BVRV Bhakti Shastri Students' Handbook - v2.2
BVRV Bhakti Shastri Students' Handbook - v2.2
BVRV Bhakti Shastri Students' Handbook - v2.2
BHAKTIVEDANTA RAJAVIDYALAYA
STUDENTS’
HANDBOOK
FOR
BHAKTI-ÇÄSTRI
COURSE
ON
BHAGAVAD-GÉTÄ
NECTAR OF DEVOTION
ÇRÉ ÉÇOPANIÑAD &
NECTAR OF INSTRUCTION
BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 1
This handbook is dedicated to:
"So we should not simply publish these books for reading by outsiders, but our
students must be well versed in all of our books so that we can be
prepared to defeat allopposing parties in the matter of self-realization." -Letter
to: Hamsaduta, Los Angeles, 3vJanuary, 1969
Become all good preachers, and that depends on studying the books
nicely…
I am very pleased that you are inclined to read and study our books with
seriousness. Thank you very much. So continue it wholeheartedly. We
want good preachers also. Preaching shouldn’t depend on me only. My
disciples should become all good preachers, and that depends on studying
the books nicely so that you can arrive at the right conclusion.
One who will pass this examination will be awarded with the title of
Bhaktivedanta. I want that all of my spiritual sons and daughters will
inherit this title of Bhaktivedanta, so that the family transcendental diploma
will continue through the generations... That is my program. So we should
not simply publish these books for reading by outsiders, but our students
must be well versed in all of our books so that we can be prepared to defeat
all opposing parties in the matter of self-realization.
Letter to: Hamsaduta, Los Angeles 3 January, 1969
People today are hankering for spiritual guidance. Modern society deserves
spiritual leaders who are well trained and educated. Bhaktivedanta
Rajavidyalaya humbly invites you to realize your full potential and become a
beacon of enlightenment for the world. Welcome to Bhaktivedanta
Rajavidyalaya!
We strongly believe that the institute has been growing and will continue to
grow in future by the mercy and blessings of Chaitanya Mahaprabhu and his
successor Acaryas in parampara. Our principal core value is faithfulness to
Srila Prabhupada books and teachings. Keeping in mind that the service of
imparting sastric education is brahminical in nature, the institute does not
charge any fees to students but recovers only service charges to barely cover
all administrative office expenses such as photocopying, student handbooks,
classroom rent and electricity, telephone bills, staff maintenance etc. Also,
many of our faculty members do not take any maintenance. Bhaktivedanta
Rajavidyalaya believes in and functions with full transparency in all its
dealings with students, faculty, staff, donors and the management.
To equip the students with the ability to see through the eyes of sastra.
Ultimately, to help students to realize scripture and see Krsna at all
times and in all places.
BHAKTIVEDANTA RAJAVIDYALAYA
7. NECTAR OF DEVOTION................................................................................................... 28
NECTAR OF DEVOTION TOPICS ....................................................................................... 28
OVERVIEW OF NECTAR OF DEVOTION .......................................................................... 29
SELECTED ANALOGIES FROM NECTAR OF DEVOTION................................................ 33
CLOSED BOOK SHORT ANSWER QUESTIONS ................................................................. 35
OPEN BOOK ASSESSMENT QUESTIONS ........................................................................... 40
9. BHAGAVAD-GÉTÄ ............................................................................................................. 50
BHAGAVAD-GÉTÄ CHAPTERS 1-6 TOPICS .......................................................................... 50
OVERVIEW OF BHAGAVAD-GÉTÄ CHAPTERS 1 TO 6 ..................................................... 52
SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 1-6................................. 60
CLOSED BOOK SHORT ANSWER QUESTIONS ................................................................. 64
OPEN BOOK ASSESSMENT QUESTIONS ........................................................................... 67
BHAGAVAD-GÉTÄ CHAPTERS 7-12 TOPICS ........................................................................ 68
OVERVIEW OF BHAGAVAD-GÉTÄ CHAPTERS 7-12 ......................................................... 70
SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 7-12 ............................... 77
CLOSED BOOK SHORT ANSWER QUESTIONS ................................................................. 80
OPEN BOOK ASSESSMENT QUESTIONS ........................................................................... 83
BHAGAVAD-GÉTÄ CHAPTERS 13-18 TOPICS ...................................................................... 84
OVERVIEW OF BHAGAVAD-GÉTÄ CHAPTERS 13-18 ....................................................... 86
SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 13-18 ............................. 92
CLOSED BOOK SHORT ANSWER QUESTIONS ................................................................. 95
OPEN BOOK ASSESSMENT QUESTIONS ........................................................................... 97
Unit Book
1 Bhagavad-Gétä chapters 1- 6
2 Bhagavad-Gétä chapters 7- 12
3 Bhagavad-Gétä chapters 13- 18
4 Nectar of Devotion
5 Çré Éçopaniñad
6 Nectar of Instruction
Certification
Teaching
•Teacher registration with different BS units •At the end of every unit
BVRV & before the beginning
•Announce the batch and •6 BS units – ISO, NOI, • For those who completed all 6
of next unit BS unit assessments successfully
collect student interests NOD, BG 1-6, 7-12, 13-18 •CBE, OBA, Sloka test • BVRV office sends result to
•Course Orientation IBOEX, who courier the
•Evaluation & result
•Batch registration & Course certificates.
planning declaration • BVRV office distributes BS
certificates
STUDY MATERIALS
During the Course you will be provided with
Bhakti-çästri Students Handbook (this book)
You will also require copies of the following four Bhakti-çästri books:
Bhagavad-Gétä As It Is
Nectar of Devotion
Nectar of Instruction
BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 9
Çré Éçopaniñad
Additional Material
UNIT ASSESSMENT
After every unit, there will be,
1) Closed book assessment
2) Open book assessment
3) Shloka memorization test
For outstation batches, batch coordinator can scan & mail the submissions
to BVRV office ([email protected]) by following the below guidelines:
a) Name the files as <name>_<book>_<assessment>_<dateOfTest>.pdf;
Ex: Chaitanya_NOI_OB_10Jan2020.pdf
b) Collect all the files in a folder, zip the folder, upload in google drive &
share the link.
c) Mention the number of submissions, book & assessment type, while
sending the mail.
The overall grade for each unit will be the aggregate of the following components
Overall course grade will be calculated as average of all units. Students will
receive an ISKCON Examinations Board Bhakti-çästré Certificate upon the
successful completion of the course.
Option-2: Have single camera, but position it such that the student is visible
from at least elbow till head. Intent is any movement of limbs (hands/legs) can
be found by camera.
In both options, student should scan the answer papers and send to exam
coordinator, before logging out of online session.
Conclusion
The Primary teacher should try his best to follow 2-camera option as prescribed
by IBOEX. And the same can be informed to the student devotees. In case it is
not possible for any devotee, he/she should take permission from primary
• You have to login in zoom meeting from both of your devices; login with
your initiated or legal name, for example " ABC 1" & "ABC 2". Video & audio
must remain open on side device all the time during the exam; on the front
device also you can join with video On mode.
• We will share our screen in the zoom meeting with the question paper (or if
the question paper is long we will upload the pdf in the zoom chat), & you
have to see the same on your front device.
• The side device should be positioned in such a way that it should cover the
screen of your front device, your table with the answer sheet, your hands &
little bit of your side face. Please be in the same position all the time during the
exam.
• If you are logged in from both of your devices in the zoom meeting; the
screen will not get off, so you need not to touch at least your side device in any
case.
• After the exam duration is over, you have to scan your answer sheet from the
front device keeping the side device in the same position with video On mode.
• Please download the cam scanner app in your front device so that you need
not access your side device for the same. You will be getting 15-20 minutes to
scan all sheets, generate a pdf file, name it as <student
name>_<unit>_<OB/CB>_<teachername>(Ex: Chaitanya_NOI_CB_GCP.pdf) &
upload & submit it in a Google form, link of which we will share on zoom chat
or WhatsApp. We will close the form after 20 minutes. Late submissions won’t
be entertained.
Category of Second Penalty for Second Offense in Same Course or Subsequent Board of
offense Examinations Course
One Expelled from course
Record of cheating to be made available to all approved
examination centers.
Two Expelled from course
Banned from participating in Board of Examinations-approved
programs.
INVOCATION
Om Purnam Perfect and Complete
Purnam evavasisyate Complete Balance remains.
In the Introduction, Çrīla Prabhupäda establishes the definition of Veda, and the
need to takeguidance from the Vedas. Çré Éçopaniñad is directly Vedic literature,
being part of the çruti.
INVOCATION
The Invocation describes the objective of the book: the Absolute Truth, the
Personality of Godhead. By repeated recognition of His various types of
completeness, Çré Éçopaniñad establishes the supreme position and power of the
Personality of Godhead.
Mantra 10 explains that true knowledge brings a different result than either of
these. It also emphasizes the need to take guidance from a dhīra in the act of
discriminating between real and illusory knowledge.
Mantra 11 describes how one must know the relative positions of material and
spiritual knowledge to transcend the material energy and attain deathlessness. Just
as verses 9–11 compared knowledge andnescience, and the respective destinations
for the followers of each, verses 12–14 explain the worship of the relative and the
Absolute. Just as the cultivation of wrong knowledge canbe binding, so too can
improper conceptions of the Absolute Truth. Mantra 13 explains that one achieves
a different result when his understanding of the Absolute is guided by a dhīra.
Mantra 14 states that one must know the spiritual and material energies properly,
in their respective positions, to achieve liberation.
INVOCATION
The hand of a body is a complete unit only as long as it is attached to the complete
body. When thehand is severed from the body, it may appear like a hand, but it
actually has none of the potencies ofa hand. Similarly, living beings are part and
parcel of the Complete Whole, and if they are severed from the Complete Whole,
the illusory representation of completeness cannot fully satisfy them.
MANTRA 1
The capitalists cannot curb the communists simply by political maneuvering, nor
can the communistsdefeat the capitalists simply by fighting for stolen bread. If they
do not recognize the proprietorship of the Supreme Personality of Godhead, all the
property they claim to be their own is stolen.
MANTRA 3
The material world is sometimes compared to an ocean, and the human body is
compared to a solid boat designed especially to cross this ocean. The Vedic
scriptures and the äcäryas, or saintly teachers, are compared to expert boatmen,
and the facilities of the human body are compared to favorable breezes that help
the boat ply smoothly to its desired destination. If, with all these facilities, a human
being does not fully utilize his life for self-realization, he must be considered ätma-
hä, a killerof the soul.
MANTRA 4
In the Viñëu Puräëa, His potencies are compared to the heat and light that
emanate from a fire. Although situated in one place, a fire can distribute its light
and heat for some distance; similarly, theAbsolute Personality of Godhead,
although fixed in His transcendental abode, can diffuse His different energies
everywhere.
These qualities are present in minute quantity, for the living entity is but a minute
part and parcel ofthe Supreme Whole. To use another example, the quantity of salt
present in a drop is never comparable to the quantity of salt present in the
complete ocean, but the salt present in the drop isqualitatively equal in chemical
composition to all the salt present in the ocean.
MANTRA 9
The advancement of learning by a godless people is as dangerous as a valuable jewel
on the hood of a cobra. A cobra decorated with a valuable jewel is more dangerous
than one not decorated.
MANTRA 12:
Çrī Éçopaniñad points out that one who worships the demigods and attains to their
material planets still remains in the darkest region of the universe. The whole
universe is covered by the gigantic material elements; it is just like a coconut
covered by a shell and half-filled with water. Since its covering is airtight, the
darkness within is dense, and therefore the sun and the moon are required for
illumination.
MANTRA 13
A person who has purchased a ticket for Calcutta can reach Calcutta, but not
Bombay. But the so-called spiritual masters say that any and all paths will take one
to the supreme goal.
Introduction
Mantra 1-3
Mantras 4-9
Mantra 11-13
Mantra 15-18
PREFACE – BHAKTI-RASA
Çrīla Prabhupäda gives us a history of Nectar of Devotion and describes its
purpose — toeducate and elevate everyone to the position of pure devotee and to
explain the conceptof bhakti-rasa. Bhakti-rasa is the spiritual pleasure of
devotional service which one can taste by being trained in the science of devotional
service.
CHAPTER 19 – PREMA-BHAKTI
In this chapter, prema-bhakti and the means of attaining it are described. The
development of prema is a gradual evolution beginning with çraddhä.
INTRODUCTION
The sharks that dwell in the ocean do not care for the rivers which are gliding down
into it. The devotees eternally live in the ocean of devotional service, and they do not
care for the rivers. Inother words, those who are pure devotees always remain in the
ocean of transcendental lovingservice to the Lord and have no business with the
other processes, which are compared to the rivers that only gradually come to the
ocean.
In the midst of the ocean, volcanic eruptions can do very little harm, and similarly,
those who areagainst devotional service to the Lord and who put forward many
philosophical theses about the ultimate transcendental realization cannot disturb
this great ocean of devotional service.
CHAPTER 1
There are many, many snakes on the ground of the forest, and when a fire takes
place, it burns the dried foliage, and the snakes are immediately attacked. Animals
that have four legs can flee from the fire, or can at least try to flee, but the snakes
are immediately killed. Similarly, the blazingfire of Kåñëa consciousness is so
strong that the snakes of ignorance are immediately killed.
The personal attendants and maidservants of a queen follow the queen with all
respect and obeisances, similarly the joys of religiousness, economic development,
sense gratification andliberation follow the devotional service of the Lord
CHAPTER 2
There are certain prescribed methods for employing our senses and mind in such a
way that ourdormant consciousness for loving Kåñëa will be invoked, as much as
the child, with a little practice, can begin to walk.
CHAPTER 7
Even if one is forced to live within a cage of iron or in the midst of a blazing fire, he
should acceptthis position rather than live with nondevotees who are through and
through against the supremacy of the Lord. (Kätyäyana-saàhitä)
One should prefer to embrace a snake, a tiger or an alligator rather than associate
with personswho are worshipers of various demigods and who are impelled by
material desire. (Viñëu- rahasya)
CHAPTER 12
When the mango fruit becomes ripened it is the greatest gift of that tree, and Çrīmad-
Bhägavatamis similarly held to be the ripened fruit of the Vedic tree.
Preface (Bhakti-Rasa)
Introduction
(Maìgaläcaraëa and Definition of Pure Devotional Service)
4. List the three sources of happiness according to the analysis of Çréla Rüpa
Goswämé.(1.5M)
Chapter 4 (Pure Devotional Service Free From Desire for Liberation and Sense
Gratification)
1. What statement from Srimad Bhagavatam is mentioned as the ‘guide for all
devotees’?(1M)
2. Give the English meaning of däya-bhäk.(2M)
3. According to Srila Rupa Goswami, what are the 3 or 4 objects of
meditation?(2M)
1. What example does Srila Prabhupada give to show that the results of
devotional service described in the Nectar of Devotion, Ch 13, are not
overestimations? (2M)
1. What are the two ways you can achieve bhava bhakti?(2M)
2. What are the three ways special mercy is given, which result in the apparent
accidental development of ecstatic feelings?(1.5M)
1. List five of the nine characteristics of a person who has developed ecstatic
love for Kåñëa, in English or Sanskrit.(5M)
2. What is the analogy given in regard to the price of achieving success in
devotional service?(2M)
Chapter 19 (Prema-Bhakti)
1. List in Sanskrit or English the nine stages from çraddhä to prema. (4.5M)
2. List in Sanskrit or English the two types of prema-bhakti.(1M)
3. What are the 2 ways to achieve prema bhakti?(1M)
Nectar of Devotion
1. In your own words, explain the definition of pure devotional service with
reference to the svarüpa and taöastha lakñaëa, Prabhupäda’s comments,
examples and specific Sanskrit words. (Understanding)
Vaidhi- sadhana-bhakti
Text 8 Raganuga- sadhana-bhakti
Bhava-bhakti and Prema-bhakti
VAIDHI-SÄDHANA-BHAKTI
RÄGÄNUGA-SÄDHANA-BHAKTI
RÄGÄNUGA-SÄDHANA-BHAKTI: TEXT 8
TEXT 3
A newly married girl naturally expects offspring from her husband, but she
cannot expect to have them immediately after marriage. Of course, as soon as
she is married she can attempt to get a child,but she must surrender to her
husband, confident that her child will develop and be born in due time.
Similarly, in devotional service surrender means that one has to become
confident.
TEXT 6
One should overlook a devotee's having a body born in a low family, a body
with a bad complexion, adeformed body, or a diseased or infirm body…. It is
exactly like the waters of the Ganges, which sometimes during the rainy season
are full of bubbles, foam and mud. The Ganges waters do not become polluted.
A mad elephant can create a disaster, especially when it enters into a nicely
trimmed garden. Oneshould therefore be very careful not to commit any offense
against a Vaiñëava.
TEXT 7
A diseased person suffering from jaundice does not relish the taste of sugar
candy. However, one must know that for jaundice, sugar candy is the only
specific medicine. Similarly, in the present confused state of humanity, Kåñëa
consciousness, the chanting of the holy name of the Lord—Hare cKåñëa.
Texts 5-6 (Associating with three levels of devotees and Pure devotees)
Nectar of Instruction:
1. Explain the importance of avoiding ' atyähära ' and ' prayäsa ' in one's
practices of devotional service. How can you avoid these tendencies? Give
appropriate reference to Çré Upadeçämåta Text 2, verse and purport, in
your response. (Personal Application)
CHAPTER 1: ARJUNA-VISÄDA-YOGA
Dharma-kñetre 1.1
Duryodhana’s Diplomacy 1.3-11
Signs of Victory for the the Päëòava 1.14–20
Kåñëa as Bhakta-vatsala 1.21–27
Arjuna’s Reasons for not Fighting 1.28-46
Varëäçrama-dharma & Kåñëa Consciousness Chapters 1 to 4
CHAPTER 2: SÄÌKHYA-YOGA
CHAPTER 3: KARMA-YOGA
CHAPTER 4: JNÄNA-YOGA
CHAPTER 6: DHYÄNA-YOGA
Añöanga-yoga 6.1- 27
Añöga-yoga Rejected by Arjuna 6.33-36
Destination of the Unsuccessful Yogī 6.37–45
The Topmost Yogī 6.46–47
As the opposing armies stand poised for battle, Arjuna, the mighty warrior, sees
his intimate relatives, teachers and friends in both armies ready to fight and
sacrifice their lives. Overcome bygrief and pity, Arjuna fails in strength, his mind
becomes bewildered, and he gives up his determination to fight.
Arjuna submits to Lord Kåñëa as His disciple, and Kåñëa begins His teachings to
Arjuna by explaining the fundamental distinction between the temporary material
body and the eternal spiritual soul. The Lord explains the process of
transmigration, the nature of selfless service to theSupreme and the characteristics
of a self-realized person.
CHAPTER 3: KARMA-YOGA
In chapter 3, Kåñëa explained that lust covers knowledge and that ignorance binds
us. He recommended karma-yoga for attaining transcendental knowledge. Thus,
after urging Arjuna to betranscendental with the help of knowledge, He now
explains what that knowledge is and how it is received.
KARMA-YOGA (16–24)
After explaining His transcendental position, Kåñëa analyzes action and describes
how toperform activities on the transcendental plane.
In chapter 4, the Lord told Arjuna that all kinds of sacrificial work culminate in
knowledge. But atthe end of chapter 4, the Lord advised Arjuna to wake up and
fight, being situated in perfect knowledge. Therefore, by simultaneously stressing
the importance of both detached work and inaction in knowledge, Kåñëa has
perplexed Arjuna and confused his determination.
CHAPTER 6: DHYÄNA-YOGA
In the first five chapters, Kåñëa has explained buddhi-yoga, working with one's
consciousness fixed on Him and without fruitive desires. The Lord has also
explained sankhya, karma-yoga, and Jnäna-yoga as processes to obtain liberation
and as steppingstones to Kåñëa consciousness.
2.2
Absolute truth is realized in three phases of understanding –Bramhan, Paramätmä,
and Bhagavän.This can be explained by the example of the sunshine, the sun’s
surface, and the sun planet.
2.17
Just like the influence of the active principle of medicine is spread throughout the
body, similarly theinfluence of soul is spread throughout the body as
consciousness, and that is the proof of the existence of soul.
2.20
Sometimes we don’t find the sun in the sky owing to clouds, but the light of the
sun is always there,which is indicative of the presence of sun. Similarly, even
though one may not be able to see the soulin the region of heart, one can
understand the presence of the soul by consciousness, which is present in the
body.
2.22
As a person puts on new garments, giving up the old ones, the soul similarly
accepts new materialbodies, giving up the old and useless ones.
2.21
Although the justice of peace awards capital punishment to a person condemned
for murder, the justice of the peace cannot be blamed because he awards
punishments according to the codes of justice. Similarly, when Kåñëa orders
fighting it must be understood that it is for supreme justice andArjuna is engaging
in violence on the order of Kåñëa and thus he will not incur sinful reaction.
2.20
One can understand the presence of the soul simply by the presence of
consciousness. Sometimes we do not find the sun in the sky owing to clouds or for
some other reason, but the light of the sun isalways there, and we are convinced that
it is therefore day-time.
2.41
As by watering the root of a tree one can automatically distribute water to the leaves
and branches,so by acting in Kåñëa consciousness one can render the highest service
to everyone, namely self ,family, society , country , humanity, etc.
2.58
The tortoise can at any moment wind up his senses and exhibit them again at any
time for a particularpurpose. Similarly the senses of a Kåñëa-conscious person are
used only for some particular purpose in the service of the Lord and are withdrawn
otherwise.
2.58
The senses are compared to venomous serpents and the devotee to a snake
charmer. A devotee should be strong like a snake charmer in controlling his
serpent-like senses. He should not allow his senses to act independently.
2.59
The process of restriction from sense enjoyment by rules and regulations is
something like restrictinga diseased person from certain types of eatables. The
patient, however, neither likes such restrictions nor loses his taste for eatables.
2.67
As a strong wind sweeps away a boat on the water, even one of the roaming senses
on which themind focuses can carry away a man’s intelligence.
2.70
As the ocean is always being filled by rivers but remain steady and not agitated, a
person fixed inKåñëa consciousness remains undisturbed even amidst the incessant
flow of desires.
3.14
When there is an epidemic disease, an antiseptic vaccine protects a person from
the attack of such an epidemic. Similarly, food offered to Lord Viñëu and then
taken by us makes us sufficiently resistantto material affection.
3.34
One has to follow those rules and regulations, unattached to them, because
practice of sense gratification under regulations may also lead one to go astray—as
much as there is always thechance of an accident, even on the royal roads.
3.37
The sense of love of God becomes transformed into lust, as milk in contact with
sour tamarind istransformed into yogurt.
3.39
It is said in the Manu-småti that lust cannot be satisfied by any amount of sense
enjoyment, just as fireis never extinguished by a constant supply of fuel.
4.6
His appearance and disappearance are like the sun's rising, moving before us, and
then disappearingfrom our eyesight. When the sun is out of sight, we think that
the sun is set, and when the sun is before our eyes, we think that the sun is on the
horizon. Actually, the sun is always in its fixed position,
4.14
He is aloof from the material actions and reactions. For example, the rains are not
responsible fordifferent types of vegetation that appear on the earth, although
without such rains there is no possibility of vegetative growth.
4.21
As a machine part requires oiling and cleaning for maintenance, so a Kåñëa
conscious man maintainshimself by his work just to remain fit for action in the
transcendental loving service of the Lord. He is therefore immune to all the
reactions of his endeavors.
4.24
For example, a patient who is suffering from a disorder of the bowels due to
overindulgence in milk products is cured by another milk product, namely curds.
The materially absorbed conditioned soul can be cured by Kåñëa consciousness as
set forth here in the Gītä
5.15
The Lord is the constant companion of the living entity as Paramätmä, or the
Supersoul, and therefore He can understand the desires of the individual soul, as
one can smell the flavor of a flowerby being near it.
6.34
The individual is the passenger in the car of the material body, and intelligence is
the driver. Mind isthe driving instrument, and the senses are the horses.
6.34
Mind is so strong and obstinate that it often overcomes even one’s own
intelligence, as an acuteinfection may surpass the efficacy of medicine.
Chapter 1(Arjuna-Viñäda-Yoga)
Chapter 2 (Säìkhya-Yoga)
Chapter 3 (Karma-Yoga)
Chapter 4 (Jïäna-Yoga)
1. The Gita was spoken by the Lord to Vivasvan, how many years ago? (4.1)
(1M)
2. List the six kinds of avataras. (4.8) (3M)
3. List the eight steps from sraddha to prema, in English or Sanskrit. (4.10)
(4M)
4. What is a pasandi? (4.12) (1M)
5. List the modes predominantly influencing the four divisions of human
society. (4.13) (2M)
6. List the 12 mahajanas. (4.16) (3M)
1. When is the mind the best of friends and when is the mind greatest enemy?
(6.6) (1M)
2. Give the English meaning of the words ekaki (6.10) and sucau dese. (6.11)
(2M)
3. What is the result of extravagance in eating, sleeping, defending, and
mating? (6.17) (1M)
4. Give the English meaning of the term yukta. (6.18) (1M)
5. Give the English meaning of pratyahara. (25) (1M)
6. Yogis who are attracted to what cannot attain the stage of perfection? (6.23)
(1M)
7. Explain with an analogy to illustrate that the mind is strong and obstinate.
(6.34) (2M)
8. Describe what happens to an unsuccessful yogi. (41-42) (3M)
2. Establish, in your own words, the superiority of bhakti over the other yoga
systems with reference to verses and purports from Bhagavad-Gita, Chapters
2-6. In your answer explain the following:
a. The impracticality of yoga systems, other than bhakti-yoga, in Kali-
yuga.
b. How bhakti-yoga contains all the components of the other yoga
systems.
c. How bhakti-yoga can be practiced without having practiced other
yoga systems. (Preaching Application)
Räja-vidyä 1–3
Kåñëa’s Relationship with the Material World 4–10
Non-Worshippers and Worshippers 11–19
Demigod Worshippers and Devotees 20–28
Ananya-bhakti Yoga 27–34
The first six chapters of Bhagavad-Gétä deal primarily with karma-yoga, the middle
six chapters with bhakti-yoga, and the last six chapters with Jnäna-yoga. Kåñëa has
explained in Chapter Six that the yogī most intimately united with Him was
thinking of Him within. Now, the Seventh Chapterexplains how one can become
such a Kåñëa conscious person. By engaging in devotional service one gains
determined faith, dåòha-vratäù, and becomes convinced that simply by such
service all his objectives will be fulfilled.
In Chapter Seven, Kåñëa begins to explain how to attain this state. Kåñëa urges
Arjuna to hear with mind attached to Him as He explains knowledge of Himself
(verses 1–3). He explains howHe is the origin of everything, both material and
spiritual (verses 4–7).
Kåñëa describes how He is the essence of everything in verses 8–12. If Kåñëa is the
origin and essence of everything, as explained in texts 4–12, why do some people
not recognize him as theSupreme Personality of Godhead?
Verses 13–14 explain how the living entities are deluded and controlled by the
three modes, butare able to go beyond them by surrendering to Kåñëa, since He is
the controller of the modes.
Liberation from the laws of material nature has been sought by the leaders of
mankind with great plans and perseverance for many years. If such liberation is
attained by surrendering to Kåñëa, why don’t they adopt this method? Verse 15
describes four types of unqualified persons who donot surrender to Kåñëa and who
Verses 20–23 describe less intelligent persons who worship demigods for material
gain. Verses24–25 describe the impersonalists who surrender to the formless
aspect of Kåñëa. They cannot see Kåñëa, who covers Himself from their vision.
Kåñëa knows all and is thus different from these foolish living entities that are born
into delusion and are bewildered by dualities arising from desire and hate. Pious
persons, freed from dualitiesarising from delusion engage in devotional service
with determination and attain liberation. Theyhave knowledge of Kåñëa as
adhibhüta, adhidaiva, and adhiyajïa.
YOGA-MIÇRA-BHAKTI (10–13)
A yogi can also attain Kåñëa by uttering oà and thinking of Kåñëa at death. Yoga-
miçra-bhakti isdescribed in verses 10–13.
CATUÙ-ÇLOKÉ-GÉTÄ (8–11)
The essence of Bhagavad-Gétä is stated in verses 8–11. All of Kåñëa’s opulences are
summarized in verse 8. By knowing Kåñëa’s greatness, devotees develop love for
The Bhagavad-Gétä’s middle set of six chapters began with Kåñëa discussing
bhakti and Arjuna wants it to end in the same way. After witnessing Kåñëa’s
awesome universal form, Arjuna wishesto confirm his own position as a
devotee who works for Kåñëa, as opposed to a Jnäni who renounces work.
7.12
Under the state laws one may be punished, but the king, the lawmaker, is not
subject to that law. Similarly, all the modes of material nature—goodness,
passion and ignorance—are emanations fromthe Supreme Lord, Kåñëa, but
Kåñëa is not subject to material nature.
7.14
A man bound by the hands and feet cannot free himself—he must be helped
by a person who is unbound. Because the bound cannot help the bound, the
rescuer must be liberated. Therefore, onlyLord Kåñëa, or His bona fide
representative the spiritual master, can release the conditioned soul.
7.15
The swine that eat the night soil do not care to accept sweetmeats made of
sugar and ghee. Similarly, the foolish worker will untiringly continue to hear
of the sense-enjoyable tidings of the flickering mundane world, but will have
very little time to hear about the eternal living force that movesthe material
world.
7.23
The brähmaëas are the head of the Supreme Lord, the kñatriyas are His arms,
the vaiçyas are His waist, the çüdras are His legs, and all serve different
functions.
7.26
The clouds may cover all the sun, moon and stars in the sky temporarily, but
this covering is onlyapparent to our limited vision. They are not actually
covered. Similarly, mäyä cannot cover the Supreme Lord.
8.8
The caterpillar that thinks of becoming a butterfly and so is transformed into
a butterfly in the same life. Similarly, if we constantly think of Kåñëa, it is
9.3
By giving water to the root of a tree one satisfies its branches, twigs and
leaves, and by supplying food to the stomach one satisfies all the senses of
the body. Similarly, by engaging in the transcendental service of the Supreme
Lord one automatically satisfies all the demigods and all otherliving entities.
9.4
A king heads a government which is but the manifestation of the king's
energy; the different governmental departments are nothing but the energies
of the king, and each department is resting on the king's power. But still one
cannot expect the king to be present in every department personally.
9.9
The example can be given of a high-court judge sitting on his bench. By his
order so many things arehappening—someone is being hanged, someone is
being put into jail, someone is awarded a huge amount of wealth—but still he
is neutral.
9.10
When there is a fragrant flower before someone, the fragrance is touched by
the smelling power ofthe person, yet the smelling and the flower are detached
from one another. There is a similar connection between the material world
and the Supreme Personality of Godhead.
9.21
…thus subjected to the routine of being promoted to the higher planets and
then again coming down,as if situated on a Ferris wheel which sometimes
goes up and sometimes comes down.
9.23
The officers and directors are engaged as representatives of the government,
and to offer some bribeto the officers and directors is illegal… Kåñëa does not
approve the unnecessary worship of the demigods.
9.29
When a diamond is set in a golden ring, it looks very nice. The gold is
glorified, and at the same timethe diamond is glorified. The Lord and the
9.30
…the spots that resemble the mark of a rabbit on the moon do not become an
impediment to thediffusion of moonlight. Similarly, the accidental falldown
of a devotee from the path of saintly character does not make him
abominable.
10.9
Thus the realized souls in Kåñëa consciousness take continual pleasure in
hearing suchtranscendental literatures, just as a young boy and girl take
pleasure in association.
11.52
The original verses of Bhagavad-Gétä are as clear as the sun; they do not
require lamplight fromfoolish commentators.
12.5
We may find some mailboxes on the street, and if we post our letters in those
boxes, they will naturally go to their destination without difficulty. But any
old box, or an imitation which we may find somewhere but which is not
authorized by the post office, will not do the work. Similarly, God has an
authorized representation in the Deity form, which is called arcä-vigraha.
This arcä-vigraha is an incarnation of the Supreme Lord. God will accept
service through that form.
12.7
Although a man who has fallen in the ocean may struggle very hard and may
be very expert in swimming, he cannot save himself. But if someone comes
and picks him up from the water, then he iseasily rescued. Similarly, the Lord
picks up the devotee from this material existence.
1. List Krishna's eight material gross and subtle energies. (7.4) (4M)
2. Give the English meaning of the words para prakriti and apara prakriti.
(7.5) (2M)
3. List 6 ways Krishna can be seen in the material world. (7.8-11) (3M)
4. Give the English meaning of the terms dushkritino and Sukritino.
(7.15-16) (2M)
5. List, in Sanskrit and English, 4 types who do and don’t surrender to
Krishna. (7.15-16) (4M)
6. Amongst those who surrender to Krishna, who is most dear, and why?
(7.17) (2M)
7. Give the English meaning of the terms: hrta-jnanah (7.20); antavat tu
phalam tesam (7.23) (2M)
8. With what Sanskrit word does Krishna describe the impersonalists?
(7.24) (1M)
9. Define and briefly explain the significance of the terms iccha and dvesa.
(7.27) (2M)
10. Give the English meaning of the terms anta-gatam papam and punya-
karmanam (7.28) (2M)
Chapter 8 (Akñara- Brahma Yoga)
1. Give the English meaning of the words ajam & anadim. (10.3)
(2M)
2. What is the special mercy rendered to the pure devotee by Krishna?
(10.11) (1M)
3. Explain the significance of the phrase “param brahma” (10.12)
(1M)
4. Give the English meaning of the phrase jnana-dipena (10.11) (1M)
5. Why does Arjuna ask Krishna to explain His opulences? (10.17-18)
(2M)
6. Explain the meaning of the word ‘vibhuti’. (10.19) (1M)
7. Explain the meaning of the word Guḍakesa. (10.20) (1M)
8. Amongst sacrifices, what is the significance of chanting the holy
names? (10.25) (1M)
1. How does the universal form differ from other forms of the Lord?
(11.5) (1M)
2. Describe any four aspects of Arjuna’s vision of the universal form.
(11.15-31) (2M)
3. Who was eligible to see the universal form on the battlefield? (11.20)
(1M)
4. Define the phrases kalo asmi loka-kṣaya-krt and nimitta-matram bhava
(11.32-33) (2M)
5. Why Arjuna addresses Krishna as the great-grandfather? (11.39) (1M)
6. Explain the analogy of the sun and lamplight. (11.52) (2M)
Karma-yoga 1–12
Jnäna-yoga 13–18
The Modes of Nature 19–40
Worshipping Kåñëa through One’s Work 41–48
Jnäna-yoga to Pure Devotional Service 49–55
Surrender to Kåñëa 56–66
Victory Is Assured By Sañjaya 67–78
TRANSMIGRATION (6–11)
Although all living entities are eternally part and parcel of Kåñëa, they are
transmigrating fromone body to another in search of pleasure.
Transcendentalists see this clearly, but not the blind materialists.
Chapter Fifteen described the banyan tree of the material world. The modes
of material naturenourish both the upper, auspicious, divine branches of the
tree and the lower, demoniac branches. In the Sixteenth Chapter, Kåñëa
explains the divine qualities that elevate one withinthe tree and lead to
ultimate liberation.
JNÄNA-YOGA (13–18)
After summarizing His teachings on karma, Kåñëa describes from the
viewpoint of Jnäna (which is the subject matter of the last six chapters) how it
is possible to act and yet remainfree from all reactions. Kåñëa cites Vedänta
and analyzes activities as comprised of five factors (verses 13–18).
13.17
The example is given of the sun: The sun, at the meridian, is situated in its
place. But if one goes for five thousand miles in all directions and asks, "Where
is the sun?" everyone will say that it is shining on his head. In the Vedic
literature this example is given to show that although He is undivided, He is
situated as if divided.
13.33
The air enters into water, mud, stool and whatever else is there; still it does
not mix with anything.Similarly, the living entity, even though situated in
varieties of bodies, is aloof from them…
14.3
The scorpion lays its eggs in piles of rice, and sometimes it is said that the
scorpion is born out ofrice. But the rice is not the cause of the scorpion.
Actually, the eggs were laid by the mother.
Similarly, material nature is not the cause of the birth of the living entities.
The seed is given by theSupreme Personality of Godhead, and they only seem
to come out as products of material nature
14.26
If one is not situated in the same transcendental position with the Lord, one
cannot serve theSupreme Lord. To be a personal assistant to a king, one must
acquire the qualifications.
14.26
To be in Kåñëa consciousness or in devotional service means to acquire
equality with Kåñëa. The Lord says that His nature is eternal, blissful and full
of knowledge, and the living entities are part andparcel of the Supreme, as
14.27
The servant of the king enjoys on an almost equal level with the king. And so
eternal happiness, imperishable happiness, and eternal life accompany
devotional service. Therefore, realization of Brahman, or eternity, or
imperishability, is included in devotional service.
15.8
The living entity in the material world carries his different conceptions of life
from one body to anotheras the air carries aromas. Thus he takes one kind of
body and again quits it to take another.
15.9
Consciousness is originally pure, like water. But if we mix water with a
certain color, it changes. Similarly, consciousness is pure, for the spirit soul
is pure. But consciousness is changed accordingto the association of the
material qualities
15.13
His energy is sustaining each planet, just like a handful of dust. If someone
holds a handful of dust, there is no possibility of the dust's falling, but if one
throws it in the air it will fall down. Similarly, theseplanets, which are floating
in the air, are actually held in the fist of the universal form of the Supreme
Lord.
18.17
Anyone who is acting in Kåñëa consciousness under the direction of the
Supersoul or the Supreme Personality of Godhead, even though killing does
not kill. Nor is he ever affected by the reaction of such killing. When a
soldier kills under the command of a superior officer, he is not subject to be
judged. But if a soldier kills on his own personal account, then he is certainly
judged by a court of law.
18.48
Every endeavor is covered by some fault, just as fire is covered by smoke.
Therefore one should notgive up the work born of his nature, O son of Kuntī,
even if such work is full of fault.
18.61
A person seated in a high-speed motorcar goes faster than one seated in a
slower car, though theliving entities, the drivers, may be the same. Similarly,
by the order of the Supreme Soul, materialnature fashions a particular type of
body to a particular type of living entity so that he may work according to his
past desires
1. Give the English meanings of the words prakrti, purusa, and jneyam.
(1) (3M)
2. Give the English meaning of ksetra-jnam (3) (1M)
3. Explain the analogy of the citizen and his patch of land. (3) (2M)
4. List five levels of brahma puccham pratiṣṭha as stated in the Taittireya
Upanishad 2.9. (5) (2.5M)
5. List the 11 senses. (6-7) (5.5M)
6. List any four aspects of the Supersoul. (13-18) (2M)
7. What advice is given, by Krishna, to those who are not conversant in
spiritual knowledge? (26) (1M)
8. Explain the analogy of how air enters into water, mud and stool etc.
compared with living entities. (33) (2M)
1. Give the English meaning of the phrase: “tri-vidha bhavati sraddha” (2)
(1M)
2. List four results of eating food in the mode of goodness. (8) (2M)
3. List three characteristics of a sacrifice in the mode of ignorance.(13)
(1.5M)
4. Austerity of the body consists of what eight items? (14) (4M)
5. Give the English meaning of svadhyaya abhyasanam. (15) (1M)
6. List 3 characteristics of penance performed in the mode of passion.
(18) (1.5M)
7. List 3 symptoms of charity in the mode of goodness. (20) (1.5M)
1. What do the wise call giving up the results of all activities? (2) (1M)
ÇRÉ ÉÇOPANIÑAD
Introduction
Invocation
Mantra 11-13 (Results of Vidya & Avidya and Sambhuti & Asambhuti)
Preface (Bhakti-Rasa)
Introduction
(Maìgaläcaraëa and Definition of Pure Devotional Service)
1. Explain the analogy of the rivers that come down and merge into the
ocean.
2. Explain the analogy of sharks.
3. Explain the analogy of volcanic eruptions in the midst of the ocean.
4. Explain the appropriate attitude of a preacher in Krishna
Consciousness.
5. Explain the significance Srila Prabhupada gives to the word
anuçélanam.
6. In the definition of pure devotional service, who does the word
Krishna refer to?
7. Explain why Kamsa and Sisupala are not considered devotees even
though they were constantly thinking about Krishna.
8. According to Nārada Pancarātra what is the definition pure Bhakti?
Chapter 4 (Pure Devotional Service Free From Desire for Liberation and
Sense Gratification)
1. What are the two types of offences, which is more serious and why?
2. Explain the importance of carefully avoiding offenses in your practice
of Kåñëa consciousness.
1. Explain how should we deal with blasphemy towards oneself, the Lord
& His devotees.
2. Explain the example of Jagai and Madhai, given in this chapter, in
relation to blasphemy of devotees.
3. Explain the analogy of birds of sinful activities.
4. Discuss at least 2 passages from Chapter 9 that inspire you to
participate the worship of the Lord in the temple.
1. List the 5 most potent items of Sadhana Bhakti and explain why they
are considered most potent.
2. Discuss the role of the five most important items of sädhana-bhakti in
community development in ISKCON.
3. Address the argument that the results of devotional service described
in the Nectar of Devotion. Ch 13, appear to be overestimations.
4. Explain Lord Caitanya’s rejecting varëäçrama-dharma, in His
discussion with Çréla Rämänanda Räya, and discuss the simultaneous
importance of applying varëäçrama-dharma in the practice of sadhana
bhakti.
5. Identify at least 3 items, from the 64 items of Sädhana Bhakti, which if
you improved your practice of, could significantly enhance your Kåñëa
consciousness. (NOD Chapters 6-13)
No Questions
Chapter 19 (Prema-Bhakti)
Preface
1. “In this verse he tells us how to deal with three types of devotees.”
Give the Skt. and Eng. of the three names and explain the
characteristics of each one including their status in terms of ISKCON
initiations.
2. Give Sanskrit and English for Çrīmad-Bhāgavatam (11.2.47) wherein
the K. Adhikari is defined. Who is talking to whom? For BhVai + give a
lecture on the preaching event described between the King and the
Sages.
3. As in previous question deal with Çrīmad-Bhāgavatam (11.2.46) where
in the character of a Madhyama Adhikari is described.
4. An Uttama adhikari will always be handsome, take birth in a good
family and be free from psychological problems like harshness?
Explain including the analogy of the Ganges.
5. Explain the symptoms of the 3 categories of devotees and the
respective ways of associating with them, with reference to relevant
Sanskrit words. . (NOI text 5)
6. How does the program given to us by Srila Prabhupada help elevate
candidates from neophyte to madhyama platform?
7. Refute misconceptions regarding the gosvami title with reference to
Srila Prabhupada’s statements in this regard in NOI text 6 purport.
8. Explain the term ‘empowered Vaisnava’ and describe the appropriate
attitude toward dealing with an ‘empowered Vaisnava’. (NOI text 6)
9. What is the mad elephant offense? From where is this cited? How is
the context and content appropriate?
10. What does Srila Prabhupada say about his godbrothers here?
11. “…it is stated that unless one is empowered by Kṛṣṇa, one cannot
spread the Kṛṣṇa consciousness movement all over the world.” What is
the text Srila Prabhupada is citing here?
12. Once we are liberated and come to the Paramahamsa platform, is I
possible to fall-down? Explain including history of the falldown of
Maharaja Bharata.
1. Give the Sanskrit and English for the verse, “Visnu shakti para
prokta..”. Where is it cited from? Verse number? Where else is it cited
in Srila Prabhupada’s books? For what point is it cited to illuminate?
2. “I will be good and go to heaven!” What problem with this attitude is
indicated by the Bhagavad Gita Sanskrit, “ksine punya martya loka
visanti”?
3. “Those who act on the basis of Vedic knowledge perform sacrifices for
the satisfaction Lord Visnu and to receive benedictions from Him”.
How can we take warning from this statement in the Sankirtan
movement?
4. What do the Sanskrit terms ‘karmi’ and ‘vikarmi’ mean? Define them
giving the similarities and differences.
5. Is Raga-anuga Bhakti introduced here? Give pro/con evidence. How
does it fit into the list of different levels of people?
6. Discuss the analogy of jaundice/sugar candy in relation to (the
importance of?) preaching Krsna consciousness. (NOI text 7)
7. Discuss how the statement “The Krsna consciousness movement is
especially meant for training the mind to be always engaged in Krsna's
business” reflects Srila Prabhupada’s mood and mission. (NOI text 8)
8. Explain the progressive stages of hearing and Krsna-smarana. (NOI
text 8)
9. Describe the hierarchy of spiritual places with reference to NOI text 9
and explain why the importance of Radha-kunda cannot be realized by
devotees in other Vaisnava sampradayas. (NOI text 9)
10. Explain why the gopis are considered the most exalted of all the
devotees and why Srimati Radharani is most dear to the Lord. (NOI text
10)
11. How would you answer the comment that in the NOI-11 it says that if
one bathes in Radha Kunda even once he can develop his love for Krsna
in the mood of the Gopis, but I bathed there several times when I was
in India but did not develop love in the mood of the Gopis.
12. How would you answer that it says in NOI-11 we should bath in Radha
Kunda but we have heard that Srila Prabhupada said that we should not
bath in RK?
3. Discuss ways the signs of victory (BG 1.1, 1.14-20) connect to:
a. Krishna’s protection
b. Vaishnava qualities and attitudes e.g. trust in Krishna.
c. Significance of omens in the life of of sadhaka.
4. In connection with BG 1.21-22 purport, recollect an instance in which
you readily came forward for service and experienced the helpful hand
of the Lord as a reciprocation. What impact did this have on your
practice of Krishna consciousness?
5. Explain the significance of the following names of Krishna used in this
chapter: Acyuta, Govinda, Madhava, Hrsikesa. (BG 1.15, 1.21-22, 1.24,
1.32-35, 1.36)
Chapter 2 (Säìkhya-Yoga)
Chapter 4 (Jïäna-Yoga)
Chapter 5 (Karma-Sannyäsa-Yoga)
Chapter 6 (Dhyäna-Yoga)
1. Explain, in your own words, the connection between Chapters 6 & 7 with
reference to Krishna statements, “mayy asakta-manah” (7.1) and “yatatam
api siddhanam kascin mam vetti tattvatah” (7.3).
2. Explain the significance of the word ‘tat chrnu’, in relation to the practice
of bhakti-yoga. (7.1).
3. Discuss points relevant to for theological and scientific discussion from
7.4-6 verses and purports.
4. Explain the analogy of the pearls strung on the thread. (7.7)
5. Explain the flaw in the mayavadi explanation of the statement in the
Swesvatara Upanisad as described in 7.7 purport.
6. Explain the analogy of the man bound by the hand feet. (7.14)
7. Explain why a conditioned soul is called nitya-baddha (eternally
conditioned) as described in Srila Prabhupada’s purport to 7.14.
8. Explain why material nature is defined herein as divine with reference to
the verse and purport of 7.14.
9. Explain the various types of people who surrender and don’t surrender to
the Lord with reference to the Sanskrit terms in 7.15-16.
10. Give arguments refuting the Mayavada doctrine with reference to 7.24
verse and purport.
11. Amongst sukrtinah explain who Krishna considers the best and why.
(7.17-18)