BVRV Bhakti Shastri Students' Handbook - v2.2

International Society for Krishna Consciousness (ISKCON)
Founder-Acharya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
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:
His Divine Grace Srila A.C. Bhaktivedanta

SwamiXPrabhupäda,
Who so kindly opened up our eyes with the torchlight of

knowledgewhile we were standing in the midst of darkest
ignorance.
"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

SRILA PRABHUPADA ON BHAKTI-ÇÄSTRI AND SYSTEMATIC STUDY
I wish to encourage all my disciples to very carefully learn this

philosophy...
In January of 1970 we will be holding an examination among all of our

students on this book, and those who will pass shall be awarded with the
title of Bhakti-Çästri. With these examinations I wish to encourage all my
disciples to very carefully learn this philosophy Krsna Consciousness
because there is so many preachers who will be required to bring this
message to all of the corners of the earth.
Letter to: Mahapurusa, Los Angeles 7 February, 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.
Letter to: Hrdayananda, Los Angeles 5 July, 1971
We need so many preachers who are soundly versed in the scriptures...

I am glad to see how nicely you are reading my books. Please continue to
do this. We need so many preachers who are soundly versed in the
scriptures to convince the world to take to Krsna consciousness.
Letter to: Vrindaban Candra, Bombay 9 November, 1970
I will never die. I live in my books.

The day after Prabhupada arrived a press conference was held, with all the
major newspapers and television stations represented. Sitting under the
glare of TV lights in the large Berkeley temple room, Prabhupada was faced
with the question, "What will happen to the movement when you die?" His
answer came back immediately: "I will never die." All the guests and
devotees cheered and Prabhupada continued, "I live in my books."
Summer Sessions with Srila Prabhupada, Back to Godhead Magazine #10-

10, 1975

I want that all of my spiritual sons and daughters inherit this title of
Bhaktivedanta
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

Welcome to Bhaktivedanta Rajavidyalaya
Bhaktivedanta Rajavidyalaya, is a project of ISKCON NVCC Pune.

Its vision and activities are inspired by the teachings of His Divine Grace
A. C. Bhaktivedanta Swami Prabhupada, the Founder-Acharya of the
International Society for Krishna Consciousness. Our programs are based on
systematic and scrutinizing study of Srila Prabhupada books.
About Bhaktivedanta Rajavidyalaya
Bhaktivedanta Rajavidyalaya offers Teachers’ Training courses to train

students to become effective teachers. The students are thus taught to apply
Gaudiya Vaishnava teachings, educate others and become empowered
emblems of the glorious heritage of our Acharyas. Graduated students are
equipped with leadership skills required to perpetuate our mission and thus
reform the misguided and suffering society in which we now live.
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!
ABOUT OUR VALUES:
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.

ABOUT OUR MISSION:
 To provide an opportunity to humanity to systematically study Srila

Prabhupada books.
 To provide knowledge of Gaudiya Vaisnava scriptures to students

strictly and faithfully in accordance with the books and teachings of
Srila Prabhupada.
 To build a pool of highly knowledgeable and qualified intellectuals on

Gaudiya Vaisnava philosophy and culture to preach to scientists,
educators, engineers, technologists, researchers, etc.
 To promote research in Gaudiya Vaisnava philosophy & culture.
 To enable students to get a better and deeper understanding of the

Gaudiya Vaisnava philosophy and sharpen their sastric knowledge and
preaching skills.
 To train devotees to take up responsibilities as teachers, preachers or

leaders.
 To help build and maintain students’ faith and conviction in the

process of bhakti yoga and in the scriptures.
 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.

International Society for Krishna Consciousness (ISKCON)
Founder Acharya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
BHAKTIVEDANTA RAJAVIDYALAYA
Bhakti-Çästri Course Students’ Handbook

Table of Contents
1. BHAKTI-ÇÄSTRI COURSE STRUCTURE & ASSESSMENTS .............................................. 9

COURSE STRUCTURE ........................................................................................................... 9
STUDY MATERIALS ............................................................................................................... 9
UNIT ASSESSMENT ............................................................................................................. 10
COURSE ASSESSMENT ........................................................................................................ 12
2. ONLINE CLOSED BOOK TEST ......................................................................................... 13
3. ATTENDANCE POLICIES ................................................................................................. 15
4. ASSESSMENT POLICIES ................................................................................................... 16

CLOSED BOOK EXAMINATIONS ....................................................................................... 16
OPEN BOOK EXAMINATIONS ............................................................................................ 17
SHLOKA TEST ...................................................................................................................... 18
5. PLAGIARISM IN ISKCON BOARD OF EXAMINATION (BOEX) APPROVED TITLE COURSES .. 19
6. ÇRÉ ÉÇOPANIÑAD ............................................................................................................... 20

ÇRÉ ÉÇOPANIÑAD TOPICS .................................................................................................... 20
ÇRÉ ÉÇOPANIÑAD OVERVIEW.............................................................................................. 22
SELECTED ANALOGIES FROM ÇRÉ ÉÇOPANIÑAD ............................................................. 24
CLOSED BOOK SHORT ANSWER QUESTIONS ................................................................. 26
OPEN BOOK ASSESSMENT QUESTIONS ........................................................................... 27
7. NECTAR OF DEVOTION................................................................................................... 28
NECTAR OF DEVOTION TOPICS ....................................................................................... 28
OVERVIEW OF NECTAR OF DEVOTION .......................................................................... 29
SELECTED ANALOGIES FROM NECTAR OF DEVOTION................................................ 33

8. NECTAR OF INSTRUCTION ............................................................................................. 41
ÇRÉ UPADEÇÄMÅTA TOPICS ............................................................................................... 41
ÇRÉ UPADEÇÄMÅTA OVERVIEW ........................................................................................ 42
SELECTED ANALOGIES FROM ÇRÉ UPADEÇÄMÅTA ........................................................ 45
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
BHAGAVAD-GÉTÄ CHAPTERS 7-12 TOPICS ........................................................................ 68
OVERVIEW OF BHAGAVAD-GÉTÄ CHAPTERS 7-12 ......................................................... 70
SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 7-12 ............................... 77
BHAGAVAD-GÉTÄ CHAPTERS 13-18 TOPICS ...................................................................... 84
OVERVIEW OF BHAGAVAD-GÉTÄ CHAPTERS 13-18 ....................................................... 86
SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ CHAPTERS 13-18 ............................. 92
10. ADDITIONAL QUESTIONS ............................................................................................. 98

ÇRÉ ÉÇOPANIÑAD .................................................................................................................. 98
NECTAR OF DEVOTION ................................................................................................... 100
NECTAR OF INSTRUCTION ............................................................................................. 106
BHAGAVAD GITA .............................................................................................................. 110

1. BHAKTI-ÇÄSTRI COURSE
STRUCTURE & ASSESSMENTS
COURSE STRUCTURE
The whole course is divided into 6 units. The primary teacher of the batch can
determine the number of lessons required for each unit, so as to complete the
entire course in 2-3 years maximum.
Unit Book
1 Bhagavad-Gétä chapters 1- 6
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
Registration Unit assessments
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
 Çré Éçopaniñad
Additional Material
You may also require the following study guide:
 Surrender Unto Me (HG Bhurijana Das)

 Waves of Devotion (HH Dhanurdhar Swami Maharaja)
 Subodhini Series (HG Gauranga Darshan Das)
UNIT ASSESSMENT
After every unit, there will be,
1) Closed book assessment
2) Open book assessment
3) Shloka memorization test
1) Closed book assessment (CBA):

 This will be written test of usually 50 marks with 1hr 30min duration.
 A minimum of 80% of the questions will be from the question banks in the
students’ handbook, in exactly the same format, style and wording. A
maximum of 20% of the questions can be from outside the question banks
in the students’ handbook, but will be based ONLY on Srila Prabhupada’s
purports.
 Test questions will be of the following type :
Short answer questions, term definitions, analogies.
2) Open book assessment (OBA):

 Only two questions are required to be answered for every unit. Questions
for all units will be shared with the students at the beginning of the course.
 Answers should be approximately 800-900 words max for every question.
Following are guidelines on writing these answers:
a) Leave room on the page for comments.

b) Divide the essay into sections and paragraphs. (Optionally give
headings, Bullet points are acceptable)
c) Follow a sequential development of concepts. Include introduction and
conclusion.
d) Write a focused and concise response responding to the questions.
e) Avoid additional irrelevant philosophical information. Do not exceed the
word limit.
f) Quote, with exact reference, to support your points. Explain the
significance of the quotes. Quote specific phrases from verses, purports
and lectures.
Do not include long quotes without any explanation.
 Kindly use only A4 size papers for writing answers.
 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.
3) Shloka memorization test

This will be an oral test conducted by the teacher at specified date. There are total
45 shlokas to be memorized in the whole course & teacher has to evaluate the
students for all the shlokas. After every unit, shloka test could be held for the
covered syllabus.
Shlokas for memorization are given below (also mentioned in student handbook):
Sl.No. Unit Shlokas for memorization Number

of Shlokas
1 Bhagavad-Gétä 2.7, 2.44, 2.13, 2.20, 3.27, 4.2, 4.8, 12
chapters 1-6 4.9, 4.34, 5.22, 5.29, 6.47
2 Bhagavad-Gétä 7.5, 7.14, 7.19, 8.5, 8.16, 9.2, 9.4, 14
chapters 7-12 9.14 9.25, 9.26, 9.27, 9.29, 10.8,
10.10
3 Bhagavad-Gétä 13.22, 13.23, 14.26, 15.15,15.7, 9
chapters 13-18 18.54, 18.55, 18.65, 18.66
4 Nectar of 1.1.11, 1.1.12, 1.2.234, 1.2.255 4
Devotion
5 Çré Éçopaniñad Invocation and Mantra 1 2
6 Nectar of Texts 1 -4 4
Instruction

COURSE ASSESSMENT
A pass in each unit is required for an overall course pass.
For the case of fail in,
 Open-book assessments: student can resubmit the answers for the necessary
questions.
 Closed-book assessments: student will have to be reappear for the full test.
 Shloka memorization: student can reappear for the test for necessary
shlokas.
The overall grade for each unit will be the aggregate of the following components
Sl.No. Assessment type Weightage in Passing marks

Unit grade
1 Open-book assessment 65% 60%
2 Closed-book assessment 20% 65%
3 Shloka memorization test 10% 65%
4 Attendance 5% 75%
5 Class Moderation
participation(Punctuality, Considered in
attendance, attitude) marginal cases
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.

2. ONLINE CLOSED BOOK TEST
Following are the two options, for conducting online CB tests (or rather
physical classroom tests on online platform):
Option-1: IBOEX guidelines for conducting online CB test with 2 cameras:
1. Facilitators can directly observe a candidate via two live-streaming cameras,

providing view of both the student and the student’s screen. The facilitator would
then send the question paper to the candidate, to be visible on the student’s screen.
The student would write answers with pen and paper and submit a scanned copy of
the completed paper to the facilitator.
2. Facilitators can arrange to directly observe a candidate via live-streaming

camera together with the use of software such as Google Classroom that guarantees
that the computer user cannot switch windows until the completed paper is
submitted to the facilitator. The facilitator would then send the question paper to
the candidate to be filled up on the student’s screen
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.
Option Pros Cons

Option-1: 2-camera - One can understand - 2 camera/devices
usage the all-round view of the may not be possible for
student and thus less every participating
chance of malpractices student
Option-2: 1-camera - Easily affordable - Higher chances of
usage malpractice
- Need to ensure that

candidate is at least 1-
arm distance from
screen
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

teacher before the test and 1-camera option can be allowed, with proper
positioning of camera.
Guidelines for the students before the online test:

• For the exam we need to have two devices, one should be on the front side &
second should be on your left or right side (if you are right handed; device
should be on left & if you are left handed; device should be on right)
• 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.

3. ATTENDANCE POLICIES
1. Students need to have a minimum of 75% attendance per unit as per policies
of ISKCON Board of Examinations.
2. Attendance can be online or offline depending on the situation. Online
attendees need to keep their videos on for the entire duration of the class
and if they are having technical difficulties, they need to inform the batch
coordinator.
3. If one is unable to attend classes beyond the 75% limit, then he needs to
submit a letter at least 24 hours prior to the commencement of the class or
in case of emergency, at the earliest possible. The letter needs to be
addressed to the respective batch coordinators at the respective BVRV email
ids, as given in the ‘Guidelines’ document.
4. In case of one failing to submit the letter, one will be marked absent and the
total attendance for the unit will be below 75%.
5. Students coming 15 min beyond the scheduled beginning time of the class
will be marked 'late' and thus the attendance for the day will be 50%. This
will be applicable for 25% of the total no of classes for the unit. eg. If there
are total 8 classes per unit, 25% is 2. So if one is late for 2 classes in the unit,
he will lose 50% for each class. Beyond that, if one is late, he will be marked
'ABSENT'.
6. However, if one submits a letter with valid reason for being late, on that
same day or prior to that day , the student can be excused and will be
marked 'Present'.
7. Since we are usually announcing the schedules of the courses well in
advance, students are requested not to schedule any other event during this
time. Such events, if planned after the announcement of the course
schedule, will not be considered as valid reasons for absenteeism.
8. If attendance is below 75% per unit, as per policies of ISKCON Board of
Examinations, one needs to repeat the unit either in another batch of BVRV
or at any other place like MI, VIHE, etc.
9. One will NOT be allowed to appear for CBA nor submit OBA for the
particular unit, if attendance is below 75%.
10. At the end of every unit, the batch coordinators will inform the students,
who are failing in the attendance criteria.

4. ASSESSMENT POLICIES
CLOSED BOOK EXAMINATIONS
1. Question papers for closed book exams are prepared by the course
coordinator and verified by the Dean of Academics and Director.
2. A minimum of 80% of the questions will be from the question banks in the
students’ handbook, in exactly the same format, style and wording. A
maximum of 20% of the questions can be from outside the question banks
in the students’ handbook, but will be based ONLY on Srila Prabhupada’s
purports.
3. Every student can prepare the answers to the question bank, before the
exam, but on his own. If there are any doubts, one can approach the
Primary Teacher (PT) for clarification. If any student is found preparing the
answers and circulating them, he and the receivers will be penalized as per
the policies of the IBOEX.
4. Exams need to be conducted by the primary teacher of each batch, at the
local place, with efficient invigilation, at the end of every unit, before the
next unit begins.
NO EXAM WILL BE CENTRALLY CONDUCTED.
5. Question papers along with attendance sheet will be supplied by BVRV
office, in either soft copy or hard copy, as per the requirements.
6. Primary teacher needs to take attendance for the examination and submit
the attendance sheet along with answer sheets to the BVRV office. BVRV
office will issue an acknowledgement, stating the names of students who
appeared for the exam.
7. Students should NOT consult anyone/any books/ laptop/mobile/any other
source of information during the exam. Anyone found doing so will be
penalized, as per the policies of the IBOEX, mentioned below.
8. The minimum passing percentage is 65 per unit as per IBOEX.
9. BVRV office shall share the CB test result after evaluation to Primary
teacher, who can send to all students with the help of batch co-ordinator. If
any student asks to see his evaluated answer sheet, BVRV office will share it
to Primary teacher, who can show the same to the student and return to
BVRV Office
10. Revaluation /reconsideration will be possible only if the student strongly
feels he deserves 5+ marks than what he has been given/ has failed.
11. Students should NOT directly approach the evaluators or BVRV office,
independent of the primary teacher.

12. If a student is unable to appear for the test on the announced day, due to an
unavoidable emergency, he needs to submit an application to the primary
teacher prior to the exam day. Then exam will be conducted on an
alternative day, decided by the PT.
If one does NOT submit the application and does NOT appear for the test
on the scheduled date, 5% of the total marks will be deducted for that
unit.
13. The number of attempts of closed book test permitted for a student is
maximum 2.
14. If one misses to give exam or fails the exam in the above two opportunities,
one will have to give the test in the next batch of the course.
OPEN BOOK EXAMINATIONS

1. Questions can be given to the students at the beginning of every unit by the
Primary Teacher (PT).
2. The Primary teacher needs to give to the students, guidelines on how every
question needs to be answered.
3. The PT can get the guidelines from the BVRV office.
4. Word limit for each answer is 800 -900 words.
5. The PT needs to announce the deadline date for submission, which should
be before the next unit begins.
6. The minimum passing percentage is 60 per unit.
7. If a student is unable to submit the OBA on the announced day, due to an
teacher prior to the scheduled day. Then he can be allowed to submit on an
8. If one does NOT submit the application and does NOT submit the OBA
unit.
9. BVRV Office shall share OBA results along with feedback to Primary teacher.
He can send this result & feedback to all students with the help of batch co-
ordinator. Any clarifications can be asked to the PT.
10. If one does not submit the OBA or fails the OBA, in the above two
opportunities, one can submit it (only the particular question/s) in the
next batch.

SHLOKA TEST
1. At the end of every unit, there will be oral shloka test conducted by the PT,
for shlokas of that particular unit, before the next unit begins. Shlokas along
with their translations will be tested. Translations need not be verbatim, but
the complete meaning needs to be there.
Test needs be given on the specified dates, decided by the PT only.
2. The minimum passing percentage is 65 per unit.
3. If a student is unable to appear for the test on the announced day, due to an
teacher prior to the exam day. Then exam will be conducted on an
4. If one does NOT submit the application and does NOT appear for the test
unit.
5. In case one does not complete the test or fails in the above 2 opportunities,
one can give the test in the next batch for whichever shlokas he has not
done or failed.
a) PT can calculate percentage marks per student after assessing for all
slokas of the respective unit & share these marks in the standard BVRV
shloka test template as in Item ‘J’(shloka test sheet for teacher)

5. PLAGIARISM IN ISKCON BOARD
OF EXAMINATION (BOEX)
APPROVED TITLE COURSES
ISKCON Board of Examinations
Policy on Cheating and Penalties
Version 1 -- Effective August 2010
Type of Cheating Category of Penalty for First Offense
Offense
Open Book Assessment One  Rewrite specific papers
Paraphrasing significant  20 percentage points marks reduction on open
material from another book grade for unit.
student’s /author’s paper  Submission of an additional essay based on the
One bhakti sastras on the topic of integrity and
honesty as a quality of a vaisnava.
Open Book Assessment One  Rewrite specific papers

Copying verbatim from  25 percentage points marks reduction on open
another student’s /author’s book grade for unit.
paper  Submission of an additional essay based on the
bhakti sastras on the topic of integrity and
Closed Book Assessment One  Sit for another closed book test
Communicating with another  20 percentage points marks reduction on
student during a closed book closed book grade for unit.
test (signaling / whispering)  Submission of an additional essay based on the
bhakti sastras on the topic of integrity and
Closed Book Assessment Two  Expelled from course
Passing notes between  Record of cheating to be made available to all
students during closed book approved examination centers.
test
Closed Book Assessment Two  Expelled from course
Smuggling notes or electronic  Record of cheating to be made available to all
devices into closed book test approved examination centers.
 Five year ban on participating in Board of
Examinations-approved programs
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.

6. ÇRÉ ÉÇOPANIÑAD
ÇRÉ ÉÇOPANIÑAD TOPICS
INTRODUCTION
Division of Veda Upaniñads / çruti småti
4 Defects
3 pramäëas Pratyakña / anumän / çabda
Parampara
INVOCATION
Om Purnam Perfect and Complete
Purnam evavasisyate Complete Balance remains.
MANTRA 1- 3: PROPRIETORSHIP OF LORD

Mantra 1 Isavasyam: /Bhagavat Communism
Tena tyaktena bhunjitha – Accept necessary quota
Mantra 2 Application of Isavasya –long life
Mantra 3 Atma ha – Killer of soul
MANTRAS 4–8: VISION OF THE MAHÄ-BHÄGAVATA

Mantra 4 Fixed / Running (expansion of energy)
Mantra 5 Contradictions prove inconceivable potency of Lord
Mantra 6-7 Ekatvam anupaçyataù - see oneness by hearing from
authority
False philanthropy
Mantra 8 Çuddham apäpa-viddham
MANTRAS 9–14: ABSOLUTE AND RELATIVE

Mantras 9-11 knowledge and nescience
Balanced program
Mantras 12-14 Worship Absolute / Relative: Demigod worship &
Impersonalism
MANTRAS 15–18: PRAYERS FOR REVELATION OF THE LORD’S SPIRITUAL

FORM
Mantra 15 satyasyäpihitaà mukham -
Your real face is covered by Your dazzling
effulgence.

Mantra 17 Oà krato smara kåtaà smara - Please remember all that
I have done for You
Mantra 18 Çré Éçopaniñad brings one nearer to the Personality of
Kåñëa.

ÇRÉ ÉÇOPANIÑAD OVERVIEW
INTRODUCTION
In the Introduction, 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.
MANTRAS 1-3: PROPRIETORSHIP AND THE LAWS OF GOD

The Invocation explained that the Personality of Godhead is perfectly complete, as
are His energies. Çrīla Prabhupäda comments that, “all forms of incompleteness
are due to incomplete knowledge of the Complete Whole.” Mantra 1 describes
how the living entities can again regain their sense of completeness by acting in
relationship with Kåñëa. This actionis called īÇäväsya consciousness. Mantra 2
explains the benefit of working in the īÇäväsya conception: one becomes free from
karmic reaction and acts on the liberated platform. Such activities are the only
method for freedom. Mantra 3 explains the fate of those who fail to recognize the
Lord’s proprietorship and therefore act in a vikarmic way.
MANTRAS 4–8: THE VISION OF THE MAHÄ-BHÄGAVATA

Mantra 4 explains why such people are unable to understand the Lord’s position:
He is beyond material calculations and is thus known only when he reveals
Himself. Mantra 5 continues this discussion describing that the Lord has
inconceivable potencies which render Him unknowable to those whom He does
not favor. Mantra 6 describes the vision of one whocan see Kåñëa everywhere, the
mahä-bhägavata. Mantra 7 continues describing the consciousness of the mahä-
bhägavata, which was introduced in Mantra 6. Mantra 8 describes some qualities
of the Lord as he is known by the mahä-bhägavata as described in Mantras 6 and 7.
MANTRAS 9–14: THE ABSOLUTE AND THE RELATIVE
 9 - 11: In Terms of Knowledge

 12-14: In Terms of Worship

Mantra 9 discusses two kinds of people who lack knowledge of Kåñëa: those who
are simply ignorant and those who are followers of material scholarship, thinking
it the end-all of knowledge. Both kinds of people disregard the Lord’s
proprietorship and consequently are degraded into the “darkest regions of
ignorance.”
Mantra 9 described the results of cultivating ignorance and false knowledge.
Mantra 10 explains that true knowledge brings a different result than either of
these. It also emphasizes the need to take guidance from a 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.
MANTRAS 15–18: PRAYERS FOR REVELATION OF THE LORD’S SPIRITUAL

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

SELECTED ANALOGIES FROM ÇRÉ ÉÇOPANIÑAD
INTRODUCTION
Çruti is considered to be like a mother. We take so much knowledge from our
mother. For example, if you want to know who your father is, who can answer
you? Your mother. … Similarly, if you want to know something beyond your
experience, beyond your experimental knowledge, beyond the activities of the
senses, then you have to accept the Vedas.
INVOCATION
The hand of a body is a complete unit only as long as it is attached to the complete
body. When 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.

MANTRA 7
The living entities are qualitatively one with the Supreme Lord, just as the sparks
of a fire are qualitatively one with the fire. Yet sparks are not fire as far as quantity
is concerned, for the quantityof heat and light present in the sparks is not equal to
that in fire.
These qualities are present in minute quantity, for the living entity is but a minute
part and parcel 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.
In the Hari-bhakti-sudhodaya (3.11.12), the advancement of education by a

godless people iscompared to decorations on a dead body
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.

CLOSED BOOK SHORT ANSWER QUESTIONS
Introduction
1. What is the meaning of the word veda? (1M)

2. List four defects of a conditioned soul? (4M)
3. List three pramanas? (3M)
4. Give reasons why sabda-pramana is a superior means of acquiring
knowledge? (2M)
5. List the two systems of knowledge in the material world? (2M)
6. What are the two qualifications of a bona fide guru?(2M)
7. Explain the analogy illustrating the need for accepting Vedic authority?
(2M)
8. Explain the analogy of the severed hand?(2M)
Mantra 1-3
1. Give the English meaning of the terms: (1M each)

a. isavasya
b. para and apara prakrti
c. Bhagavata communism
d. apauruseya
2. Define karma, akarma and vikarma. (3M)
3. Give the English meaning of the term atma-ha. (2M)
4. Define the words sura and asura.(2M)
5. Explain the analogy illustrating the facilities of the human form of life/the
facilities offered by the human form of life.(2M)
Mantras 4-9
1. Explain the analogy from Visnu Purana cited in Mantra 4 purport,

regarding the Absolute Personality of Godhead and His different
energies.(2M)
2. What is antaryami?(1M)
3. Give the English meaning of the phrase tad dure tad v antike.(2M)
a. ekatvam anupasyatah (Mantras 6-7)
b. suddham apapa-viddham (Mantra 8)
5. How is the Lord unembodied?(Mantra 8) (1M)
6. Explain the analogies given in Mantra 7 purport illustrating the qualitative
oneness and quantitative difference/simultaneous oneness and difference
between the living entities and the Supreme Lord.(2M)
7. Explain the analogies cited in Mantra 9 purport regarding the advancement
of education by a godless people/ Explain the analogy of a cobra decorated
with a valuable jewel; What does the analogy of decorations on a dead body
illustrate?(2M)
Mantra 11-13
1. Give the English meaning of the name Hiranyakasipu.(1M)

2. The miseries of this material world serve to indirectly remind us of
what?(1M)
3. Explain the analogy of a coconut given in Mantra 12 purport.(2M)
4. What analogy does Srila Prabhupada give in Mantra 13 purport illustrating
the fallacy of the theory: “all paths will take one to the supreme goal”?(2M)
Mantra 15-18
1. Give the English meaning of the term hiranmayena patrena. (1M)
OPEN BOOK ASSESSMENT QUESTIONS

Çré Éçopaniñad
1. Describe in your own words, practical ways, and the benefits therein, of
applying the isavasya principle in
a. society in general
b. ISKCON
c. your own life
2. Establish, in your own words, with appropriate evidence from Çré Éçopaniñad
verses, purports, analogies and Prabhupada’s Çré Éçopaniñad lectures, the
personal form of the Lord.

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

OVERVIEW OF NECTAR OF DEVOTION
1ST LAHARÉ: SÄMÄNYA-BHAKTI (PREFACE – CHAPTER 1)
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.
INTRODUCTION – MAÌGALÄCARAËA AND DEFINITION OF PURE

DEVOTIONAL SERVICE
The author invokes auspiciousness by establishing Kåñëa as the objective of the
book, byoffering obeisances to the Lord, his guru and the Vaiñëavas, and by
offering benedictions.After giving an overview of the whole book, he gives the
definition of pure devotional service which is the thesis statement upon which the
entire Nectar of Devotion expands.
CHAPTER 1 – CHARACTERISTICS OF PURE DEVOTIONAL SERVICE

Pure devotional service is so sublime and satisfying that devotees engaged in
Kåñëa’sservice don't want anything besides that service — not even the liberation
of sälokya.
2ND LAHARÉ: SÄDHANA-BHAKTI (CHAPTER 2 – CHAPTER 16)
This wave is divided into two parts as follows:
Part One (Chapters 2–14) – vaidhi-sädhana-bhakti

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

Spontaneous devotional practice
CHAPTER 2 – PRINCIPLES OF SÄDHANA-BHAKTI

The three categories of devotional service are described, with particular emphasis
onsädhana-bhakti. One’s eligibility for practicing sädhana-bhakti is attraction to

pleasingKåñëa, and the most important part of this process is to always remember
Kåñëa andnever forget Him.
CHAPTER 3 – ELIGIBILITY FOR ACCEPTING DEVOTIONAL SERVICE

The prerequisite for beginning devotional service is attraction, which is obtained by
themercy of a devotee. Advancement in vaidhi-sädhana-bhakti depends on one's
level offaith and knowledge of the scriptures. When one is free from the bodily
concept of lifewhile having the exclusive desire to serve Kåñëa, he is qualified to
practice pure devotional service.
CHAPTER 4 – PURE DEVOTIONAL SERVICE FREE FROM DESIRE FOR

LIBERATION AND SENSE GRATIFICATION
Further evidence is given in support of the statement that devotees are free from
the desire for bhukti and mukti. Devotees of Kåñëa in Våndävana reject the desire
for allliberation, even personal liberation to Vaikuëtha.
CHAPTER 5 – PURE DEVOTIONAL SERVICE IS SELF-SUFFICIENT AND

INDEPENDENT
Generally, to practice self-realization one must have a great deal of preliminary
qualification, such as pious birth, purification through Vedic rituals and following
varëäçrama-dharma. Bhakti is not dependent upon any of the above three
prerequisites.Devotional service is the constitutional position of the living entity.
Therefore, both the process of bhakti and eligibility for bhakti are independent of
considerations of birth, caste, community and other processes.
CHAPTER 6 – WAYS TO PRACTICE DEVOTIONAL SERVICE

Çrīla Rüpa Goswämī lists the 64 items of devotional service.
CHAPTER 7– EVIDENCE REGARDING DEVOTIONAL PRINCIPLES

Here the first eighteen items of devotional service: the ten pravåttis (do's) and the
firsteight nivåttis (don'ts) are further explained.
CHAPTER 8 – OFFENCES TO AVOID

Here the 19th item of devotional service—carefully avoiding the various offenses
in chanting the holy name of the Lord or in worshiping the Deity in the temple—
is described. Thirty-two offenses are listed from supplementary Vedic writings, and
othersare listed specifically from the Varäha Puräëa. The ten offenses against the
holy name,as found in the Padma Puräëa, are listed here.

CHAPTER 9 – WAYS TO PRACTICE PURE DEVOTIONAL SERVICE
Scriptural evidence is given for items 20 through 42 of the 64 angas of bhakti, with
emphasis on Deity worship, chanting, and prayer.

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

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

Scriptural evidence is given for items 54 through 64 of the 64 angas of bhakti, five
of which are considered to be the most potent forms of devotional service, with
emphasis onfestivals and the five most potent forms of devotional service.
CHAPTER 13 –THE FIVE MOST POTENT PRACTICES OF DEVOTIONAL

SERVICE
This chapter completes the discussion on the 64 items of devotional service. It
elaborateson the wonderful effects of performing the five most potent forms of
devotional service described in chapter 12 and begins to discuss some items
wrongly considered to be angas of bhakti.
CHAPTER 14 – THE RELATION OF DEVOTIONAL SERVICE TO OTHER

SPIRITUAL PRACTICES
Çrīla Rüpa Gosvämī continues to explain why certain items commonly thought to
be angas of bhakti cannot be accepted as such.
CHAPTER 15 – SPONTANEOUS DEVOTIONAL SERVICE – RÄGÄTMIKÄ-

BHAKTI
This chapter describes rägätmikä-bhakti, the spontaneous devotional service of the
eternal residents of Våndävana.
CHAPTER 16 – SPONTANEOUS DEVOTIONAL SERVICE IN PRACTICE

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

3RD LAHARÉ: BHÄVA-BHAKTI – DEVOTIONAL SERVICE IN ECSTATIC LOVE
CHAPTER 17– DEFINITION AND ATTAINMENT OF BHÄVA-BHAKTI

This chapter describes the process of rising to the platform of bhäva-bhakti, ecstatic
love for Kåñëa.
CHAPTER 18 – SYMPTOMS OF BHÄVA-BHAKTI

This important chapter examines the characteristics of a person who has
developed ecstatic love. By studying them carefully, one will understand the
difference between theecstatic love of a genuine devotee and the so-called ecstatic
symptoms of a pretender.
4TH LAHARÉ: PREMA-BHAKTI – DEVOTIONAL SERVICE IN PURE LOVE OF

GOD
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.

SELECTED ANALOGIES FROM NECTAR OF
DEVOTION
PREFACE
Nectar of Devotion will teach us how to turn the one switch that will immediately
brighteneverything, everywhere.
INTRODUCTION
The sharks that dwell in the ocean do not care for the rivers which are gliding down
into it. The devotees eternally live in the ocean of devotional service, and they do not
care for the rivers. 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 5
Any person who is properly initiated into the Vaiñëava cult certainly becomes a
brähmaëa, asmuch as the metal known as kaàsa (bell metal) is turned into gold by
the mixture of mercury
CHAPTER 7
Even if one is forced to live within a cage of iron or in the midst of a blazing fire, he
should 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.

1ST LAHARÉ (WAVE) - SÄMÄNYA-BHAKTI (PREFACE – CHAPTER 1)
Preface (Bhakti-Rasa)
1. For whom is Nectar of Devotion specifically presented?(1M)

2. Give the English meaning of the words: rüpänugas, rasa, capala-sukha,
bhoga-tyäga and amåta. (1M each)
3. What is the example Çréla Rüpa Goswämé set for devotees and for
humanity in general?(2M)
4. Where did Çréla Rüpa Gosvämé first meet Lord Caitanya? (1M)
5. What is the root cause of our disappointment?(1M)
6. What is the prime cause of everything in the world according to
Bhagavad-Gétä and Çrimad-Bhāgavatam?(1M)
7. What were the names of Rupa Goswami & Sanatana Goswami when they
were working as ministers?(1M)
8. What is Rasa?(1M)
9. What are the differences between mundane rasa and bhakti rasa?(2M)
Introduction
(Maìgaläcaraëa and Definition of Pure Devotional Service)
1. List the twelve rasas in Sanskrit or English. (3M)

2. Give the English meaning of the terms pravåtti and nirvåtti.(2M)
3. By what name is Krishna referred to in the mangalacaran?(1M)
4. What are the four waves, in English or Sanskrit, of the Eastern part of
Nectar of Devotion?(2M)
Chapter 1 (Characteristics of Pure Devotional Service)
1. List, in English or Sanskrit, the six characteristics of pure devotional

service.(3M)
2. List four examples Prabhupäda gives of ‘mature’ and ‘immature’ sinful

reactions.(2M)
3. Why is atonement compared to an elephant bathing?(2M)
4. List the three sources of happiness according to the analysis of Çréla Rüpa
Goswämé.(1.5M)

5. What is the meaning of the words madana-mohana-mohiné.(1M)
6. Who is the symbol of pure devotional service in the highest degree?(1M)
7. Why is devotional service greater than Krishna?(1M)
2ND LAHARÉ (WAVE) SÄDHANA-BHAKTI (CHAPTER 2 – CHAPTER 16)

 Part One (Chapters 2–14) – vaidhi-sädhana-bhakti - Following the rules and
regulations
 Part Two (Chapters 15–16) – rägänuga-sädhana-bhakti – Spontaneous
devotional practice
Chapter 2 (Principles of Sädhana-Bhakti)
1. What are the three categories of devotional service?(1.5M)

2. List the two types of sädhana-bhakti.(1M)
3. What are the two defining characteristics of vaidhi sadhana bhakti.(2M)
4. What injunction, if followed makes all other rules and regulations fall in
line.(1M)
5. What is the duty of the äcärya, the spiritual master?(1M)
6. What are two duties of a brahmana?(1M)
Chapter 3 (Eligibility for Accepting Devotional Service)
1. Which 2 factors determine ones eligibility for vaidhi sadhana bhakti?(1M)

2. Who are the 4 types of neophytes who approach Krishna? Give one example
from scripture for each of them. (4M)
3. Elevation to what position is required to stick to the principle of worshiping
the Supreme Personality of Godhead?(1M)
4. What did Bilvamangal Thakur say about mukti?(1M)
Chapter 4 (Pure Devotional Service Free From Desire for Liberation and Sense
Gratification)
1. List, in Sanskrit or English, the five kinds of liberation. (2.5M)

2. Why is Prthu Maharaj not interested in impersonal liberation? What does he
ask for instead? (2M)
3. Persons who have achieved four stages of liberation may also be promoted
where?(1M)
4. What is Hanuman’s attitude toward salvation?(1M)

Chapter 5 (Pure Devotional Service Is Self-Sufficient and Independent)
1. What should a devotee do if he falls down while doing devotional

service?(1M)
Chapter 6 (Ways to Practice Devotional Service)
1. List the first 3 of the 64 items of sädhana in English or Sanskrit.(1.5M)

2. Out of the first 20 items of sädhana, which are considered the most
important? (2.5M)
3. List the five most potent items of sädhana.(2.5M)
Chapter 7 (Evidence Regarding Devotional Principles)
1. List some qualifications of a guru, as described in Chapter 7.(2M)

2. What is the crucial point for advancement in spiritual life?(1M)
3. Why can the followers of Buddha not be accepted as devotees?
4. What is the basic principle for observing fasting on Ekadashi?(1M)
5. List the two kinds of non-devotees Lord Caitanya mentioned whose
association should be avoided.?(2M)
6. Which 4 books, if one carefully reads, will give him sufficient knowledge
to understand the science of Kṛṣṇa consciousness?(2M)
Chapter 8 (Offences To Avoid)
1. List 5 Seva Aparadhas mentioned in chapter 8, which are particularly

relevant to you.(2.5M)
2. What are the consequences of becoming an offender to the holy
names?(2M)
3. How can an offender unto the an offender unto the Supreme Personality of
Godhead be delivered?(1M)

Chapter 9 (Ways To Practice Pure Devotional Service)
1. What is the result of decorating one’s body with Vaisnava tilaka?(1M)

2. According to the Padma Purana, what is the result of wearing tulasé beads
on the neck and marking twelve places of their bodies as Viñëu?(1M)
3. Who are the impersonalists who became devotees after smelling the
remnants of flowers and incense in the temple?(1M)
4. Give the English meaning of laulyam and lälasämayé.(2M)
5. What is the result of drinking caraëämåta?(1M)
6. List, in English or Sanskrit, and explain the 3 kinds of prayers of
submission.(3M)
7. What is the price for entrance to the kingdom of God?(1M)
8. According to the Skanda Purana what is the result of seeing the face of the
Lord while arati is going on?(1M)
9. According to the Agni Purana, who can obtain the results of Kriya
yoga?(1M)
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. According to Vaisnava acaryas, how is servitorship defined?(1M)

2. Explain the difference between the two types friendship.(2M)
3. Which two of the nine types of devotional service are rarely seen?(1M)
4. What are the 3 types of self-surrender?(1.5M)
5. List at least 4 ways we can serve tulasi.(2M)
6. Give the English meaning of ätma-nivedanam and çaraëägatiù.(2M)
1. Give the meaning of “revealed scripture” according to Chapter 12. (1M)

2. A person who keeps Vaiñëava literature at home always has what?(1M)
3. What is even higher than the worship of the Lord?(1M)
4. What is the meaning of Urja Vrata?(1M)

Chapter 13 (The Five Most Potent Practices Of Devotional Service)
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)
Chapter 14 (The Relation Of Devotional Service To Other Spiritual Practices)
1. Explain the meaning of yukta vairagya.(2M)

2. List the nine processes of devotional service (nava-vidhä-bhakti), and give
one example of a devotee who achieved perfection by following each of
these processes.(4.5M)
3. Explain the significance of the example of Maharaj Ambarisa’s practice of
devotional service, as described in Ch 14.(2M)
Chapter 15 (Spontaneous Devotional Service – Rägätmikä-Bhakti)
1. Where can examples of spontaneous devotional service easily be seen?(1M)

2. How has Çré Rüpa Gosvämé defined rāgānugā-bhakti ? (2M)
3. What are the two categories of Raganuga Bhakti? (1M)
4. How does Srila Rupa Goswami describe Kubja’s love for Krishna? (1M)
Chapter 16 (Spontaneous Devotional Service In Practice)
1. In which two places is spontaneous love of Kṛṣṇa, in the parental

relationship, found?(1M)
2. At what stage is it possible to achieve eagerness to follow in the footsteps of
the denizens of Vraja?(1M)
3. Who are the präkåta-sahajiyäs?(2M)
4. Why is the attempt to directly become the father of Kṛṣṇa is not
recommended?(1M)
5. Give the English meaning of the words Pusti Marga?(1M)
3RD LAHARÉ (WAVE) BHÄVA-BHAKTI - DEVOTIONAL SERVICE IN

ECSTATIC LOVE
Chapter 17 (Definition And Attainment Of Bhäva-Bhakti)
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)

Chapter 18 (Symptoms of Bhäva-Bhakti)
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)
4TH LAHARÉ (WAVE) PREMA-BHAKTI - DEVOTIONAL SERVICE IN PURE

LOVE OF GOD
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)
2. Describe in your own words, with reference to Prabhupäda’s statements in

Chapter 10 of Nectar of Devotion, the appropriate attitude towards suffering
in one's life. Discuss, with relevant personal examples, how development of
this attitude can help you deal with suffering in your life. (Personal Application)

8. NECTAR OF INSTRUCTION
ÇRÉ UPADEÇÄMÅTA TOPICS
Vaidhi- sadhana-bhakti
Text 8 Raganuga- sadhana-bhakti
Bhava-bhakti and Prema-bhakti
VAIDHI-SÄDHANA-BHAKTI
Preface The Goal of Kåñëa Consciousness and the Means of Attaining It

Text 1 Controlling the Six Urges
Text 2 Obstacles to Devotional Service
Text 3 Principles that Aid Devotional Service
Text 4 Six Loving Exchanges
Text 5 Association According to Levels of Advancement
Text 6 Associating with the Pure Devotee
Text 7 Chanting the Holy Name
RÄGÄNUGA-SÄDHANA-BHAKTI
Text 8 Spontaneous Devotional Service in Practice
BHÄVA-BHAKTI AND PREMA-BHAKTI
Text 9 The Hierarchy of the Material and Spiritual Worlds

Text 10 The Hierarchy of Different Types of Human Beings
Text 11 The Glories of Rädhä-kuëòa

ÇRÉ UPADEÇÄMÅTA OVERVIEW
VAIDHI-SÄDHANA-BHAKTI: TEXTS 1 - 7
PREFACE: THE GOAL OF KÅSËA CONSCIOUSNESS AND THE MEANS OF

ATTAINING IT
To reach perfection in Kåñëa consciousness, one must follow the instructions of
the SixGosvämīs of Våndävana by controlling the mind and senses as instructed
by Çrīla Rüpa Gosvämī in Upadeçämåta.
TEXT 1: CONTROLLING THE SIX URGES

This verse elaborates on the prerequisite for spiritual life as described in the
third main pointof the preface — the necessity of controlling the mind and
senses. A person who has mastered this prerequisite is fit to be a guru.
TEXT 2: OBSTACLES TO DEVOTIONAL SERVICE

Text 2 describes the consequences of not controlling the mind and senses. By
his own choice, the conditioned soul has fallen under the jurisdiction of the
material energy of the Lord. Under its influence, he has to meet the demands of
the body, which is a product of thisenergy. Text 2 further explains how to meet
these basic demands in a way that fosters spiritual progress rather than material
entanglement.
TEXT 3: PRINCIPLES THAT AID DEVOTIONAL SERVICE

Six principles are given that help us progress on the path of pure devotional
service. Beforediscussing them, Çrīla Rüpa Goswämī explains what pure
devotional service is.
TEXT 4: SIX LOVING EXCHANGES

In previous lessons, we mentioned that one’s desires and ambitions develop
according to the company one keeps — saìgät sañjäyate kämaù (BG 2.62).
Therefore, if we want to progressin Kåñëa consciousness, we have to associate
with devotees. Text 4 explains what association consists of. It also begins to
explain how one should associate with devotees.
Further instructions on how to associate with different types of devotees are
found in texts 5and 6.
BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_2.1 42

TEXT 5: ASSOCIATION ACCORDING TO LEVELS OF ADVANCEMENT
In order to properly apply the six loving exchanges described in the previous
verse, one mustselect proper persons with whom to reciprocate. The kind of
Vaiñëava that should be chosenas a friend and how one should deal with
different kinds of Vaiñëavas is the subject matter ofthis verse. All devotees
should be respected, but in order to make spiritual advancement we must
associate with serious devotees and distance ourselves from casual association.
TEXT 6: ASSOCIATING WITH THE PURE DEVOTEE

Text 6 discusses further how we should associate with devotees, especially with
the spiritualmaster, who is understood to be transcendentally situated.
TEXT 7: CHANTING THE HOLY NAME

In order to come to the platform of uttamä-bhakti, we must first cleanse our
consciousness ofthe materialistic contamination that covers the mirror of the
heart. By carefully chanting the Hare Kåñëa mahä-mantra every day, we
gradually become cured of the jaundice of ignorance and revive the knowledge
of our blissful constitutional position as Kåñëa's servant.
RÄGÄNUGA-SÄDHANA-BHAKTI: TEXT 8
TEXT 8: SPONTANEOUS DEVOTIONAL SERVICE IN PRACTICE

In this verse, Çrīla Rüpa Goswämī gives the essence of all advice: to fix one's
mind on Kåñëawithout deviation by constantly hearing and chanting about Him
and remembering His pastimes.
BHÄVA-BHAKTI AND PREMA-BHAKTI: TEXTS 9 - 11
TEXT 9: THE HIERARCHY OF THE MATERIAL AND SPIRITUAL WORLDS

Text 9 describes the hierarchy of the different regions of the Lord's creation with
Rädhä-kuëòa as the topmost place.
TEXT 10: THE HIERARCHY OF DIFFERENT TYPES OF HUMAN BEINGS

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

TEXT 11: THE GLORIES OF RÄDHÄ-KUËÒA
Text 11 perfectly illustrates the point that the cultivation of spiritual life is a
gradual process. In the same way as one is meant to read the first nine cantos of
Çrīmad-Bhägavatam before approaching the Tenth Canto, one must assimilate
the first ten verses of Nectar of Instructionbefore approaching Rädhä-kuëòa.

SELECTED ANALOGIES FROM ÇRÉ UPADEÇÄMÅTA
TEXT 1
The elephant may take a very nice bath in the river, but as soon as it comes
onto the bank, it throwsdirt all over its body. What, then, is the value of its
bathing? Similarly, many spiritual practitioners chant the Hare Kåñëa mahä-
mantra and at the same time commit many forbidden things, thinking thattheir
chanting will counteract their offenses.
TEXT 3
A newly married girl naturally expects offspring from her husband, but she
cannot expect to have them immediately after marriage. Of course, as soon as
she is married she can attempt to get a child,but she must surrender to her
husband, confident that her child will develop and be born in due time.
Similarly, in devotional service surrender means that one has to become
confident.
TEXT 6
One should overlook a devotee's having a body born in a low family, a body
with a bad complexion, 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.

Preface
1. NOI is an authorized summary study of which Sanskrit work?(1M)

2. Under whose supervision is the Krsna consciousness movement
conducted?(1M)
3. What is one’s first duty in all spiritual affairs?(1M)
4. On what does our advancement in Krsna consciousness depend?(1M)
5. Define goswami.(1M)
6. SP compares NOI with which 8 verses composed by Lord Caitanya? (1M)
7. List 3 other books by Srila Rupa Goswami mentioned in the Preface. (1.5M)
Text 1(Controlling the Six Urges)
1. Define the term Prayascitta. (1M)

2. What are the three types of urges, mentioned In BSST anuvrtti that our
material identification produces? (1.5M)
3. Which two methods of purification, suggested by Sukadeva Goswami, are
rejected by Parikit Maharaja? (1M)
4. What is the name of Srila Bhakti Siddhanta Sarasvati’s Upadesamrta
commentary? (1M)
Text 2-3 (Six Obstacles and Six Virtues)
1. What analogy is used to explain confidence and patience? (2M)

2. List the three primary energies of the Lord. (1.5M)
3. Define mahatma and duratma. (2M)
4. List the threefold miseries in Sanskrit and English. (1.5M)
5. Analyze examples of atyahara, subtle and gross, and discuss. (2M)
6. Explain the examples of subtle atyahara, as mentioned in purport to
text 2, and discuss why is it important to recognize and avoid them in
our practice of devotional service. (4M)
7. List the nine processes of devotional service in Sanskrit or English.
(4.5M)
8. What is the meaning of avasya raksibe krsna. (1M)
9. Briefly describe the two aspects of tat-tat-karma-pravartanat. (2M)
10. Explain the analogy, “If a hundred-dollar bill is lying on the street…”.
(2M)
11. “By God’s arrangement, anyone in any part of the world can live very
peacefully if he has some _____ and a ____ ___.(1M)

Text 4 (Six Loving Exchanges)
1. Define guhyam akhyati prcchati. (1M)

2. How should one spend his income? (1.5M)
3. What is the meaning of “visayira anna khaile dusta haya mana” (1M)
Texts 5-6 (Associating with three levels of devotees and Pure devotees)
1. What is the relationship between Text Four and Five? (1M)

2. Srila Prabhupada starts the Purport with “Suddha-bhakti . . . is performed
in a liberated condition”. How does this follow from the content of the
Text, Synonyms.(2M)
3. How does BG 14.26 support the Text? What is the related context and
content from the Purport in BG.(2M)
4. Why is BG 9.30 cited? What is the related context and content from the
Purport in BG.(2M)
5. What were the Muslim names of Sanatana and Rupa Goswami? (1M)
6. Explain the title Goswami with reference to American Goswamis. (2M)
7. What is the qualification for diksa as mentioned in purport to text 5 NOI.
(1M)
8. What was the response of Sri Caitanya Mahaprabhu, when asked how a
Vaisnava could be recognized, by the great devotee Srila Satyaraja
Khan.(2M)
9. “Such people [prākṛta-sahajiyā ] should be r________ within one’s mind,
but their a__________ should be avoided. (1M)
10. How should one deal with the kanistha-adhikari devotee, who chants
the holy name?(1M)
11. List the four characteristics of a madhyama-adhikari.(2M)
12. List three symptoms of an uttama-adhikari.(3M)
13. What is the meaning of nityananda-vamsa?(1M)
14. The spiritual master must not be subjected to the advice from
whom?(1M)
15. Explain the analogy of Ganges waters given by Rupa Gosvami in text
6.(2M)
16. Explain the analogy of a mad elephant.(2M)
Texts 7-11(Awakening Taste for Holy name and Residing in Vraja)
1. What is the meaning of jivera 'svarupa' haya-krsnera 'nitya-dasa?(1M)

2. Define durasraya. (1M)
3. What is the material disease and how do we get cured from it? (2M)
4. List the three stages in chanting the holy name of the Lord. (3M)

5. Explain steps starting from Sravana Dasa etc.(4M)
6. At what stage can maya not disturb a devotee? (1M)
7. Explain the analogy of jaundice given by Rupa Gosvami in text 7.
(2M)
8. What is the essence of all advice? (4M)
9. Number the following types of people from one to eight from the
highest to the lowest.(4M)
a. Jnani vimukta
b. Karmi
c. Vikarmi
d. Radharani
e. Sadhana Bhakta
f. Vrajavasis (Pasu-pala-pankaja-drsa)
g. Jnani
h. Prema-bhakta
10. Give the English and Sanskrit for the different levels of people
described in the verse starting with Karmis. (4M)
11. Srila Prabhupada divides Karmis into two types, what are they? Give
Sanskrit Names.(2M)
12. At the present moment almost everyone in this world are: (1M)
a. Jnanis
b. Yogis
c. Karmis?
d. None of the above.
13. Does Krsna hate the Karmis or His neutral to them or are they dear
to Him? (1M)
14. List three examples each of perfect devotees in santa-rasa, dasya- rasa,
and sakhya-rasa.(3M)
15. List the hierarchy of the different spiritual places.(2.5M)
16. Why has Srila Rupa Gosvami given much stress to Radha-
kunda?(1M)
17. Why are the gopis superior to all devotees? (1M)
18. Define vipralambha-seva & give example. (2M)
19. What is the result of bathing in Radha-kunda even once?(1M)
20. “…Srīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that even great
sages and great devotees like N_____ and S_____ do not get an
opportunity to come to Rādhā-kuṇḍa to take their baths.” (1M)

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)
2. Discuss the challenges you are facing in developing enthusiasm and

confidence in your practice of devotional service. What steps are you
taking to overcome these challenges? Give appropriate reference Çré
Upadeçämåta Text 3 in your response. (Personal Application)

9. BHAGAVAD-GÉTÄ
BHAGAVAD-GÉTÄ CHAPTERS 1-6 TOPICS
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
Arjuna Surrenders 2.1-10

Jnäna 2.11-30
Karma-käëòa 2.31–38
Karma/ Buddhi-yoga 2.38-53
Karma-yoga Superior to Karma-sannyäsa 2.54-3.8
Sthita-prajïa 2.54-2.72
CHAPTER 3: KARMA-YOGA
Yoga Ladder Chapters 3 - 6

Karma-käëòa to Karma-yoga 3.10–16
Karma-yoga 3.17–35
Lust & Sense Control 3.36–43
CHAPTER 4: JNÄNA-YOGA
Transcendental Knowledge about Kåñëa 4.1–15

Action of a Niñkäma-karma-yogi 4.16-24
Sacrifices & Jnäna 4.25-42

CHAPTER 5: KARMA-SANNYÄSA-YOGA
Description of a Niñkäma-karma-yogi 5.1-12

Vision of a Jnäni 5.13-26
Peace Formula 5.29
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

OVERVIEW OF BHAGAVAD-GÉTÄ CHAPTERS 1 TO 6
CHAPTER 1: OBSERVING THE ARMIES ON THE BATTLEFIELD OF
KURUKÑETRA (ARJUNA-VIÑÄDA-YOGA)
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.
INTRODUCTION: PREPARATIONS FOR WAR (1–13)

Dhåtaräñöra asks Sañjaya about the events that took place at Kurukñetra.
Sañjaya describes how Duryodhana, using diplomacy, solves the problem of
encouraging Droëäcärya without insulting Bhīñma and others. Bhīñma rallies his
soldiers with the sound ofhis conchshell. Yet the symbolism of the conchshell
indicates their defeat.
SIGNS OF VICTORY (14–20)

Sañjaya describes various signs of victory for the Päëòava army, especially the
transcendentalsound of the conchshells of Kåñëa and Arjuna, which shattered the
hearts of the sons of Dhåtaräñöra.
KÅSËA AS BHAKTA-VATSALA (21–27)

Kåñëa appears as the chariot driver of Arjuna, revealing His quality as bhakta-
vatsala. Arjunaorders Kåñëa to place his chariot between the two armies because
he wants to see who is present. Seeing those assembled for battle, Arjuna becomes
hesitant to fight.
ARJUNA’S DOUBTS (28–46)

Compassion: Arjuna, being a softhearted devotee, becomes overwhelmed with
compassion andforgets himself when he sees his relatives before him. He has
become fearful due to a material conception of life. Enjoyment: He argues that he
will not be able to enjoy his kingdom if it is won at the cost of the lives of his family
members. He fears sinful reactions for killing his kinsmen.
Saintliness and fear of sinful reactions: Arjuna argues that killing one’s family is
sinful and willlead to hell. The higher principle is that real religion is whatever
Kåñëa says or wants.

Destruction of family: Arjuna further argues that the destruction of the dynasty
will lead to unchaste women, unwanted children, and the end of spiritual culture.
Arjuna, having decided notto fight, finally casts aside his bow and sits down on the
chariot.
CHAPTER 2: CONTENTS OF THE GÉTÄ SUMMARIZED
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.
ARJUNA’S FURTHER DOUBTS AND SURRENDER (1–10)

Indecision: Arjuna is confused and undecided what to do. Kåñëa chastises Arjuna
for his stanceof nonviolence, calling him weak and non-Aryan. Arjuna again
argues that it is sinful to kill his superiors, but then realizes that he is confused
and has been acting in a miserly way. He therefore surrenders to Kåñëa and accepts
Him as guru, thus changing their relationship from friends to guru and disciple.
JNÄNA — FIGHT! THERE IS NO DEATH FOR THE SOUL (11–30)

As guru, Kåñëa rebukes Arjuna for his misplaced compassion. Kåñëa begins His
instructions by describing the individual, eternal nature of the soul, contrasting it
with the temporary nature ofthe body. Kåñëa describes the characteristics of the
soul in detail. He then introduces additionalpoints to further defeat Arjuna’s first
argument, whereby he appeals to the virtues of compassion.
KARMA-KÄËÒA —BY PRESCRIBED DUTIES GAIN MATERIAL ENJOYMENT

(31–38)
After defeating Arjuna’s arguments by knowledge of the eternality of the soul,
Kåñëa now takes a different approach. Even if Arjuna identifies with his body, by
fighting as a kñatriya he will be happy. Kåñëa thus refers to karma-käëòa teachings
to primarily defeat Arjuna’s second argument (enjoyment). Kåñëa explains that if
Arjuna fights he will find enjoyment, but if he doesn’t he’ll incur sinful reaction
and infamy. Kåñëa also touches on Arjuna’s other arguments—compassion and
sinful reaction. Verses 32 & 37 speak of the gains Arjuna would get by fightingand
verses 33-36 describe the losses he will incur by avoiding his duty.

BUDDHI-YOGA — FIGHT! BUT WITHOUT ANY REACTION (39-53)
Karma and Jnäna are combined together to engage the transcendentalist in work
with knowledge. One important theme in Bhagavad-Gétä is the question whether
to renounce work and use one’s intelligence to discriminate between spirit and
matter or to work without attachment to the fruits. This question will be asked by
Arjuna in the beginning of the third, fifth, and eighteenth chapters. Kåñëa gives a
brief explanation of buddhi-yoga (working without attachment to the fruits).
Kåñëa also shows how attachment to sense enjoyment and material opulence, as
given in the karma-käëòa section of the Vedas, is an obstacle to determination in
devotional service. He advises Arjuna to transcend the 3 modes and perform
prescribed duties without attachment to the fruits. By buddhi-yoga one becomes
indifferent to the Vedic rituals, gains freedom from sinful reactions, and attains
liberation from the cycle of birth and death. LordKåñëa thus defeats Arjuna’s
argument of fear of sinful reactions.
STHITA-PRAJÏA — BECOME FIXED IN TRANSCENDENTAL

CONSCIOUSNESS (54–72)
After hearing Kåñëa’s description of buddhi-yoga, Arjuna asks how to recognize a
transcendentalist. Kåñëa describes how a transcendentalist gives up all material
desires, is equipoised and detached yet continues to act according to prescribed
duties. Kåñëa advises Arjuna to control his senses by following the regulative
principles. By so doing he will attain the mercy of the Lord and be happy. The
second chapter is a summary of the whole Bhagavad-Gétä.In this chapter, karma-
yoga and Jnäna-yoga have been clearly discussed, and a glimpse of bhakti-yoga has
also been given.
CHAPTER 3: KARMA-YOGA
In chapter 2 many different paths were explained, such as sankhya-yoga, buddhi-

yoga and control of the senses by intelligence, and work without fruitive desire.
Kåñëa told Arjuna to keep all abominable activities far distant by buddhi-yoga.
Taking the meaning of buddhi as intelligence, Kåñëa’s order would mean that
Arjuna, by using his intelligence, should avoid all abominable activities and not
fight. Yet Arjuna thinks "Kåñëa is still urging me to fight." Arjuna thinks that karma
and Jnäna are not compatible. Actually karma and Jnäna are two stages on the path
to transcendental consciousness.
RENUNCIATION OF WORK OR WORK IN DEVOTION? (1–9)

In his confused state, Arjuna asks Kåñëa to clarify His previous instructions. Kåñëa
explains howkarma-yoga is superior to renunciation of work, and He also
recommends sacrifice to Viñëu, which frees one from the bondage of work.

FROM KARMA-KÄËÒA TO KARMA-YOGA (10–16)
Previously Kåñëa established that one should not artificially renounce activities
but should perform prescribed duties in a detached way. Now He explains the
course of action for those who are not yet at the stage of work in detachment but
wish to attain it. By satisfying their material desires in a religious way, those who
are attached will be purified. Now Kåñëa will showhow production of grains is
dependent on sacrifice and how the origin of such sacrifice is Viñëu.
KARMA-YOGA — PERFORMING PRESCRIBED WORK IN DETACHMENT TO

SET EXAMPLE (17–35)
In verses 17 through 21, Kåñëa describes the position of a self-realized person in
relation to work. Although the self-realized person need not perform prescribed
duties, he continues working to set the example for common men to follow. Kåñëa
uses Himself as an example toshow that even God works according to scripture to
set the standard for others to follow.
Kåñëa also describes how a knowledgeable person should relate to ignorant men
who are attached to fruitive results. A devotee should encourage people, by his
words and example, to engage the results of their work in devotional service.
Arjuna is finally advised to fight with devotion for Kåñëa and become free from the
bondage of fruitive actions. Kåñëa concludes His explanation of karma-yoga by
warning Arjuna not to give up his prescribed duties, though theremay be some
imperfection. He explains that everyone is forced to act according to their nature.
BEWARE OF LUST AND ANGER (36–43)

Arjuna asks Kåñëa what forces us to act sinfully, abandoning one's prescribed
activities (karma),and Kåñëa describes our eternal enemy in the form of lust. One
can conquer lust by working in Kåñëa consciousness with steady intelligence fixed
in knowledge of one’s pure identity.
CHAPTER 4: TRANSCENDENTAL KNOWLEDGE
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.
TRANSCENDENTAL KNOWLEDGE ABOUT KÅSËA (1–10)

As the supreme authority, Kåñëa spoke this knowledge earlier to Vivasvän and
now speaks it again to Arjuna because he is Kåñëa’s devotee and friend. Although

Kåñëa is unborn, He comesinto this world to re-establish religion, to protect His
devotees, and to kill the demoniac. Anyone who understands this knowledge will
attain love for Kåñëa and go back to Godhead at the end ofthis life.
KÅSËA AS THE GOAL OF ALL PATHS AND THE CREATOR OF

VARËÄÇRAMA (11–15)
After giving knowledge about Himself, which leads to liberation, Kåñëa now
explains how He is the ultimate goal of all paths and how everyone is dependent
upon His mercy for attaining success. He has created the varëäçrama system
whereby men can fulfill their material desiresand make progress toward liberation,
but He is above this system.
Krsna is neutral and only facilitates, through the agency of material nature,
fulfillment of the jivas'desires to act, but is not responsible for their right or wrong
activities and their subsequent results. He does not aspire for the fruits of action
and is aloof from material actions and reactions. Arjuna should follow the example
of past liberated souls who acted with this understanding of Krsna's transcendental
nature.
KARMA-YOGA (16–24)
After explaining His transcendental position, Kåñëa analyzes action and describes
how toperform activities on the transcendental plane.
SACRIFICES LEAD TO TRANSCENDENTAL KNOWLEDGE (25–33)

After describing how to act on the transcendental platform, Kåñëa describes a
variety of sacrifices (in verses 25 through 33) because the ultimate goal of these
sacrifices is transcendental knowledge, which is the theme of this chapter.
Sacrifice has already been discussed in Bhagavad-Gétä 3.9–16, where Kåñëa
explained that without sacrifice to Viñëu onecannot live happily in this world.
SUMMARY OF TRANSCENDENTAL KNOWLEDGE (34–42)

Having explained that all sacrifices lead to transcendental knowledge, Kåñëa now
describes various aspects of transcendental knowledge. To attain transcendental
knowledge, one must control the senses and submissively approach a spiritual
master to render faithful service to him.Thus one will become free from sinful
reactions and understand knowledge of his relationship with the Supreme Lord.
Kåñëa urges Arjuna to arm himself with transcendental knowledge and fight.

CHAPTER 5: KARMA-YOGA - ACTION IN KÅÑËA CONSCIOUSNESS
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.
KARMA-YOGA IS EQUAL TO BUT EASIER THAN RENOUNCING WORK (1–6)

Therefore chapter 5 opens with a question by Arjuna that is similar to the one
Arjuna asked atthe beginning of chapter 3: “Which is better, detached work or
renunciation of work?” Krsna replies that although the results of karma-yoga and
renunciation of work are ultimately the same, karma-yoga is better, being easier to
perform, safer and more practical as it keeps thesenses engaged while
simultaneously purifying the heart by working with detachment.
DESCRIPTION OF A NISKÄMA-KARMA-YOGI (7–12)

Kåñëa explains the performance of niskama-karma-yoga. One in knowledge of
Kåñëa understands his incompatibility with material nature and thus acts only for
purification, giving theresults of his work to Kåñëa. Thus he remains unattached,
performing work as a matter of duty.
RELATIONSHIP BETWEEN ÉÇVARA, JÉVA AND PRAKÅTI (13–16)

The transcendentalist who works with detachment has knowledge of the
relationship between the living entity, material nature, and the Supersoul.
Although the modes of nature or the Supersoul may appear to be the cause of
action and reaction, they are not responsible. When the living entity desires to
enjoy material nature, the modes carry out the necessary actions, withthe
permission of the Supersoul.
VISION OF A JNÄNI OR PARAMÄTMAVÄDÉ (17–26)

One who is fixed in the knowledge of the relationship between the living entity,
material nature,and the Supersoul takes shelter of the Supersoul, becomes
enlightened, and attains liberation. AKåñëa conscious person enjoys unlimited
pleasure within himself by fixing his consciousness on Kåñëa. Always busy
working for the welfare of all beings, he soon achieves liberation.

INTRODUCTION TO DHYÄNA-YOGA AND THE PEACE FORMULA (27- 29)
Kåñëa introduces dhyäna-yoga at the end of this chapter and will elaborate on it in
chapter 6.He also presents the peace formula in the last verse: A person in full
consciousness of Kåñëa,knowing Kåñëa to be the ultimate beneficiary.
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.
YOGA-RURUKSU AND YOGÄRÜÒHA PRACTICE (1–9)

At the end of chapter 5 and continuing into chapter 6, Kåñëa explained dhyäna-
yoga, concludingthat He is the goal of meditation. Even in añöanga-yoga, karma-
yoga is necessary in the beginning stages. When one becomes accomplished in the
practice of meditation, he ceases all disturbing mental activities and comes to the
stage of yogarudha.
STAGES IN YOGA PRACTICE AND SAMÄDHI (10–27)

Having described the stages of añöanga-yoga, Kåñëa next explains the practice of
those stages. By practicing yoga with determination, controlling the mind, and
fixing the mind on Supersoul, one attains the stage of perfection, called samädhi,
wherein one enjoys unlimited transcendental pleasure.
PERFECTION OF YOGA: REALIZATION OF KÅSËA AS SUPERSOUL (28–32)

After describing the yoga practice of fixing the mind on the self, Kåñëa explains the
realization ofthe yogī. Prabhupäda explains: “A Kåñëa conscious yogī is the perfect
seer because he sees Kåñëa situated in everyone’s heart as Supersoul. He sees Kåñëa
everywhere and everything in Kåñëa. Thus he sees all living entities equally.”
ASÖÄÌGA-YOGA REJECTED BY ARJUNA (33-36)

Arjuna rejects the añöanga-yoga system as impractical because his mind appears
uncontrollable. Kåñëa assures Arjuna that it is possible to control the mind by
constant practice and detachment.
DESTINATION OF THE UNSUCCESSFUL YOGÉ (37–45)

Arjuna asks about the destination of the unsuccessful yogī, but Kåñëa assures him
that the yogī’snext birth will be auspicious, giving him another chance for self-
realization.

THE TOPMOST YOGÉ (46–47)
Kåñëa concludes His description of astanga-yoga by comparing yogīs to karmīs,
Jnänis, and tapasvīs. The yogī is superior to all, and the best yogī is the bhakta who
always thinks of Kåñëa,worshiping Him with full faith.

SELECTED ANALOGIES FROM BHAGAVAD-GÉTÄ
CHAPTERS 1-6
2.1
Compassion for the dress of drowning man is senseless, similarly a man fallen in
the ocean ofnescience cannot be saved simply by rescuing his outer dress.
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.

2.21
A surgical operation is meant to cure the patient and not meant to kill the patient.
Similarly, fighting onthe order of Kåñëa is for the benefit of all, and thus there is no
possibility of sinful reaction.
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.

3.30
The cashier may count millions of dollars for his employer, but he does not claim a
cent for himself.Similarly, one has to realize that nothing in the world belongs to
any individual person, but that everything belongs to the Supreme Lord.
3.34
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

5.10
One who performs his duty without attachment, surrendering the results unto the
Supreme Lord, isunaffected by sinful action, as the lotus leaf is untouched by water.
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)
1. Why was Duryodhana conﬁdent of full support of Bhismadeva and

Dronacarya in the battle? (1.11) (2M)
2. List and explain the significance of the four signs of victory for the
Pandavas. (BG 1.14-20) (4M)
3. What is the meaning of the word gudakesa? (1.24) (1M)
4. List the six kinds of aggressors. (1.36) (3M)
5. List the various consequences due to the destruction of the dynasty. (1.39-
42) (2.5M)
6. Which quality of Arjuna makes him fit to receive the knowledge of
Bhagavad-Gétä, according to the last purport of Chapter 1? (1M)
Chapter 2 (Säìkhya-Yoga)
1. List six symptoms of Bhagavan in English or Sanskrit (2.2) (3M)

2. Explain the analogy of the sun’s three features (2.2) (2M)
3. What is the meaning of the phrase ksudram hrdaya-daurbalyam? (2.3) (1M)
4. What is the meaning of the phrase dharma-sammudha-cetah? (2.7) (1M)
5. What is the size of soul and what is the symptom of its existence? (2.17)
(2M)
6. List the six kinds of transformations the body is subject to. (2.20) (3M)
7. Give the English meaning of anu-atma and vibhu-atma. (2.20) (1M)
8. Why is it that the killing of animals in sacrifice not considered an act of
violence? (2.31) (2M)
9. What is the meaning of the word ksatriya? (2.31) (1M)
10. What is meant by sva-dharma and what are the two types of sva-dharma?
(2.31) (1.5M)
11. Give the English meaning of the phrases pratyavayo na vidyate and
vyavasayatmika buddhir (2.40-41) (2M)
12. The Vedas deal mostly with what? (2.45) (1M)
13. How is the purpose of Vedic culture best served? (2.46) (1M)
14. What is the meaning of the word prajna? (2.54) (1M)
15. A well-dressed fool cannot be identified unless what? (2.54) (1M)
16. How does a sthita-dhir muni regards happiness and distress. (BG 2.56)
(1M)
17. What is the meaning of the phrase param drstva nivartate? (2.59) (1M)

18. Who is the example of a mat- parah given in 2.61? (1M)
19. List the eight stages of spiritual fall down in English or Sanskrit. (2.62-
63) (4M)
20. What is the meaning of the phrase brahma-nirvanam rcchati? (2.72) (1M)
Chapter 3 (Karma-Yoga)
1. What is Krishna consciousness sometimes misunderstood as? (3.1) (1M)

2. Give the English meaning of the following: (1M each)
a) tad ekam vada. (3.2)
b) mithyacarah. (3.6)
c) karma-yogam asaktah sa visisyate. (3.7)
d) tad-artham karma kaunteya mukta-sangah. (3.9)
e) yo bhunkte stena eva sah. (3.12)
f) annad bhavanti bhutani. (3.14)
g) vikarma (3.15)
3. Explain the analogy of an antiseptic vaccine. (3.14) (2M)
4. Why is a fully Krishna conscious person not obliged to follow the Vedic
injunctions? (3.17) (1M)
5. Give the English meaning of acarya. (3.21) (1M)
6. Give the English meaning of the phrase nirasir nirmamo. (3.30) (1M)
7. Explain the analogy of cashier counting millions of dollars. (3.30) (2M)
8. Explain the analogy of milk in contact with sour tamarind. (3.37) (2M)
9. Give the English meaning of the phrase nitya-vairina. (3.39) (1M)
10. Explain the analogy of fire being never extinguished by fuel. (3.39) (2M)
11. List the three sitting places of lust. (3.40) (1.5M
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)

7. Matter dovetailed for the cause of the Absolute Truth regains what? (4.24)
(1M)
Chapter 5 (Karma-Sannyäsa-Yoga)
1. Give the English meaning of the word pradhana. (5.10) (1M)

2. Give the English meaning of the phrase phalam tyaktva santim apnoti
naisthikim. (5.12) (1M)
3. List the nine gates of the body. (5.13) (4.5M)
4. Give the English meaning of the words vibhu and anu. (5.15) (1M)
5. Give the English meaning of the phrase panditah sama-darsinah. (5.18) (1M)
6. List the eight limbs of astanga-yoga. (5.27) (4M)
Chapter 6 (Dhyäna-Yoga)
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)

Bhagavad Gita 1-6

1. Explain, in your own words, the process of sense control by Krishna
consciousness with reference to verses, purports, cited analogies and
examples from Bhagavad-Gita 2.54-68. How is this relevant for:
a. Arjuna’s situation on the battlefield of Kurukshetra?
b. Your own practice of Krishna consciousness (Personal Application)
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)

CHAPTER 7: JNÄNA-VIJNÄNA YOGA
Mayy äsakta-manäù - Hear from Kåñëa 1-7

Kåñëa as Source of Everything 4-12
Mama mäyä duratyayä 13-14
Who Surrenders To Kåñëa 15-19
Demigod Worshippers and Impersonalists 20–25
Icchä-dveña - puëya-karmaëäm 26-30
CHAPTER 8: AKSARA- BRAHMA YOGA
Kåñëa Answers Arjuna’s Questions 1-4

Remembering Kåñëa 5–9
Yoga-miçra-bhakti 10–13
Pure Devotional Service 14-16
Comparing the Material and Spiritual Worlds 17–22
Attaining the Supreme 23–28
CHAPTER 9: RÄJA-VIDYÄ RÄJA-GUHYA YOGA
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
CHAPTER 10: VIBHÜTI-VISTÄRA YOGA
Kåñëa is the Origin of Everything 1–7

Catuù-çlokī-gītä 8–11
Kåñëa’s Opulences 19–42
CHAPTER 11: VIÇVARÜPA-DARÇANA YOGA
Description of His Viräö-rüpa 1–31

Become an Instrument 32–34
Arjuna’s Prayers 35-46
Kåñëa’s Two-Armed Supreme Form 47–55

CHAPTER 12: BHAKTI YOGA
Bhakti over Impersonalism 1–7

Progressive Stages of Devotion 8–12
Qualities That Endear One to Kåñëa 13–20

OVERVIEW OF BHAGAVAD-GÉTÄ CHAPTERS 7-12
CHAPTER 7: JNÄNA-VIJNÄNA YOGA
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.
KNOWING KÅSËA IN FULL BY HEARING ABOUT HIM (1–7)
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).
KNOWING KÅSËA AS THE SOURCE OF BOTH MATERIAL AND SPIRITUAL

ENERGIES (8–12)
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?
THE THREE MODES ARE CONTROLLED BY KÅSËA — THEREFORE

SURRENDER (13–14)
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.
FOUR KINDS OF IMPIOUS PERSONS WHO DO NOT SURRENDER TO

KÅSËA AND FOUR KINDS OF PIOUS PERSONS WHO DO (15–19)
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

sometimes pose themselves as leaders simply for material gain.Verses 16–19
describe four types of persons who surrender to Kåñëa, and how the wise man is
the best because he does not desire some gain.
DEMIGOD WORSHIPPERS AND IMPERSONALISTS WHOSE SURRENDER IS

MISPLACED (20–25)
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.
BEWILDERMENT OF THE LIVING ENTITY AND KNOWLEDGE OF KÅSËA

(26–30)
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.
CHAPTER 8: AKSARA- BRAHMA YOGA

Arjuna inquires about the six terms Kåñëa used at the end of Chapter 7: Brahma,
adhyätma, karma, adhibhüta, adhidaiva, and adhiyajïa.
KÅSËA ANSWERS ARJUNA’S QUESTIONS (1-4)

In this chapter Kåñëa answers Arjuna’s questions and discusses yoga principles
and puredevotional service. In verses 1-4 Kåñëa answers Arjuna’s first seven
questions.
REMEMBERING KÅSËA (5–9)

In verses 5–8 Kåñëa answers his eighth question about the destination of one who
thinks of Kåñëa at the time of death. Kåñëa explains that one must always think of
Him, along with performing active devotional service. Such practice helps one
remember Kåñëa at the time ofdeath and attain to His nature. Kåñëa explains some
ways to meditate on Him in verse 9.
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.

PURE DEVOTIONAL SERVICE (14-16)
Kåñëa urges Arjuna to engage in pure devotional service by remembering Him
without deviation.There is no impediment in such service and one easily attains
Kåñëa.
COMPARING THE MATERIAL AND SPIRITUAL WORLDS (17–22)

The material world is miserable and temporary, as illustrated by the constant cycle
of universal creation and destruction. By hearing this description one gains
detachment from this world. In verses 20–22 the eternal nature of the spiritual
world is described, as well as the means to attainit, devotional service to Kåñëa.
THE SUPREMACY OF DEVOTION IN ATTAINING THE SUPREME (23–28)

In verses 23–26, The Lord describes different ways of leaving this world for the
karmīs and Jnänis. But Kåñëa’s devotees need not worry about these paths, because
simply by engaging in devotional service, they attain the beneficial results of all
paths and at the end reach the supreme destination (verses 27–28). By hearing the
middle six chapters of Bhagavad-Gétä in theassociation of devotees, one gets the
benefits of performing all sacrifices, penance, etc., and one progresses from
anärtha-nivåitti to pure love of Kåñëa.
CHAPTER 9: RÄJA-VIDYÄ RÄJA-GUHYA YOGA
The beginning chapters of Bhagavad-Gétä describe confidential knowledge of the

difference between the soul and the body. Chapters Seven and Eight are more
confidential because they describe devotional service, which brings enlightenment
in Kåñëa consciousness. Chapter Nine is most confidential because it describes
pure, unalloyed devotional service. In the Eighth Chapter, Kåñëa has explained
that the ananya devotee surpasses both the path of light and darkness. NowKåñëa
will explain how to become such an ananya devotee. The first step is hearing about
Kåñëa.
HEARING ABOUT KÅSËA — QUALIFICATIONS AND DISQUALIFICATIONS

(1–3)
A non-envious person can obtain the most intimate knowledge of the Absolute
Truth by hearing,and can perceive Kåñëa directly through the process of
devotional service. A faithless person, however, must return to the path of birth
and death (verses 1–3).

KÅSËA’S INCONCEIVABLE RELATIONSHIP WITH THE MATERIAL WORLD
(4–10)
Kåñëa pervades, creates, and annihilates the entire cosmos through His material
energy. Although Kåñëa is the Supreme controller, the material world nevertheless
moves independentlyand Kåñëa thus remains neutral and detached.
NON-WORSHIPPERS AND WORSHIPPERS (11–19)

Kåñëa compares the pure devotees to the impersonalists, demigod worshippers and
those whoworship the universal form. He also describes how to meditate upon
Him as the viçva-rüpa.
COMPARING DEMIGOD WORSHIPPERS AND DEVOTEES (20–28)

Demigod worship which neglects Kåñëa as the supreme enjoyer is improper and
causes fall down. Devotees of Kåñëa, however, are personally protected by Kåñëa,
who helps them achieveHis association. Kåñëa accepts His devotees’ offerings
which are given in devotion. In verse 26,Kåñëa describes pure devotional service.
THE GLORIES OF DIRECTLY WORSHIPPING KÅSËA (27–34)

Kåñëa advises Arjuna to perform karmärpaëam, offering the fruits of all activities
to Him, which will result in liberation from bondage to work (verses 27–28). Kåñëa
explains His relationship withHis devotees (in contrast to His relationship with
others); how He becomes a friend to His devotee and protects him despite
accidental falldown. He gives shelter to anyone, regardless of birth, and assures
everyone of attaining the supreme destination (verses 29–33). He concludes by
giving the most confidential knowledge of how to engage in His devotional
service. Verse 34 is essential and is repeated in Bhagavad-Gétä 18.65.
CHAPTER 10: VIBHÜTI-VISTÄRA YOGA

Kåñëa has already described devotional service, especially at the end of Chapter
Nine. To help generate further devotion in His devotee, Kåñëa now explains His
opulence. (In Chapters Sevenand Nine, He has explained knowledge of His
energies).
KÅSËA IS THE ORIGIN OF EVERYTHING (1–7)

In Chapter Ten, Kåñëa explains His opulence more specifically and thereby reveals
Himself asthe Supreme Personality of Godhead, the source of all.
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

Him and engage in devotional service. Because their minds are fixed on Kåñëa, the
devotees always relish discussions about Kåñëa and cannot maintain their lives
without Him (verse 9). When Kåñëa sees the devotees’ great eagerness to serve
Him, He reciprocates by enlightening themfrom within their hearts (verse 10–11).
ARJUNA’S ACCEPTANCE AND REQUEST (12–18)

After hearing the essential four verses of Bhagavad-Gétä Arjuna became completely
free of alldoubts and accepted Kåñëa as the Supreme Personality of Godhead. He
then expressed his eagerness to hear Kåñëa’s glories so he could always think of
Him.
KÅSËA’S OPULENCES (19–42)

In response to Arjuna’s request, Kåñëa describes the most prominent among His
limitless, all- pervading opulences. Kåñëa lists various objects or groups of living
entities and states that He istheir essence or the chief member of each group. After
naming eighty-two opulences, Kåñëa summarizes by explaining that these
opulences simply indicate His glory, for He pervades and supports the entire
universe with a mere fragment of His total potency.
CHAPTER 11: VIÇVARÜPA-DARÇANA YOGA

In Chapter 11, Kåñëa proves Himself as the Supreme Lord, and establishes the
criterion thatanyone who claims to be God must also show a viräö-rüpa.
ARJUNA’S REQUEST AND KÅSËA’S DESCRIPTION OF HIS VIRÄÖ-RÜPA (1–

8)
After hearing Kåñëa say that He pervades and supports the entire universe, Arjuna
wishes to seethat all-pervasive form of the Lord. Kåñëa first describes His universal
form and then bestows upon Arjuna the vision necessary to see it.
SAÑJAYA’S DESCRIPTION OF THE VIRÄÖ-RÜPA (9–31)

After seeing Kåñëa’s universal form with astonishment, Arjuna hesitatingly begins
to describe what he sees. Arjuna first envisions all existence, immeasurable and
radiant, situated in one place. Beginning with verse 19, Arjuna then sees Kåñëa’s
frightening, all-destructive käla-rüpa (form of time) which is eating all the soldiers
on both sides. Kåñëa had previously promised to show Arjuna things he would be
interested in seeing. Arjuna thus sees the future outcome of thebattle, wherein
most of the soldiers on both sides are killed (verses 26–30). He then asks Kåñëa,
“Who are you? What is your mission?”

KÅSËA’S INSTRUCTIONS TO BECOME AN INSTRUMENT (32–34)
Kåñëa explains His form as time, the destroyer of all the worlds, and requests
Arjuna, aware ofthe inevitable deaths of all the warriors, to become His instrument.
ARJUNA’S PRAYERS (35-46)

Arjuna, trembling, prays to the universal form. He also begs Kåñëa’s forgiveness for
havingpreviously, in ignorance, treated the Lord as his friend.
ONLY PURE DEVOTEES CAN SEE KÅSËA’S TWO-ARMED SUPREME FORM

(47–55)
In answer to Arjuna’s fearful prayers, Kåñëa shows His four-armed form before
again returning toHis original two-armed form. Kåñëa informs Arjuna that His
two-handed form is supreme and understandable only by His devotees engaged in
pure, unalloyed devotional service.

CHAPTER 12: BHAKTI YOGA
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.
BHAKTI OVER IMPERSONALISM (1–7)

Arjuna asks which is superior - worshipping Kåñëa through devotional
service or worshipping Hisimpersonal feature? Kåñëa immediately responds,
saying that one engaged in His personal service is topmost. A worshiper of
the impersonal is less perfect and undergoes more difficulty than one who
worships Kåñëa. The path of devotion is easier, and Kåñëa personally delivers
His devotee from material life.
PROGRESSIVE STAGES OF DEVOTION (8–12)

Kåñëa describes in reverse order the progressive path leading to pure
devotional service. He firstadvises the devotee to fix his mind constantly on
Him. If one cannot do that, one should purify oneself by following the rules
and regulations of bhakti-yoga. If that is too difficult, one may engage in
karma-yoga, giving up the fruits of work to Kåñëa. If one cannot even follow
this practice, then He recommends the indirect path, which begins with
renunciation of work and leads to knowledge and meditation.
QUALITIES THAT ENDEAR ONE TO KÅSËA (13–20)

Having described the stages of devotion, Kåñëa now enumerates the
transcendental qualities automatically achieved by a bhakti-yogī, which
endear the devotee to Kåñëa. Pointing out these qualities further substantiates
the theme of Chapter 12: that bhakti is the best method of spiritual
advancement. Kåñëa concludes that anyone who faithfully follows the path of
devotional service,making Him the supreme goal, is very dear to Him. The
question of who is better — the personalist or the impersonalist — is
resolved and devotional service is considered the ultimate processes of
spiritual realization.

CHAPTERS 7-12
7.7
O conqueror of wealth, there is no truth superior to Me. Everything rests
upon Me, as pearls arestrung on a thread.
7.12
Under the state laws one may be punished, but the king, the lawmaker, is not
subject to that law. Similarly, all the modes of material nature—goodness,
passion and ignorance—are emanations 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

certain that at the end of our lives we shall have thesame bodily constitution
as Kåñëa.
9.3
By giving water to the root of a tree one satisfies its branches, twigs and
leaves, and by supplying food to the stomach one satisfies all the senses of
the body. Similarly, by engaging in the transcendental service of the Supreme
Lord one automatically satisfies all the demigods and all 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

living entity eternally glitter, and when a living entity becomes inclined to the
service of the Supreme Lord he looks like gold
9.30
…the spots that resemble the mark of a rabbit on the moon do not become an
impediment to 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.

Chapter 7 (Jïäna-Vijïäna Yoga)
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 terms adhibhuta, adhiyajna, adhidaiva,

adhyatma, as mentioned in 8.3-4. (4M)
2. Give the English meaning of the phrase mam anusmara yudhya ca.
(8.7) (1M)
3. Explain the term yoga-balena. (8.10) (1M)
4. Give the English meaning of the phrases ananya-cetah and tasyaham
su-labhaḥ. (8.14) (2M)
5. Give the English meaning of the word duhkhalayam (8.15) (1M)
6. List the duration in years of Satya, Treta, Dvapara and Kali-yugas & a
kalpa. (8.17) (2.5M)
7. What is Brahma’s life span in earthly years? (8.17) (1M)

Chapter 9 (Räja-Vidyä Räja-Guhya Yoga)

a. yogam aisvaram (9.5)
b. udasina-vat (9.9)
c. manusum tanum asritam (9.11)
2. Give the English meaning of: (1M each)
a. mogha-asah
b. mogha-jnana and
c. mogha-karmano (9.12)
3. List 4 qualities of a mahatma. (9.14) (2M)
4. List, in Sanskrit or English, 3 types of those worshiping Krishna in
different ways. (9.15) (1.5M)
5. Give the English meaning of the phrase vahamy aham (9.22) (1M)
6. Give the English meaning of the phrase yajanty avidhi-purvakam (9.23)
(1M)
7. Give the English meaning of the phrase bhajate mam ananya-bhak
sadhur eva sa mantavyah (9.30) (1M)
Chapter 10 (Vibhüti-Vistära 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)

9. List any 4 opulences that are considered feminine. (10.34) (2M)
10. Give the English meaning of the phrases: (1M each)
a) ekamsena sthito jagat (10.42)
b) asamaurdhva (10.42, purport)
11. List the three puruṣa-avataras (10.20 purport) (1.5M)
Chapter 11 (Viçvarüpa-Darçana Yoga)
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)
Chapter 12 (Bhakti Yoga)
1. Who are the two classes of transcendentalists? (12.1) (1M)

2. Give the meaning of saguna or nirguna worship. (12.5) (2M)
3. Give the meaning in English of the phrase teṣam aham samuddharta
mṛtyu-samsara-sagarat (12.7) (1M)
4. List, in Sanskrit or English, 5 qualities that endear a devotee to Krishna.
(12.13-19) (2.5M)
5. Explain the analogies: (2M each)
a. Mailbox. (12.5)
b. Man who has fallen in the ocean. (12.7)

Bhagavad Gita 7-12

1. Explain, in your own words, the proper understanding of demigod
worship with reference to appropriate verses, purports and analogies
from Bhagavad-gītā 3.10-16 and 7.20-23, 9.20-25. (Preaching Application)
2. Present, in your own words, points relevant for your personal

application with specific references to Sanskrit words and phrases, and
Prabhupadals purports, from catuh-sloki- gită. (Personal Application)

CHAPTER 13: KÑETRA-KÑETRAJÏÄ VIBHÄGA YOGA
Kñetra and Kñetrajïä 1–7

The Process of Knowledge Jnäna 8–12
The Object of Knowledge jïeyam 13–19
Prakåti, Puruña and Their Union 20–26
Jnäna-cakñusä: Vision of Knowledge 27–35
CHAPTER 14: GUËATRAYA VIBHÄGA YOGA

1–9
Conditioning of the Modes
Characteristics, Action and Death in the Modes 10–18
Transcending the Modes 19–27
CHAPTER 15: PURUÑOTTAMA YOGA

1–5
Banyan tree & Detachment
Transmigration 6–11
Kåñëa as Maintainer 12–15
Summary of Vedänta-sütra 16–20
CHAPTER 16: DAIVÄSURA- SAMPAD VIBHÄGA YOGA
Transcendental and Demoniac Qualities 1–6

The Demoniac Nature 7–18
Results of Demoniac Activities 19–24
CHAPTER 17: ÇRADDHÄTRAYA VIBHÄGA YOGA
Faith, Worship and Foods in the Modes 1–10

Sacrifices, Austerities, and Charity in the Modes 11–22
Oà tat sat 23–28

CHAPTER 18: MOKÑA-SANNYÄSA YOGA
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

OVERVIEW OF BHAGAVAD-GÉTÄ CHAPTERS 13-18
CHAPTER 13: KÑETRA-KÑETRAJÏÄ VIBHÄGA YOGA
In the first six chapters of Bhagavad-Gétä, Kåñëa discussed how karma-yoga,

action on the platform of knowledge, leads to bhakti. In the second six
chapters, Kåñëa spoke directly of Himself and the glories of devotional
service. In the third six chapters, Kåñëa discusses how Jnäna leads to bhakti.
Starting with the Thirteenth Chapter, how the living entity comes into
contact with material nature and how he is delivered by the Supreme Lord
through the differentmethods of fruitive activities, cultivation of knowledge,
and devotional service are explained.
KSETRA AND KSETRAJÏÄ (1–7)

In Chapter 12, Verse 7, Kåñëa has promised to redeem His devotees. To that
end, He will now declare the knowledge needed to elevate His devotees from
the material world. Arjunaasks Kåñëa to explain six topics: prakåti, puruña,
kñetra, kñetra-jïa, Jnäna, and jïeya. Kåñëaexplains knowledge of the field of
activities and the knower of the field.
THE PROCESS OF KNOWLEDGE (8–12)

Having described knowledge of the field and knower of the field, Kåñëa now
explains the process of knowledge beginning with humility and culminating
in realization of the AbsoluteTruth (verses 8–12).
THE OBJECT OF KNOWLEDGE (13–19)

In verses 13-19 the object of knowledge (jïeyam), or the soul and Supersoul
is discussed. Previously, Kåñëa explained the soul and Supersoul as kñetra-
jïa, or knowers of the field. Byunderstanding the difference between the
body, the soul and the Supersoul and by following the process of knowledge,
the soul can transcend dualities, realize his eternal subordination to Kåñëa
and attain the supreme destination.
PRAKÅTI, PURUSA AND THEIR UNION (20–26)

Having described jïeya as the self and the Supersoul, Kåñëa now explains the
soul and Supersoul as puruña, in terms of their connection with material
nature. One who understandsprakåti, puruña and their interactions attains
liberation from birth in this world. Other methods of understanding the
Supersoul are Jnäna and añöanga-yoga.

JNÄNA-CAKSUSÄ: THE VISION OF KNOWLEDGE (27–35)
Those who see the distinction between the body, its owner and the Supersoul,
and whorecognize the process of liberation, can attain the supreme goal.
CHAPTER 14: GUËATRAYA VIBHÄGA YOGA
Chapter Thirteen described the conditioned soul as distinct from material

nature yet entangled by it, trapped within his field of activities. Chapter
Fourteen reveals in detail how the living entityis limited and controlled by the
powerful shackles of material nature, the three modes: goodness, passion and
ignorance. At the end of this chapter, Kåñëa informs us how to attain
freedom from these modes.
CONDITIONING OF THE MODES (1–9)

After glorifying the knowledge that He will now speak, Kåñëa explains the
relationship between material nature, the conditioned living entities and
Himself. He impregnates the living entities into material nature. The eternal
living entity connects with the material energythrough conditioning by the
three modes. The mode of goodness conditions one to happiness, passion to
fruitive activities, and ignorance to madness.
CHARACTERISTICS, ACTION AND DEATH IN THE MODES (10–18)

Kåñëa explains characteristics and manifestations of the modes (verses 11–
13), death in themodes (verses 14–15), and the results of action in the modes
(verses 16–18).
TRANSCENDING THE MODES (19–27)

One transcends all three modes by knowing that all within this world takes
place under themodes, and by understanding that Kåñëa’s activities are
transcendental to the modes. Onewho engages in undeviating devotional
service comes to the level of Brahman, of which Kåñëa is the source. Verse 22
answers Arjuna’s first questions about the symptoms of a transcendentalist,
and verses 23–25 answer his second question as to what is such a person’s
behavior. Verses 26–27 discuss bhakti, the method of transcending the
modes, thus answering Arjuna’s third question.
CHAPTER 15: PURUÑOTTAMA YOGA

Chapter Fourteen described the modes of nature, those forces that restrict
and control a soul within his field of activities. Now Kåñëa, using the allegory
of an (açvattha) (banyan tree) describes the entire material world, with its

varieties of fields of activities situated on higher andlower branches of that
tree.
BECOMING DETACHED FROM THE MATERIAL WORLD (1–5)

Although the living entities are Kåñëa’s fragmental parts, they are now
struggling for existence, being entangled in this banyan tree of the material
world. One must detach oneselffrom this reflection of the spiritual world by
surrendering to Kåñëa and thus proceed to the spiritual world. The banyan
tree is analyzed in the first five verses of this chapter. Then in verses 6–20,
Kåñëa describes puruñottama-yoga.
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.
KÅSËA AS MAINTAINER (12–15)

Knowing Kåñëa’s opulent position as our maintainer on both the cosmic and
personal levels— and His position as the compiler of Vedänta and knower of
the Vedas — should attract usto Him.
SUMMARY OF VEDÄNTA-SÜTRA (16–20)

After concluding that He is the goal of the Vedas and the compiler of the
Vedänta, the Lord summarizes the Vedänta, which conclusively establishes
His position as supreme. In the purport to verse 15, Çrīla Prabhupäda
indicated the significance of sambandha, abhidheya and prayojana. Verses 16–
18 give knowledge of our relationship with Kåñëa (sambandha- Jnäna), and
are also sometimes referred to as the tri-slokī Gītä. Kåñëa is “the knower of
the Vedas” and “the compiler of Vedänta.” These three verses assist souls in
transcending material existence by summarizing the essence of the Vedas,
which is the Vedänta. Verse 19indicates abhidheya-Jnäna, the process of
attainment, and the final verse, verse 20, refers to prayojana, the goal. The
problems of material existence are due to two weaknesses of heart: the desire
to lord it over material nature, which leads to attachment and the sense of
proprietorship. The first five verses of this chapter describe the process of
freeing oneself from these weaknesses of heart, and the rest of the chapter,
from the sixth verse through theend, discusses puruñottama-yoga.

CHAPTER 16: DAIVÄSURA- SAMPAD VIBHÄGA YOGA
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.
TRANSCENDENTAL AND DEMONIAC QUALITIES (1–6)

Kåñëa explains in detail the demoniac qualities and the mentality which drives
one down tothe lower regions of the tree and ultimately to hell. He also
explains the advantages and disadvantages of these qualities.
THE DEMONIAC NATURE (7–18)

After briefly describing the demoniac qualities, Kåñëa further describes the
activities,mentality and qualities of one who has demoniac tendencies.
RESULTS OF DEMONIAC ACTIVITIES AND THE CHOICE OF

ELEVATION OR DEGRADATION (19–24)
The result of performing demoniac activities is to be cast by Kåñëa into lower
species and other types of hellish life. Because lust, anger and greed are the
beginning of demoniac life,all sane men should give them up and understand
their duty by faithfully following the scriptures. The ultimate difference
between divine and demoniac is that the divine follow scripture whereas
demons do not.
CHAPTER 17: ÇRADDHÄTRAYA VIBHÄGA YOGA
In Chapter 16 Kåñëa has established that faithful followers of çästra are

divine and that the faithless are demoniac. But into which category does a
man fit who follows with faith somethingother than çästra?
FAITH, WORSHIP AND FOODS IN THE MODES (1–10)

Kåñëa answers by describing how the modes of material nature determine a
person’s faith,worship and eating habits.
SACRIFICES, AUSTERITIES, AND CHARITY IN THE MODES (11–22)
Lord Kåñëa describes sacrifice, austerity, and charity under the influence of
the modes ofnature.

CHANTING “OÀ TAT SAT” PURIFIES ACTIVITIES (23–28)
All activities are contaminated by the modes, and those defects can be offset
by acting, evenwithin the modes of nature, in Kåñëa’s service and by chanting
oà tat sat. Actually, all our activities should be aimed at pleasing the
Supreme Lord. When sacrifice, penance, and austerity are performed without
faith in the Supreme they are useless, both in this life and thenext.
CHAPTER 18: MOKÑA-SANNYÄSA YOGA
The entire Bhagavad-Gétä is concluded in seventeen chapters, and to

emphasize the goal of surrender to Kåñëa, the essence of the previous
chapters is taught in this, the final chapter. Here Kåñëa concludes, as He has
done throughout the Bhagavad-Gétä, that one should practicedevotional
service.
KARMA-YOGA: SUPERIORITY OF WORKING IN DEVOTION OVER

RENUNCIATION OF WORK (1–12)
Kåñëa begins His summary of all He has previously spoken by reiterating His
prescription that Arjuna renounce the fruit of work, not work itself. Verses 1–
12 are a summary of the firstsix chapters of Bhagavad-Gétä, which describe
karma-yoga.
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).
THE MODES OF NATURE (19–40)

He then describes in detail (verses 19–40) how one’s work according to the
five factors is dictated by the three modes of material nature. Knowledge in
the modes is described in verses 19–22, whereas one’s actions in the modes
are described in verse 23–25. Verses 26–28 describe one’s performance of
action, verses 29–32 describe one’s understanding, verses 33–35 describe
one’s determination, and verses 36–39 describe one’s happiness inthe modes.
WORSHIPPING KÅSËA THROUGH ONE’S WORK (41–48)

Although all work is controlled by the modes, as described in the previous
verses, one canbecome free from the reactions of work by performing one’s

occupational duty as a brähmaëa, kñatriya, vaiçya, or çüdra while at the same
time worshipping the Lord throughthat work.
FROM JNÄNA-YOGA TO PURE DEVOTIONAL SERVICE (49–55)

Lord Kåñëa then explains the stage where one can give up prescribed duties
through Jnäna-yoga, wherein one purifies himself by use of intelligence. This
leads to the stage of liberationwhen one becomes qualified to perform pure
devotional service (verses 49–55).
SURRENDER TO KÅSËA (56–66)

After explaining the importance of devotional service for understanding Him,
Kåñëa describeshow one can overcome all obstacles by depending on Him
and working under His protection.He next explains more confidential
knowledge of Supersoul, then the most confidential knowledge of surrender
to Him by becoming His devotee.
ARJUNA AGREES TO FIGHT AND VICTORY IS ASSURED BY SAÑJAYA

(67–78)
After hearing the instructions of Kåñëa, Arjuna is fixed in determination and
ready to fight. Sañjaya, after narrating this conversation to Dhåtaräñöra,
ecstatically thinks of the universal form of Kåñëa and predicts victory for
Arjuna, the supreme archer, for he is surrendered to Kåñëa, the master of all
mystics. This is his reply to Dhåtaräñöra’s oblique question, which opened the
Bhagavad-Gétä.

CHAPTERS 13-18
13.3
A citizen may know everything about his patch of land, but the king knows
not only his palace but allthe properties possessed by the individual citizens.
Similarly, one may be the proprietor of the bodyindividually, but the
Supreme Lord is the proprietor of all bodies.
13.17
The example is given of the sun: The sun, at the meridian, is situated in its
place. But if one goes for five thousand miles in all directions and asks, "Where
is the sun?" everyone will say that it is shining on his head. In the Vedic
literature this example is given to show that although He is undivided, He is
situated as if divided.
13.33
The air enters into water, mud, stool and whatever else is there; still it does
not mix with anything.Similarly, the living entity, even though situated in
varieties of bodies, is aloof from them…
14.3
The scorpion lays its eggs in piles of rice, and sometimes it is said that the
scorpion is born out 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

gold particles are part of a gold mine. Thus the living entity, in his spiritual
position, is as good as gold, as good as Kåñëa in quality.
14.27
The servant of the king enjoys on an almost equal level with the king. And so
eternal happiness, imperishable happiness, and eternal life accompany
devotional service. Therefore, realization of Brahman, or eternity, or
imperishability, is included in devotional service.
15.8
The living entity in the material world carries his different conceptions of life
from one body to 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.

18.55
Viçate means that one can enter into the abode of the Supreme Lord in one's
individuality to engagein His association and render service unto Him. For
instance, a green bird enters a green tree not to become one with the tree but to
enjoy the fruits of the tree.
18.61
A person seated in a high-speed motorcar goes faster than one seated in a
slower car, though 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

Chapter 13 (Kñetra-kñetrajïä Vibhäga Yoga)
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)
Chapter 14 (Guëatraya VibhägaYoga)
1. How do those situated in the mode of goodness become conditioned?

(6) (1M)
2. The mode of passion is characterized by what? (7) (1M)
3. List 3 results of the mode of ignorance. (8) (1.5M)
4. Cite symptoms manifested in each of the three modes. (11-13) (3M)
5. What are the respective destinations, at death, of those situated in the
modes. (14-15) (1.5M)
6. List 3 symptoms of a person who has transcended the material modes
of nature 14.22-25. (1.5M)
7. Explain the analogy of how king and his servant enjoy on an equal
level. (27) (2M)
Chapter 15 (Puruñottama Yoga)
1. Give the English meaning of urdhva-mulam and adhaḥ-sakham. (1)

(2M)

2. What do the leaves of the banyan tree refer to? (1) (1M)
3. What is the tree of the material world situated on? (1) (1M)
4. This banyan tree is nourished by what? (2) (1M)
5. Give the English meaning of asanga-sastrena. (3-4) (1M)
6. Give three examples of how Krishna maintains this material world. (12
-14) (1.5M)
7. What do the words ksarah and aksarah refer to? (16) (1M)
8. What is the meaning of Purusottama? (18) (1M)
Chapter 16 (Daiväsura- sampad Vibhäga Yoga)
1. Give the English meaning of the following words: (1M each)

a) sampada (1-3)
b) pravrttim and nivrttim (7)
c) anisvaram (8)
d) ugra-karmanah (9)
2. Give two qualities each, relevant for sannyasis and grhasthas, as
discussed in the purport 16.1-3. (2M)
3. What two qualities are particularly meant for bramacaris? (1-3) (1M)
4. What quality is particularly meant for varnaprasthas? (1-3) (1M)
5. Who was the best example, according to the purport of text 16.16, of a
demoniac man? (16) (1M)
6. Give the English meaning of mam aprapyaiva kaunteya. (20) (1M)
7. List the three gates leading to hell. (21) (1.5M)
8. What is the result for those who develop a demoniac nature? (23)
(1M)
Chapter 17 (Çraddhätraya Vibhäga Yoga)
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)
Chapter 18 (Mokña-sannyäsa Yoga)
1. What do the wise call giving up the results of all activities? (2) (1M)

2. List 3 acts which should not to be given up even the great souls. (5)
(1.5M)
3. List the five causes for the accomplishment of all action. (13-14)
(2.5M)
4. Give 5 characteristics of a worker in the mode of ignorance. (28)
(2.5M)
5. List three symptoms of happiness in the mode of goodness. (37)
(1.5M)
6. List 5 qualities each, by which the brahmanas and kṣatriyas
respectively work. (42-43) (5M)
7. List six symptoms of surrender in Sanskrit or English (66) (3M)
8. This confidential knowledge may never be explained to whom? (67)
(1M)
Bhagavad Gita 13-18
1. With reference to Bhagavad-gétä Chapter 14, verses and purports discuss,

in your own words :
 ways you are personally influenced by the modes of passion and
ignorance
 practical ways you can develop the mode of goodness.
(Personal Application)
2. Select statements from Prabhupäda’s purports to chapters 14 and 16 of

Bhagavad-gétä that reflect aspects of his mission and discuss, in your own
words, the significance of these aspects for ISKCON’s future. (Mood and Mission)

10. ADDITIONAL QUESTIONS
CLOSED BOOK ESSAYS
ÇRÉ ÉÇOPANIÑAD
Introduction
1. Present an overview of Çré Éçopaniñad.

2. List the 4 defects of a conditioned soul and give examples of each
defect from your own life and others’.
3. Explain the three main types of Vedic evidence (Pramanas).
Invocation
1. Explain with examples, the complete nature of this phenomenal world

with reference to purnam idam.
Mantra 1-3 (Living in Harmony with God)
1. Explain the terms:

a. Isavasya (Mantra 1)
b. Apauruneya (Mantra 1)
c. para & apara prakrti (Mantra 1)
d. Bhagavata communism (Mantra 1)
e. Karma, vikarma and akarma (Mantra 2)
f. atma-ha (Mantra 3)
2. Explain the conceptual flow between mantras 1-3.
3. Identify and discuss ways the principle of tena tyaktena bhunjitha can
be applied in your life. (Mantra 1)
4. Discuss examples from Srila Prabhupada’s life showing his application
of the isavasya principle.
5. Identify issues, from current affairs, where the ‘isavasya’ principle
could be applied to solve problems.

Mantras 4-9 (Spiritual Vision, Vidya and Avidya)
1. Summarize the main philosophical points of Mantras 4-8.

2. Reconcile being careful to play the part designated for us by the Lord
and utilizing one’s own initiative, with reference to Srila Prabhupada’s
statements in Mantra 4 purport/ Explain what is proper initiative for
the part and parcel living entity, with reference to Srila Prabhupada’s
statements in Mantra 4 purport.
Mantra 11-13 (Results of Vidya & Avidya and Sambhuti & Asambhuti)
1. Present an overview of Mantras 9-14.
Mantra 15-18 (Prayers to the Lord)
1. Reflect and share your realizations on the statement: om krato smara

krtam smara (Mantras 17-18)

NECTAR OF DEVOTION
1st Laharé (Wave) - Sämänya-bhakti (Preface – Chapter 1)
Preface (Bhakti-Rasa)
1. Explain Lord Caitanya’s universal principle.

2. With reference to the Nectar of Devotion Preface:
a. Explain the term Bhakti-rasämåta-sindhu
b. List examples of mundane rasa and discuss your own
experience of relishing eternal rasa in Kåñëa consciousness.
3. Discuss the significance of Çréla Rüpa Gosvämé in the cult of
Caitanya Mahäprabhu.
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 1 (Characteristics of Pure Devotional Service)
1. What does the comparison between mystic perfections and modern

scientific improvements indicate?
2. Discuss how the Kåñëa consciousness movement is the highest
welfare activity.
3. Explain the analogy from Padma Purana illustrating the potency of
Krsna consciousness in destroying ignorance.

4. Why the pure devotional service is extremely rare and difficult to
achieve?
5. Compare Srila Rupa Goswami actual definition of auspiciousness
with material welfare activities.
6. Explain the analogy of the calf footprint.
7. Explain the analogy the queen and her maidservants.
2nd Laharé(Wave) Sädhana-bhakti (Chapter 2 – Chapter 16)

 Part One (Chapters 2–14) – vaidhi-sädhana-bhakti - Following the
rules and regulations
 Part Two (Chapters 15–16) – rägänuga-sädhana-bhakti – Spontaneous
devotional practice
Chapter 2 (Principles of Sädhana-Bhakti)
1. Which of the 6 characteristics of devotional service are manifested at

each of these 3 levels?
2. Explain the two analogies given to describe sadhana bhakti.
3. Discuss how the following statement reflects the mood and mission of
Srila Prabhupada: “Thus the Kåñëa consciousness movement is so nice
that there is no need of even designating oneself brähmaëa, kñatriya,
vaiçya, çüdra, brahmacäré, gåhastha, vänaprastha or sannyäsé.
Chapter 3 (Eligibility for Accepting Devotional Service)
1. What are bhukti and mukti compared to and explain why?

2. Why does a pure devotee not care for mukti?
Chapter 4 (Pure Devotional Service Free From Desire for Liberation and
Sense Gratification)
1. Explain a devotee’s attitude towards each of the five kinds of liberation.

2. What did Lord Siva say to Sati about persons who are devoted to
Narayana?

Chapter 5 (Pure Devotional Service Is Self-Sufficient and Independent)
1. Discuss the place of prayascitta in the Vaiñëava (devotional) cult.

2. Explain the analogy of bell metal and mercury.
Chapter 6 (Ways to Practice Devotional Service)
1. Identify at least 2 items from the 64 items of sädhana bhakti and

describe your plan for improving your practice of these items.
Chapter 7 (Evidence Regarding Devotional Principles)
1. Explain the significance of the first 3 items of sädhana bhakti and

discuss their relevance in your own practice of Kåñëa consciousness.
2. When Lord Caitanya was asked to define the behaviour of a Vaisnava,
explaim how did He reply?
3. Briefly describe Rupa Goswami’s instruction regarding the attitude of a
devotee towards demigods.
4. Explain the two analogies quoted describing associating with non-
devotees and demigod-worshippers.
Chapter 8 (Offences To Avoid)
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. Explain the analogy of a snake bite in relation to hearing.

2. Explain the difference between remembrance and meditation.
3. Discuss general principles drawn from the example of the South Indian
brähmaëa and explain how these can be applied personally.
1. Explain why a preacher considered, a friend of Lord Krishna.
1. Discuss Rupa Goswami’s explanation of the value of serving a devotee.

2. Explain the analogy of the ripened fruit given in Ch 12.
3. Describe some of the glories of executing devotional service during the
month of Kartik.
4. Explain the analogies of the crystal stone and the honorary degree.
Chapter 13 (The Five Most Potent Practices Of Devotional Service)
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)
Chapter 14 (The Relation Of Devotional Service To Other Spiritual Practices)
1. Why is it unnecessary for a devotee to separately cultivate non-

violence and vegetarianism?
2. Explain how attachment to jïänä-vairägya may hinder progress in
bhakti.

4. Explain the differences between yukta vairagya and false renunciation
(phalgu vairagya).
3. Identify one of your goals, for personal spiritual growth, and explain
how your practice of at least 3 specific items sadhana will help you can
achieve that goal.
CHAPTER 15 (Spontaneous Devotional Service – Rägätmikä-Bhakti)
1. Briefly explain the terms Ragatmika Bhakti and Raganuga Bhakti.

2. Explain, with reference to the attitudes of Kaṁsa and Çiçupāla, the
statement “To enter the kingdom and to enter the king’s palace are not
the same thing.”
3. Explain the difference between the destinations attained by the
impersonalists and devotees respectively, with reference to the
examples given in this chapter.
4. Why the gopīs’ ecstatic love for Kṛṣṇa is sometimes described by
scholars as being like the “lusty desire” of the material world?
Chapter 16 (Spontaneous Devotional Service In Practice)
1. Briefly explain the practice of rāgānugā-bhakti

2. Explain the statement, with reference to the practice of rāgānugā-
bhakti: “A devotee who is actually advanced in Kṛṣṇa consciousness,
who is constantly engaged in devotional service, should not manifest
himself, even though he has attained perfection.
3. Briefly explain why we should be careful about the so-called siddha-
praṇālī.
4. Briefly describe the conjugal love which is technically called keli.
5. What does the Padma Purāṇa explain about how a devotee in the form
of a man can desire to become a gopī.
6. What are the two categories of conjugal love and the respective
destinations of devotees who have developed them?

3rd Laharé (Wave) Bhäva-bhakti – Devotional Service in Ecstatic Love
Chapter 17 (Definition and Attainment Of Bhäva-Bhakti)
No Questions
Chapter 18 (Symptoms Of Bhäva-Bhakti)
1. Describe the quality of perseverance, and discuss the example of the

devotee given.
2. Explain how the two devotees mentioned exemplify pridelessness.
3. Explain what is asa-bandha.
4. Explain the analogy of spots on the moon.
5. How can one advance from shadow attachment (raty-abhasa) to
genuine bhava?
6. What can destroy any real or imitative bhava?
7. Explain why Rupa goswami has given the nine characteristics of a
devotee actually at the stage of bhava bhakti.
4th Laharé (Wave) Prema-bhakti – Devotional Service in Pure Love of God
Chapter 19 (Prema-Bhakti)
1. Describe at least 2 distinctive features of prema bhakti.

NECTAR OF INSTRUCTION
Preface
1. Explain the purpose of Çré Upadeçämåta.

2. What is Lord Caitanya’s mission and how can we help Him in His
mission?
Text 1(Avoid things Unfavorable to Bhakti - Six Urges)
1. Why does Srila Prabhupada begin his purport by discussing

atonement?
2. Explain the analogies of the elephant’s bathing, going to jail, and the
frog’s croaking.
Text 2-3 (Six Vices and Six Virtues)
1. Briefly describe the two meanings of niyamagraha.

2. Discuss Srila Prabhupada’s mood in adjusting religious principles in
relation to Niyamagrahah. Also cite in your answer, examples of Srila
Prabhupada adjusting principles for preaching. (NOI Text 2)
3. Explain the two fold meaning of Niyamagrahah.
4. List and explain the six things favorable to pure devotional service. Use
Sanskrita name as possible.
5. Explain the verse 1.1.11BRS, “anyablilasita…” as cited in NOI here.
6. What are the nine process of Bhakti, Sanskrit and English? Which one
is cited as being very important? How can we apply this carefully?
Quote the Sanskrit verse Srila Prabhupada uses to amplify this point.
7. What are the three primary potencies of the Lord? Are we one of those
three? Describe the character of each one. How are they related?
8. What are the threefold material sufferings? Sanskrit and English with
examples.
9. From the first paragraph in the Purport up to the paragraph starting,
“According to nature’s arrangement…” we see Srila Prabhupada
presenting a brilliant description of the material phenomenon. Can you
summarize this, put it in a more rigid linear order?
10. How does SB 1.2.9, “dharmasy hi apavargasya…” cites in this Purport
related to the Text?
11. What is “The first step in human civilization”? How is this related to
the word dharma? How does this control atyhara?

12. Explain the story starting, “Once a great karmī accumulated a vast
fortune for his sons and grandsons…”
13. How is “maya tatam idam sarvam…” used in the purport? How is the
example of a Dictaphone used to illustrate this? How have you
practically applied this in your service?
14. In his Anuvrtti, SBSS focuses on Niscayad, being determined in
devotional service. What does he say?
Text 4 (Six Loving Exchanges)
1. Discuss the importance for all devotees, of applying the dadati

principle in relation to spending at least fifty percent of one’s income
in the service of the Lord and His devotees.
2. Discuss ways in which you can improve facilitating the six kinds of
loving exchanges between devotees.
3. Srila Prabhupada writes in text 4 purport: “Unless one is very
advanced, he is unable to utilize everyone's contribution to further the
Krsna consciousness movement; therefore on principle one should not
accept charity from the Mayavadis or atheists.” Discuss the relevance of
this statement for members of the Krsna consciousness movement.
4. Discuss the significance of the verse ‘nitya-siddha krsna prema…’ (CC
Madhya 22.107 NOI text 4) in relation to spreading the Krsna
consciousness movement.
5. How does Srila Prabhupada use the verse, “Nitya siddha Krsna
Prema…” in the context of these six loving exchanges?
6. What happened when Lord Chaitanya gave the Holy Names, Sankirtan,
as a gift in the Jarikhanda forest?
7. Can we make the animals Krsna conscious by giving the charity of the
Holy Names? Explain.
8. What distinguishes animal society from human society? Cite the
verse,”sa via pumsam…” to help explain this.
9. Is it O.K. to offer bread cooked in the general market if there is no
meat, fish or eggs in it? Explain using the cited verse, “visayera anna
koila…”. How do you see this applied amongst ISKCON devotees
including yourself?
10. The devotee who is neither a neophyte nor a Maha-Bhagavata is
expected to recognize four classes of living entities. What are they and
how to relate to them eg. One class is atheist and with them we …?
11. What example did Srila Rupa Goswami give in terms of dividing his
wealth, dadati, into different percentage for different groups?

Texts 5-6 (Three types of Devotees and Material Vision)
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.

Texts 7-11(Awakening Taste for Holy name and Residing in Vraja)
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?

BHAGAVAD GITA
Chapter 1(Arjuna-Viñäda-Yoga)
1. Explain the significance of the words dharma-ksetre in relation to the

outcome of the battle and the fear of Dhrtarastra. (BG 1.1)
2. Explain the significance of Dhrtarastra's usage of mamakah. (BG 1.1)
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)
1. Discuss the significance of Srila Prabhupada’s purport on the phrase

“sri bhagavan uvaca” (BG 2.2)
2. Explain under what circumstances, according to scriptural codes, a
teacher is fit to be abandoned. ( 2.5)
3. Present arguments to refute Mayavadi theory with reference to BG
2.12-13 verses & purports.
4. Explain how application of the principles conveyed in BG 2.14 can
improve your service attitude.
5. Discuss how BG 2.16, verse and purport, can bring about a paradigm
shift in relation to setting priorities in your life.
6. Explain the analogy of the sun covered by clouds to explain the
presence of the soul in the body. (2.20)
7. Looking through the lenses of verse BG 2.20, and its purport, describe
some key events from your life and reflect how they influence your
sense of yourself.
8. Explain the analogies of the justice of the peace and the surgeon.
(2.21)

9. Summarize main philosophical points, on attma tattva – the science of
the soul, from BG 2.11-30 with reference to at least 4 key verses and 3
analogies cited in Srila Prabhupada’s purports.
10. Summarize Krishna’s instructions to Arjuna on karma-kanda found in
BG 2.31-37. How are these instructions different from Krishna’s
subsequent instructions in Chapter 2?
11. Explain the analogy of watering the root analogy. (2.41)
12. Discuss the relevance of the terms pratyavayah na vidyate (BG 2.40)
and vyavasayatmika buddhi (BG 2.41), for your personal practice of
Krishna consciousness.
13. List at least four qualities of a sthita-prajna, as mentioned in BG 2.55-
71, and explain how developing them would help you improve your
relationships.
14. Explain the analogy of the boat on water. (2.67)
15. Explain the analogy of the rivers entering into the ocean. (2.70)
16. Discuss how you can apply the “basic principle of real peace”, to help
to address obstacles you may be facing, with reference to BG 2.71 verse
and purport.
17. Define ‘nirvana’ in its correct perspective with reference to BG 2.72
verse and purport.
18. Explain how the second Chapter of Bhagavad-Gita summarizes the
contents of the entire Gita. Give reference to relevant verses from the
Chapter 2.
Chapter 3 (Karma-Yoga)
1. Present a summary of Bhagavad-Gita Chapter 3, identifying the main

philosophical concepts and sections of verses, and how they connect.
2. Explain how by performance of sankirtan-yajna the demigods are
automatically satisfied. (3.10-16)
3. Discuss appropriate and inappropriate application, for both ISKCON
members and society in general, of the statement "tasya karyam na
vidyate" ('for him there is no duty’), in BG 3.17.
4. Explain the Acarya principle, as mentioned in the purport to 3.21, and
discuss its relevance, particularly in regard to the consequences of its
absence, for you personally, and for ISKCON members in general.
5. Based in BG 3.20-24, identify principles of spiritual leadership and
discuss their relevance for you.
6. Explain why Krishna performed prescribed duties. (3.23)

7. Discuss the relevance of the statement from BG 3.34 purport: “There is
always the chance of an accident, even on the royal roads”, for
ISKCON members and society in general.
8. Discuss at least 3 principles of varnasrama-dharma, as discussed in
Bhagavad-Gita Chapters 2 & 3, in relation to ISKCON’s development,
present and future.
Chapter 4 (Jïäna-Yoga)

philosophical concepts, sections of verses, and how they connect.
2. Explain how verse 4.2 and Srila Prabhupada’s purport reflects Srila
Prabhupada’s mood and mission regarding the purpose of Bhagavad-
Gita in relation to human society and its leadership.
3. Discuss the significance, in general, of Krishna’s words ‘sa kaleneha
mahata’, Bg 4.2, and specifically its relevance to preserving Srila
Prabhupada’s teachings and his unique position in ISKCON.
4. Explain the significance of the statement yogah proktah puratanah, Bg
4.3.
5. Discuss the significance of Krishna’s statement “bhakto ’si me sakha ceti
rahasyam hy etad uttamam”, Bg 4.3, in relation to understanding and
presenting Bhagavad-Gita.
6. Explain the term atma-mayaya. (4.6)
7. Explain the analogy Srila Prabhupada gives in 4.6 to explain how the
Lord appears in every millennium in His original transcendental form?
(4.6)
8. Present the appropriate understanding of “mama vartmanuvartante”
(everybody follows My path) BG 4.11, in comparison to common
misunderstandings of the statement e.g. “The devil made me do it…/
“It was fate...”yatha mat tatha path..” etc.
9. Explain the analogy the rain. (4.14)
10. Explain, giving examples for each, the distinction between ‘karma’,
‘akarma’ and ‘vikarma’ in relation to the practice of Krishna bhakti, as
discussed by Sri Krishna in 4.17-18.
11. Explain the analogy of the patient suffering from bowel disorder.
(4.24)
12. List some of the sacrifices enumerated by Sri Krishna in Bhagavad-Gita
4.24-33, and explain their ultimate purpose.
13. Describe a devotee’s attitude to longevity. (4.29)

14. Compare Srila Prabhupada’s explanation of Bg 4.35 with Mayavada
explanation of the same subject.
15. Discuss at least three statements from Bhagavad-Gita, chapter 4, that
reflect Srila Prabhupada’s mood and mission.
Chapter 5 (Karma-Sannyäsa-Yoga)
1. Present a summary of Bhagavad-Gita Chapter 5, identifying main

2. Explain the analogy of lotus leaf. (5.10)
3. Explain the analogy of smelling the flower. (5.15)
4. What lessons regarding karma-yoga and karma-sannyasa does Krishna
present in BG. 5.2-6?
5. How can one become dear to everyone according to BG 5.7?
6. Explain how a living entity can “live happily within the city of nine
gates” as mentioned in BG 5.13 verse and purport.
7. Explain the analogy beginning with the quote, "By vision, by
meditation, and by touch only do the fish, the tortoise and the birds
maintain their offspring,” in relation to the practice of Krishna
Consciousness. (Bg 5.26)
8. Krishna is the supreme well-wisher of all (5.29). What guidelines can
you derive form this verse for your dealings with others?
Chapter 6 (Dhyäna-Yoga)
1. Present a summary of Bhagavad-Gita Chapter 6, identifying main

2. Discuss how does 6.9 inspires you to cultivate friendly Vaishnava
dealings.
3. Explain the significance of the story of the sparrow. (6.24)
4. Describe the importance of determination in yoga practice with
reference to the given analogy.
5. Bhagavad-Gita 6.24 purport and discuss its relevance for their own
practice of Krishna consciousness.
6. Explain the analogy of the acute infection which may surpass the
efficacy of medicine. (6.34)
7. Discuss the significance of the word ‘bhajate’ and its distinction from
the word ‘worship’ as explained in Bhagavad-Gita 6.47 purport.

8. Discuss examples of modern religious practices, philosophies &
ideologies that relate to steps on the yoga ladder.
9. Explain, with reference to Chapter 6 verses and statements from
Prabhupada’s purports, the importance of regulation in yoga practice
and discuss its relevance for your own practice of Krishna
consciousness.
10. Summarize the process and goal of the astanga-yoga practice with brief
reference to BG chapter 6.
11. Explain, with reference to appropriate verses from Bhagavad-Gita 6,
how the principles of astanga-yoga are included in Krishna
consciousness.
12. Explain, the processes and respective results of karma-kanda, karma-
yoga jnana-yoga and dhyana-yoga, with reference to appropriate verses
from Bhagavad-Gita Chapters 2-6.
Chapter 7 (Jïäna-Vijïäna 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)

12. What are the deficiencies in demigod worshipers and their process? Give
reference, including analogies, from Chapter 7 verses 20-23, verses and
purports.
13. How does Krishna describe impersonalists in 7.24, and explain why.
14. Explain with reference to 7.25 verse and purport, why some people could
not understand who Krishna was even when He was present on the earth
five thousand years ago.
15. Describe Krishna omniscience, and explain why no one can know Him,
with reference to 7.26-27.
Chapter 8 (Akñara- Brahma Yoga)
1. Explain the connection between Bhagavad-Gita Chapters 7 and 8.

2. Explain the analogy of the caterpillar that thinks of becoming a
butterfly. (8.8)
3. Explain the principles governing transmigration with reference to BG
8.5-9 verses and purports.
4. What is Krishna’s instruction in 8.7 in relation to performing
prescribed duty?
5. Explain the analogy of the caterpillar with reference to 8.8.
6. Compare the chanting of Hare Krishna Maha-mantra and the chanting
of Om ( 8.13)
7. Define and describe ‘ananya bhakti’ with reference to 8.14 verse and
purport. (8.14)
8. Briefly describe the two paths for leaving the body for yogis as
described in 8.23-27. What is the relevance of these paths for devotees?
Chapter 9 (Räja-Vidyä Räja-Guhya Yoga)

3. Discuss the significance of the word ‘anasuyave’ in BG 9.1, in relation
to understanding and explaining Bhagavad Gita.
4. Explain the terms ‘confidential’, ‘more confidential’ and ‘most confidential’
with reference to the knowledge of Bhagavad-Gita. (9.1)
5. Explain the analogies:
a. Giving water to the root of a tree. (9.3)
b. High-court judge. (9.9)

c. Fragrance of a flower. (9.10)
d. Diamond in a golden ring. (9.29)
e. Spots that resemble the mark of a rabbit. (9.30)
6. Draw comparison, of philosophical concepts and flow, between 7 and
9th chapters of Bhagavad Gita.
7. Describe the symptoms of the three categories of devotees as described
in BG 9.3 purport.
Chapter 10 (Vibhüti-Vistära Yoga)

3. Briefly describe the analogy of sowing a seed in the heart, as explained
in purport to 10.9.
4. Explain why Arjuna enquires “In what various forms are You to be
remembered?” 10.17.
Chapter 11 (Viçvarüpa-Darçana Yoga)

3. Explain why the vishva-rupa was shown to Arjuna. (11.3 & 11.8)
4. Describe the change in relationship between Krishna and Arjuna as
described in BG 11.14 purport.
5. Give evidence establishing that Arjuna's seeing the Universal Form, as
described in 11.20-23, was not a dream.
6. Explain how the Lord shows kindness and mercy to devotees who
carry out His plan according to His desire.(34)
7. Explain the significance of the word ‘su-durdarsam’. 11.52.
Chapter 12 (Bhakti Yoga)


3. Summarize Krishna’s description of the worship of impersonal
Absolute Truth. (12.3-4)
4. Explain the ‘mailboxes on the street’ analogy as mentioned in purport
to BG 12.5.
5. Explain how the devotee can becomes Krsna-ized? (8)
6. Explain the analogies of the child completely cared for by his parents
and the man who has fallen in the ocean. (6-7)
7. What is recommended for a person who is even unable to practice
regulative principles of bhakti-yoga? (12.10)
Chapter 13 (Kñetra-kñetrajïä Vibhäga Yoga)

3. Explain which is the most important point in the process of
knowledge. (8-12)
Chapter 14 (Guëatraya VibhägaYoga)

3. Explain the mahat-tattva as described in 14.3 verse and purport. (3)
4. Explain the analogy of scorpion and its laying of egg in piles of rice.
(3)
5. Explain the analogy of the living entity compared with gold. (26)
6. Briefly describe the conditioning of the three modes of nature upon a
living entity with reference to appropriate verses from Bhagavad-Gita
Chapter 14.
7. Explain how to transcend the material modes of nature with reference
to appropriate verses from Bhagavad-Gita Chapter 14.
Chapter 15 (Puruñottama Yoga)

3. Explain the following analogies:
a. Of the air carrying aromas. 15.8
b. The handful of dust. 15.13

4. Explain why the Supreme Personality of Godhead, Krishna, is
celebrated both in the world and in the Vedas as that Supreme Person.
15.16-18
Chapter 16 (Daiväsura- sampad Vibhäga Yoga)

3. Discuss significance of the word ‘abhijatasya’ for ISKCON
communities. BG 16.1-3.
4. In 16.7 purport Srila Prabhupada writes: “...in the Manu-Samhita it is
clearly stated that a woman should not be given freedom.” Discuss,
with reference to BG chapter 16, the relevance of this statement for
ISKCON.
5. Srila Prabhupada writes in the purport to 16.9 “Animal killing is very
prominent amongst demoniac people. Such people are considered the
enemies of the world because ultimately they will invent or create
something which will bring destruction to all.” Discuss, with reference
to BG chapter 16, the relevance of this statement for modern
civilization.
6. Describe the results of developing the demoniac nature as described in
16.19-20.
7. Describe the results of discarding scriptural injunctions and acting
according to one’s own whims.(23)
Chapter 17 (Çraddhätraya Vibhäga Yoga)

3. Summarize Krishna’s instructions on food in the modes as described in
17. 7-10.
4. Srila Prabhupada writes in the purport to 17.15: “One should not
speak in such a way as to agitate the minds of others.” Discuss the
significance of this statement for preachers of Krishna consciousness.
Chapter 18 (Mokña-sannyäsa Yoga)

3. Explain the significance of Krishna being addressed by Arjuna as “Kesi-
niṣudana”? (1)
4. Explain Krishna’s final opinion. (6)
5. Explain the significance of the phrase dharmyam samvadam . (18.7)
6. Explain the analogy of the soldier killing. (17)
7. Explain the analogy of fire covered by smoke. (48)
8. Identify and discuss for personal and preaching application significant
verses mentioned in BG 18.54-78.
9. Explain the analogy of a person seated in a high-speed motorcar. (61)
10. Cite examples of Srila Prabhupada displaying the six items of surrender
in his behavior.
11. Substantiate the importance of surrender to Krishna through the bona
fide spiritual master coming in disciplic succession with appropriate
references from the Bhakti sastras.

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International Society for Krishna Consciousness (ISKCON)

Founder-Acharya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

His Divine Grace Srila A.C. Bhaktivedanta

Who so kindly opened up our eyes with the torchlight of

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 2

I wish to encourage all my disciples to very carefully learn this

In January of 1970 we will be holding an examination among all of our

Letter to: Mahapurusa, Los Angeles 7 February, 1969

Letter to: Hrdayananda, Los Angeles 5 July, 1971

We need so many preachers who are soundly versed in the scriptures...

Letter to: Vrindaban Candra, Bombay 9 November, 1970

I will never die. I live in my books.

Summer Sessions with Srila Prabhupada, Back to Godhead Magazine #10-

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 3

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 4

Bhaktivedanta Rajavidyalaya, is a project of ISKCON NVCC Pune.

About Bhaktivedanta Rajavidyalaya

Bhaktivedanta Rajavidyalaya offers Teachers’ Training courses to train

ABOUT OUR VALUES:

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 5

 To provide an opportunity to humanity to systematically study Srila

 To provide knowledge of Gaudiya Vaisnava scriptures to students

 To build a pool of highly knowledgeable and qualified intellectuals on

 To promote research in Gaudiya Vaisnava philosophy & culture.

 To enable students to get a better and deeper understanding of the

 To train devotees to take up responsibilities as teachers, preachers or

 To help build and maintain students’ faith and conviction in the

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 6

Bhakti-Çästri Course Students’ Handbook

1. BHAKTI-ÇÄSTRI COURSE STRUCTURE & ASSESSMENTS .............................................. 9

2. ONLINE CLOSED BOOK TEST ......................................................................................... 13

3. ATTENDANCE POLICIES ................................................................................................. 15

4. ASSESSMENT POLICIES ................................................................................................... 16

5. PLAGIARISM IN ISKCON BOARD OF EXAMINATION (BOEX) APPROVED TITLE COURSES .. 19

6. ÇRÉ ÉÇOPANIÑAD ............................................................................................................... 20

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 7

10. ADDITIONAL QUESTIONS ............................................................................................. 98

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 8

Registration Unit assessments

You may also require the following study guide:

 Surrender Unto Me (HG Bhurijana Das)

1) Closed book assessment (CBA):

Short answer questions, term definitions, analogies.

2) Open book assessment (OBA):

Following are guidelines on writing these answers:

a) Leave room on the page for comments.

 Kindly use only A4 size papers for writing answers.

3) Shloka memorization test

Sl.No. Unit Shlokas for memorization Number

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 11

Sl.No. Assessment type Weightage in Passing marks

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 12

Option-1: IBOEX guidelines for conducting online CB test with 2 cameras:

1. Facilitators can directly observe a candidate via two live-streaming cameras,

2. Facilitators can arrange to directly observe a candidate via live-streaming

Option Pros Cons

- Need to ensure that

BHAKTI-ÇÄSTRI STUDENTS’ HANDBOOK_v2.2 13

Guidelines for the students before the online test: