)
\n*How Krsna emphasizes the importance of karma yoga above other forms of
\n yoga (Bg 6.1+p)
\n*pure bhakti is the highest form of yoga and is top of the yoga ladder (Bg
\n 6.1+p)
\n*only the bhakti yogi can understand Krsna in truth and go back to Godhead
\n(Bg 18.55+p, 1st para\/18.16+p\/8.22+p, 2nd para)
\n*even if he is initially immature in his yoga practice (Bg 9.34+p last
\n para)
\n*the Lord Himself takes the devotee back to Godhead (Bg 12.6-7+p 3rd para)
\n*how bhakti yoga is recommended throughout the Gita, in the conclusion of
\n each chapter:-(Bg 18.1p, start of 1st para\/Bg
\n 2.71+72\/5.29\/6.47\/7.30\/8.28\/9.34\/11.55\/12.20\/14.26\/15.19+20\/18.66)
\n*bhakti yoga includes the results of all other Vedic processes (Bg 8.28+p
\n3rd+4th paras\/Bg 18.66p end of 3rd para)
\n*the bhakti yogi, knowing Krsna as the Supreme Personality of Godhead,
\n without doubting, has come to the conclusion of the Vedas and knows
\n everything (Bg 15.19+p)
\n*it is understood that someone engaged in devotional service is Brahman
\n realized (PQPA page 54)
\n*the bhakti yogi is the most perfect transcendentalist (Bg 18.66p last
\n para)
\n*the bhakti yogi is superior to karmis, jnanis and mystic yogis (Iso 15p
\n last para)
\n*how a bhakti yogi is situated in the transcendental platform (Bg 5.7+p\/Bg
\n 13.8-12p, 2nd para)
\n*bhakti yoga is the only means to make one pure and sinless so that we can
\n understand Krsna (Bg 15.20p 2nd and 3rd paras)
\n*bhakti yoga and Krsna are one and the same because they are both
\n spiritual (Bg 15.20p 1st para)
\n*when the bhakti yogi attains the brahma-bhuta stage he has to go still
\n further (unlike the impersonalist) (Bg 18.54+p 1st para\/18.55p, last
\n para)
\n*bhakti yoga is the direct path and other processes are step by step
\n towards bhakti (Bg 12.12+p last para)
\n*devotees are best situated in spiritual understanding (over sankhya
\n philosophers & meditators etc.) (Bg 13.25+p)
\n*sankhya yoga and buddhi yoga in relationship to bhakti (Bg 2.39+p\/Bg
\n5.4+p\/Bg 10.10p 2nd para)
\n*a “karma yogi is generally a merchant doing business with Krsna.
\n Eventually he may come to offer everything to Krsna, almost like bhakti,
\n but because he is not following the regulative principles of bhakti yoga,
\n he can easily fall down.” (1974 Bombay)
\n*and if one cannot take to Karma yoga (Bg 12.11+p) and if one cannot give
\n up the result of one’s work (Bg 12.12+p 1st para)
\n*qualifications of one to render devotional service to Krsna (Bg 7.28+p\/Bg
\n 8.14+p)
\n*pure devotion defined (Bg 7.16p 1st para\/Bg 11.55p 4th para, 3rd para
\n Mac)
\n*Bhakti yoga or spiritual life means simply to please Krsna (PQPA page
\n 46-48)
\n*bhakti yoga is a very happy process (Bg 9.2p 9th para\/Bg 10.9p 2nd para)
\n*bhakti yoga is a very simple process (Bg 9.26+p 1st and 3rd paras\/Bg
\n 14.27p 1\/2 way through 2nd para)
\n*everyone can take to bhakti yoga! (Bg 9.32+p)
\n*although pure devotional service is rarely achieved (Bg 6.40p last 2
\n paras)
\n*by performing bhakti yoga everyone and everything is satisfied (NOD
\n preface 11th para)
\n*Read Introduction to Nectar of Devotion, the science of bhakti yoga
\n*Thoughts about Krsna’s greatness and mercy to help one in the beginning
\n stage of Krsna consciousness or bhakti yoga (Bg 15.12-14+p’s)
\n*How a devotee is practically surrendered to Krsna regarding his
\n maintainance and possessions (Bg 4.20-23+p’s)
\n*the 9 devotional activities (Bg Intro page 30 or 26 Mac\/NOI page
\n28-29\/Iso 17p 11th para)
\n (1) hearing (first and foremost of 9 engagements Bg 6.35p)–Maharaj
\n Pariksit
\n (2) chanting–Sukadev Gosvami
\n (3) remembering–Prahlad Maharaja
\n (4) serving the Lord’s feet–Laksmi, the goddess of fortune
\n (5) worshiping the Deity–king Prthu
\n (6) offering prayers–Akrura
\n (7) becoming a servant–Hanuman
\n (8) becoming the best friend–Arjuna
\n (9) surrendering everything–Bali Maharaja
\n*Maharaja Ambarisa attained perfection by performing all of these
\n activities (Bg 6.18p)<\/p>\n
*Six divisions of surrender: (Bg 18.66p 3rd para)
\n The devotee:-
\n (1) accepts everything that is favourable for the rendering of
\n transcendental loving service to the Lord
\n (2) and rejects everything unfavourable (Bg 6.10p 4th para)
\n (3) is firmly convinced that Krsna will give him protection
\n (4) accepts Krsna as his supreme maintainer and master
\n (5) remembers that his activities and desires are never independent of
\n Krsna. He depends completely on Krsna for everything and he acts and
\n thinks as Krsna desires.
\n (6) is always meek and humble<\/p>\n
*Six favourable principles for the execution of devotional service (NOI 3)<\/p>\n
(1) being enthusiastic (NOI page 30&33\/Bg 6.24+p)
\n (2) endeavouring with confidence (& determination) (NOI page 32,35)
\n (3) patience (NOI page 32)
\n (4) acting according to regulative principles (ie. the 9 devotional
\n activities)
\n (5) abandoning the association of non devotees (Bg 11.55p beginning of
\n 4th para\/NOI page 33-34)
\n (6) following in the footsteps of the previous acaryas (NOI page 34)<\/p>\n
*Six obstacles to pure devotional service (NOI 2)
\n (1) eating more than necessary or collecting more funds than required
\n (NOI pages 17,18,21,22)
\n (2) over-endeavouring for mundane things that are difficult to obtain
\n (NOI pages 18,19\/Bg 12.16p)
\n (3) talking unnecessarily about mundane subjects (NOI pages 20,21\/Bg
\n 12.18-19p)
\n (4) practicing the scriptural rules and regulations for some purpose
\n other than spiritual advancement\/or whimsically rejecting the rules
\n and regulations (NOI 22,23\/Bg 7.3p, end of 2nd para)
\n (5) associating with worldly minded people who are not interested in
\n Krsna consciousness (NOI page 21\/Bg 13.8-12p 12th para)
\n (6) being greedy for mundane achievements<\/p>\n
*Six urges that a devotee controls:-
\n (1) speech–(NOI pages 4,5,7-9)
\n (2) mind–(NOI pages 5&9)
\n (3) anger–(NOI pages 5&6)
\n (4) tongue and belly–(NOI pages 6,9-11)
\n (5)
\n (6) genitals–(NOI pages 6,7,12,13)
\nConclusion:- (NOI page 13-14)<\/p>\n
The Importance of Hearing<\/p>\n
*hearing is the most important of the 9 devotional activities (Bg 7.1+p,
\n 3rd para onwards\/Bg 6.35+p)
\n*hearing and explaining is more important than reading (SB 1.1.6p)
\n*hearing is more important than seeing (NOI page 2)
\n*the more one hears about Krsna in association of devotees the more one is
\n fixed in devotional service (Bg 10.1 last para)
\n*hearing about Krsna is ever fresh and relishable (Bg 10.18+p)
\n*hearing from authoritative sources is the only process that enables one
\n to change one’s consciousness from material to spiritual (Bg 13.22p 2nd
\n para)
\n*hearing is especially important for the modern age (Bg 13.26+p)
\n*the importance of reading Srila Prabhupada’s books and discussing them
\n from different angles of vision (PQPA page 85)
\n*devotees are not interested in hearing about mundane topics (Bg Intro
\n page 27 or 23-24 Mac\/TLK pages 78-79)<\/p>\n
The Importance of Faith<\/p>\n
*Faith means “unflinching trust in something sublime” (Bg 2.41p 1st para)
\n*undeviating determination (Bg 6.24+p)
\n*faith means strong faith (NOI page 56)
\n*faith means confidence that simply by serving Krsna all other duties,
\n responsibilities and interests are fulfilled and one will attain the
\n highest perfection (CC Mad 22.62\/Bg 4.39+p\/Bg 9.3p 1st para)
\n*faith means being calmly convinced of the efficacy of Krsna consciousness
\n (NOI 3+p, page 35)
\n*faith is a preliminary requisite for tapasya, knowledge and wisdom (PQPA
\n pages 84-85)
\n*it is only by faith that one can advance in Krsna consciousness (Bg 9.3p
\n 2nd para)
\n*faith is necessary to understand the essence of the Gita (Bg 10.14+p)
\n*possessing faith can promote one to the highest stage even if one is
\n initially lacking something (Bg 3.31+p)
\n*faith is developed in the association of devotees (Bg 9.3p 1st para)
\n*however “nothing should be accepted blindly” (Bg 10.4p 3rd para)
\n*doubting in the beginning is a sign of intelligence but doubting is
\n foolish if it is unreasonable (SB 3.26.30p)
\n*to accomplish anything requires faith, which solidifies as one
\n progressively achieves one’s desired goal. If one, for instance, follows
\n the directions of a map and as one proceeds one finds that all
\n intermediary points coincide exactly with the actual terrain, one will be
\n increasingly convinced that by faithfully applying the directions of the
\n map one will achieve one’s destination. In fact one will be convinced of
\n the existence of that place well before actually seeing it. No one would
\n claim this to be “blind faith”. Similarly, the Vedic literature is a
\n navigational chart guiding one across the ocean of material existence. The
\n various steps of bhakti yoga (Bg 4.10p last para) can be experienced
\n scientifically.
\n*faithlessness and doubt cause failure in everything (Bg 4.40p\/Bg 9.3+p\/Bg
\n 17.28+p 1st para) including happiness
\n*doubts and faithlessness because of ignorance should be slashed by the
\n weapon of knowledge (Bg 4.42)
\n*following the instructions of the Bhagavad Gita frees one from all doubts
\n (Bg 4.41+p)<\/p>\n
WEEK 8
\nSANKIRTANA (Verse to learn Bg 5.29)<\/p>\n
(1) Panca-Tattva–(Panca-5, tattva-truths) The Absolute Truth in 5
\n features<\/p>\n
(a) Lord Sri Krsna Caitanya<\/p>\n
*Krsna Himself appearing in the form of a devotee of Krsna:
\n*to teach by example how to be a devotee (To personally demonstrate the
\n practice of the conclusion of Bhagavad Gita (SB Intro page 8)
\n*To inaugurate the yuga dharma, the sankirtana yajna which indisriminately
\n gives everyone the opportunity to perfect their lives, whether pious or
\n impious
\n*To answer the powerful sincere calls of His devotee and incarnation
\n Advaita Acarya
\n*To destroy the demoniac mentality of the atheists or Mayavadis
\n*For various internal, personal reasons in connection with His eternal
\n consort, Srimati Radharani. Hence Lord Krsna’s natural blackish colour is
\n hidden by Radharani’s golden hue and so He is called Gaura Hari (the
\n golden Lord) or Gauranga (one who possesses a golden-limbed form)
\n*He is the son of Saci devi–hence He is called Sacinandan. His name
\n Mahaprabhu means the greatest master<\/p>\n
(b) Lord Nityananda<\/p>\n
*Lord Balaram Himself (the 1st expansion of Krsna) appearing as an
\n expansion of a devotee. Nityananda Prabhu gives us strength (bala) to make
\n spiritual advancement–without His grace this is not possible. Therefore,
\n we always chant Nitai Gaura, addressing both transcendental brothers.
\n Nityananda is also the original spiritual master. Our present spiritual
\n master, as a manifestation of the Lord, represents Lord Nityananda–“one
\n who is eternally full of bliss”.<\/p>\n
(c) Advaita Acarya–“incarnation of a devotee” Advaita–“non-dual”, He is
\n nondifferent from the Lord because He is an incarnation of Maha Visnu
\n Acarya-He is teaching us devotional service by His own personal example.<\/p>\n
(d) Gadadhar Pandit–“energy of a devotee”, or devotional energy–a
\n manifestation of Srimati Radharani.<\/p>\n
(e) Srivasa Thakura–a “pure devotee”, an incarnation of Narada Muni. In
\nthe Panca Tattva maha mantra, adi means etc; referring to all the other
\ngreat devotees of Lord Caitanya, and gaura bhakta vrnda refers to the
\npresent, assembled devotees of the Lord.<\/p>\n
Lord Caitanya Gadadhara Pandit–Sakti Tattva
\n Lord Nityananda –Visnu Tattva Srivas Thakur–Jiva Tattva
\n Srila Advaita Acarya<\/p>\n
(2) The Four Ages<\/p>\n
Satya yuga–100,000 years, religious principles fully manifest, yuga
\n dharma–silent meditation
\nTreta yuga–10,000 years, religious principles diminish by 25%, yuga
\n dharma–costly, intricate sacrifices
\nDvapara yuga–1000 years, religious principles diminish by 50%, yuga
\n dharma–gorgeous temple worship
\nKali yuga–100 years (diminishing to the point where 25 years will be
\n considered old age), religious principles diminish from 25%-0,
\n yuga dharma–sankirtana yajna. (Read BTG Vol 13, No.5 for a
\n lecture on the symptoms of the Kali yuga.)<\/p>\n
*Lord Caitanya’s mission is to deliver everyone in the Kali yuga by
\n introducing His method of sankirtana (Bg 3.10p last 1\/2)
\n*He accepted anyone who qualified himself (NOD preface, 2nd para)
\n*without performing sankirtan there can be no peace or happiness in the
\n world (see also week 4–“yajna”)
\n*Krsna made certain conditions for someone to achieve perfection in
\n self-realization (see Bg 4.3\/7.28\/15.26\/18.54,66,67) but Lord Caitanya
\n freely distributed love of Godhead (see Blue Song book page 8)<\/p>\n
(3) Welfare Work<\/p>\n
*actual welfare work explained (Bg 5.25+p)
\n*any other benefit is only a great harm (SPL Vol 11. page 41)
\n*mundane welfare work is extended selfishness (Iso 2p, 4th para)
\n*Real welfare work must benefit everyone (NOD page 8)
\n*What is the highest benefit? (Bg 11.55+p)
\n*the devotee is the best friend of everyone (Bg 6.32+p)<\/p>\n
(4) Preaching<\/p>\n
*a preacher must be convinced (PQPA page 38)
\n*and humble (NOD Intro 5th para)
\n*he goes as a beggar to save people from going to hell (PQPA page 75-76)
\n*he is always daring and active, not influenced by attachment or aversion
\n and steady in his determination amidst apparent success or failure (Bg
\n 2.56p, near the end)
\n*preaching means teaching people how to act properly (Bg 3.25+p)
\n*without unnecessarily disturbing them (Bg 3.26+p)
\n*but a preacher takes risks, out of kindness (Bg 3.29p last para)
\n*and so is very dear to Lord Krsna (Bg 11.55p 5th para)
\n*a preacher is most dear to Krsna, who accepts him back home to Godhead
\n (Bg 18.68+p,69)
\n*a preacher is able, and does give evidence from previous authorities and
\n scripture (Bg 13.5+p 1st para)
\n*a preacher traverses the earth for the benefit of others (Bg 7.28p 2nd
\n para)
\n*preaching is the way to experience spiritual progress directly (Bg 9.2p
\n 6th para)
\n*charity should only be given to the preachers of Krsna Consciousness (Bg
\n11.54p, 1\/2 way through 1st para)<\/p>\n
WEEK 9
\nTHE DEVOTEES (Verse to learn Bg 2.14)<\/p>\n
(1) Devotees…
\n*always think about, discuss and glorify Krsna (Bg 10.9+p 1st para)
\n*are not philosophically naive sentimentalists (Bg 10.11+p 1st & 2nd
\n paras)
\n*the best devotee is one who serves Krsna in full knowledge (Bg 7.17p
\n 18+p)
\n*a devotee must make sure that he clearly understands and accepts Krsna’s
\n position as God if he wants to be fixed in sincere devotional service and
\n advance back to Godhead (Bg 9.12+p, 1st 2 sentences\/Bg 10.7+p 1st & 3rd
\n paras\/Bg 10.8+p)
\n*a mahatma described (Bg 9.13+p, 14+p)
\n*and three other kinds of worshipers (Bg 9.15+p)
\n*although engaged very busily in all kinds of activities and sometimes
\n undergoing great difficulty a devotee is guaranteed entrance into Krsna’s
\n abode
\n*a devotee wants to go to the higher spiritual planet, disregarding
\n everything else (Bg 11.55p 3rd para\/Bg 15.6p 1st and 3rd paras)
\n*although he just wants to serve and please Krsna unconditionally (Bg
\n 11.55p end of 4th para\/Bg 12.6-7p 2nd para)
\n*a devotee is fearless (Bg 10.4p 5th para)
\n*and develops all good qualities (Bg 10.4-5p 11th para\/Bg 12.18-19p,
\n end\/Bg 13.8-12p 1st para\/PQPA page 64)
\n*the transcendental qualifications of a pure devotee described (Bg
\n 12.13-19+p’s)
\n*how a devotee has all the symptoms of one situated on the transcendental
\n platform (Bg 18.51-53, 54p 2nd para)
\n*Krsna belongs to the devotee and the devotee belongs to Krsna (PQPA page
\n 39)
\n*Krsna’s appreciation of His devotees (Bg 9.33+p, 2nd para)
\n*Krsna is so friendly to His devotee that the devotee is always free from
\n all anxiety except to increase his service to please the Lord (Bg 18.58p)
\n*Krsna reciprocates with the mood of approach of His devotees (Bg 2.10p\/Bg
\n 4.11+p)
\n*How Krsna likes to reciprocate the service of His devotees (Bg 1.22p 1st
\n para)
\n*How Krsna takes care of His devotees (Bg 9.22+p\/Bg 10.10+p 3rd para)
\n*even though He remains forever impartial (Bg 9.29+p)
\n*5 different ways devotees relate to Lord Krsna (Bg Intro page 5 or 4
\n Mac\/Bg 8.14p last para)
\n*Krsna is the reservoir of all relationships (Bg 11.14+p)
\n*We all eternally have a particular relationship with Him (Bg Intro page
\n 5) called Svarupa-siddhi, or the perfection of one’s constitutional
\n position<\/p>\n
(2) Types of Devotees<\/p>\n
*three levels of advancement described (Iso 6+p 1st 3 paras)
\n*three kinds of devotees in relationship to faith (Bg 9.3p 2nd para\/NOI
\n page 55)
\n*and in relation to the Holy Name (NOI page 54-57)
\n*and in relation to preaching (NOI text 5 page 48-51, 57)
\n*and in relation to a devotee’s vision (PQPA page 55-56)<\/p>\n
(3) Association of Devotees<\/p>\n
*Direct perception of spiritual advancement comes as a result of
\n associating with devotees (Bg 9.2p 7th para)
\n*the value of associating with devotees (PQPA page 40-46)
\n*one of the spiritual master’s prime instructions (PQPA page 98)
\n*association is the most important factor, therefore Srila Prabhupada
\n created ISKCON (PQPA page 103)
\n*in the association of devotees one practically learns how to surrender to
\n Krsna and give up one’s false independence:-
\n “…so this Krsna Consciousness Society is especially meant to give
\n people the opportunity to associate with devotees… One cannot be
\n independent and at the same time become a devotee, because all devotional
\n activities are based on surrender. So, in the association of devotees, we
\n learn this important item–how to surrender–but if we keep our
\n independence and try to become devotees, that is not possible…To
\n associate with me you are always welcome but not with your independence.
\n That will not help me or you” (Letter to a disciple 1972)<\/p>\n
(4) Krsna Consciousness is a Natural Process<\/p>\n
*a false renunciate is a pretender (Bg 3.6+p)
\n*repression cannot accomplish anything (Bg 3.33+p)
\n*a devotee automatically loses his taste for pale things (Bg 2.59+p)
\n*love of Krsna is lying dormant within everyone’s heart (CC Madhya 22,107)
\n*one does not artificially lose one’s individuality but one surrenders
\n one’s individuality (PQPA pages 61-62)<\/p>\n
(5) ISKCON and It’s Structure<\/p>\n
Iskcon is based on the Bhagavad-Gita (Bg Preface 1st & 2nd paras)
\n*and is established to facilitate 6 kinds of loving exchanges between
\n devotees (NOI 4 pages 40-41,43)
\nIn order to manage a world wide society considerable organisation is
\nrequired. Srila Rupa Goswami, a great acarya in our disciplic succession
\nand a direct disciple of Lord Caitanya stated:
\n “One is said to be situated in the fully renounced order of life in
\n accordance with Krsna Consciousness when one is without attachment for
\n sense enjoyment, accepting only what is necessary for the upkeep of the
\n body and one simply engages in these services connected with Krsna. On the
\n other hand, one who renounces things that could be used in the service of
\n Krsna, under the pretext that such things are material does not practice
\n complete renunciation.” (Bg 6.10p 3rd para)
\nThis concept of “utility is the principle” is an intrinsic part of both
\nour philosophy and mission of spreading Krsna consciousness all over the
\nworld. It is also mentioned in the Vedic literature that one should
\n“remove a thorn with a thorn”–the very things which cause the conditioned
\nsoul’s entanglement in the material world can be used to free him. Srila
\nPrabhupada taught us how to use a multiplicity of modern technology,
\nbusiness, architecture, computers, communication systems etc. in the
\nservice of Lord Krsna and we have found that these things far from hinder
\nour own spiritual development and ability to spread Krsna consciousness,
\nbut are extremely helpful.<\/p>\n
In 1971 Srila Prabhupada formed the Governing Body Commission (G.B.C.) as
\na body of 12 senior disciples to manage the affairs of his growing
\nsociety. This was in continuity with the desire and order of Srila
\nBhaktisiddhanta Sarasvati, his own spiritual master. In fact just before
\ndeparting from this mortal world Srila Bhaktisiddhanta requested that his
\ndisciples all work co-operatively together under a Governing Body
\nCommission, which they failed to do, with the result that their spiritual
\nmaster’s entire mission became a failure. Srila Prabhupada wanted to
\npreach in the West, together with his Godbrothers, but none of them showed
\nany interest, nor even gave him any help. Therefore he was forced by Lord
\nKrsna’s desire, to preach alone, and set up his mission single-handedly.
\nAs soon as the opportunity arose, however, Srila Prabhupada, always
\nmeditating with fixed concentration on the order of his guru, established
\na Governing Body Commission for Iskcon, and then proceeded to train it’s
\nmembers very thoroughly over the years. He finally declared in his will
\nthat the G.B.C. be the “ultimate managing authority of the entire
\nInternational Society for Krsna Consciousness” so that even the
\nnewly-appointed gurus be directed by the combined will of the G.B.C.
\nmembers, which represents Srila Prabhupada’s ultimate decision-making
\ncapacity. In this way a unified world-wide society could continue to
\nflourish, providing that all the members co-operate together–in fact Srila
\nPrabhupada declared: “Your love for me will be tested by how much you
\nco-operate together after I pass away”. You can study all this history in
\nthe Srila Prabhupada Lilamrta and also the book called “Hare Krsna, Hare
\nKrsna” pages 82-84.<\/p>\n
At the annual 1984 meetings in Mayapur, West Bengal (the birth place of
\nLord Caitanya) the G.B.C. resolved that there should also be a horizontal
\nstructure in our society as well as the present vertical structure of the
\nG.B.C, gurus, zonal secretaries, regional secretaries, temple presidents,
\ndepartment heads, temple commanders etc. As the Society has continued to
\nexpand there has been an increasing amount of speciallization in various
\nfields such as:
\n (1) Agriculture
\n (2) Architecture and Construction
\n (3) Bhaktivedanta Book Trust
\n (4) College preaching
\n (5) Deities
\n (6) Education
\n (7) Festivals
\n (8) Finance
\n (9) Folk
\n(10) Introductory Course for New Devotees
\n(11) Legal
\n(12) Public Affairs
\n(13) Sankirtan
\n(14) Audiovisual
\n(15) Standards<\/p>\n
and so now is a similar manner in which the G.B.C. are linked together by
\nregular meetings and loving Vaisnava exchanges, the members of the various
\ndepartments are in regular communication. This will obviously increase
\neveryone’s efficiency and further strengthen the world wide unity and
\ndevelopment of ISKCON, so that Krsna Consciousness may be spread to every
\ntown and village even more effectively.<\/p>\n
(6) Parents and Family<\/p>\n
Krsna Consciousness is very much a “family affair” in the sense that
\nSrimati Radharani (Hare) and Lord Krsna are the eternal Mother and Father
\nfor all of us–“pitaham asya jagato mata dhata pitamah” “I am the father,
\nthe mother, the maintainer and provider of everyone in the universe” (Bg
\n9.17)
\nWe have all, therefore, strayed away from our real parents and accepted
\nillusory, temporary situations as reality. (This understanding is also
\nexplained in the Bible).<\/p>\n
Although we are eternal we have become foolishly attached to false
\ndesignations such as “my country”, “my family”, “my religion” etc. The
\nsoul is passing through different bodies and species. Sometimes we have a
\ncat for a mother, sometimes a giraffe, a snake or a peacock, sometimes a
\nhuman being. Sometimes we are a mother and sometimes a father, and
\nsometimes our present mother or father will become our child in the future
\nor any other kind of relationship. All this is going on like musical
\nchairs, although the materialists are blind to the actual situation. Only
\nwhen we finally arrive at Lord Krsna’s lotus feet will we finally achieve
\na proper resting place and will everything else fall into proper
\nperspective.<\/p>\n
Human life is different from animal life in the sense that human beings
\nhave the ability to inquire into the nature of the absolute, and also the
\nability to abide by the laws of God. Therefore human parenthood has a
\ndifferent purpose than animal parenthood. Human beings are not meant to
\nreproduce simply to “carry on the species” (which will always happen
\nanyway) but to end one’s confinement in that particular species, or in
\nother words to free one from having to be once more incarcerated in a
\nmaterial body.<\/p>\n
“One who cannot deliver his dependents from the path of repeated birth
\n and death should never become a spiritual master, a father, a husband, a
\n mother or a worshipable demigod.” (SB 5.5.18)<\/p>\n
People today generally have children as by-product of sex-life and even if
\nthe child is “wanted” from conception, they have no knowledge of what it
\nis to be a proper parent. Therefore we find young people are becoming more
\nand more mistrustful and disrespectful to parents, teachers, leaders etc.
\nbecause they have a strong sense that these people are not qualified to
\ncare for them properly. In Krsna Consciousness however, the children
\nrespect their parents, teacher and leaders very much due to their spotless
\ncharacter as can easily be seen in our community.<\/p>\n
Having clearly understood all these points, a devotee is not a fanatic who
\ncompletely rejects his parents as “maya”. No, a devotee is compassionate
\nand gentle, knowing how and when to preach to help elevate everyone,
\nincluding his parents. We have been in this material world for millions
\nand millions of births, and finally, in this life, in this particular body
\nwe have been able to take proper advantage. Our parents are obviously,
\neven unknowingly, something to do with this, and therefore they are very
\nrespectable indeed (see S.P.Lilamrta vol 6 page 225-226 for how a devotee
\nis respectful to his parents).<\/p>\n
They may be attached to this body, but if we use our body in the service
\nof the Lord and thus spiritualize it, then their attachment will also
\nbecome spiritualized, as is mentioned by Mother Devahuti: “Every learned
\nman knows very well that attachment fo the material is the greatest
\nentanglement of the spirit soul. But that same attachment, when applied to
\nthe self-realized devotees opens the door of liberation.” (SB 3.25.20)<\/p>\n
We should not do anything, therefore, too abruptly, and roughly sever that
\nattachment, but rather gradually try to help them become attached to us
\nspiritually and to Krsna. Coming to Krsna Consciousness means to realise,
\nthat we did not really “love” anyone before, in the proper sense of the
\nterm, and now, as we awaken our real love for Krsna, we naturally love all
\nHis parts and parcels, our parents included. So it’s not that we love our
\nparents any less now, but actually much more because we care for the real
\nperson, the soul, and we also care for everyone else more and more. Our
\nlove has only increased.<\/p>\n
There is a natural bond of affection between parent and child and so
\ndevotees should keep in regular touch with parents by letter, telephone,
\nand visits, and remember them on birthdays, anniversaries, Christmas, etc.
\nWe should not be afraid to chat a little bit with them about their own
\nmundane affairs. At least in the beginning it’s quite enough preaching for
\nthem to accept the fact that now we are getting up early to pray, we’ve
\nshaved our heads and become vegetarians – without even saying anything our
\nvery presence reminds them of Krsna and they often feel quite embarrassed
\nto smoke, eat meat, etc. in front of their devotee-child. We can bide our
\ntime in preaching to them, because, after all, they are stuck with us, and
\nus with them, for a very long time to come!<\/p>\n
Sometimes parents happen to be unreasonably inimical which makes for
\ndifficulties for them and for their child. A devotee should be tolerant
\nand not take their illogical criticism too seriously, just like you don’t
\ntake the comments of an intoxicated person too seriously. Generally, such
\nparents calm down and begin to like Krsna Consciousness very much after a
\nyear or so. In the initial stages try to avoid situations that will cause
\nthem to blaspheme and don’t commit the ninth offence against the Holy Name
\n(see Nectar of Devotion) causing them to be more blasphemous still.<\/p>\n
In the beginning the most important thing is for you to become fixed up
\nand strong in spiritual life without unnecessary distractions, and
\ntherefore it’s recommended that for three months one should stay in the
\ntemple and follow the Introductory Course. Rather than visiting relatives
\nduring this time it’s best to keep in touch by telephone or letter. They
\nare also most welcome to visit you at the temple. If you suddenly turned
\nup on the doorstep with a shaved head, robes, and bead bag, after a couple
\nof weeks, it’s obviously a great shock to them and hard for them to adjust
\nto. Therefore the more gradual approach is preferred. If you just let your
\nparents know that you are trying this out for a while to see if you like
\nit before making any final decisions or commitments, much unnecessary
\nworry and grief can be prevented.<\/p>\n
A mother of a devotee called Mrs Rose Forscythe has started an association
\ncalled “Friends of Krsna” for devotees parents, and, if your parents would
\nlike, she would be pleased to correspond with them. See also “Hare Krsna,
\nHare Krsna” pages 88-93. See also statements of parents in notes of week
\n12.<\/p>\n
Krsna Consciousness, being absolutely complete includes the best interests
\nof everyone especially one’s parents and other family members who are also
\nall delivered from material life (B.G. 1.41p). (In other places it is
\nsimilarly described how a devotee purifies and liberates family members
\n(S.B. 1.12.17p-SB 7.10.18&19+p’s). In fact a son who is a devotee is
\ncalled “putra” because he can deliver (tra) his parents from a hell called
\n“put” (a devotee daughter is called a putri)–in the past people would
\nsometimes have children and train them in religious life with this purpose
\nin mind. It is not difficult to understand how people benefit by their
\nchild becoming a devotee–if I am the trusted servant of a good-hearted
\nmillionaire, what to speak of Lord Krsna, he will obviously make sure my
\nnearest and dearest ones are provided for. Or even if I win the pools, all
\nthe family benefits, what to speak of the transcendental value of Krsna
\nConsciousness. Also, if a tree in the forest becomes especially fragrant
\nthen the whole area is pervaded by it’s aroma, so one pure devotee in a
\nfamily purifies all it’s members. Therefore it is clear that in actuality
\na devotee serves the interest of his family more dexterously than others.
\n(SB 1.19.35p).<\/p>\n
(7) Distress and the Devotee<\/p>\n
A devotee tolerates all dualities thus becoming free from all anxiety for
\ngain or loss (Bg 2.45p last para)<\/p>\n
A devotee is never disturbed by any kind of trying circumstances (SP
\nLilamrta Vol 3 page 75)<\/p>\n
Distress is only temporary and should be tolerated without being disturbed
\n(Bg 2.14&15 p’s)<\/p>\n
*Tolerance is defined as being practiced to bear insult and dishonour from
\n others (Bg 13.8-12p 4th para)
\n*One should be detached and equiposed in happiness and distress (Bg
\n 13.8-12p 11th para)
\n*a devotee is so practiced that he is not disturbed by any outward
\n disturbances (Bg 12.15p)
\n*a devoteee thinks that his suffering should actually be greater because
\n of his past sinful activities and so he is undisturbed (Bg 12.13-14p\/Bg
\n 2.56p\/SB 1.17.18p)
\n*Suffering will be there as long as we are in the material world so we
\n have to tolerate it, even welcome it, and not be disturbed or let our
\n devotional service be interrupted, understanding that Krsna will always
\n protect us, minimising the reactions to our past sinful activities (T. of
\n QK pages 43-51)
\n*Disturbances are a test by Maya to see if our intention is to serve Krsna
\n or disturb Him (T of QK pages 8-9)
\n*Suffering is an attack by Maya<\/p>\n
*A devotee tolerates difficulties without becoming disturbed, angry or
\n deviated from his service (Bg 2.14p)
\n*A devotee is callous to all incidental occurences such as accidents,
\n disease, scarcity and bereavement, which never deviate him from his duty
\n (Bg 6.23+p, last para)
\n*A devotee accepts all miseries as the mercy of the Lord, considering
\n himself to be worthy of more distress (Bg 2.56+p)
\n*one who receives the mercy of the Lord becomes free from the influence of
\n the three fold miseries (which are caused by: (1) natural disturbances
\n (the influence of the demigods) (2) one’s own body and mind (3) other
\n living beings (Bg 2.64+p)<\/p>\n
(8) Health<\/p>\n
Of all priorities regarding health, we regard our spiritual health as the
\nmost important. The soul is undeniably more important than the body.
\nHowever it is often found that spiritual health denotes intellectual,
\nmental and physical health as a natural sequence. A devotee’s tendency for
\nillness is reduced in this way (PQPA page 53)<\/p>\n
The following are seven ways which enable a person to maintain good
\nhealth.<\/p>\n
(1) Cleanliness If you are scrupulously clean in body, mind, clothes and
\n living space, dirt and disease will tend to stay far away.
\n(2) Regulation The body is a highly complex machine and so one’s sleep,
\n diet, recreation, exercise etc. should be sensible and regulated.
\n(3) Eating Some people “live to eat”, but devotees “eat to live”. They
\n like to eat a simple, balanced diet which is in the mode of goodness (see
\n Bg 17.8-10)<\/p>\n
Devotees eat “prasada” which is beneficial spiritually because it has been
\noffered to Lord Krsna; mentally, because it has been cooked with love and
\ndevotion and then offered to the Lord; and physically, because wholesome,
\nnatural ingredients are used. Artificial colourings, preservatives,
\nchemical and tinned or frozen foods are avoided. Lord Krsna, playing the
\npart of a cowherd boy, likes many types of milk sweets etc. and so, often
\nHis devotees like to eat such homemade sweets. By working hard afterwards
\nthey soon burn up the extra energy. Usually devotees eat fairly simply,
\nbut on festival days they sometimes consume huge feasts, which, if
\nunderstood properly are highly transcendental, spiritual events.
\nSometimes people mistakenly think that devotees eat the processed white
\nrice, found in the West. In actuality we principally eat “basmati” rice
\nwhich is a whole-rice and one of India’s finest. It is highly nutritious,
\nespecially when combined with beans such as dahl. It also has an advantage
\nover brown rice since it is very fine and easy to digest. (You can read
\nBTG Vol 15 No. 1-2 “Diet for a Spiritual Planet” for more information)<\/p>\n
*As a general rule it is best to avoid eating grains after 6:00 pm, so
\n that one can rise easily the next morning. Also it is best not to drink
\n yoghurt or eat preparations containing yoghurt after 4:00 pm because it
\n has a tendency to disturb one’s sound sleep.
\n*It is also best to be feeling hungry before eating because this means the
\n fire of digestion is working properly. If you don’t have much appetite eat
\n less!<\/p>\n
(4) Drinking–for the healthy, regular functioning of all the bodily
\norgans and the correct expulsion of waste matter and poisons, your body
\nneeds a considerable intake of liquid, preferably water. It is therefore
\nrecommended to drink a few glasses of water daily. One should not drink
\nanything one hour or less before eating the main meal of the day, and for
\n2 hours afterwards, as this drastically affects one’s digestive ability.
\nUndigested food causes pain, gas and illness.<\/p>\n
(5) Exercise–There is no lack of this in our Krsna Consciousness movement
\nas you have probably experienced! If one does need some special exercise
\nto help keep fit, sometimes devotees practice a little hatha yoga.<\/p>\n
(6) Dressing correctly–Although we know we are not the body, we should
\nnevertheless look after it, because good health is so useful to us. As the
\nbody belongs to Lord Krsna it should be well looked after just like
\nanything else belonging to Him. Therefore, make sure you keep warm and dry
\nwhen the weather is cold and wet. Especially the feet should be kept
\nwarm-wear socks when standing or walking on cold floors. After lively
\nkirtans or other exercise when you perspire, put warm clothes on to go out
\nin the cold.<\/p>\n
(7) Peace of Mind–Worry, anxiety, insomnia etc. cause all kinds of
\nillness, but devotees who thoroughly understand the “peace formula” (see
\nWeek 11) are free from these problems. Being anxious to help others become
\nKrsna conscious is completely different from mundane anxiety about
\nmaterial things and this anxiety actually brings the greatest
\nsatisfaction.<\/p>\n
*A devotee tries to take care of his health as far as possible (PQPA pages
\n 60-61)
\n*If you do feel unwell please don’t hesitate to mention it to one of the
\n bhakta leaders.<\/p>\n
Footnote: Srila Prabhupada always used to be concerned about his
\ndisciple’s health. He would always sign his letters “hoping this finds you
\nin good health” and would often personally advise devotees about
\nindividual health problems as can be seen in the following portion of one
\nsuch letter, specifically advising a sick boy in 1967: “My first concern
\nis that you are not eating well. It is a case of great anxiety. Please
\ndon’t eat dahl and spices. Simply boiled vegetables, rice and a few
\nchapatis. Take butter separately and eat only as much as you require for
\ntaste. Drink milk twice, morning and evening. Don’t eat at night. Eat some
\nfruits in the evening. Use some digestive pill after each principle meal.
\nI think soda-mint tablets will help. Be careful about your health first.
\nThis information is not only for you, but for all my noble sons and
\ndaughters. I am an old man, I may live or die, it doesn’t matter. But you
\nmust live for a long time to push on this Krsna Consciousness movement. So
\nfar as my health is concerned, you should know that it is a broken old
\nhouse. You cannot expect it to be as good as yours. So my future hope is
\nfor all of you good spiritual children…”<\/p>\n
(9) A Fallen Devotee<\/p>\n
*is not disqualified by an inadvertent, temporary falldown (Bg 9.30+p)
\n*and must quickly pick himself up and carry on (Bg 9.31+p)
\n*Krsna consciousnee means declaring war against the illusory energy, so a
\n temporary setback is not completely surprising (Bg 6.37+p)
\n*What happens to a fallen transcendentalist? (Bg 6.37,38+p’s)
\n*Two destinations:-(Bg 6.41-43+p’s, 44,45+p)
\n*How an aspiring devotee may fall down (Bg 2.62,63)
\n*…because of lack of sincerity and faith (Bg 9.3+p)
\n*but why fall down? “Just go on practicing… ” (Srila Prabhupada in New
\n Vrindavan 1976) (See Quote 1 on next page)
\n*an accidental falldown, due to previous habit may be excused but a
\n willful falldown is not excused (PQPA pages 81-82)
\n*”sinful” means that one promises to follow the regulative principles and
\n then one breaks them (PQPA page 81)
\n*apparent “loose character” of a devotee explained (ISO 17p 8th and 9th
\n paras)
\n*the Lord helps a devotee from within if he makes a mistake (ISO 18p
\n 5th & 6th paras)
\n*a fallen devotee does not loose everything, contrary to the idea that “a
\n miss is as good as a mile” (Bg 2.40+p\/Bg 6.40+p, 1st para)<\/p>\n
How to Avoid Falling down from the Spiritual Platform<\/p>\n
*understanding Mr. Lust (Bg 3.37-40+p’s)
\n*how to conquer him (Bg 3.37+p, 41-43+p’s)
\n*lust, anger and greed should be given up (Bg 16.21,22+p’s)
\n*understanding the temporary nature of sense gratification (Bg 5.22+p)
\n*…by tolerating the urges of the senses (Bg 5.23+p)
\n*…by surmounting the weakness of the heart (Bg 15.20p last para)
\n*…by acting in Krsna Consciousness (Bg 18.58+p)
\n*…by not being proud and foolishly criticising a Vaisnava (NOI Text 6
\n page 59-65)
\n*…by chanting Hare Krsna constantly (Bg 9.31p end)
\n*…by having some genuine affection for the guru and knowing “for my
\n sinful activities my spiritual master will be inconvenienced” (PQPA page
\n 59)<\/p>\n
Quotes:<\/p>\n
Quote 1: “Just go on practicing and you will become perfect. But why make
\na farce, why accept initiation unless you intend to practice?” A devotee
\nasked if the determination to practice developed gradually, Prabhupada
\nroared like a lion “Why gradually? You have already made a promise before
\nthe spiritual master, before the Deity, before the fire, before the
\nVaisnavas–why make such a promise unless you intend to keep it? That is a
\ngentleman’s determination” When someone began to ask about fall down,
\nPrabhupada quickly interrupted and said “Why fall down? You have promised
\nto follow these principles so why fall down?” (Srila Prabhupada–New
\nVrindaban 1976)<\/p>\n
Quote 2: “Don’t wait for another life thinking that I have got so much
\ndevotional service to my credit, now again go out and enjoy the material
\nworld. No, finish this business immediately in this life. Do not wait.
\nFully become detached from this material enjoyment. Simply become engaged
\nin Krsna’s service and your life will become successful. Thank you very
\nmuch.” (lecture on SB 7.6.17-18)<\/p>\n
Quote 3: “basically religion means to follow the orders of the Lord. Krsna
\nis the supreme law maker and religion means to be obedient to those laws
\njust as a “good” citizen can only be that person who implicitly follows
\nall the laws of the state, therefore a religious man is one who follows
\nall the laws of God. (LON ’73-53B)<\/p>\n
Quote 4: “…if one is active in Krsna consciousness he cannot have any
\nenemies. Since his only engagement is to induce others to surrender to
\nKrsna, or God, how can he have enemies? If one advocates the Hindu
\nreligion, the Muslim religion, the Christian religion, this religion or
\nthat religion, there will be conflicts. History shows that the followers
\nof religious systems without a clear conception of God have fought with
\none another. There are many instances of this in human history, but
\nsystems of religion that do not concentrate on service to the Supreme are
\ntemporary and cannot last long because they are full of envy. There are
\nmany activities directed against such religiouos systems, and therefore
\none must give up the idea of “your belief” and “my belief”. Everyone
\nshould believe in God and surrender unto Him. That’s Bhagavata-dharma.”
\n(See also SB 1.1.2+p)<\/p>\n
WEEK 10
\nTHE VEDIC CULTURE (Verse to learn Bg 18.66)<\/p>\n
(1) Religion<\/p>\n
Dictionary definition–“obligation”, “bond” or, in other words “to relink
\nwith God”–the same meaning as “yoga”.<\/p>\n
Srila Prabhupada explains that religion means the following:
\n (i) to know who I am
\n (ii) to know who God is
\n (iii) to know my relationship with Him
\n (iv) to know and to carry out my duty to Him
\n (v) to know my destination after leaving this body (SB 1.3.43p)<\/p>\n
or “basically……….of God” (Tape-London ’73-53B)
\n(See Quote 3 on page 46)<\/p>\n
*Religion must have philosophy; for religion without philosophy is
\n sentiment and sometimes fanaticism, on the other hand philosophy without
\n religion is simply mental speculation (Bg 3.3p)
\n*the highest perfection of religion is the attainment of devotional
\n service in the association of great acaryas (Bg 9.2p, 8th para)
\n*the principles of religion can only be laid down by the Lord Himself (Bg
\n 4.16p last para)
\n*and cannot be manufactured by man (SB 6.3.19\/SB 9.3.10p 2nd para onwards)
\n*the twelve authorities on religion (Bg 4.16p last para)
\n*Lord Krsna’s mission is to establish real religion (Bg 4.8) as opposed to
\n mundane sectarianism in the name of religion which He rejects (Bg 18.66)<\/p>\n
Dharma<\/p>\n
*”that which is constantly existing with a particular object”
\n*or\/”service” (Bg Intro pages 19-20, or 17 Mac)
\n*”occupation” or\/ “that which sustains one’s existence” (SB 1.2.6p)
\n*the dharma or function of salt is saltiness, the dharma of fire is heat
\n (if salt has no saltiness, fire no heat, they are counterfeit). Similarly
\n the dharma, or inseparable quality, of the living entity is to serve, and
\n if he thinks his position is anything else then he is in illusion.<\/p>\n
Sanatana-dharma<\/p>\n
*explained (Bg Intro pages 17-19, or 15-17 Mac)
\n*the “eternal function of the living being”–to serve Krsna
\n*the real meaning of religion, the idea of a “kind of faith or belief”
\n that we have in the West is inadequate and material
\n*Srila Prabhupada writes: “…if one is…That is Bhagavata-dharma” (See
\n Quote 4 on page 46)<\/p>\n
Mundane Religions<\/p>\n
*a “kind of faith” that may change (Bg Intro page 19 or 17 Mac)
\n*involves 4 principles: (i) Dharma-religious rituals and prayers (ii)
\n artha-economic development (iii) kama-sense gratification (iv) moksa-the
\n desire for liberation from distress.
\n*Bhagavata dharma (the transcendental or real religion of service to
\n Bhagavan), or Krsna consciousness, rejects these 4 mundane principles (Bg
\n 18.66) but still a devotee automatically achieves the benefits of them all
\n without separate endeavour (Bg 9.22)<\/p>\n
The Pillars of Religion<\/p>\n
(1) cleanliness (2) mercifulness (3) truthfulness (4) austerity. These
\nfour principles are universally applicable to any religious system. They
\nare destroyed by the following irreligious activities which form the basis
\nof all sinful life:-
\n (1) illicit sex (as opposed to sex according to religious principles–Bg
\n 7.11+p\/NOI page 12)
\n (2) intoxication (Bg 3.24p last para\/PQPA page 95)
\n (3) meat eating (foods and intoxicants which should be given up-NOI page
\n 10) Note: the underlying cause of meat eating is pride, or the desire
\n to dominate and subjugate others (see SB 1.17.24&25p)
\n (4) gambling, including lying, propaganda, idle sporting and speculation<\/p>\n
*by following the four prohibitive principles of Krsna Consciousness and
\n serving the Supreme Lord under the direction of the spiritual master one
\n can easily surpass all other systems of tapasya (NOI page 4 1st half)
\n*to follow religious principles is the responsibility of human life (Iso
\n 3+p)
\n*the principle of isavasya or God-centered society (Iso 1+p, paras 5-7)<\/p>\n
(2) Varnasrama Dharma<\/p>\n
Four Varnas: (a) brahmana (b) ksatriya (c) vaisya (d) sudra (Bg 4.13+p\/see
\nalso BTG Vol 14 No. 11 “The Anatomy of the Social Body”)<\/p>\n
Four Asramas: (e) brahmacari (celibate student) (f) grhastha (householder)
\n(g) vanaprastha (retired from material duties) (h) sannyasa (renounced
\npreacher or monk)<\/p>\n
*the aim of all individual orders and corporate systems is to satisfy
\n Krsna (Bg 2.48p, last para\/Bg 3.9p)
\n*and in this way reach the ultimate goal of life (Bg 3.7p)
\n*Duty must be executed by everyone (materially as a brahmana, ksatriya
\n etc. and spiritually as a disciple) (Bg 3.35+p)
\n*the varnasrama system as a stepping stone from material to spiritual (Bg
\n 2.31p last para)
\n*as a means to perfection (Bg 18.45,46)
\n*by serving the Lord according to one’s nature (as a brahmana, ksatriya,
\n vaisya or sudra) or the duties assigned to him any person can achieve
\n perfection, even if there appears to be some fault (Bg 18.46,47+p’s) for
\n every endeavour is covered by some sort of fault, as fire is covered by
\n smoke (Bg 18.48+p)
\n*is not meant to divide society by birth (the present caste system is a
\n fabrication of the real concept of the classification of human society by
\n qualities (guna) and work (karma)–not birth (janma)) (Bg 16.1-3p 3rd
\n para\/ Bg 4.13)
\n*duties of members (Bg 18.47,48+p’s)
\n*better to perform one’s prescribed duty according to the system of
\n varnasrama Dharma than to falsely renounce action (Bg 3.4-8)
\n*Devotees not required to perform the rituals of family tradition because
\n they are above social divisions etc. (however, they can, and do act in any
\n capacity for the sake of preaching) (Bg 1.41p)
\n*transcendental qualities that should be cultivated by the different
\n members of the varnasrama institution (Bg 16.1-3p 15th para)
\n*simplicity should be manifested by every member of the varnasrama system
\n (Bg 16.1-3p 12th para)
\n*Aryan–those who know the value of life and form a civilization based on
\n spiritual realization (Bg 2.2p last para)<\/p>\n
(a) The Brahmana<\/p>\n
*qualifications (Bg 18.42)
\n*anyone and everyone can qualify as a brahmana (Iso 13p last 2 paras)
\n*a “krpana” is the opposite of a brahmana (Bg 2.7p 2nd&3rd paras)
\n*is situated in the mode of goodness (Bg 4.13p)
\n*is the spiritual master of the other three sections of society (Bg
\n 16.1-3p 4th para)
\n*only a devotee can factually be called a Brahmana, knowing fully what is
\n Brahman (Bg 7.29+p)
\n*is unfit to be a spiritual master unless he is a Vaisnava (Bg 2.8p 1st
\n para)
\n*must always be truthful, presenting the facts as they are for the benefit
\n of others (Bg 10.4-5 3rd para)
\n*receives charity (Bg 10.4-5p 9th para)
\n*chants the gayatri mantra (Bg 10.35p 2nd para)<\/p>\n
(b) The Ksatriya<\/p>\n
*meaning of the word (Bg 2.31p beginning)
\n*training of (Bg 2.31+p)
\n*qualities of work (Bg 18.43)
\n*in mode of passion (Bg 4.13p)
\n*duty of (Bg 2.3p\/Bg 2.32+p)
\n*sinful reaction for not killing (Bg 2.27p\/Bg 2.31,32+p’s 1st paras\/Bg
\n 2.33)
\n*for a ksatriya to kill an enemy is transcendental and to refrain from
\n duty is demoniac (Bg 16.5p)
\n*although the Vedic injunction is that one should never commit violence
\n (Bg 2.19p)
\n*must be unflinchingly strong (Bg 16.1-3p 16th para)
\n*must not attack an unarmed or unwilling foe (Bg 1.45p)
\n*must not refuse a challenge (if the effect is good) (Bg 1.38p)
\n*should be saintly but not cowardly (Bg 1.36p)<\/p>\n
(c) The Vaisya<\/p>\n
*qualities of work (Bg 18.44)
\n*in mixed modes of passion and ignorance (Bg 4.13p)
\n*should be clean in his dealings (Bg 16.1-3p 17th para))<\/p>\n
(d) The Sudra<\/p>\n
*qualities of work (Bg 18.44)
\n*in mode of ignorance and therefore laments unnecessarily (Bg 4.13p\/Bg
\n 2.1p)
\n*should not expect honour but should give respect to the higher classes
\n (Bg 16.1-3p 17th para)
\n*mass of peole in the kali yuga (“Kalau sudra sambhavat”) (SB 1.9.49p)<\/p>\n
Women<\/p>\n
*Feminine qualities (Bg 10.34+p 2nd para)
\n*should be protected (Bg 1.40+p)
\n*and why (Bg 16.7p 2nd para)<\/p>\n
(e) The Brahmacari<\/p>\n
*duties of…(Bg 8.28p 1st para\/Bg 16.1-3p 10th para)
\n*training of…(SSR page 187\/Bg 6.13-14p)
\n*the vow of brahmacarya (Bg 6.14p)
\n*should become a man of perfect character (Bg 8.28p 2nd para)
\n*takes food only on the spiritual master’s order (Bg 8.28p 1st para)
\n*the sacrifice of the brahmacari (Bg 4.26+p)
\n*unless one practices celibacy (Brahmacarya) advancement in spiritual life
\n is difficult (Bg 8.11p last para)<\/p>\n
(f) The Grhastha<\/p>\n
*duties of (Bg 8.28p 2nd para)
\n*allowed after proper training as brahmacari (Bg 8.28p 2nd para)
\n*can also be called a brahmacari (&why) (Bg 6.14p middle)
\n*celibacy of the brahmacari and grhastha (Bg 6.13-14p, middle)
\n*should also control their sex desire (Bg 16.3p 8th para)
\n*should not beget children like cats and dogs (Bg 16.1-2p 2nd para)
\n*must give charity and perform sacrifice (Bg 16.1-3p 7th and 9th paras)
\n*should not become attached to regulated sense gratification otherwise one
\n may fall down (Bg 3.34+p)
\n*sex is the shackle of the conditioned soul (Bg 3.39p)
\n*sex and attachment to the opposite sex should be reduced to nil (PQPA
\n pages 15-20)
\n*sex should only be for procreation (Bg 7.11+p)
\n*family life in Krsna consciousness–when to accept, how to practice and
\n when to reject (Bg 13.8-12p 10th para)<\/p>\n
(g) The Vanaprastha<\/p>\n
*marriage, vanaprastha and sannyasa briefly explained (PQPA pages 35-36)
\n*should practice austerity (Bg 16.1-3p 11th para)<\/p>\n
(h) The Sannyasi<\/p>\n
*after one has purified his heart (Bg 3.4p)
\n*definition of (Bg 18.2+p)
\n*first qualification is fearlessness (Bg 16.1-3p 4th para)
\n*then he has to purify his existence (especially in relation to women) (Bg
\n 16.1-3p 4th para)
\n*and he must cultivate knowledge by hearing and preaching (Bg 16.1-3p 5th
\n para)
\n*spiritual master of the brahmana also (Bg 16.1-3p 4th para)
\n*charity to… (Bg 10.4-5p 9th para)<\/p>\n
WEEK 11
\nTEMPLE PROGRAMME (Verse to learn Bg 18.65)<\/p>\n
As we have discussed in the third week, the temple programme is essential
\nfor our proper spiritual development. Srila Prabhupada did not want us to
\ndo things mechanically but rather everything, such as paying obeisances,
\nseeing the arati and singing the songs, should be done with knowledge in a
\nproper meditative way. To learn everything of course takes time but if you
\nbegin now trying to understand what you are saying and singing, you will
\nmake swift and steady advancement, and your devotional life will always be
\nrich with enthusiasm, never a dry ritual. Srila Prabhupada also wanted us
\nto pronounce the words correctly. Good habits are best picked up in the
\nbeginning, so begin now and later, when you lead kirtans yourself the
\nfuture new bhaktas will have a good example to follow.<\/p>\n
*the following word for word translations should be studied accompained by
\n a song sheet or book; the verses accompained by asterisks should be gone
\n over this week, the remainder during the 23rd week.<\/p>\n
Srila Prabhupada Pranati (Sanskrit)<\/p>\n
namah-obeisances; om-address; visnu-padaya-unto him who is at the feet of
\nLord Visnu; krsna-presthaya-who is very dear to Lord Krsna; bhu-tale-on
\nthe earth; srimate-all beautiful; bhaktivedanta-swamin-A.C. Bhaktivedanta
\nSwami; iti-thus; namine-who is named<\/p>\n
namah-obeisances; te-unto you; sarasvate deve-servant of Bhaktisiddhanta
\nSarasvati; gaura-vani-the message of Lord Caitanya; pracarine-who are
\npreaching; nirvisesa-(from) impersonalism; sunya-vadi-(from) voidism;
\npascatya-Western; desa-countries; tarine-who are delivering.<\/p>\n
Sri Sri Gurv-astaka (Sanskrit)<\/p>\n
(1) samsara-(of) material existence; dava-anala-(by) the forest fire;
\nlidha-afflicted; loka-the people; tranaya-to deliver; karunya-of mercy;
\nghanaghana-tvam-the quality of a cloud; praptasya-who has obtained;
\nkalyana-auspicious; guna-(of) qualities; arnavasya-of the ocean; vande-I
\noffer obeisances; guroh-of my spiritual master; sri-auspicious;
\ncaranaravindam-unto the lotus feet<\/p>\n
(2) mahaprabhoh-of Lord Caitanya Mahaprabhu; kirtana-(by) chanting;
\nnrtya-dancing; gita-singing; vaditra-playing musical instruments;
\nmadyat-gladdened; manasah-whose mind; rasena-due to the mellows of pure
\ndevotion; roma-anca-standing of the hair; kampa-quivering of the body;
\nasru-taranga-torrents of tears; bhajah-who feels<\/p>\n
(3) sri-vigraha-(of) the arca-vigraha (Deities); aradhana-the worship;
\nnitya-daily; nana-(with) various; srngara-clothing and ornaments; tat-of
\nthe Lord; mandira-(of) the temple; marjana-adau-in the cleaning etc.;
\nyuktasya-who is engaged; bhaktan-his disciples; ca-and; niyunjatah-who
\nengages; api-also<\/p>\n
(4) catuh-four; vidha-kinds; sri-holy; bhagavat-prasada-which have been
\noffered to Krsna; svadu-palatable; anna-(by) foods; trptan-spiritually
\nsatisfied; hari-(of) Krsna; bhakta-sanghan-the devotees; krtva-having
\nmade; eva-thus; trptim-satisfaction; bhajatah-who feels; sada-always;
\neva-certainly<\/p>\n
(5) sri-radhika-(of) Srimati Radharani; madhavayoh-of Lord Madhava
\n(Krsna); apara-unlimited; madhurya-conjugal; lila-pastimes;
\nguna-qualities; rupa-forms; namnam-of the holy names; prati-ksana-at every
\nmoment; asvadana-relishing; lolupasya-who aspires after<\/p>\n
(6) nikunja-yunah-of Radha and Krsna; rati-(of) conjugal love; keli-(of)
\npastimes; siddhyai-for the perfection; ya ya-whatever; alibhih-by the
\ngopis; yuktih-arrangements; apeksaniya-desirable; tatra-in that
\nconnection; ati-daksyat-because of being very expert; ati-vallabhasya-who
\nis very dear<\/p>\n
(7) saksat-directly; hari-tvena-with the quality of Hari; samasta-all;
\nsastraih-by scriptures; uktah-acknowledged; tatha-thus; bhavyata-is
\nconsidered; eva-also; sadbhih-by great saintly persons; kintu-however;
\nprabhoh-to the Lord; yah-who; priyah-dear; eva-certainly; tasya-of him
\n(the guru)<\/p>\n
(8) yasya-of whom (the spiritual master); prasadat-by the grace;
\nbhagavat-(of) Krsna; prasadah-the mercy; yasya-of whom; aprasadat-without
\nthe grace; na-not; gatih-means of advancement; kutah api-where is?;
\ndhyayan-meditating upon; stuvan-praising; tasya-of him (the spiritual
\nmaster); yasah-the glory; tri-sandhyam-three times a day (sunrise, noon,
\nand sunset)<\/p>\n
Sri Vaisnava Pranama (Sanskrit)<\/p>\n
vancha-kalpa-tarubhyah-who are desire trees; ca-and; krpa-(of) mercy;
\nsindhubhyah-who are oceans; eva-certainly; ca-and; patitanam-of the fallen
\nsouls; pavanebhyah-who are the purifiers; vaisnavebhyah-unto the
\nVaisnavas; namah-repeated obeisances<\/p>\n
Sri Nrsimha Pranama (Sanskrit)<\/p>\n
namah-obeisances; te-unto you; nara-simhaya-unto Lord Narasimha;
\nprahlada-(to) Prahlada Maharaja; ahlada-(of) joy; dayine-the giver;
\nhiranyakasipoh-of Hiranyakasipu; vaksah-chest; sila-(on) the stonelike;
\ntanka-chisels; nakha-alaye-whose nails; itah-here; nrsimhah-Lord Nrsimha;
\nparatah-there; yatah yatah-wherever; yami-I go; tatah-there;
\nbahih-externally; hrdaye-in the heart; nrsimham-to Lord Nrsimha; adim-the
\norigin; saranam-the supreme refuge; prapadye-I surrender<\/p>\n
Prayer to Lord Nrsimha (Sanskrit)<\/p>\n
tava-your; kara-hands; kamala-lotus; vare-benedictory; nakham-nails;
\nadbhuta-wonderful; srngam-beautiful; dalita-bifurcated; tanu-body;
\nbhrngam-like a wasp; Kesava-a name of Visnu “the Lord of Brahma and Siva”;
\ndhrta-appeared; narahari-1\/2 man 1\/2 God; rupa-form; jagadisa-Lord of the
\nUniverse; Hari-the Lord who takes away all material suffering<\/p>\n
Sri Tulasi-kirtana (Bengali)<\/p>\n
vrndayai-unto Vrnda; tulasi-devyai-unto Tulasi Devi; priyayai-who is dear;
\nkesavasya-to Lord Kesava; ca-and; krsna-bhakti-devotional service to Lord
\nKrsna; prade-who bestows; devi-O goddess; satya-vatyai-unto Satyavati;
\nnamah namah-repeated obeisances<\/p>\n
(1) radha-krsna-seva-the service of Radha & Krsna; pabo-I shall obtain;
\nei-this (is); abhilasi-(my) desire<\/p>\n
(2) je-whoever; tomara-your; sarana-shelter; loy-takes; tara-his;
\nvancha-wishes; purna-fulfilled; hoy-are; krpa kori-being merciful (to)
\nhim; koro-you make; tare-him; vrndavana-vasi-a resident of Vrndavana<\/p>\n
(3) mora-My; ei-this (is); abhilasa-desire; vilas kunje-in the pleasure
\ngroves; dio-you may give; vas-residence; nayane-in my vision; heribo-I
\nshall behold; sada-always; yugala-rupa-rasi-the many beautiful pastimes of
\nthe divine couple; (yugala-(divine) couple; rupa-beautiful (pastimes);
\nrasi-large quantity of)<\/p>\n
(4) ei-this; nivedana-humble petition; dharo-please accept; sakhira-of the
\nsakhis (attendants of Radha); anugata-a follower; koro-make (me);
\nseva-adhikara diye-making (me) a candidate for devotional service;
\n(seva-service; adhikara-suitability; diye-giving) koro-make (me);
\nnija-(your) own\/personal; dasi-maidservant<\/p>\n
(5) dina-wretched; krsna-dase-Krsnadasa (name of poet); koy-says; ei yena
\nmora hoy-this is my prayer (ei-this; yena-thus; mora-My; hoy-is);
\nsri-radha-govinda-preme-in the extatic love of Sri radha-govinda;
\nsad-always; yena-thus; bhasi-(that) I swim<\/p>\n
yani-kani-whatever; ca-and; papani-sins; brahma-hatya-killing of a
\nbrahmana; adikani-and so on; ca-also; tani tani-all of them;
\npranasyanti-are destroyed; pradaksinah-(by) the circumambulation (of
\nTulasi Devi); pade pade-at every step<\/p>\n
Sri Guru-vandana (Bengali)<\/p>\n
(1) Sri-guru-carana-padma-the lotus feet of the spiritual master;
\nkevala-only; bhakti-sadma-repositories of devotion; bando-bow down; mui-I;
\nsavadhana mate-carefully; jahara-whose; prasade-by grace; bhai-O brothers;
\nei-this; bhava-ocean of material existence; toriya jai-we cross over;
\nkrsna prapti-realization of Krsna; hoy-is; jaha-whom; hoite-from<\/p>\n
(2) guru-mukha-padma-vakya-the instructions emanating from the lotus lips
\nof the spiritual master; cittete-in the consciousness; koriya aikya-making
\nexclusively established; ara-anything else; na-not; koriho mane asa-do
\naspire for; sri-guru-carane-to the feet of the spiritual master;
\nrati-attachment; ei-this (is); se-the; uttama-highest; gati-course of
\naction; je prasada-by which grace; pure-are fulfilled; sarva asa-all
\n(spiritual) aspirations<\/p>\n
(3) cakkhu-dan-the gift of spiritual vision; dilo-gave; yei-he who; janme
\njanme-birth after birth; prabhu-master; sei-(he)is;
\ndivya-jnan-transcendental knowledge; hrde-in the heart; prakasito-is
\nrevealed; prema-bhakti-ecstatic devotional love; jaha-whom; hoite-from;
\navidya-nescience; vinasa jate-being destroyed; vede-the Vedas; gay-sing;
\njahara-his; carito-characteristics<\/p>\n
(4) sri guru karuna sindhu-the spiritual master is an ocean of mercy;
\nadhama janara-of the fallen conditioned souls; bandhu-friend; lokanath-the
\nLord of the world; lokera-of the world; jivana-life; ha ha prabhu- O
\nmaster!; koro doya-be merciful; deho-give; more-unto me; pada chaya- the
\nshade of (your) feet; ebe-now; yasa-(your) fame; ghusuk tribhuvana-be
\nspread throughout the three worlds<\/p>\n
Govindam Prayers (sanskrit)<\/p>\n
(1) venum-the flute;kvanantam-adept in playing; aravinda-dala-like lotus
\npetals; ayata-blooming (extending); aksam-whose eyes; barhavatamsam-head
\nbedecked with peacock feather; asita-as of dark blue; ambuda-clouds;
\nsundara-beautiful; angam-whose figure; kandarpa-of cupids; koti-by
\nmillions; kamaniya-to be desired; visesa-unique; sobham-whose brilliance;
\ngovindam-Lord Govinda; adi-purusam-the original Personality; tam-Him;
\naham-I; bhajami-worship<\/p>\n
(2) angani-the limbs; yasya-of Whom; sakala-all; indriya-as the sense
\norgans; vrttimanti-function; pasyanti-see; panti-maintain;
\nkalayanti-regulate; ciram-for a long time; jaganti-the universes;
\nananda-bliss; cit-truth (knowledge); maya-full of; sat-substantiality;
\nujjvala-dazzling splendour; vigrahasya-Whose form<\/p>\n
Prasada-sevaya (Bengali)<\/p>\n
(1) bhai-re-O brothers; sarira-the material body; avidya-jala-a network of
\nignorance; jada-indriya-the dull material senses; tahe-in that (material
\nbody); kala-cruel enemies; jive-the living being; phele-throw;
\nvisaya-sagore-into the ocean of material sense objects; ta’re madhye-among
\nthem (the senses); jihva-the tongue; ati-very much; lobha-maya-voracious
\nand greedy; su-durmati-very obstinate and wicked; ta’ke-that (tongue);
\njeta-to conquer; kathina-very difficult; samsare-in this material world<\/p>\n
(2) krsna-Lord Krsna; bara-extremely; dayamay-merciful; karibare-in order
\nto do; jihva-the tongue; jaya-conquer; sva-prasada-anna-the remnants of
\nHis own food; dila-gave; bhai-O brothers; sei-that; anna-amrta-nectarean
\nfood stuff; khao-you should eat (sometimes “pao”- take);
\nradha-krsna-guna-the glories of Radha and Krsna; gao-sing; preme-in love;
\ndaka-call out; caitanya-nitai-O Lord Caitanya, O Lord Nityananda<\/p>\n
Gaura-arati (Bengali)<\/p>\n
(1) jaya-all glories; goracander-of Lord Caitanya; aratiko-to the arati
\nceremony; sobha-(to) the splendour; jahnavi-(of) the Ganges; tata-(on) the
\nbank; vane-in a grove; jaga-(of) all the living beings in the universe;
\nmano-(of) the minds; lobha-the eager desire or attraction<\/p>\n
(2) dakhine-on the right side; nitaicanda-Lord Nityananda; bame-on the
\nleft side; gadadhara-Gadadhar Pandit; nikate-close by;
\nadvaita-Advaitacarya; srinivasa-Srivas Thakur; chatra-(of) the umbrella;
\ndhara-the holder<\/p>\n
(3) basiyache-has sat; goracanda-Lord Caitanya; ratna-simhasane-on a
\njewelled throne; arati karen-perform the arati; brahma-adi-headed by Lord
\nBrahma; deva-gane-all the demigods<\/p>\n
(4) narahari-adi-Narakari Sarakar Thakur and others; kori-doing; camara-the
\nyak-tail fan; dhulaya-wave; sanjaya-Sanjaya Pandit; mukunda-Mukunda Dutt;
\nvasu-ghosa-Vasu Ghose; adi-and others; gay-sing<\/p>\n
(5) sankha-conchshells; baje-play; ghanta-bells; baje-play; karatal-the
\nhand cymbals; madhura-sweet; mrdanga-clay mrdanga drums; parama-supremely;
\nrasala-sweet, melodic and very pleasurable<\/p>\n
(6) bahu-many; koti-millions; candra-moons; jini-conquering; vadana-of His
\nface; ujjvala-the brilliance; gala-dese-around His neck; vana-mala-the
\ngarland of forest flowers; kare jhalamala-sparkles<\/p>\n
(7) siva-Lord Siva; suka-Sukadev Gosvami; narada-Narada Muni; preme-in the
\necstasy of love of God; gada-gada-voices stuttering with emotion;
\nbhaktivinoda-Thakur Bhaktivinode; dekhe-sees; gorara-of Lord Caitanya;
\nsampada-the glory and excellence<\/p>\n
BEGINNERS VEDIC DICTIONARY
\n(See the back of your Gita for pronunciation guide)<\/p>\n
ATMA – “self”–can refer to the body, mind or the soul
\nACARYA – A spiritual master who teaches by his own example
\nARATI – Greeting ceremony for the pleasure of the Deities
\nARYAN – A member of a spiritually advanced civilization
\nASHRAM – A place of residence for those engaged in the strict practice of
\n spiritual life
\nASURA – The opposite of a godly person (sura), in other words demoniac
\n person
\nAVATAR – One who descends, an incarnation of the Lord
\nAUSTERITY – (i) To voluntarily accept conditions which may not be very
\n comfortable for the body but are conducive for spiritual
\n life.
\n (ii) To accept the order of the spiritual master
\n unconditionally.
\n (iii) To do something for the pleasure of Krsna which we may not
\n be inclined to do, or not to do something which we may
\n feel inclined to do under the guidance of the spiritual
\n master (see also Bhagavad Gita chapter 17, texts 14-17)
\nBHAGAVAD GITA – The song of God (BHAGAVAN)
\nBHAKTIVEDANTA – “The end (anta) of all knowledge (veda) is devotion to
\n Krsna.” (Bhakti) or\/”the conclusion of the Vedas is
\n bhakti.”
\nBHAJAN – Singing a song glorifying Krsna, usually done whilst sitting
\nBHAKTA – A devotee or one who practices devotion
\nBHOGA – Foodstuffs or prepared food before being offered to Krsna for His
\n enjoyment
\nBRAHMACARI – Celibate student or monk (he wears saffron-coloured cloth)
\nBRAHMAN – Spirit
\nBRAHMANA – A priest-like teacher in spiritual life
\nBRAHMA MUHURTA – The auspicious time about 1 1\/2 hours before dawn, that
\n is especially conducive for spiritual practices
\nBURFI – A sweet made of condensed milk
\nCADAR – A cloth shawl
\nCAPATI – A flat, dry cooked bread
\nCARANAMRTA – The nectar from the lotus feet of the Lord which cures one’s
\n material disease (see Nectar of Devotion page 84)
\nDAHL – A nutritious soup made from lentils (very good for you!)
\nDANDAVATS – To bow down lying flat like a stick (danda) with hands fully
\n outstretched at the feet of a superior Vaisnava
\nDARSHAN – (lit: “to see”) when a devotee comes before the Guru or the
\n Deities, is seen by Them, and is blessed with spiritual
\n understanding and advancement
\nDHARMA – The capacity to render service which is the common denominator of
\n every living being
\nDEVA – Demigod or godly person (lit: “div”- to shine, therefore “deva”
\n means “shining one”)
\nDHOTI – The robe that a male devotee wears
\nECSTASY – A transcendental happiness that comes from a genuine spiritual
\n affection for the Lord and His devotees
\nEKADASI – A special day for increased rememberance of Lord Krsna, which we
\n observe twice monthly (11 days after the new moon and 11 days
\n after the full moon). We fast from all grains and beans on this
\n day.
\nGAYATRI MANTRA – A special mantra that a devotee murmurs silently,
\n morning, noon and evening after he\/she has received
\n second initiation. The BRAHMANA THREAD is a thread
\n awarded to a male devotee which he uses when chanting his
\n gayatri mantra. A devotee saying this mantra should not
\n be interrupted.
\nGHEE – Purified or clarified butter used for frying
\nGODBROTHER\/SISTER – When one is initiated one accepts a spiritual master
\n as one’s spiritual father who represents the Supreme
\n Father. Therefore, any of his disciples become your
\n Godbrother or Godsister. His own Godbrothers are your
\n God uncles and they are described in the sastras to be
\n as worshipable as your spiritual master and so one
\n should be very respectful to them.
\nGOPI – Transcendental cowherd girl or milkmaid, exemplifying the highest
\n devotion for Krsna
\nGOPA – Transcendental cowherd boy friend of Krsna
\nGRHASTHA – Married devotee (he wears white clothes)
\nGULAB – A round, fried sweet made of powdered milk soaked in thick syrup
\n that used to be called an “Iskcon bullet” when the movement was
\n first started
\nGURU – A bona fide spiritual master (lit: guru means “heavy” with
\n spiritual knowledge)
\nGURUDEV – The spiritual master, who represents God, the demigods and all
\n the godly persons.
\nGURUKULA – The “place of the guru” or school
\nHALAVA – A sweet preparation made from semlina roasted in butter
\nHARI NAM SANKIRTAN – congregational chanting of the holy name in a public
\n place for the benefit of everyone
\nINITIATION – The formal ceremony of accepting the spiritual master as
\n one’s lifelong friend and master and at this time one vows to
\n follow the 4 regulative principles (which anyone, even
\n staying as a guest in our temples is supposed to maintain)
\n for the rest of one’s life; to chant at least 16
\n rounds, and to rise early every day for mangala arati. In
\n ISKCON one does not generally take this 1st initiation for at
\n least one year after joining, so that a candidate for
\n initiation can be sure to clearly understand exactly what he
\n is doing.
\nISTAGHOSTI – (lit: “talking about Krsna”) A discussion amongst devotees
\n for the purpose of helping one another along the path of
\n spiritual understanding.
\nJAGAT GURU – Guru for the whole world
\nJAPA – Chanting the Holy Names on beads
\n“JAYA!” – “All Glories!” (to Lord Krsna and the spiritual master) or all
\n “victory!”
\nJNANA – Knowledge of the distinction between the body, soul and Supreme
\n Soul
\nKACORI – A vegetable delicacy that was a favourite of Srila Prabhupada’s
\n throughout his life
\nKALA – Eternal time
\nKALI – Goddess of the material energy
\nKALI-YUGA – Age of quarrel, the last in the cycle of four ages
\nKARMA – (i) Material action performed according to scriptural regulations
\n (ii) Action pertaining to the development of the material body;
\n (iii) Any material action which will incur a subsequent reaction;
\n (iv) The material reaction one incurs due to fruitive activity
\nKARMI – One who is engaged in the above process of fruitive work
\nKHIR – Sweet rice
\nKARATALS – Small cymbals made of bell metal (lit: “kara”-hand “tal”-bell)
\nKIRTAN – Singing the Holy Name and dancing
\nKURTA – A shirt that a male devotee wears
\nLADDU – A sweet made of gram flour and butter
\nLAKSMI – Goddess of fortune, or money when used for Krsna
\nLILA – Pastime of the Lord or His pure devotee
\nLOTUS FEET – This term is often used in reference to Lord Krsna, and
\n Krsna’s pure devotee. Lord Krsna is so beautiful that by
\n looking at the most beautiful aspects of the creation only
\n can we get an idea of what He is like. The lotus is such an
\n object. We start looking at Krsna beginning at His feet
\n because Krsna never leaves there, His feet always rest
\n on that lotus. Similarly, Krsna’s pure devotee enjoys the
\n same freedom and stance on the lotus of the spiritual
\n kingdom. In the Bhagavad Gita Lord Krsna gives the example of
\n how a lotus is not touched by the water in which it stands.
\n Similarly, the self realized soul is not touched by the
\n material energy although he is acting within it.
\nMAHA MAHA PRASADA – That prasada which comes directly from the plate of
\n the Guru – it is the most purifying of all
\nMAHAPRABHU – A name for Lord Caitanya, the greatest (maha-great) of all
\n masters
\nMAHA PRASADA – That prasada that has been offered directly on the altar to
\n the Deities
\nMANGALA – auspicious
\nMANTRA – A hymn or pure sound vibration that delivers (“tra”) the mind
\n (“mana”) from material conditioning
\nMAHA MANTRA – The “greatest” mantra
\nMAYA – (“ma”-not, “ya”-this illusion) an energy of Krsna’s which deludes
\n the living entity into forgetfulness of the Supreme Lord
\nMAYAPUR – The transcendental abode (“dhama”) where Lord Caitanya appeared
\n and eternally resides
\nMAYAVADI – Impersonalist or voidist adhering to the belief that ultimately
\n God is formless and without personality, and that he is also God
\nMODES – 3 qualities of this material world; sattva-goodness,
\n rajas-passion, tamas-ignorance
\nMRDANGA – Special double-headed drum, very sweet to hear, used in kirtana
\nMUKTI – The liberated stage–ultimate liberation means to be situated in
\n one’s original position as the eternal servant of the Supreme
\n Personality of Godhead, this is known as ‘vimukti’
\nNARAYANA – A name for Krsna in His four-armed form as the Lord of
\n Vaikkuntha, the spiritual world
\nOBEISANCES – Bowing respectfully to a Superior Vaisnava or Krsna
\nOMKARA – OM, the transcendental syllable which represents Krsna and which
\n is vibrated by transcendentalists for attainment of the Supreme
\n when undertaking sacrifices, charities and penances
\nPAKORA – A vegetable delicacy coated in batter and fried
\nPANDAVAS – The five sons of King Pandu; Yudhisthira, Bhima, Arjuna, Nakula
\n and Sahadeva
\nPARABRAHMAN – The Supreme Spirit
\nPARAMATMA – The Supersoul (“param”-Supreme, “atma”-soul). The localised
\n form of the Lord within the heart of every living entity
\nPARAMPARA – Disciplic succession through which spiritual knowledge is
\n transmitted
\nPOURI – A flat bread fried in ghee
\nPRABHU – “Master”. A devotee, although he naturally considers himself the
\n humble servant of everyone, represents the Supreme Master,
\n Mahaprabhu, and so is adressed as prabhu. Devotees respectfully
\n adress each other as prabhu, always prepared to serve each other
\n in loving exchanges.
\nPRABHUPADA – (1) The master (“Prabhu”) at whose feet (“pada”) all other
\n masters sit (BTG no.64)
\n (2) The spiritual master who occupies the post or position
\n (“pada”) of the representative of the Lord
\n (3) “Prabhu” also means ‘master of the senses’ like ‘svami’
\n (4) “Prabhu” – “Lord”, “pada” – position = “He who has taken
\n the position of the Lord” (22\/8\/73)
\nPRAJALPA – Useless, inconsequential, mundane talking that benefits no-one
\nPRASADA – “Mercy”, or a term used for food or anything else after it has
\n been offered to the Lord
\nPREMA – Real love of God
\nPUJA – A ceremony for the worshipping of the Guru or the Deity, the person
\n offering the worship called the PUJARI
\nRADHARANI\/SRIMATI – (a respectful address to a female person)
\n RADHARANI is Lord Krsna’s personal pleasure potency.
\n She is Krsna’s personal energy and is therefore
\n non-different from Him. Her name comes from the word
\n “aradhana”, to ‘give worship’ – She is the best
\n worshipper or devotee of Krsna.
\nRAMA – (1) Name of the Absolute Truth as the source of unlimited pleasure
\n (2) Incarnation of the Lord as a perfect King (Lord Ramacandra)
\n (3) A shortening of the Lord’s name “Balarama”
\nRASA – Relationship between the Supreme Lord and the living entities (5
\n principal varieties)
\nRASAGULLA – A round cheeseball boiled in a light syrup (it makes a
\n squeaking sound when you eat)
\nSAKABDA – a dating system often used in India – (to make it a.d. simply
\n add 79 yrs.
\nSADHU – Holy man, devotee
\nSAMADHI – Trance or absorbtion in Krsna consciousness
\nSAMOSA – A delicacy, enveloped in pastry and fried (similar looking to a
\n small pastry)
\nSANATANA-DHARMA – The eternal religion of a living being, which is to
\n render service unto the Lord
\nSANDESH – A sweet made of curd cheese
\nSANKIRTAN – The congregational glorification of the Lord by singing, and
\n dancing or, a term used for the propagation of the Lord’s
\n glories
\nSANNYASI – A teacher in the renounced order (lifelong monk) respectfully
\n addressed as “maharaja”
\nSAREE – The dress that is worn by the feminine sex
\nSASTRA – Revealed scripture (“sastra”-to rule by weapons)
\nSASTRIC – To rule by scripture
\nSIKHA – traditional tuft or lock of hair retained at the back of the head
\n which differentiates a vaisnava “personalist” from the other
\n “impersonalists” (such as shaven-headed Buddhist monks). Devotees
\n usually tie it a slip knot after bathing
\nSIMPLY WONDERFUL – A sweet, given this name by Srila Prabhupada, which is
\n made of powdered milk, icing sugar and butter
\nSLOKA – Verse
\nSRILA – A respectful term which shouold be used when addressing the Guru,
\n ie. Srila Prabhupada
\nSRIMAD BHAGAVATAM – The beautiful story of the Supreme Personality of
\n Godhead
\nSUNDARA – beautiful
\nSUBJI – vegetable preparation
\nSWAMI – Or Goswami – one who can control the mind and senses
\nTAPASYA – Voluntary acceptance of some material trouble for progress in
\n spiritual life
\nTILAK – A special clay, like “fuller’s earth” that a devotee annoints the
\n body with as a temple of the Lord
\nTRANSCENDENTAL – A state which is above the material modes of nature, on
\n the platform of eternity
\nTRIDANDA – The rod (danda) that a Sannyasi carries signifying that three
\n items, body, mind and words are all exclusively dedicated to
\n the service of the Lord. The small curved piece at the top of
\n the danda indicates that also his soul is surrendered to Lord
\n Krsna.
\nTRIDANDI SANNYASI – a devotee who has accepted the Tridanda or sannyasa
\n initiation
\nTURMERIC – The powdered spice which has a strong colour and purifies the
\n blood
\nVASUDEV – Father of Krsna
\nVASUDEVA – Lord Krsna the son of Vasudev
\nVAISNAVA – Devotee of Visnu (or God)
\nVEDAS – Scriptures coming from God (lit: “veda” means knowledge)
\nVIJNANA – The science of devotional service whereby one realises oneself
\n to be the eternal servant of Krsna
\nVISNU – A name for Krsna as the creator, maintainer and destroyer of the
\n material worlds
\nVRINDAVAN – The site of Lord Krsna’s transcendental village pastimes,
\n exhibited when He was present on earth about 5,000 years ago;
\n Lit: “Forest” (vana) of Tulasi trees (Vrnda)
\nVYASASANA – The seat (asana) of Vyasa or one representing Vyasa. Only a
\n bonafide Guru is allowed to sit on the Vyasasana
\nVYASADEVA – The greatest philosopher of ancient times, who, as an
\n empowered incarnation of the Lord compiled the Vedic
\n literatures
\nYAJNA – Sacrifice (pronounced Jagya)
\nYOGA – (lit: “plus”) to link, join, connect, yoke, etc with the Lord<\/p>\n
WEEK 12
\nMISCELLANEOUS (Verse to learn Bg 2.13)<\/p>\n
(1) People in the material world<\/p>\n
*Two kinds of beings in this world (Bg 16.6+p)
\n*Four kinds of impious people (Bg 7.15+p\/Iso 9p last para)
\n*The mentality of a demon (Bg 16.4+p,7+p 1st 1\/2 of 1st para,8-18)
\n Arrogance, pride, anger, conceit, ignorance, lack of knowledge of correct
\n course of action, uncleanliness, misbehaviour, untruthfulness,
\n faithlessness, atheism, lust, destructive work, false prestige, illusion,
\n anxiety, cheating, no vision of a goal in life except sense gratification
\n (see also SB 7.5.30 and 31), cruelty, self-complacence, impudence,
\n delusion (caused by wealth), ritualistic sacrifices, pride in bodily
\n strength, blasphemy and mischievousness
\n*Envious people become ruined (Bg 3.32+p)
\n*Four kinds of pious people (Bg 7.16+p)
\n*The best of the pious (Bg 7.17,18+p’s)
\n*How a jnani actually becomes a great soul (Bg 7.19+p)
\n*The nature of a godly person (Bg 16.1-3)<\/p>\n
(2) Food, Vegetarianism and Cow Protection<\/p>\n
*Slaughtering animals, especially cows, is due to the mode of ignorance
\n and so society becomes condemned (Bg 14.16p 2nd para)
\n*Karmic reaction for one transgressing the law of God (Iso 1p 8th&9th
\n paras)
\n*Human bodies are not designed for flesh eating (though a human being is
\n able to eat meat if he wants) (Iso 17p 2nd para)
\n*Krsna wants us to be vegetarians (or rather “Krsnatarians”) (Bg 9.26+p
\n 1st&2nd paras\/Bg 3.13+p)
\n*In times of emergency only, when there is no alternative meat eating may
\n be allowed (Bg 16.1-3p 13th para 10th para Mac)
\n*The slaughtered animal has to come back again to complete his allotted
\n time in that species (Bg 16.1-3p 13th para)
\n*Even meat-eaters must depend on the production of vegetation (Bg 3.14p
\n last para)
\n*The foolishness of animal protection societies (PQPA page 79-80)
\n*Read book called the “Higher Taste”<\/p>\n
(3) Christ and Christianity<\/p>\n
*Lord Jesus as a saktyavesa avatar (Tape NY ’66-47)
\n*Read SSR pages 112-125 (we should not imitate a great personality but
\n follow his instructions)
\n*Miracles are for the ignorant (PQPA page 5-6)
\n*Christ and the sins of his followers (PQPA pages 58-59)
\n*Jesus is guiding the Christians but they are not taking His guidance
\n seriously (PQPA pages 93-94)
\n*If you want to imitate Jesus Christ by eating meat why not imitate him by
\n sacrificing your life for spreading God Consciousness? (PQPA page 95)<\/p>\n
Possible answers to some popular questions<\/p>\n
*”Only one way” “Alright, so follow it properly! In Krsna Consciousness we
\n are! “Yes, one can only approach God through the principle of guru and
\n disciplic succession. The guru is the representative of God and although
\n the person may change, the principle of only approaching the Lord through
\n the bona fide guru remains the same. Similarly, the Prime Minister may
\n have different secretaries at different times but each one will say to you
\n “I am the only way you can approach the Prime Minister”.
\n*Jesus eating meat–most unlikely, (see Vegetarian society booklet and
\n Higher Taste) even if he did, because of the situation he was preaching in
\n (practically a desert by the sea) we should not try to imitate such a
\n great personality as him but rather simply follow his instructions:-
\n*”Thou shalt not kill” should be taken literally. If I love you I would
\n not kill even your dog. Similarly if you actually love God how can you
\n even kill an ant what to speak of a cow? If Jesus did actually intend his
\n followers not to kill only other human beings, this shows that by saying
\n “Thou shalt not murder” he had to draw their attention to an obvious fact.
\n If you preach to murderers the first achievement is to stop their killing
\n of other humans–one has to start somewhere.
\n*”Plants also have souls”–yes, but there is a difference in the
\n development of consciousness, the animal feels practically the same pain
\n as human being. Most people are reluctant to personally kill an animal and
\n would not relish eating their own dog (or even budgerigar) for supper, but
\n would quite happily pull up a carrot. Killing one’s own child and eating
\n him has a much closer correlation to eating an animal, than does killing a
\n plant. Also, food such as fruit, milk and many vegetables and nuts involve
\n no killing at all. And if there is some sin in this type of killing it is
\n completely absolved by Lord Krsna (BG 3.13) and He also clearly tells us
\n what He wants us to offer Him (Bg 9.26).
\n*Srila Prabhupada also explained that sometimes plants become ripened
\n after the soul has already left the body–that is the process of ripening.
\n*Why can’t the meat eaters wait until the animal dies naturally?–they
\n already do this in other countries sometimes.
\n*If meat eating is so wonderful, why don’t they slaughter the animal in
\n church on Sundays in front of the whole congregation and decorate the
\n altar with the innards? Why only vegetables and fruits at harvest thanks
\n giving?<\/p>\n
(3) Independence, Forgetfulness and Falldown<\/p>\n
*It does not matter how the living entity originally came into contact
\n with the material world (Bg 13.20p 1\/2way through 2nd para)
\n*”Dear Swami, why do some people neglect the Lord, if He is the centre of
\n everything?” “Dear Mr. Jones, why do some men lie down on the Bowery
\n Street? There is independence, and independence means that one can choose
\n wisely or foolishly”. Ever your well-wisher, A.C. Bhaktivedanta Swami (BTG
\n No 14)
\n*Minute independence (Bg 15.8+p)
\n*One’s freedom consists of acting according to Lord Krsna’s direction or
\n according to the direction of the modes of nature (Bg 18.63+p, 2nd
\n para\/18.59&60)
\n*The living entity falls to the material world because of the desire to
\n lord it over the material nature and so he becomes the cause of his own
\n suffering and enjoyment (Bg 13.21+p)
\n*The living entity generates his own position by association with the
\n three modes (Bg 17.3P, middle of 1st para)<\/p>\n
(4) Freedom (Liberation)<\/p>\n
*No question while one is still influenced by the material energy. So many
\n miseries forced upon one:- repeated birth, death, old age and disease (Bg
\n 13.9)\/the six whips of material life:- lust, anger, greed, illusion,
\n madness and envy\/ the three kinds of misery:- (1) caused by demigods,
\n (2) one’s own mind and body, (3) other living entities\/innumerable other
\n miseries:- (SB 5.14.27)
\n*One is also forced to act by the modes (Bg. 18.59),, by one’s
\n uncontrolled mind (Bg 6.5+p end), by one’s senses (Bg 2.60\/Bg 2.67) by the
\n government and even by one’s pet dog (PQPA pages 90-91)
\n*Everyone is always a servant (Bg Intro page 19, or 17 Mac)\/PQPA page 92)
\n*Why are we in this situation? Because we have misused our freedom, which
\n is similar to that of a free citizen controlled by the government. (PQPA
\n page 90, bottom). If he correctly uses his freedom to obey the laws of the
\n state he is as free as the next man to travel all over and to use all the
\n facilities open to a good citizen. However if he rebelliously misuses his
\n freedom and breaks the laws he finds himself restricted by the government;
\n to a greater and greater degree the more rebellious he is. Similarly it is
\n possible for a living entity to take the body of a tree in consequence of
\n a great exhibition of rebelliousness. Apart from being a free citizen, if
\n one is a trusted servant of the government one may enjoy even greater
\n freedom, similarly Narada Muni can travel anywhere in the material and
\n spiritual worlds, like a good son enjoying to the extent of his father’s
\n estate–Krsna’s estate is unlimited!
\n*One may not appreciate the above analogy due to pride and illusion, like
\n Satan who says in Paradise Lost “Better to rule in hell than serve in
\n heaven”, but who is completely wrong because there are not actual kings in
\n the material world except the modes of nature and the senses (KB Vol.2 Ch
\n 5 Page 40 or\/Vol.2 p.182 of the 3 Volume Set). Although the rebellious
\n living entity wants to rule and dominate others he is ever dominated,
\n whilst in the illusion that he is in fact the dominator (Bg 16.14)
\n*Another example Srila Prabhupada gives (Bg Intro page 13 11-12 Mac)
\n states that as a finger is free to move in co-operation with the rest of
\n the body we are also free–but as soon as the finger detaches itself from
\n the body in an attempt to become free of it’s obligation it becomes
\n useless to itself and also the rest of the body, and immediately it’s
\n conditions of distress begin (SB 6.16.57+p). Similarly an individual or
\n society without a sense of obligation and affiliation to God, is useless
\n and dead (SB 2.3.23), although initially there may appear to be freedom
\n but it is simply the so-called freedom of the finger separating itself
\n from the body. Lord Krsna is represented in this analogy as the complete
\n body of which we are a tiny part. The part of the body enjoys freedom to
\n the extent that the body possesses it–as Krsna is unlimitedly free we can
\n also share in His unlimited freedom if we are attached and surrendered to
\n Him.
\n*Yet another example Srila Prabhupada gives (Tape–Lon 73,60 Side B) is
\n that of a street dog who is apparently running very freely but who is
\n actually restricted by hunger, disease, loneliness, fear, mistreatment and
\n many other impediments that the jolly, confident dog who serves a master
\n does not have. In fact, such a street dog will often try to find a master
\n to give him shelter, and fawning, attempt to follow someone back home.
\n Krsna and Krsna’s devotee, however, will never kick one away however mangy
\n and flea-bitten one is!
\n*Krsna controls one out of love, and maya by force (PQPA page 89). Srila
\n Prabhupada once gave the example that one can either be controlled by a
\n policeman and kicked into submission or one can rectify one’s bad habits
\n by the kind association of the devotees–the result is ultimately the
\n same. Similarly, by maya’s kicking, the proud so-called fredom-fighter
\n will eventually come to Lord Krsna’a lotus feet and find real freedom.
\n*one can try to interfere with destiny and commit suicide but one must
\n come back and continue one’s sentence in that particular prison situation
\n (PQPA pages 89-90). Similarly the impersonalists try to commit spiritual
\n suicide in an attempt to avoid serving Krsna but actual liberation means
\n real life, not destruction (Bg 6.23p 3rd para). A hospital patient will
\n think himself factually liberated from his disease when he recovers, not
\n if he dies from the treatment.
\n*A devotee surrenders to Krsna (Bg 7.14+p\/Bg 15.5), follows the regulative
\n principles of freedom (Bg 2.64) and thus becomes freed from the enforced
\n conditions of material nature. Sometimes when ignorant people see the
\n discipline of the practitioners of sadhana-bhakti, they think this
\n regimented existence to be horrible, not being able to comprehend how the
\n devotees are becoming freed from the bodily concept of life and fixed up
\n in the complete freedom of the soul, which lies beyond the covered regions
\n of this world. And even within the apparent confines of material existence
\n a surrendered soul is in fact completely free of it’s influence and
\n factually liberated (Bg 5.11p)
\n*A devotee is not controlled by false thoughts (PQPA page 92) because he
\n knows that his constitutional position is that of the eternal servant of
\n Krsna (Bg 4.35p, last 2 lines). Freedom therefore means to be situated in
\n one’s eternal, constitutional position.
\n*A devotee does not separately endeavour for liberation because he is
\n already liberated (PQPA pages 92-93). In fact all the benefits that
\n liberation have to offer stand at the door of the devotee waiting to serve
\n Him.<\/p>\n
(5) Violence and Non-violence<\/p>\n
*should be properly understood because sometimes apparent violence is
\n actually non-violence and vice-versa. A policeman may be considered
\n violent, or even criminal himself, if, in a particular situation he
\n refrains from violence. A doctor is considered non-violent even though he
\n cuts off your arm. A so-called friend is violent if he gives you a
\n cigarette, meat etc. (see also Bg 2.21+p)
\n*Violence and non-violence are not always physical concepts–a father is
\n considered violent if he denies his child certain rights, an advertisement
\n is considered violent because it violates one’s sensibilities etc.
\n*Generally violence is taken as the application of unlawful force.
\n “Unlawful!” ultimately must mean “against the laws of God”, which, being
\n absolute, are designed for the progressive path of everyone. Therefore
\n violence means to transgress the laws of God.
\n*Violence further means to put someone to distress, misery or confusion.
\n Therefore to be non-violent one must have knowledge, otherwise unwittingly
\n one may be causing violence to someone–“the path to hell is paved with
\n good intentions”. (see Bg 10.4-5p 6th para\/Bg 13.8-12p 3rd para)
\n*Violence also means to obstruct someone’s progress. “Progress” can be
\n understood from authoritative scripture to be the evolution of the soul to
\n his natural state of Krsna consciousness. The worst form of violence
\n therefore is to interfere with someone’s spiritual life.
\n*Animals too are evolving progressively. To unnecessarily kill an animal
\n is also violence (Bg 16.1-3p 13th para)<\/p>\n
(6) Morality<\/p>\n
*means to surrender to Krsna (Bg 18.78+p 3rd para)
\n*Krsna, being absolute, knows precisely what is right and wrong, correct
\n and incorrect. Anyone surrendering to Krsna is no longer subject to the
\n “mental platform” where there can be no factual good qualities (Bg
\n 2.55+p), acts for the well being of every living entity (NOD preface, 3rd
\n para before the last one), has a perfect character and is dear to everyone
\n (Bg 5.7)
\n*sometimes rascals accuse Krsna of being immoral–one such rascal
\n challenged: “If Krsna is actually moral why do we find Him cavorting with
\n other men’s wives?” Srila Prabhupada immediately replied, “You are
\n immoral. Krsna is God, everything belongs to Him, and you are thinking
\n that your so-called wife belongs to you.” Krsna is the Supreme emblem of
\n morality and Gita is the Supreme instruction on morality.<\/p>\n
(7) Honesty<\/p>\n
*explained (PQPA pages 70 near the bottom)–74 (?down), 76 (1\/2 way)–78
\n (bottom))<\/p>\n
(8) Peace<\/p>\n
*means–real desirelessness or to be free of the desire for
\n sense-gratification, over-Lordship, false ego etc. (Bg 2.71+p). To desire
\n everything for Krsna knowing Him to be the real enjoyer, master and friend
\n (Bg 5.29+p, 1st para). To be sure and certain of one’s ultimate goal (Bg
\n 2.66+p)
\n*is achieved–by restraining oneself from the urges of the senses (a
\n devotee is full in himself, like the ocean, and is never disturbed by the
\n incessant river-like flows of desires–therefore he is peaceful) (Bg
\n 2.70+p)
\n -by giving up all personal desire (CC Madhya 19.149)
\n -by being faithful (Bg 4.39)
\n -by offering the result of one’s work to Krsna (Bg 5.12+p\/Bg 12.12)
\n -by conquering the mind (Bg 6.7)
\n -by surrendering to Krsna (Bg 18.62)
\n -by even a fallen devotee who always tries to serve Krsna (Bg 9.31)
\n*the Peace Formula (SSR page 192-3)<\/p>\n
(9) Love<\/p>\n
*is transformed into lust on contact with the material energy, however,
\n this lust can be transformed back into love again (Bg 3.37p)<\/p>\n
(10) Cults and Culture<\/p>\n
*Read booklet entitled, “Please don’t Lump Us In”.<\/p>\n
INTRODUCTORY HANDBOOK FOR KRSNA CONSCIOUSNESS<\/p>\n
This handbook and accompanying curriculum, which are to be used en
\njointly, have been compiled under the direct order of the Governing
\nBody Commission of the International Society for Krsna Co<\/p>\n","protected":false},"excerpt":{"rendered":"
This handbook and accompanying curriculum, which are to be used enjointly, have been compiled under the direct order of the Governing Body Commission of the International Society for Krsna Consciousness. Their contents are based wholely on the inspiration, guidance and wisdom of His Divine Grace A.C. Bhaktivedanta Swami, the founder acarya of ISKCON. This humble attempt has been made in the service of any aspiring devotee and future disciple of the authorised ISKCON Acaryas. We pray to Srila Prabhupada, Srila Bhaktisiddhanta and Srila Rupa Gosvami that this work may be strictly in the line of the parampara and full of transcendental potency for the eternal benefit of one who makes use of it.<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-34207","post","type-post","status-publish","format-standard","hentry","category-articles"],"_links":{"self":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/34207","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=34207"}],"version-history":[{"count":3,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/34207\/revisions"}],"predecessor-version":[{"id":104014,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/34207\/revisions\/104014"}],"wp:attachment":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=34207"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=34207"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=34207"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"Hare](\"http:\/\/i.imgur.com\/5q5jS1Y.jpg\")
By Rohininandana das<\/strong><\/p>\n