Bhakti Sastri Examinations General Guidelines: 1. The Bhakti Sastri Degree Examination will consist of a minimum of the following: 60 short answer

questions, 9 essay questions, and knowledge of the Sanskrit transliteration and English meaning of 15 Sanskrit verses.

2. Examinations should be completed within one day, in two three-hour sessions. Short answer questions should be answered in the first three-hour session. The second three-hour session can be split according to the discretion of the Examination center.

3. The Bhakti Sastri examination shall only require knowledge on the first nineteen chapters of the Nectar of Devotion.

Short Answer Questions:

4. An individual should be able to write his/her answer to a short answer question within 1-2 minutes. This means an answer should not require more than three sentences.

5. The 60 short answer questions should be broken up as follows: 40 on the Bhagavad-gita As It is, 10 on the Nectar of Devotion, 5 on the Nectar of Instruction, and 5 on Sri Isopanisad.

6. Short answer questions should cover, in a balanced fashion, all sections of the required books. 7. Short answer questions should be balanced between essential facts, key concepts, and

analogies.

Essential Facts: Sastra inform us of essential facts, such as those related to the Lord’s activities, the activities of His devotees, the organization of the universe, the different yoga systems, the structure of Vedic society, qualifications for an individual to become spiritually advanced, etc. Devotees should know these essential facts.

Key Concepts: Devotees should know the philosophical concepts which form the basis of Krishna consciousness, such as the transcendental nature of the soul, the law of karma, the influence of the modes of nature, the process and development of bhakti, the purpose of creation, the qualities and opulences of the Supreme Lord, etc.

Analogies: Srila Prabhupada and our great acaryas have taught via analogies, which help us understand new concepts indirectly. We should know and be able to explain these analogies. Some examples are the analogy of the man lost in the middle of the ocean, of the sun rising on the horizon, of the mailbox, of the eggs of the scorpion, of the green bird in the green tree, etc.

Essay Questions:

8. Five essay questions should test a candidate’s deeper understanding and practical application of the philosophy. Candidates will be required to answer five of the nine questions. Three of the essay questions should be on the Bhagavad-gita As It Is.

9. An individual should be able to write his/her answer to each essay question within 20-25 minutes. This means an essay question should not require an answer of more than 150 words.

Required Verses:

10. Centers should require candidates to learn a minimum of 45 verses. Of these, the Board of Examinations will choose 30 standard verses and the individual center will choose the additional verses. Of the required verses to be learnt 15 will be selected for testing on the Bhakti Sastri Examination.

11. Candidates will be required to write the transliterated Sanskrit of all required verses. Correct use of diacritic marks is not mandatory. Candidates shall also be required to write a translation that contains each main concept of the verse. An exact, literal, “book translation” is not required.

Bhakti Sastri Syllabus Bhagavad-Gita

Chapter 1 – 1.1 to 1.20 Chapter 10 – 10.15 till end of chapter Chapter 2 – 2.1 to 2.15; 2.30 to 2.40; 2.55 to 2.66 Chapter 11 – Arjuna’s prayers Chapter 3 – 3.30 till the end of chapter Chapter 12 – 12.12 to 12.20 Chapter 4 – 4.1 to 4.12; 4.30 till end of chapter Chapter 13 – 13.8 to 13.12; 13.20 to 13.30 Chapter 5 – 5.1 to 5.10; 5.20 till end of chapter Chapter 14 – 14.15 to 14.27 Chapter 6 – 6.5 to 6.20; 6.35 till end of chapter Chapter 15 – 15.1 to 15.7 Chapter 7 – 7.10 to 7.20; 7.24 till end of chapter Chapter 16 – 16.1 to 16.10 Chapter 8 – 8.1 to 8.5; 8.20 till end of chapter Chapter 17 – 17.11 to 17.18 Chapter 9 – 9.1 to 9.5; 9.12 to 9.25 Chapter 18 - Entire Chapter

Nectar of Devotion

1. All analogies 2. Definitions 3. Impetuses 4. Symptoms 5. Unfavorable principles for bhakti 6. Division of NOD into waves 7. Characteristics of bhakti 8. Explanation of anyäbhiläñitä-çünyaà

Nectar of Instruction Sri Isopanishad 1. All analogies 1. Invocation 2. Power of Holy dhama 2. Mantra 1 to 5 3. Essence of all advise 3. Kanishtha, Madhyama, Uttama Adhikari.

Topics for Essays

1. Mayavada 9. Divine and Demoniac Natures 2. Demigod Worship 10. Bhakti is topmost yoga system 3. Yoga Ladder 11. Arjuna’s reasons not to fight 4. Renunciation and Work 12. Divisions of faith 5. Modes of Nature 13. Qualities of devotee 6. Sense Control 14. Death 7. Mind 15. Description of Astanga Yoga 8. Transmigration 16. Description of Universal Form

Break – up of the Examination PART 1 – 3 hours – Short answer questions ( 60 Questions x 5 marks each = 300) (40 BG + 10 NOD + 5 NOI + 5 ISO)

PART 2 – 3 hours – Essay questions and verses Essay: 150 words. (5 Essays x 40 marks each = 200 marks) (3 on BG out of 5; 2 from NOI, NOD, ISO out of 4) Verses: 15 verses x 7 marks each = 100 marks.

Max. Time = 6 hours Max. Marks = 600 High Honors = 570 and above Honors = Between 510 and 569 Pass class = Between 390 and and 509. NOTE: The above shortlist of important subject matters to be given special emphasis is only to be used as pointers while preparing for the Bhakti Sastri examination. The actual questions in the Bhakti Sastri need not necessarily be restricted to the abovementioned topics exclusively.

Bhakti Sastri Exam Important Sanskrit Verses For Memorisation

Bg 1.1 dh!tar"#$ra uv"ca

dharma-k#etre kuru-k#etre samavet" yuyutsava%

m"mak"% p"&'av"( caiva kim akurvata sañjaya

dh!tar"#$ra% uv"ca—King Dh!tar"#$ra said; dharma-k#etre—in the place of pilgrimage; kuru-k#etre—in the place named Kuruk#etra; samavet"%—assembled; yuyutsava%—desiring to fight; m"mak"%—my party (sons); p"&'av"%—the sons of P"&'u; ca—and; eva—certainly; kim—what; akurvata—did they do; sañjaya—O Sañjaya.

Dh!tar"#$ra said: O Sañjaya, after my sons and the sons of P"&'u assembled in the place of pilgrimage at Kuruk#etra, desiring to fight, what did they do?

Bg 2.7 k"rpa&ya-do#opahata-svabh"va%

p!cch"mi tv") dharma-samm*'ha-cet"%

yac chreya% sy"n ni(cita) br*hi tan me

(i#yas te ‘ha) ("dhi m") tv") prapannam

k"rpa&ya—of miserliness; do#a—by the weakness; upahata—being afflicted; sva-bh"va%—characteristics; p!cch"mi—I am asking; tv"m—unto You; dharma—religion; samm*'ha—bewildered; cet"%—in heart; yat—what; (reya%—all-good; sy"t—may be; ni(citam—confidently; br*hi—tell; tat—that; me—unto me; (i#ya%—disciple; te—Your; aham—I am; ("dhi—just instruct; m"m—me; tv"m—unto You; prapannam—surrendered.

Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Bg 2.13 dehino ‘smin yath" dehe

kaum"ra) yauvana) jar" tath" deh"ntara-pr"ptir dh+ras tatra na muhyati

dehina%—of the embodied; asmin—in this; yath"—as; dehe—in the body; kaum"ram—boyhood; yauvanam—youth; jar"—old age; tath"—similarly; deha-antara—of transference of the body; pr"pti%—achievement; dh+ra%—the sober; tatra—thereupon; na—never; muhyati—is deluded.

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

Bg 2.14 m"tr"-spar("s tu kaunteya (+to#&a-sukha-du%kha-d"% "gam"p"yino ‘nity"s

t")s titik#asva bh"rata

m"tr"—spar("%—sensory perception; tu—only; kaunteya—O son of Kunt+; (+ta—winter; u#&a—summer; sukha—happiness; du%kha—and pain; d"%—giving; "gama—appearing; ap"yina%—disappearing; anity"%—nonpermanent; t"n—all of them; titik#asva—just try to tolerate; bh"rata—O descendant of the Bharata dynasty.

O son of Kunt+, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

Bg 2.20 na j"yate mriyate v" kad"cin

n"ya) bh*tv" bhavit" v" na bh*ya% ajo nitya% ("(vato ‘ya) pur"&o na hanyate hanyam"ne (ar+re

na—never; j"yate—takes birth; mriyate—dies; v"—either; kad"cit—at any time (past, present or future); na—never; ayam—this; bh*tv"—having come into being; bhavit"—will come to be; v"—or; na—not; bh*ya%—or is again coming to be; aja%—unborn; nitya%—eternal; ("(vata%—permanent; ayam—this; pur"&a%—the oldest; na—never; hanyate—is killed; hanyam"ne—being killed; (ar+re—the body.

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

Bg 3.13 yajña-(i#$"(ina% santo

mucyante sarva-kilbi#ai% bhuñjate te tv agha) p"p" ye pacanty "tma-k"ra&"t

yajña-(i#$a—of food taken after performance of yajña; a(ina%—eaters; santa%—the devotees; mucyante—get relief; sarva—all kinds of; kilbi#ai%—from sins; bhuñjate—enjoy; te—they; tu—but; agham—grievous sins; p"p"%—sinners; ye—who; pacanti—prepare food; "tma-k"ra&"t—for sense enjoyment.

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Bg 3.27 prak!te% kriyam"&"ni

gu&ai% karm"&i sarva(a% aha,k"ra-vim*'h"tm" kart"ham iti manyate

prak!te%—of material nature; kriyam"&"ni—being done; gu&ai%—by the modes; karm"&i—activities; sarva(a%—all kinds of; aha,k"ra-vim*'ha—bewildered by false ego; "tm"—the spirit soul; kart"—doer; aham—I; iti—thus; manyate—he thinks.

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Bg 3.43 eva) buddhe% para) buddhv"

sa)stabhy"tm"nam "tman" jahi (atru) mah"-b"ho k"ma-r*pa) dur"sadam

evam—thus; buddhe%—to intelligence; param—superior; buddhv"—knowing; sa)stabhya—by steadying; "tm"nam—the mind; "tman"—by deliberate intelligence; jahi—conquer; (atrum—the enemy; mah"-b"ho—O mighty—armed one; k"ma-r*pam—in the form of lust; dur"sadam—formidable.

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [K!#&a consciousness] and thus—by spiritual strength-conquer this insatiable enemy known as lust.

Bg 4.2 eva) parampar"-pr"ptam

ima) r"jar#ayo vidu% sa k"leneha mahat"

yogo na#$a% parantapa

evam—thus; parampar"—by disciplic succession; pr"ptam—received; imam—this science; r"ja-!#aya%—the saintly kings; vidu%—understood; sa%—that knowledge; k"lena—in the course of time; iha—in this world; mahat"—great; yoga%—the science of one’s relationship with the Supreme; na#$a%—scattered; parantapa—O Arjuna, subduer of the enemies.

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Bg 4.6 ajo ‘pi sann avyay"tm" bh*t"n"m +(varo ‘pi san

prak!ti) sv"m adhi#$h"ya sambhav"my "tma-m"yay"

aja%—unborn; api—although; san—being so; avyaya—without deterioration; "tm"—body; bh*t"n"m—of all those who are born; +(vara%—the Supreme Lord; api—although; san—being so; prak!tim—in the transcendental form; sv"m—of Myself; adhi#$h"ya—being so situated; sambhav"mi—I do incarnate; "tma-m"yay"—by My internal energy.

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Bg 4.9 janma karma ca me divyam

eva) yo vetti tattvata% tyaktv" deha) punar janma

naiti m"m eti so ‘rjuna

janma—birth; karma—work; ca—also; me—of Mine; divyam—transcendental; evam—like this; ya%—anyone who; vetti—knows; tattvata%—in reality; tyaktv"—leaving aside; deham—this body; puna%—again; janma—birth; na—never; eti—does attain; m"m—unto Me; eti—does attain; sa%—he; arjuna—O Arjuna.

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Bg 4.34 tad viddhi pra&ip"tena paripra(nena sevay"

upadek#yanti te jñ"na) jñ"ninas tattva-dar(ina%

tat—that knowledge of different sacrifices; viddhi—try to understand; pra&ip"tena—by approaching a spiritual master; paripra(nena—by submissive inquiries; sevay"—by the rendering of service; upadek#yanti—they will initiate; te—you; jñ"nam—into knowledge; jñ"nina%—the self-realized; tattva—of the truth; dar(ina%—seers.

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

Bg 5.29 bhokt"ra) yajña-tapas") sarva-loka-mahe(varam

suh!da) sarva-bh*t"n") jñ"tv" m") ("ntim !cchati

bhokt"ram—the beneficiary; yajña—of sacrifices; tapas"m—and penances and austerities; sarva-loka—of all planets and the demigods thereof; mah"-+(varam—the Supreme Lord; su-h!dam—the benefactor; sarva—of all; bh*t"n"m—the living entities; jñ"tv"—thus knowing; m"m—Me (Lord K!#&a); ("ntim—relief from material pangs; !cchati—one achieves.

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.

Bg 6.47 yogin"m api sarve#")

mad-gaten"ntar-"tman" (raddh"v"n bhajate yo m")

sa me yuktatamo mata%

yogin"m—of yog+s; api—also; sarve#"m—all types of; mat—gatena—abiding in Me, always thinking of Me; anta%—"tman"—within himself; (raddh"—v"n—in full faith; bhajate—renders transcendental loving service; ya%—one who; m"m—to Me (the Supreme Lord); sa%—he; me—by Me; yukta—tama%—the greatest yog+; mata%—is considered.

And of all yog+s, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me—he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

Bg 7.3 manu#y"&") sahasre#u ka(cid yatati siddhaye

yatat"m api siddh"n") ka(cin m") vetti tattvata%

manu#y"&"m—of men; sahasre#u—out of many thousands; ka(cit—someone; yatati—endeavors; siddhaye—for perfection; yatat"m—of those so endeavoring; api—indeed; siddh"n"m—of those who have achieved perfection; ka(cit—someone; m"m—Me; vetti—does know; tattvata%—in fact.

Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.

Bg 7.14 daiv+ hy e#" gu&a-may+ mama m"y" duratyay"

m"m eva ye prapadyante m"y"m et") taranti te

daiv+—transcendental; hi—certainly; e#"—this; gu&a-may+—consisting of the three modes of material nature; mama—My; m"y"—energy; duratyay"—very difficult to overcome; m"m—unto Me; eva—certainly; ye—those who; prapadyante—surrender; m"y"m et"m—this illusory energy; taranti—overcome; te—they.

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.

Bg 8.5 anta-k"le ca m"m eva

smaran muktv" kalevaram ya% pray"ti sa mad-bh"va)

y"ti n"sty atra sa)(aya%

anta-k"le—at the end of life; ca—also; m"m—Me; eva—certainly; smaran—remembering; muktv"—quitting; kalevaram—the body; ya%—he who; pray"ti—goes; sa%—he; mat-bh"vam—My nature; y"ti—achieves; na—not; asti—there is; atra—here; sa)(aya%—doubt.

And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.

Bg 9.2 r"ja-vidy" r"ja-guhya) pavitram idam uttamam

pratyak#"vagama) dharmya) su-sukha) kartum avyayam

r"ja-vidy"—the king of education; r"ja-guhyam—the king of confidential knowledge; pavitram—the purest; idam—this; uttamam—transcendental; pratyak#a—by direct experience; avagamam—understood; dharmyam—the principle of religion; su-sukham—very happy; kartum—to execute; avyayam—everlasting.

This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.

Bg 9.14 satata) k+rtayanto m") yatanta( ca d!'ha-vrat"%

namasyanta( ca m") bhakty" nitya-yukt" up"sate

satatam—always; k+rtayanta%—chanting; m"m—about Me; yatanta%—fully endeavoring; ca—also; d!'ha-vrat"%—with determination; namasyanta%—offering obeisances; ca—and; m"m—Me; bhakty"—in devotion; nitya—yukt"%—perpetually engaged; up"sate—worship.

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.

Bg 9.26 patra) pu#pa) phala) toya)

yo me bhakty" prayacchati tad aha) bhakty-upah!tam

a(n"mi prayat"tmana%

patram—a leaf; pu#pam—a flower; phalam—a fruit; toyam—water; ya%—whoever; me—unto Me; bhakty"—with devotion; prayacchati—offers; tat—that; aham—I; bhakti-upah!tam—offered in devotion; a(n"mi—accept; prayata-"tmana%—from one in pure consciousness.

If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.

Bg 9.27 yat karo#i yad a(n"si yaj juho#i dad"si yat

yat tapasyasi kaunteya tat kuru#va mad-arpa&am

yat—whatever; karo#i—you do; yat—whatever; a(n"si—you eat; yat—whatever; juho#i—you offer; dad"si—you give away; yat—whatever; yat—whatever; tapasyasi—austerities you perform; kaunteya—O son of Kunt+; tat—that; kuru#va—do; mat—unto Me; arpa&am—as an offering.

Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that, O son of Kunt+, as an offering to Me.

Bg 10.8 aha) sarvasya prabhavo matta% sarva) pravartate iti matv" bhajante m") budh" bh"va-samanvit"%

aham—I; sarvasya—of all; prabhava%—the source of generation; matta%—from Me; sarvam—everything; pravartate—emanates; iti—thus; matv"—knowing; bhajante—become devoted; m"m—unto Me; budh"%—the learned; bh"va-samanvit"%—with great attention.

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

Bg 10.9 mac-citt" mad-gata-pr"&" bodhayanta% parasparam

kathayanta( ca m") nitya) tu#yanti ca ramanti ca

mat-citt"%—their minds fully engaged in Me; mat-gata-pr"&"%—their lives devoted to Me; bodhayanta%—preaching; parasparam—among themselves; kathayanta%—talking; ca—also; m"m—about Me; nityam—perpetually; tu#yanti—become pleased; ca—also; ramanti—enjoy transcendental bliss; ca—also.

The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.

Bg 10.10 te#") satata-yukt"n") bhajat") pr+ti-p*rvakam

dad"mi buddhi-yoga) ta) yena m"m upay"nti te

te#"m—unto them; satata-yukt"n"m—always engaged; bhajat"m—in rendering devotional service; pr+ti-p*rvakam—in loving ecstasy; dad"mi—I give; buddhi-yogam—real intelligence; tam—that; yena—by which; m"m—unto Me; upay"nti—come; te—they.

To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.

Bg 10.11 te#"m ev"nukamp"rtham aham ajñ"na-ja) tama%

n"(ay"my "tma-bh"va-stho jñ"na-d+pena bh"svat"

te#"m—for them; eva—certainly; anukamp"-artham—to show special mercy; aham—I; ajñ"na-jam—due to ignorance; tama%—darkness; n"(ay"mi—dispel; "tma-bh"va—within their hearts; stha%—situated; jñ"na—of knowledge; d+pena—with the lamp; bh"svat"—glowing.

To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

Bg 10.41 yad yad vibh*timat sattva) (r+mad *rjitam eva v"

tat tad ev"vagaccha tva) mama tejo-’)(a-sambhavam

yat yat—whatever; vibh*ti—opulences; mat—having; sattvam—existence; (r+-mat—beautiful; *rjitam—glorious; eva—certainly; v"—or; tat tat—all those; eva—certainly; avagaccha—must know; tvam—you; mama—My; teja%—of the splendor; a)(a—a part; sambhavam—born of.

Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.

Bg 13.22 puru#a% prak!ti-stho hi

bhu,kte prak!ti-j"n gu&"n k"ra&a) gu&a-sa,go ‘sya sad-asad-yoni-janmasu

puru#a%—the living entity; prak!ti-stha%—being situated in the material energy; hi—certainly; bhu,kte—enjoys; prak!ti—j"n—produced by the material nature; gu&"n—the modes of nature; k"ra&am—the cause; gu&a-sa,ga%—the association with the modes of nature; asya—of the living entity; sat-asat—in good and bad; yoni—species of life; janmasu—in births.

The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.

Bg 14.4 sarva-yoni#u kaunteya

m*rtaya% sambhavanti y"% t"s") brahma mahad yonir

aha) b+ja-prada% pit"

sarva-yoni#u—in all species of life; kaunteya—O son of Kunt+; m*rtaya%—forms; sambhavanti—they appear; y"%—which; t"s"m—of all of them; brahma—the supreme; mahat yoni%—source of birth in the material substance; aham—I; b+ja-prada%—the seed-giving; pit"—father.

It should be understood that all species of life, O son of Kunt+, are made possible by birth in this material nature, and that I am the seed-giving father.

Bg 14.26 m") ca yo ‘vyabhic"re&a

bhakti-yogena sevate sa gu&"n samat+tyait"n

brahma-bh*y"ya kalpate

m"m—unto Me; ca—also; ya%—a person who; avyabhic"re&a—without fail; bhakti-yogena—by devotional service; sevate—renders service; sa%—he; gu&"n—the modes of material nature; samat+tya—transcending; et"n—all these; brahma-bh*y"ya—elevated to the Brahman platform; kalpate—becomes.

One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.

Bg 15.1 (r+-bhagav"n uv"ca

*rdhva-m*lam adha%-("kham a(vattha) pr"hur avyayam chand")si yasya par&"ni yas ta) veda sa veda-vit

(r+-bhagav"n uv"ca—the Supreme Personality of Godhead said; *rdhva-m*lam—with roots above; adha%—downwards; ("kham—branches; a(vattham—a banyan tree; pr"hu%—is said; avyayam—eternal; chand")si—the Vedic hymns; yasya—of which; par&"ni—the leaves; ya%—anyone who; tam—that; veda—knows; sa%—he; veda-vit—the knower of the Vedas.

The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

Bg 15.15 sarvasya c"ha) h!di sannivi#$o

matta% sm!tir jñ"nam apohana) ca vedai( ca sarvair aham eva vedyo ved"nta-k!d veda-vid eva c"ham

sarvasya—of all living beings; ca—and; aham—I; h!di—in the heart; sannivi#$a%—situated; matta%—from Me; sm!ti%—remembrance; jñ"nam—knowledge; apohanam—forgetfulness; ca—and; vedai%—by the Vedas; ca—also; sarvai%—all; aham—I am; eva—certainly; vedya%—knowable; ved"nta-k!t—the compiler of the Ved"nta; veda-vit—the knower of the Vedas; eva—certainly; ca—and; aham—I.

I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Ved"nta, and I am the knower of the Vedas.

Bg 16.23 ya% ("stra-vidhim uts!jya

vartate k"ma-k"rata% na sa siddhim av"pnoti

na sukha) na par") gatim

ya%—anyone who; ("stra-vidhim—the regulations of the scriptures; uts!jya—giving up; vartate—remains; k"ma-k"rata%—acting whimsically in lust; na—never; sa%—he; siddhim—perfection; av"pnoti—achieves; na—never; sukham—happiness; na—never; par"m—the supreme; gatim—perfectional stage.

He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.

Bg 18.54 brahma-bh*ta% prasann"tm"

na (ocati na k",k#ati sama% sarve#u bh*te#u

mad-bhakti) labhate par"m

brahma-bh*ta%—being one with the Absolute; prasanna-"tm"—fully joyful; na—never; (ocati—laments; na—never; k",k#ati—desires; sama%—equally disposed; sarve#u—to all; bh*te#u—living entities; mat—bhaktim—My devotional service; labhate—gains; par"m—transcendental.

One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

Bg 18.55 bhakty" m"m abhij"n"ti

y"v"n ya( c"smi tattvata% tato m") tattvato jñ"tv"

vi(ate tad-anantaram

bhakty"—by pure devotional service; m"m—Me; abhij"n"ti—one can know; y"v"n—as much as; ya% ca asmi—as I am; tattvata%—in truth; tata%—thereafter; m"m—Me; tattvata%—in truth; jñ"tv"—knowing; vi(ate—he enters; tat-anantaram—thereafter.

One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

Bg 18.57 cetas" sarva-karm"&i

mayi sannyasya mat-para% buddhi-yogam up"(ritya

mac-citta% satata) bhava

cetas"—by intelligence; sarva-karm"&i—all kinds of activities; mayi—unto Me; sannyasya—giving up; mat-para%—under My protection; buddhi-yogam—devotional activities; up"(ritya—taking shelter of; mat-citta%—in consciousness of Me; satatam—twenty-four hours a day; bhava—just become.

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

Bg 18.61 +(vara% sarva-bh*t"n") h!d-de(e ‘rjuna ti#$hati

bhr"mayan sarva-bh*t"ni yantr"r*'h"ni m"yay"

+(vara%—the Supreme Lord; sarva-bh*t"n"m—of all living entities; h!t-de(e—in the location of the heart; arjuna—O Arjuna; ti#$hati—resides; bhr"mayan—causing to travel; sarva-bh*t"ni—all living entities; yantra—on a machine; "r*'hani—being placed; m"yay"—under the spell of material energy.

The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

Bg 18.65 man-man" bhava mad-bhakto

mad-y"j+ m") namaskuru m"m evai#yasi satya) te

pratij"ne priyo ‘si me

mat-man"%—thinking of Me; bhava—just become; mat-bhakta%—My devotee; mat-y"j+—My worshiper; m"m—unto Me; namaskuru—offer your obeisances; m"m—unto Me; eva—certainly; e#yasi—you will come; satyam—truly; te—to you; pratij"ne—I promise; priya%—dear; asi—you are; me—to Me.

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

Bg 18.66 sarva-dharm"n parityajya m"m eka) (ara&a) vraja

aha) tv") sarva-p"pebhyo mok#ayi#y"mi m" (uca%

sarva-dharm"n—all varieties of religion; parityajya—abandoning; m"m—unto Me; ekam—only; (ara&am—for surrender; vraja—go; aham—I; tv"m—you; sarva—all; p"pebhya%—from sinful reactions; mok#ayi#y"mi—will deliver; m"—do not; (uca%—worry.

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

ISO Invocation o- p*r&am ada% p*r&am ida-

p*r&"t p*r&am udacyate p*r&asya p*r&am "d"ya

p*r&am ev"va(i#yate

o- — the Complete Whole; p*r&am — perfectly complete; ada% — that; p*r&am — perfectly complete; idam — this phenomenal world; p*r&"t — from the all-perfect; p*r&am — complete unit; udacyate — is produced; p*r&asya — of the Complete Whole; p*r&am — completely, all; "d"ya — having been taken away; p*r&am — the complete balance; eva — even; ava(i#yate — is remaining.

The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.

ISO 1 +("v"syam idam sarva- yat kiñca jagaty"- jagat tena tyaktena bhuñj+th"

m" g!dha% kasya svid dhanam

+(a — by the Lord; "v"syam — controlled; idam — this; sarvam — all; yat kiñca — whatever; jagaty"m — within the universe; jagat — all that is animate or inanimate; tena — by Him; tyaktena — set-apart quota; bhuñj+th"% — you should accept; m" — do not; g!dha% — endeavor to gain; kasya svit — of anyone else; dhanam — the wealth.

Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.

NOI 1 v"co vega- manasa% krodha-

vega- jihv"-vegam udaropastha-vegam et"n veg"n yo vi#aheta dh+ra%

sarv"m ap+m"- p!thiv+- sa (i#y"t

v"ca% — of speech; vegam — urge; manasa% — of the mind; krodha — of anger; vegam — urge; jihv" — of the tongue; vegam — urge; udara-upastha — of the belly and genitals; vegam — urge; et"n — these; veg"n — urges; ya% — whoever; vi#aheta — can tolerate; dh+ra% — sober; sarv"m — all; api — certainly; im"m — this; p!thiv+m — world; sa% — that personality; (i#y"t — can make disciples.

A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.

NOI 2 aty"h"ra% pray"sa( ca prajalpo niyam"graha%

jana-sa.ga( ca laulya- ca #ad /bhir bhaktir vina(yati

ati-"h"ra% — overeating or too much collecting; pray"sa% — overendeavouring; ca — and; prajalpa% — idle talk; niyama — rules and regulations; "graha% — too much attachment to (or agraha% — too much neglect of); jana-sa.ga% — association with worldly-minded persons; ca — and; laulyam — ardent longing or greed; ca — and; #a'bhi% — by these six; bhakti% — devotional service; vina(yati — is destroyed.

One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in K!#&a consciousness; and (6) being greedy for mundane achievements.

NOI 3 uts"h"n ni(cay"d dhairy"t tat-tat-karma-pravartan"t sa.ga-ty"g"t sato v!tte% #a'bhir bhakti% prasidhyati

uts"h"t — by enthusiasm; ni(cay"t — by confidence; dhairy"t — by patience; tat-tat-karma — various activities favorable for devotional service; pravartan"t — by performing; sa.ga-ty"g"t — by giving up the association of nondevotees; sata% — of the great previous "c"ryas; v!tte% — by following in the footsteps; #a'bhi% — by these six; bhakti% — devotional service; prasidhyati — advances or becomes successful.

There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles (such as (rava&a- k+rtana- vi#&o% smara&am [SB 7.5.23] — hearing, chanting and remembering K!#&a), (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous "c"ryas. These six principles undoubtedly assure the complete success of pure devotional service.

NOI 4 dad"ti pratig!h&"ti

guhyam "khy"ti p!cchati bhu.kte bhojayate caiva #a'-vidha- pr+ti-lak#a&am

dad"ti — gives charity; pratig!h&"ti — accepts in return; guhyam — confidential topics; "khy"ti — explains; p!cchati — enquires; bhu.kte — eats; bhojayate — feeds; ca — also; eva — certainly; #a$-vidham — six kinds; pr+ti — of love; lak#a&am — symptoms.

Offering gifts in charity, accepting charitable gifts, revealing one's mind in confidence, inquiring confidentially, accepting pras"da and offering pras"da are the six symptoms of love shared by one devotee and another.

BRS 1.1.11: any"bhil"#it"-(*nya)

jñ"na-karm"dy-an"v!tam "nuk*lyena k!#&"nu- (+lanam bhaktir uttam"

anya-abhil"#it"-(*nyam—without desires other than those for the service of Lord K!#&a, or without material desires (such as those for meateating, illicit sex, gambling and addiction to intoxicants); jñ"na—by the knowledge of the philosophy of the monist M"y"v"d+s; karma—by fruitive activities; adi—by artificially practicing detachment, by the mechanical practice of yoga, by studying the S",khya philosophy and so on; an"v!tam—uncovered; "nuk*lyena—favorable; k!#&a-"nu-(+lanam—cultivation of service in relationship to K!#&a; bhakti%-uttam"—first-class devotional service.

When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve K!#&a favorably, as K!#&a desires.(quoted in Caitanya-carit"m!ta Madhya 19.167)

BRS 1.2.101: (ruti-sm!ti-pur"&"di-

pañcaratra-vidhi) vin" aik"ntik+ harer bhaktir utp"t"yaiva kalpate

(ruti—the original Vedic literatures; sm!ti—literatures in pursuance to the original Vedic knowledge; pur"&a-"di—the Pur"&"s, etc.; pañcaratra—the N"rada Pañcar"tra; vidhim—the regulative principles; vin"—without; aik"ntik+—undiverted; hare%—of the Supreme Personality of Godhead; bhakti—devotional service; utp"t"ya—an unnecessary disturbance; iva—indeed; kalpate—becomes.

Devotional service to the Lord that ignores the authorized Vedic literatures like the Upani#ads, Pur"&as, N"rada-Pañcar"tra, etc., is simply an unnecessary disturbance in society.

BRS 1.2.187: +h" yasya harer d"sye karma&" manas" gir"

nikhil"sv apy avasth"su j+van-mukta% sa ucyate

+h"—the activity; yasya—of whom; hare%—of Hari, K!#&a, the Lord; d"sye—in service; karma&"—by the actions (of the body); manas"—by the mind; gir"—and by the words; nikhil"su—in all; api—indeed; avasth"su—in all conditions of material existence; j+van-mukta%—liberated even within material existence; sa%—such; ucyate—is so called.

One who engages in the transcendental service of the Lord in body, mind and word is to be considered liberated in all conditions of material existence.

BRS 1.2.255-6: an"saktasya vi#ay"n

yath"rham upayuñjata% nirbandha% k!#&a-sambandhe

yukta) vair"gyam ucyate pr"pañcikatay" buddhy" hari-sambandhi-vastuna% mumuk#ubhi% parity"go

vair"gya) phalgu kathyate

an"saktasya—of one who is without attachment; vi#ay"n—to material sense objects; yath"-arham—according to suitability; upayuñjata%—engaging; nirbandha%—without bondage; k!#&a-sambandhe—in relationship with K!#&a; yuktam—proper; vair"gyam—renunciation; ucyate—is called; pr"pañcikatay"—as material; buddhy"—with the understanding; hari-sambandhi-vastuna%—of things which are related to the Supreme Personality of Godhead, Hari; mumuk#ubhi%—by those who desire liberation; parity"ga%—the renunciation; vair"gyam phalgu—inferior renunciation; kathyate—is termed.

When one is not attached to anything but at the same time accepts anything in relation to K!#&a, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to K!#&a is not as complete in his renunciation.

BRS. 1.2.234: ata% (r+-k!#&a-n"m"di

na bhaved gr"hyam indriyai% sevonmukhe hi jihv"dau

svayam eva sphuraty ada%

ata%—therefore (because K!#&a’s name, form, qualities and pastimes are all on the absolute platform); (r+-k!#&a-n"ma-"di—Lord K!#&a’s name, form, qualities, pastimes and so on; na—not; bhavet—can be; gr"hyam—perceived; indriyai%—by the blunt material senses; seva-unmukhe—to one engaged in His service (when a person places himself at the disposal or order of the Supreme Lord, at that time the spiritual energy, or Hare, gradually reveals the Lord to him); hi—certainly; jihv"-"dau—beginning with the tongue; svayam—personally; eva—certainly; sphurati—be manifest; ada%—those (K!#&a’s name, form, quality and so on).

Because K!#&a’s form, qualities, pastimes, etc. are all on the absolute platform, material senses cannot therefore appreciate them. When a conditioned soul is awakened to K!#&a consciousness and renders service by using his tongue to chant the Lord’s Holy name and taste the remnants of the Lord’s food, the tongue is purified and one gradually comes to understand who K!#&a really is.(originally from Padma Pur"&a, quoted in Caitanya-carit"m!ta Madhya 17.136)

BRS 1.1.2: sarvop"dhi-vinirmukta) tat-paratvena nirmalam

h!#+ke&a h!#+ke(a- sevana) bhaktir ucyate

sarva-up"di-vinirmuktam—free from all kinds of material designations, or free from all desires except the desire to render service to the Supreme Personality of Godhead; tat-paratvena—by the sole purpose of serving the Supreme Personality of Godhead; nirmalam—uncontaminated by the effects of speculative philosophical research or fruitive activity; h!#+ke&a—by purified senses freed from all designations; h!#+ke(a—of the master of the senses; sevanam—the service to satisfy the senses; bhakti%—devotional service; ucyate—is called.

Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one’s senses are purified.(quoted in Caitanya-carit"m!ta Madhya 19.170)