{"The_Nectar_of_Instruction-Original_1976_SCAN#p0001": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0002": "l\nd\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0003": "ELEVEN LESSONS IN TilE\nANCIENT SCIENCE OF BHAKTI-YOGA\nAcross five centuries and half the globe comes this compact guidebook of essential spiritual teachings. How to\nchoose a guru, how to practice yoga, even where to\nlive-you'll find it all i� this invaluable work originally\nwritten in Sanskrit by Srila Rupa Gosvami, the greatest\nspiritual genius of medieval India.\nNow translated and illuminated by Rupa Gosvami's\nmodern successor, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, The Nectar of Instruction\nis the key to enlightenment for all seekers on the path\nof spiritual perfection.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0004": "His Divine Grace\nA. C. Bhaktivedanta Swami Prahhupida\nFounder-Actirya\nof the International Society for Krishna Consciousness\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0005": "Srila Riipa Gosvami, the author of Sri Upadesamrta and numerous\n\nother volumes of Vai�Qava philosophy. He is the chief literary disciple\n\nof Sri l(r�Qa Caitanya, the pioneer of the powerful salikirtana movement which began in India five hundred years ago.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0006": "The temple of Radha-Govinda in V:rndavana, India, established in\n\nthe Sixteenth Century by Srila Rupa Gosviimi. A conquering Moghul\ntyrant, Aurangzeb, dismantled the top four stories in envy of the temple's magnificence.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0007": "Sri Sri Radha-Govindaji, the beloved Deities of Srila Riipa Gosvami.\n\nAt the time of the Moghul invasion, they were moved to Jaipur, India,\n\nwhere they are presently being worshiped.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0008": "Lord Caitanya Mahaprabhu and His intimate associates performing\n\nsarikirtana (congregational chanting of the holy names of God). From\n\nleft to right are Sri Advaita Acarya, Lord Nityiinanda, Lord Caitanya,\n\nSri Gadadhara, and Sri Sriviisa.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0009": "Sri Sri Radha-Kr��a, the Supreme Personality of Godhead and His\n\neternal consort. Of the many objects of favored delight and of all the\n\nbeloved damsels in Vrndavana, Srimati Radhara�i is the most\ntreasured object of ��a's love. (p. 82)\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0010": "Lord Kr!?Q.a lifting Govardhana Hill during His pastimes in\nVflldavana, India, five thousand years ago. Kr!?Q.a held up the divine\nhill for seven days to protect the denizens of Vflldavana from torrential rains sent by Indra, the king of the demigods.\n\n(p. 79)\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0011": "--\"·-·-\"\"\n\n-c <\"\"\"';�.P\n\n·-\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0012": "�\n\nBOOKS by\nHis Divine Grace A. C. Bhaktivedanta Swami Prahhupiida\nl}hagavad-gWi As It Is\n�rimad-Bhagavatam, Cantos 1-8 (24 Vols.)\nSri Caitanya-carita�ta (17 Vols.)\nTeachings of Lord Caitanya\nThe Nectar of Devotion\nThe Nectar of Instruction\nSri Isopani�ad\nEasy Journey to Other Planets\nKn;r.la Consciousness: The Topmost Yoga System\nl<.r�Q.a, the Supreme Personality of Godhead (3 Vols.)\nPerfect Questions, Perfect Answers\nDialectic Spiritualism-A Vedic View of Western Philosophy (3 Vols.)\nTranscendental Teachings of Prahlad Maharaja\nl<.r�Q.a, the Reservoir of Pleasure\nLife Comes from Life\nThe Perfection of Yoga\nBeyond Birth and Death\nOn the Way to l<.r�Q.a\nRaja-vidya: The King of Knowledge\nElevation to l<.r�Q.a Consciousness\nKrsna Consciousness: The Matchless Gift\nB��k to Godhead Magazine (Founder)\nA complete catalog is available upon request\n\nInternational Society for Krishna Consciousness\n3764 Watseka Avenue\nLos Angeles, California 90034\n\nOn the cover: The samiidhi (tomb) of Srila Rupa Gosvami at the\n\nRadha-Damodara temple in V:rndavana, India.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0013": "All Glory to Sri Guru and Gaurariga\n\nTHE NECTAR\nOF INSTRUCTION\nAn Authl:!rized English Presentation of\n\nSri/a ROpa Gosvami's\n\nSri Upadesamrta\n\nwith the original Sanskrit text,\nroman transliterations, synonyms,\ntranslations and elaborate purports by\n\nHIS DIVINE GRACE\n\nA.C. Bhaktivedanta Swami Prabhupada\nFounder-Acarya of the International Society for Krishna Consciousness\n\n0\nTHE BHAKTIVEDANTA BOOK TRUST\nNew York· los Angeles. london. Bombay\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0014": "Readers interested in the subject matter\nof this book are invited by\nthe International Society for Krishna Consciousness\nto correspond with its Secretary.\n\nInternational Society\nfor Krishna Consciousness\n3764 Watseka Avenue\nLos Angeles, California 90034\n\n© 1975 Bhaktivedanta Book Trust\nA!l Rights Reserved\nLibrary of Congress Catalog Card Number: 75-39755\nInternational Standard Book Number: 0-912776-85-4\n\nFirst printing, 1975: 10,000 copies\nSecond printing, 1976: 100,000 copies\nPrinted in the United States of America\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0015": "Contents\nPreface\n\nVll\n\nTEXT ONE\n\n1\n\nTEXT TWO\n\n14\n\nTEXT THREE\n\n26\n\nTEXT FOUR\n\n38\n\nTEXT FIVE\n\n47\n\nTEXT SIX\n\n58\n\nTEXT SEVEN\n\n65\n\nTEXT EIGHT\n\n72\n\nTEXT NINE\n\n77\n\nTEXT TEN\n\n81\n\nTEXT ELEVEN\n\n88\n\nAppendixes\n\n93\n\nThe Author\nReferences\nGlossary\nSanskrit Pronunciation Guide\nIndex of Sanskrit Verses\nGeneral Index\n\n95\n\nv\n\n99\n101\n107\n109\n111\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0016": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0017": "Preface\nThe Krsna consciousness movement is conducted under\n\nthe supe�;ision of Srila Riipa Gosvami, The GauQiya\nVai�I).avas, or Bengali Vai�I).avas, are mostly followers of Sri\nCaitanya Mahaprabhu, of whom the ii� Gosvamis of\n\nV:rndavana are direct disciples. Therefore Srila Narottama\ndasa 'fhakura has sung:\n\nrilpa-raghuniitha-pade ha-ibe akuti\nkabe hama bujhaba se yugala-piriti\n\"When I am eager to understand the literature given by the\nGosvamis, then I shall be able to understand the transcendental loving affairs of Radha and l(:r�I).a.\" Sri Caitanya\nMahaprabhu appeared in order to bestow upon human\n\nsociety the benediction of the science of l(:r�I).a. The most exalted of all the activities of Lord l(:r�I).a are His pastimes of\nconjugal love with the gopis. Sri Caitanya Mahaprabhu appeared in the mood of Srimati Radhariil).i, the best of t?e\ngopis. Therefore, to understand the mission of Lord Sri\nCaitanya Mahaprabhu and follow in His footsteps, one must\nvery seriously follow in the footsteps of the six Gosvamis-\n\nVII\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0018": "Vlll\n\nThe Nectar of Instruction\n\nSri Riipa, Sanatana, Bhana Raghunatha, Sri Jiva, Gopala\nBhana and Dasa Raghunatha.\n\nSri Riipa Gosvami was the leader of all the Gosvamis, and\nto guide our activities he gave us, this Upadesamrta (The\n\nNectar of Instruction) to follow. As Sri Caital}ya Mahaprabhu\n\nleft behind Him the eight verses known as Si�ci$taka, Riipa\n\nGosvami gave us Upadesamrta so that we may become pure\n\nVai�1,1avas.\nIn all spiritual affairs, one's first duty is to control his\n·\n\nmind and senses. Unless one controls his mind and senses,\n\none cannot make any advancement in spiritual life. Every­\n\none within this material world is engrossed in the modes of\npassion and ignorance. One must promote himself to the\nplatform of goodness, sattva-guru;z, by following the instruc­\n\ntions of Riipa Gosvami, and then everything concerning how\nto make further progress will be revealed.\nAdvancement in Kr�1,1a consciousness depends on the at­\n\ntitude of the follower. A follower of the Kr�1,1a consciousness\nmovement should become a perfect gosvami. Vai�1,1avas are\n\ngenerally known as gosvamis. In V:rndavana, this is the title\n\nby which the director of each temple is known. One who\n\nwants to become a perfect devotee of Kr�1,1a must become a\n\ngosvami. Go means \"the senses,\" and svami means \"the\nmaster.\" Unless one controls his senses and mind, one can­\n\nnot become a gosvami. To achieve the highest success in life\nby becoming a gosvami and then a pure devotee of the Lord,\n\none must follow the instructions known as\n\nUJXIP,esamrta,\n\nwhich have been given by Srila Riipa Gosvami. Srila Riipa\n\nGosvami has given many other books, such as\n\nBhaktirasamrta-sindhu, Vidagdha-madhava and Lalita-madhava,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0019": "Preface\n\nIX\n\nUpadesamrta constitutes the first instructions for\nneophyte devotees. One should follow these instructions\nvery st�ictly. Then it will be easier to make one's life\nsuccessful. Hare Kr�Q.a.\nbut\n\n(\nA. C, Bhaktivedanta Swami\n��--------------���������--September 20, 1'975\nVisvarupa-mahotsava\nKrsna-Balariima Mandira\nR��ana-reti\n.\nVrnda vana, India\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0020": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0021": "TEXT ONE\n\ncl(:;r) � 3=(�; �mm\n\nM�lbl�i!!�� I\n\na:ar-r. 4trR. � Pei'l� -;11�;\n��Jri '!�1 � ��R( II � II\nvaco vegam manasab, krodha-vegam\njihva-vegam udaropastha-vegam\netan vegan yo v�aheta dhirab,\nsarvam apimam prthivim sa s�yat\nvacab,-of\nmind;\n\nspeech;\n\nvegam -urge;\n\nkrodha-of anger;\n\nmanasab,-of\n\nthe\n\nvegam -urge; jihva-of the\n\ntongue; vegam � urge; udara-upastha-of the belly and\ngenitals; vegam-urge; etan-these; vegan-urges; yab,whoever; v�aheta -can tolerate; dhirab,-sober; sarvamall; api-certainly; imam -this; prthivim -world; sab,that personality; s�yiit-can make disciples.\n\nTRANSLATION\nA sober person who can tolerate the urge to speak,\nthe mind's demands, the actions of anger and the urges\nof the tongue, belly and genitals is qualified to make\ndisciples all over the world.\n\n1\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0022": "The Nectar of Instruction\n\n2\n\nPURPORT\nIn Srimad-Bhagavatam\n\n(6.1.9-10)\n\nParik�it\n\n¥aharaja\n\nplaced a number of intelligent questions before Sukadeva\nGosvami. One of these questions was: \"Why do people undergo atonement if they cannot control their senses?\" For\ninstance, a thief may know perfectly well that he may be arrested for his stealing, and he may actually even see a thief\narrested by the police, yet he continues to steal. Experience\nis gathered by hearing and seeing. One who is less intelligent\ngathers experience by seeing, and one who is more\nintelligent gathers experience by hearing. When an intelli­\n\ngent person hears from the lawbooks and siistras, or scrip­\n\ntures, that stealing is not good and hears that a thief is\npunished when arrested, he refrains from theft. A less intelligent person may first have to be arrested and punished for\nstealing to learn to stop stealing. However, a rascal, a foolish\nman, may have the experience of both hearing and seeing\nand may even be punished, but still he continues to steal.\nEven if such a person atones and is punished by the government, he will again commit theft as soon as he comes out of\njail. If punishment in jail is considered atonement, what is\nthe benefit of such atonement? Thus Parik�it Maharaja\ninquired:\n\ndr�ta-sruttibhyarh yat paparh\njanann apy atmarw 'hitam\nkaroti bhuyo viva§a/:1.\npraya5cittam atho katham\nkvacin nivartate 'bhadrat\nkvacic carati tat puna_/:£\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0023": "3\n\nText One\npraya§cittam atho 'partham\nmanye kufijara-saucavat\n\nHe compared atonement to an elephant's bathing. The\nelephant may take a very nice bath in the river, but as soon\nas it comes onto the bank, it throws dirt all over its body.\nWhat, then, is the value of its bathing? Similarly, many\nspiritual practitioners chant the Hare Kr�Qa maha-mantra\nand at the same time commit many forbidden things, thinking that their chanting will counteract their offenses. Of the\nten types of offenses one can commit while chanting the holy\nname of the Lord, this offense is called nammJbalad yasya\n\nhi papa-buddhi�, committing sinful activities on the\nstrength\n\nof\n\nchanting\n\nthe\n\nHare\n\nKr�Qa\n\nmaha-mantra.\n\nSimilarly, certain Christians go to church to confess their\nsins, thinking that confessing their sins before a priest and\nperforming some penance will relieve them from the results\nof their weekly sins. As soon as Saturday is over and Sunday\ncomes, they again begin their sinful activities, expecting to\nbe forgiven the next Saturday. This kind of praya§citta, or\n\natonement, is condemned �y Parik�it Maharaja, the most in­\n\ntelligent king of his time. Sukadeva Gosvami, equally intelligent, as befitting the spiritual master of Maharaja Parik�it,\n\nanswered the King and confirmed that his statement concerning atonement was correct. A sinful activity cannot be\ncounteracted by a pious activity. Thus real praya§citta,\natonement, is the\nconsciousness.\n\nawakening\n\nof our dormant\n\nKr�Qa\n\nReal atonement involves coming to real knowledge, and\nfor this there is a standard process. When one follows a\nregulated hygienic process, he does not fall sick. A human\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0024": "4\n\nThe Nectar of Instruction\n\nbeing is meant to be trained according to certain principles\n\nto revive his original knowledge. Such a methodical life is\n\ndescribed as tapasya. One can be gradually elevated to the\nstandard of real knowledge, or 1\\:r�Qa consciousness, by\n\npracticing austerity and celibacy (brahmacarya), by con­\n\ntrolling the mind, by controlling the senses, by giving up\n\none's possessions in charity, by being avowedly truthful, by\n\nkeeping clean and by practicing yoga-iisanas. However, if\none is fortunate enough to get the association of a pure devo­\n\ntee, he can easily surpass all the practices for controlling the\nmind by the mystic yoga process simply by following the\n\nregulative principles of 1\\:r�Qa consciousness-refraining\n\nfrom illicit sex, meat-eating, intoxication and gambling­\n\nand by engaging in the service of the Supreme Lord under\nthe direction of the bona fide spiritual master. This easy process is being recommended by Srila Rupa Gosvami.\n\nFirst one must control his speaking power. Every one of\n\nus has the power of speech; as soon as we get an opportunity\n\nwe begin to speak. If we do not speak about 1\\:r�Qa conscious­\n\nness, we speak about all sorts of nonsense. A toad in a field\n\nspeaks by croaking, and similarly everyone who has a tongue\n\nwants to speak, even if all he has to say is nonsense. The\n\ncroaking of the toad, however, simply invites the snake:\n\n\"Please come here and eat me.\" Nevertheless, although it is·\n\ninviting death, the toad goes on croaking. The talking of ma­\n\nterialistic men and impersonalist Mayavadi philosophers\n\nmay be compared to the croaking of frogs. They are always\n\nspeaking nonsense and thus inviting death to catch them.\n\nControlling speech, however, does not mean self-imposed\n\nsilence (the external process of mauna) , as Mayavadi phi-\n\n,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0025": "Text One\n\n5\n\nlosophers think. Silence may appear helpful for some time,\nbut ultimately it proves a failure. The meaning of controlled\n\nspeech conveyed by Srila Rupa Gosvii.mi advocates the posi­\n\ntive process of km:m-kathii, enga_ging the speaking process\n\nin glorifying the Supreme Lord Sri l<r�I.J.a. The tongue can\n\nthus glorify the name, form, qualities and pastimes of the\n\nLord. The preacher of kpgta-kathii is always beyond the\n\nclutches of death. This is the significance of controlling the\nurge to speak.\n\nThe restlessness or fickleness of the mind (mano-vega) is\n\ncontrolled when one can fix his mind on the lotus feet of\n:Kr�I.J.a. The Caitanya-caritamrta (Madhya 22.31) says:\nkmta-silrya-sama; maya haya andhakara\nyahiiri km:ta, tahiiri nahi mayara adhikara\nl<r�I.J.a is just like the sun, and maya is just like darkness. If\nthe sun is present, there is no question of darkness.\n\nSimilarly, if :Kr�I.J.a is present in the mind, there is no\npossibility Of the mind's being agitated by maya's influence.\n\nThe yogic process of negating all material thoughts will not\nhelp. To try to create a vacuum in the mind is artificial. The\nvacuum will not remain. However, if one always thinks of\n\nl<r�I.J.a and how to serve l<r�I.J.a best, one's mind will\nnaturally be controlled.\n\nSimilarly, anger can be controlled. We cannot stop anger\n\naltogether, but if we simply become angry with those who\n\nblaspheme the Lord or the devotees of the Lord, we control\n\nour\n\nanger\n\nin\n\n:Kr�I.J.a\n\nconsciousness.\n\nLord\n\nCaitanya\n\nMahaprabhu became angry with the miscreant brothers\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0026": "The Nectar of Instruction\n\n6\n\nJagai and Madha�, who blasphemed and struck Nityananda\nPrabhu. In His Sik$ii$taka Lord Caitanya wrote, tr\"(Uid api\nsunicena taror api sahi$r:tunii: \"One should be humbler than\nthe grass and more tolerant than the tree.\" One may then\nask why the Lord exhibited His anger. The point is that one\nshould be ready to tolerate all insults to one's own self, but\nwhen i(r�Qa or His pure devotee is blasphemed, a genuine\ndevotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied\nrightly. It was in anger that Hanuman set fire to Lanka, but\nhe is worshiped as the greatest devotee of Lord Ramacandra.\nThis means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight,\nbut i(r�Qa incited his anger: \"You must fight!\" To fight\nwithout anger is not possible. Anger is controlled, however7\nwhen utilized in the service of the Lord.\nAs for the urges of the tongue, we all experience that the\ntongue wants to eat palatable dishes. Generally we should\nnot allow the tongue to eat according to its choice, but should\ncontrol the tongue by supplying prasiida. The devotee's attitude is that he will eat only when i(r�Qa gives him prasiida\n\n.\n\nThat is the way to control the urge of the tongue. One should\ntake prasa&l at scheduled times and should not eat in\nrestaurants or sweetmeat shops simply to satisfy the whims\nof the tongue or belly. If we stick to the principle of taking\nonly prasiida, the urges of the belly and tongue can be\ncontrolled.\nIn a similar manner, the urges of the genitals, the sex impulse, can be controlled when not used unnecessarily. The\ngenitals should be used to beget a Kr�Qa conscious child,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0027": "Text One\n\n7\n\notherwise they should not be used. The .Kr�I).a consciousness\n\nmovement encourages marriage not for the satisfaction of\n\nthe genitals but for the begetting of .Kr�I).a conscious\nchildren. As soon as the children are a little grown up, they\nare sent to our Gurukula school in Dallas, Texas, where they\nare trained to become fully .Kr�I).a conscious devotees. Many\nsuch .Kr�I).a conscious children are required, and one who is\n\ncapable of bringing forth .Kr�Q.a conscious offspring is\nallowed to utilize his genitals.\nWhen one is fully practiced in the methods of .Kr�I).a con·\n\nscious control, he can become qualified to be a bona fide\nspiritual master.\n\nIn his Anuvrtti explanation of Upadesamrta, Srila Bhakti·\n\nsiddhanta Sarasvati 'fhakura writes that our material iden­\n\ntification creates three kinds of urges-the urge to speak,\n\nthe urge or demands of the mind and the demands of the\n\nbody. When a living entity falls victim to these three types\n\nof urges, his life becomes inauspicious. One who practices\n\nresisting these demands or urges is called tapasvi, or one\nwho practices austerities. By such tapasya one can overcome\n\nvictimization by the material energy, the external potency of\n\nthe Supreme Personality of Godhead.\n\nWhen we refer to the urge to speak, we refer to useless\n\ntalking, such as that of the impersonal Mayavadi philosophers, or of persons engaged in fruitive activities\n(technically called karma-karu)a), or of materialistic people\n\nwho simply want to enjoy life without restriction. All such\n\ntalks or literatures are practical exhibitions of the urge to\n\nspeak. Many people are talking nonsensically and writing\nvolumes of useless books, and all this is the result of the\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0028": "8\n\nThe Nectar of Instruction\n\nurge to speak. To counteract this tendency, we have to divert\nour talking to the subject of l(r�J)a. This is explained in\n\nSrimad-Bhagavatam (1.5.10-ll):\n\nna yad vacas citra-padam harer ya§o\njagat-pavitram pragrr:z,ita karhicit\n\ntad viiyasarh tirtham U.Santi miinasii\n\nna yatra harhsii niramanty U.Sik�ayab,\n\n\"Those words which do not describe the glories of the Lord,\nwho alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a\nplace of pilgrimage for crows. Since the all-perfect persons\nare inhabitants of the transcendental abode, they do not\nderive any pleasure there.\"\n\ntad-vag-visargo janatagha-viplavo\n\nyasmin prati-slokam abaddhavaty api\n\nniimiiny anantasya ya§o 'nkitani yat\n\nsrr:z,vanti gayanti grr:z,anti sadhavaft\n\n\"On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms,\npastimes, etc., of the unlimited Supreme Lord is a different\ncreation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's\nmisdirected civilization. Such transcendental literatures,\neven though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.\"\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0029": "Text One\n\n9\n\nThe conclusion is that only when we talk about devotional\n\nservice to the Supreme Personality of Godhead can we\nrefrain from useless nonsensical talk. We should always en­\n\ndeavor to use our speaking power solely for the purpose of\n\nrealizing J(r�l).a consciousness.\n\nAs for the agitations of the flickering mind, they are\n\ndivided into two divisions. The first is called avirodha-priti,\n\nor unrestricted attachment, and the other is called virodha­\n\nyukta-krodha, anger arising from frustration. Adherence to\n\nthe philosophy of the Mayavadis, belief in the fruitive\n\nresults of the karma-vadis, and belief in plans based on ma­\n\nterialistic desires are called avirodha-priti. ]fliinis, karmis\n\nand materialistic planmakers generally attract the attention\n\nof conditioned souls, but when the materialists cannot fulfill\ntheir plans and when their devices are frustrated, they be­\n\ncome angry. Frustration of material desires produces anger.\nSimilarly, the demands of the body can be divided into\n\nthree categories-the demands of the tongue, the belly and\nthe genitals. One may observe that these three senses are\n\nphysically situated in a straight line, as far as the body is\n\nconcerned, and that the bodily demands begin with the\n\ntongue. If one can restrain the demands of the tongue by\nlimiting its activities to the eating of prasada, the urges of\n\nthe belly and the genitals can automatically be controlled. In\nthis connection Srila Bhaktivinoda 'fhakura says:\n\nsarira avidya-jala,\n\njacj.endriya tahe kala,\n\njive phele v�aya-sagare\nta 'ra madhye jihva ati,\n\nlobhamaya sudurmati,\n\nta 'ke jeta kathina sarhsare\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0030": "10\n\nThe Nectar of Instruction\n\nkr�7Ja bcu)a dayamaya,\nkaribare jihva faya,\nsva-prasi.ida-anna dila bhai\nsei annamrta khi.io,\nradha-kr�7Ja-gu7Ja gao,\npreme rj.aka caitanya-nitai\n••o Lord! This material body is a lump of ignorance, and the\n\nsenses are a network of paths leading to death. Somehow or\nother we have fallen into the ocean of material sense enjoy­\n\nment, and of all the senses the tongue is the most voracious\n\nand uncontrollable. It is very difficult to conquer the tongue\nin this world, but You, dear Kr�I).a, are very kind to us. You\n\nhave sent this nice prasi.ida to help us conquer the tongue;\n\ntherefore let us take this prasada to our full satisfaction and\n\nglorify Your Lordships Sri Sri Radha and Kr�I).a and in love\ncall for the help of Lord Caitanya and Prabhu Nityananda.\"\n\nThere are six kinds of rasas (tastes), and if one is agitated\n\nby any one of them, he becomes controlled by the urges of\nthe tongue. Some persons are attracted to the eating of meat,\n\nfish, crabs, eggs and other things produced by semina and\nblood and eaten in the form of dead bodies. Others are at­\n\ntracted by eating vegetables, creepers, spinach or milk prod­\n\nucts, but all for the satisf�ction of the tongue's demands.\n\nSuch eating for sense gratification-including the use of ex­\n\ntra quantities of spices like chili and tamarind-is to be\ngiven up by Kr�I).a conscious persons. The use of pan,\n\nharitaki, betel nuts, various spices used in pan-making,\ntobacco, LSD, marijuana, opium, liquor, coffee and tea is indulged in to fulfill illicit demands. If we can practice accepting only remnants of food offered to Kr�I).a, it is possible to\nget free from maya's victimization. Vegetables, grains,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0031": "Text One\n\n11\n\nfruits, milk products and water are proper foods to offer to\nthe Lord, as Lord .Kr�IJ.a Himself prescribes. However, if one\n\naccepts prasiida only because of its palatable taste and thus\n\neats too much, he also falls prey to trying to satisfy the\n\ndemands of the tongue. Sri Caitanya Mahaprabhu taught us\n\nto avoid very palatable dishes even while eating prasiida. If\n\nwe offer palatable dishes to the Deity with the intention of\n\neating such nice food, we are involved in trying to satisfy the\n\ndemands of the tongue. If we accept the invitation of a rich\nman with the idea of receiving palatable food, we are also\ntrying to satisfy the demands of the tongue, In Caitanya�\n\ncaritamrta (Antya 6.227) it is stated;\n\njihviira lalase yei iti�uti dhiiya\nsi.Snodara�pariiyar:m kr�r:m niihi piiya\n\"That person who runs here and there seeking to gratify his\n\npalate and who is always attached to the desires of his\n\nstomach and genitals is unable to attain .Kr�IJ.a.\"\n\nAs stated before, the tongue, belly and genitals are all\n\nsituated in a straight line, and they fall in the same category.\n\nLord Caitanya has said, bhiila nii khiiibe iira bhiila nii\n\nparibe: \"Do not dress luxuriously and do not eat delicious\nfoodstuffs.\" (Cc. Antya 6.236)\nThose who suffer from diseases of the stomach must be\n\nunable to control the urges of the belly, at least according to\n\nthis analysis. When we desire to eat more than necessary we\nautomatically create many inconveniences in life. However,\nif we observe fasting days like Ekadasi and Janma�tami, we\n\ncan restrain the demands of the belly.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0032": "12\n\nThe Nectar of Instruction\n\nAs far as the urges of the genitals are concerned, there are\n\ntwo-proper and improper, or legal and illicit sex. When a\n\nman is properly mature, he can marry according to the rules\n\nand regulations of the siistras and use his genitals for beget­\n\nting nice children. That is legal and religious. Otherwise, he\n\nmay adopt many artificial means to satisfy the demands of\n\nthe genitals, and he may not use any restraint. When one in­\n\ndulges in illicit sex life, as defined by the siistras, either by\n\nthinking, planning, talking about or actually having sexual\nintercourse, or by satisfying the genitals by artificial means,\nhe is caught in the clutches of maya. These instructions ap­\n\nply not only to householders but also to tyiigis, or those who\n\nare in the renounced order of life. In his book Prema­\n\nvivarta, Chapter Seven, Sri Jagadananda Pai).Qita says:\nvairiigi bhiii gramya-kathii nii sunibe kane\ngramya-varta nii kahibe yabe milibe ane\nsvapane o nii kara bhai stri-sambh�ar:m\ngrhe stri c/u'i4iya bhiii asiyacha vana\nyadi caha prar:taya rakhite gaurarigera sane\nchota haridiisera katha thake yena mane\nbhala na khiiibe ara bhiila na paribe\nhrdayete radhii-kr�r:m sarvada sevibe\n\n\"My dear brother, you are in the renounced order of life and\n\nshould not listen to talk about ordinary worldly things, nor\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0033": "Text One\n\n13\n\nshould you talk about worldly things when you meet with\nothers. Do not think of women even in dreams. You have ac­\n\ncepted the renounced order of life with a vow that forbids\nyou to associate with women. If you wish to associate with\n\nCaitanya Mahaprabhu, you must always remember the incident of Chota Haridasa and how he was rejected by the Lord.\n\nDo not eat luxurious dishes or dress in fine garments, but always remain humble and serve Their Lordships Sri Sri\nRadha-l(r�I).a in your heart of hearts.\"\n\nThe conclusion is that one who can control these six\n\nitems-speech, mind, anger, tongue, belly and genitals-is\nto be called a sviimi or gosviimi. Sviimi means master, and\n\ngosviimi means master of the go, or senses. When one ac­\n\ncepts the renounced order of life, he automatically assumes\nthe title of SVtimi. This does not mean that he is the master of\n\nhis family, community or society; he must be master of his\nsenses. Unless one is master of his senses, he should not be\n\ncalled gosviimi, but go-diisa, servant of the senses. Following\n\nin the footsteps of the six Gosvamis of V:rndavana, all sviimfs\n\nand gosviimfs should fully engage in the transcendental lov­\n\ning service of the Lord. As opposed to this, the go-diisas\nengage in the service of the senses or in the service of the\nmaterial world. They have no other engagement. Prahlada\n\nMaharaja has further described the go-diisa as adanta-go,\n\nwhich refers to one whose senses are not controlled. An\n\nadanta-go cannot become a servant of l(r�I).a. In SnmadBhiigavatam (7.5.30), Prahlada Maharaja has said:\nmatir na kr$TJ£ parata/:t svato vii\nmitho 'bhipadyeta grhavratiiniim\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0034": "14\n\nThe Nectar of Instruction\n\nadiinta-gobhir viSatarh tamisrarh\npuna/:1, puna§ carvita-carva1Jiintim\n•'For those who have decided to continue their existence in\nthis material world for the gratification of their senses, there\nis no chance of becoming Kr�I.J.a conscious, not by personal\nendeavor, by instruction from others or by joint conferences. They are dragged by the unbridled senses into the\ndarkest region of ignorance, and thus they madly engage in\n\nwhat is called 'chewing the chewed.' \"\n\nTEXT TWO\n\n��: �f�� � fir�;rr��: I\n.:,\n\n-r.:... .s.\"\n\n\"�\n\nm\n\n��� �1�� tl�1+t+tl'=ffilq;f'?i�\n\nII �II\n\natyahara/:1, prayasa§ ca\nprajalpo niyamiigraha/:1,\njana-sariga§ ca laulyarh ca\n$Cl{ibhir bhaktir vina§yati\na ti-ahii ra/:1,-overeating or too much collecting;\nprayasa/:1,-overendeavoring; ca-and; praja lpa/:1,-idle\ntalking; niyama-rules and regulations; agraha/:1,-too\nmuch attachment to (or agraha/:1,-too much neglect of);\njana-sa riga/:1,-associatio n with worldly-minded persons;\nca-and; laulyam-ardent longing or greed; ca-and;\n$al;ib hi/:l,-by these six; bhakti/:1,-devotional service;\nvina§yati-is destroyed.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0035": "Text Two\n\n15\n\nTRANSLATION\nOne's devotional service is spoiled when he becomes\ntoo entangled in the following six activities: (1) eating\nmore than necessary or collecting more funds than required; (2) overendeavoring for mundane things that\nare very difficult to obtain;\n\n(3) talking unnecessarily\n(4) practicing the\n\nabout mundane subject matters;\n\nscriptural rules and regulations only for the sake of\nfollowing them and not for the sake of spiritual advancement, or rejecting the rules and regulations of\nthe scriptures and working independently or whimsically; (5) associating with worldly-minded persons\nwho are not interested in 1\\r�J;Ia consciousness; and\n\n(6) being greedy for mundane achievements.\nPURPORT\nHuman life is meant for plain living and high thinking.\nSince all conditioned living beings are under the control of\nthe Lord's third energy, this material world is designed so\nthat one is obliged to work. The Supreme Personality of\nGodhead has three primary energies, or potencies. The first\nis called g,ntarariga-sakti, or the internal potency. The second is called tatastha-sakti, or the marginal potency. The\nthird is called bahirariga-sakti, or the external potency. The\nliving entities constitute the marginal potency, and they are\nsituated between the internal and external potencies. Being\nsubordinate as eternal servants of the Supreme Personality\nof Godhead, the jivatmds, or atomic living entities, must\nremain under the control of either the internal or external\npotency. When they are under the control of the internal\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0036": ". 16\n\nThe Nectar of Instruction\n\npotency, they display their natural, constitutional activitynamely, constant engagement in the devotional service of\nthe Lord. This is stated in Bhagavad-gita (9.13):\n\nmahiitmanas tu mam partha\ndaivim prakrtim asritab,\nbhajan�y ananya-manaso\njfiiitva bhatadim avyayam\n\"0 son of P:rtha, those who are not deluded, the great souls,\nare under the protection of the divine nature. They are fully\nengaged in devotional service because they know Me as the\nSupreme Personality of Godhead, original and inexhaustible.\"\nThe word mahatma refers to those who are broadminded, not cripple-minded. Cripple-minded persons, always engaged in satisfying their senses, sometimes expand\ntheir activities in order to do good for others through some\n\"ism\" like nationalism, humanitarianism or altruism. They\nmay reject personal sense gratification for the sense gratification of others, like the members of their family, community or society-either national or international. Actually\nall this is extended sense gratification, from personal to communal to social. This may all be very good from the material\npoint of view, but such activities have no spiritual value.\nThe basis of such activity is sense gratification, either R��sonal or extended. Only when a person gratifies the senses �f\nthe Supreme Lord can he be called a mahatma, or broadminded person.\nIn the above-quoted verse from Bhagavad-gita, the words\ndaivim prakrtim refer to the control of the internal potency,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0037": "17\n\nText Two\n\nor pleasure potency, of the Supreme Pe�sonality of Godhead.\nThis pleasure potency is manifested as Srimati Radharal}i, or\nHer expansion Lak�mi, the goddess of fortune. When the individual jiva souls are under the control of the internal energy, their only engagement is the satisfaction of K.r�9a, or\nVi�l}u. This is the position of a mahatma. If one is not a\nmahatma, he is a duriitmd, or a cripple-minded person.\nSuch mentally crippled duriitmiis are put under the control\nof the Lord'i external potency, mahiimaya.\nIndeed, all living entities within this material world are\nunder the control of mahiimaya, whose business is to subject\n\nthem\n\nto\n\nthe\n\ninfluence\n\nof\n\nthreefold\n\nmiseries:\n\nadhidaivika-klesa (sufferings caused by the demigods, such\nas\n\ndroughti, earthquakes and storms), adhibhautika-klesa\n\n(sufferingi caused by other living entities like insects or\nenemies), and adhyatmika-klesa (sufferings caused by one's\nown body and mind, such as mental and physical infirmities). Daiva-bhutiitma-hetavab,: the conditioned souls,\nsubjected to these three miseries by the control of the external energy, 1uffer various difficulties.\nThe main problem confronting the conditioned souls is\nthe repetition of birth, old age, disease and death. In the material world one has to work for the maintenance of the body\nand soul, but how can one perform such work in a way that\nis favorable for the execution of ��!}a consciousness?\nEveryone requires possessions such as food grains, clothing,\nmoney and other things necessary for the maintenance of\nthe body, but one should not collect more than necessary for\nhis actual basic needs. If this natural principle is followed,\nthere will be no difficulty in maintaining the body.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0038": "18\n\nThe Nectar of Instruction\n\nAccording to nature's arrangement, living entities lower\non the evolutionary scale do not eat or collect more than\nnecessary. Consequently in the animal kingdom there is\ngenerally no economic problem or scarcity of necessities. If a\nbag of rice is placed in a public place, birds will come to eat a\nfew grains and go away. A human being, however, will take\naway the whole bag. He will eat all his stomach can hold and\nthen try to keep the rest in storage. According to scriptures,\nthis collecting of ·more than necessary\n\n(atyahara)\n\nis\n\nprohibited.\n\nsuffering\n\nbe­\n\nNow\n\nthe\n\nentire\n\nworld\n\nis\n\ncause of it.\nCollecting and eating more than necessary also causes\n\nprayiisa, or unnecessary endeavor. By God's arrangement,\nanyone in any part of the world can live very peacefully if he\nhas some land and a milk cow. There is no need for man to\nmove from one place to another to earn a livelihood, for one\ncan produce food grains locally and get milk from cows. That\ncan solve all economic problems. Fortunately, man has been\ngiven higher intelligence for the cultivation of .[(r�Q.a consciousness, or the understanding of God, one's relationship\nwith Him, and the ultimate goal of life, love of God. Unfortunately, so-called civilized man, not caring for God realization, utilizes his intelligence to get more than necessary and\nsimply eat to satisfy the tongue. By God's arrangement there\nis sufficient scope for the production of milk and grains for\nhuman beings all over the world, but instead of using their\nhigher intelligence to cultivate God consciousness, so-called\nintelligent men misuse their intelligence to produce many\nunnecessary\n\nand\n\nunwanted\n\nthings.\n\nThus\n\nfactories,\n\n' slaughterhouses, brothels and liquor shops are opened. If\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0039": "Text Two\n\n19\n\npeople are advised not to collect too many goods, eat too\nmuch or work unnecessarily to possess artificial amenities,\n\nthey think they are being advised to return to a primitive\n\nway of life. Generally people do not like to accept plain living and high thinking. That is their unfortunate position.\n\nHuman life is meant for God realization, and the human\n\nbeing is given higher intelligence for this purpose. Those\nwho believe that this higher intelligence is meant to attain a\n\nhigher state should follow the instructions of the Vedic\nliteratures. By taking such instructions from higher authori­\n\nties, one can actually become situated in perfect knowledge\nand give real meaning to life.\nIn\n\nSrimad-Bhagavatam (1.2.9) Sri Siita Gosvami de­\n\nscribes the proper human dharma in this way:\n\ndharmasya hy apavargyasya\nniirtho 'rthayopakalpate\nniirthasya dharmaikantasya\nkamo liibhaya hi smrtab,\n\"All occupational engagements [dharma] are certainly\nmeant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged\nin the ultimate occupational service [dharma] should never\n\nuse material gain to cultivate sense g ratification.\"\n\nThe first step in human civilization consists of occupa­\n\ntional engagements performed according to the scriptural\n\ninj unctions. The higher intelligence of a human being\nshould be trained to understand basic dharma. In human\nsociety there are various religious conceptions characterized\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0040": "20\n\nThe Nectar of Instruction\n\nas Hindu, Christian, Hebrew, Mohammedan, Buddhist and\nso on, for without religion, human society is no better than\nanimal society.\nAs stated above (dharmasya hy iipavargyasya niirtho\n\n'rthiiyopakalpate), religion is meant for attaining emancipation, not for getting bread. Sometimes human society\nmanufactures a �ystem of so-called religion aimed at material advancement, but that is far from the purpose of true\n\ndharma. Religion entails understanding the laws of God because the proper execution of these laws ultimately leads one\nout of material entanglement. That is the true purpose of\nreligion. Unfortunately people accept religion for material\nprosperity because of atyiihiira, or an excessive desire for\nsuch prosperity. True religion, however, instructs people to\nbe satisfied with the bare necessities of life while cultivating\nJ(r�I)a consciousness. Even though we require economic\ndevelopment, true religion allows it only for supplying the\nbare necessities of material existence. ]ivasya tattva-jijfiiisii:\nthe real purpose of life is to inquire about the Absolute\nTruth. If our endeavor (prayasa) is not to inquire about the\nAbsolute Truth, we will simply increase our endeavor to\nsatisfy our artificial needs. A spiritual aspirant should avoid\nmundane endeavor.\nAnother impediment is prajalpa, unnecessary talking.\nWhen we mix with a few friends, we immediately begin unnecessary talking, sounding just like croaking toads. If we\nmust talk, we should talk about the K:r�Qa consciousness\nmovement. Those outside of the J(r�I)a consciousness movement are interested in reading heaps of newspapers,\nmagazines and novels, solving crossword puzzles and doing\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0041": "21\n\nText Two\n\nmany other nonsensical things. In this fashion people simply\nwaste their valuable time and energy. In the Western countries old men, retired from active life, play cards, fish, watch\ntelevision and debate about useless socio-political schemes.\nAll these and other frivolous activities are included in the\n\nprajalpa category. Intelligent persons interested in Kr�Qa\nconsciousness should never take part in such activities.\n\n]ana-sanga refers to associating with persons not interested in K:r�Qa consciousness. One should strictly avoid\nsuch association. Srila Narottama dasa Thakura has\ntherefore advised us to live only in the association of Kr�Q�\nconscious devotees (bhakta-sane vasa). One should always\nengage in the service of the Lord in the association of the\nLord's devotees. Association with those engaged in a similar\nline of business is very conducive to advancement in that\nbusiness. Consequently materialistic persons form various\nassociations and clubs to enhance their endeavors. For example, in the business world we find such institutions as the\nstock exchange and chamber of commerce. Similarly, we\nhave established the International Society for Krishna Consciousness to give people an opportunity to associate with\nthose who have not forgotten Kr�Qa. This spiritual association offered by our ISKCON movement is increasing day\nby day. Many people from different parts of the world are\njoining\n\nthis\n\nSociety\n\nto awaken\n\ntheir\n\ndormant\n\nKr�Qa\n\nconsciOusness.\nSrila Bhaktisiddhanta Sarasvati Thakura writes in his\n\nAnuvrtti commentary that too much endeavor to acquire\nknowledge on the part of mental speculators or dry philosophers falls within the category of atyahara (collecting more\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0042": "22\n\nThe Nectar of Instruction\n\nthan needed). According to Srimad-Bhagavatam, the endeavor of philosophical speculators to write volumes of\nbooks on dry philosophy devoid of l(r�1,1a consciousness is\n\nentirely futile. The work of karmis who write volumes of\nbooks on economic development also falls within the\n\ncategory of atyahara. Similarly, those who have no desire\n\nfor l(r�1,1a consciousness and who are simply interested in\npossessing more and more material things-either in the\nshape of scientific knowledge or monetary gain-are ail included under the control of atyahara.\n\nKarmis labor to accumulate more and more money for\n\nfuture generations only because they do not know their\nfuture position. Interested only in getting more and more\nmoney for their sons and grandsons, such foolish persons do\nnot even know what their position is going to be in the next\nlife. There are many incidents that illustrate this point. Once\n\na great karmi accumulated a vast fortune for his sons and\n\ngrandsons, but later, according to his karma, he took his\nbirth in a cobbler's house located near the building which in\nhis previous life he had constructed for his children. It so\nhappened that when this very cobbler came to his former\nhouse, his former sons and grandsons beat him with shoes.\n\nUnless the karmis and jriiinis become interested in K:r�1,1a\nconsciousness, they will simply continue to waste their life in\nfruitless activities.\nAccepting some of the scriptural rules and regulations for\n\nimmediate benefit, as utilitarians advocate, is called niyama­\n\nagraha, and neglecting the rules and regulations of the\n\nsastras, which are meant for spiritual development, is called\nniyama-agraha. The word agraha means \"eagerness to ac-\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0043": "Text Two\n\n23\n\ncept,\" and agraha means \"failure to accept.\" By the addi­\n\ntion of either of these two words to the word niyama (\"rules\nand regulations\"), the word niyamiigraha is formed. Thus\n\nniyamiigraha has a twofold meaning that is understood ac­\n\ncording to the particular combination of words. Those in­\n\nterested in l(r�l).a consciousness should not be eager to accept\nrules and regulations for economic advancement, yet they\n\nshould very faithfully accept scriptural rules and regulations\nfor the advancement of Kr�l).a consciousness. They should\n\nstrictly follow the regulative principles by avoiding illicit\nsex, meat-eating, gambling and intoxication.\n\nOne should also avoid association with Mayavadis, who\n\nsimply blaspheme Vai�l).avas (devotees). Bhukti-kiimis, who\n\nare interested in material happiness, mukti-kiimis, who\n\ndesire liberation by merging in the existence of the formless\nAbsolute (Brahman), and siddhi-kiimis, who desire the per­\n\nfection of mystic yoga practice, are classified as atyiihiiris.\n\nTo associate with such persons is not at all desirable.\n\nDesires to expand the mind by perfecting mystic yoga,\n\nmerging in the existence of Brahman, or attaining whimsical\n\nmaterial prosperity are all included within the category of\ngreed (laulya).\n\nAll attempts to acquire such material\n\nbenefits or so-called spiritual advancement are impediments\n\non the path of K:r�l).a consciousness.\n\nModern warfare waged between capitalists and com­\n\nmunists is due to their avoiding the advice of Srila Rupa\n\nGosvami regarding atyiihiira. Modern capitalists accumulate\n\nmore wealth than necessary, and the communists, envious of\ntheir prosperity, want to nationalize all wealth and property.\n\nUnfortunately the communists do not know how to solve the\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0044": "24\n\nThe Nectar of Instruction\n\nproblem of wealth and its distribution. Consequently when\nthe wealth of the capitalists falls into the hands of the communists, no solution results. Opposed to these two philosophies, the Kr�Qa conscious ideology states that all wealth\nbelongs to Kr�Qa. Thus unless all wealth comes under the\nadministration of Kr�Qa, there can be no solution to the\neconomic problem of mankind. Nothing can be solved by\nplacing wealth in the hands of the communists or the\ncapitalists. If a hundred-dollar bill is lying on the street,\nsomeone may pick it up and put it in his pocket. Such a man\nis not honest. Another man may see the money and decide to\nlet it remain there, thinking that he should not touch\nanother's property. Although this second man does not steal\nthe money for his own purposes, he is unaware of its proper\nuse. The third man who sees the hundred-dollar bill may\npick it up, find the man who lost it and deliver it to him.\nThis man does not steal the money to spend for himself, nor\ndoes he neglect it and let it lie in the street. By taking it and\ndelivering it to the man who has lost it, this man is both\nhonest and wise.\nSimply transferring wealth from capitalists to communists.\ncannot solve the problem of modern politics, for it has been\ndemonstrated that when a communist gets money, he uses it\nfor his own sense gratification. The wealth of the world actually belongs to Kr�Qa, and every living entity, man and\nanimal, has the birthright to use God's property for his\nmaintenance. When one takes more than his maintenance\nrequires-be he a capitalist or a communist-he is a thief,\nand as such he is liable to be punished by the laws of nature.\nThe wealth of the world should be used for the welfare of\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0045": "Text Two\n\n25\n\nall living entities, for that is the plan of Mother Nature.\nEveryone has the right to live by utilizing the wealth of the\nLord. When people learn the art of scientifically utilizing the\nLord's property, they will no longer encroach upon one\nanother's rights. Then an ideal society can be formed. The\nbasic principle for such a spiritual society is stated in the\n\nfirst mantra of Sri lsopani§ad:\n\niSaviisyam idarh sarvarh\nyat kifica jagatyarh jagat\ntena tyaktena bhufijithii\nma grdhal;, kasya svid dhanam\n\"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should\ntherefore accept only those things necessary for himself,\nwhich are set aside as his quota, and should not accept other\nthings, knowing well to whom they belong.\"\nKr�I).a conscious devotees know very well that this material world is designed by the complete arrangement of the\nLord to fulfill all the necessities of life for all living beings,\nwithout their having to encroach upon the life or rights of\none another. This complete arrangement affords the proper\nquota of wealth for everyone according to his real needs, and\nthus everyone may live peacefully according to the principle\nof plain living and high thinking. Unfortunately, materialists who have neither faith in the plan of God nor any\naspiration for higher spiritual development misuse their\nGod-given intelligence only to augment their material\npossessions. They devise many systems-such as capitalism\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0046": "26\n\nThe Nectar of Instruction\n\nand materialistic communism-to advance their material\n\nposition. They are not interested in the laws of God or in a\n\nhigher goal. Always anxious to fulfill their unlimited desires\n\nfor sense gratification, they are conspicuous by their ability\n\nto exploit their fellow living beings.\n\nWhen human society gives up these elementary faults\n\nenumerated by Srila Riipa Gosvami (atyahiira, etc.), all en­\n\nmity will cease between men and animals, capitalists and\n\ncommunists, and so forth. In addition, all problems of\n\neconomic or political maladjustment and instability will be\n\nsolved. This pure consciousness is awakened by the proper\nspiritual education and practice offered scientifically by the\nKr�Q.a consciousness movement.\n\nThis Kr�Q.a consciousness movement offers a spiritual\n\ncommunity that can bring about a peaceful condition in the\n\nworld. Every intelligent man should purify his conscious­\n\nness and rid himself of the above-mentioned six hindrances\n\nto devotional service by taking wholehearted shelter of this\nKr�Q.a consciousness movement.\n\nTEXT THREE\n\n���ff�w.tf��R:f����� I\n�-=r���B��: 'll'i_fil+ffui: 1fl%�� 11 � II\n.\n\nutsahiin niScayad dhairyat\ntat-tat-karrna-pravartaniit\nsanga-tyiigiit sato vrtteb,\n�af)bhir bhaktib, prasidhyati\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0047": "27\n\nText Three\n\nutsaluit-by enthusiasm; niScayat-by confidence;\ndhairyat-by patience; tat-tat-karma-various activities\nfavorable for devotional service; pravartanat-by performing; sanga-tyagat-by giving up the association of nondevotees; satab,-of the great previous acaryas; vrtteb,-by\nfollowing in the footsteps; $a4bhib,-by these six; bhaktib.devotional service; prasidhyati- advances or becomes successful.\n\nTRANSLATION\nThere are six principles favorable to the execution of\npure devotional service:\n(I) being enthusiastic,\n(2) endeavoring with confidence,\n\n(3) being patient,\n\n(4) acting according to regulative principles [such as\n\nsraval)aril kirtanaril vi�l)ol}. smaraJ.lam-hearing, chanting and remembering 1\\.r�J.la], (5) abandoning the\n\nassociation of nondevotees, and (6) following in the\nfootsteps of the previous iiciiryas. These six principles\nundoubtedly assure the complete success of pure\ndevotional service.\nPURPORT\nDevotional service is not a matter of sentimental speculation or imaginative ecstasy. Its substance is practical activity.\n\nSrila Riipa Gosvami, in his Bhakti-rasamrta-sindhu\n(l.l.ll), has defined devotional service as follows:\nanyabhiltl$ita-sunyam\njiiiina-karmiidy-anavrtam\nanukulyena kr$1Jiinusilanam bhaktir uttama\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0048": "The Nectar of Instruction\n\n28\n\n••\n\nUttamd bhakti, or unalloyed devotion unto the Supreme\n\nPersonality of Godhead, Sri :l<r!?l,la, involves the rendering of\n\ndevotional service in a way that is favorable to the Lord.\n\nThis devotional service should be free from any extraneous\n\nmotive and devoid of fruitive karma, impersonal jfiiina and\nall other selfish desires.\"\n\nBhakti is a sort of cultivation. As soon as we say\n\n''cultivation,\" we must refer to activity. Cultivation of\n\nspirituality does not mean sitting down idly for meditation,\n\nas some pseudo-yogis teach. Such idle meditation may be\n\ngood for those who have no information of devotional ser­\n\nvice, and for this reason it is sometimes recommended as a\n\nway to check distracting materialistic activities. Meditation\n\nmeans stopping all nonsensical activities, at least for the time\n\nbeing. Devotional service, however, not only puts an end to\n\nall nonsensical mundane activities, �ut also engages one in\n\nmeaningful devotional activities. Sri Prahlada Maharaja\n\nrecommends:\n\nsravar:wm kirtanam v�r:wb.\nsmarar:mm pada-sevanam\narcanam vandanam diisyam\nsakhyam atma-nivedanam\nThe nine processes of devotional service are as follows:\n\nl. hearing the name and glories of the Supreme\nPersonality of Godhead\n\n2. chanting His glories\n\n3. remembering the Lord\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0049": "Text Three\n\n29\n\n4. serving the Lord's feet\n5. worshiping the Deity\n6. offering obeisances unto the Lord\n7. acting as the Lord's servant\n8. making friends with the Lord\n9. surrendering oneself fully to the Lord\n\nSravar:w-m, or hearing, is the first step in acquiring transcendental knowledge. One should not give aural reception\nto unauthorized persons, but should approach the proper\nperson, as recommended in Bhagavad-g'ita (4.34):\n\ntad viddhi prartipatena\nparipra§nena sevaya\nupadek$yanti te jfiiinarh\njfiiininas tattva-darsina/:t\n\"Just try to learn the truth by approaching a spiritual\nmaster. Inquire from him submissively and render service\nunto him. The self-realized soul can impart knowledge unto\nyou. because he has seen the truth.\"\n\nIt is further recommended in the MurtcJaka\n\nUpan�ad,\n\ntad-vijfiiinartharh sa gurum evabhigacchet: \"To understand\nthat transcendental science, one must approach a bona fide\nspiritual master.\" Thus this method of submissively receiving transcendental confidential knowledge is not merely\n\nbased on mental speculation. In this regard, Sri Caitanya\nMahaprabhu told Riipa Gosvami:\n\nbrahmartcJa bhramite kona bhagyavan jiva\nguru-kr$r:ta-prasade paya bhakti-lata-bija\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0050": "30\n\nThe Nectar of Instruction\n\n\"In the course of traversing the universal creation of\nBrahma, some fortunate soul may receive the seed of bhaktilata, the creeper of devotional service. This is all\nby the grace of guru and .Kr�I)a.\" ( Caitanya-caritamrta,\nMadhya 19.151) The material world is a place of confinement for the living entities who are by nature\n\nanandamaya, pleasure-seeking. They actually want to be\nfree from the confinement of this world of conditional happiness, but not knowing the process of liberation, they are\nbound to transmigrate from one species of life to another\nand from one planet to another. In this way the living entities are wandering throughout the material universe.\nWhen by good fortune one comes in contact with a pure\ndevotee and hears from him patiently, one begins to follow\nthe path of devotional service. Such an opportunity is\noffered to a person who is sincere. The International Society\nfor Krishna Consciousness is giving such a chance to\nhumanity at large. If by fortune one takes advantage of this\nopportunity to engage in devotional service, the path of\nliberation immediately opens.\nOne should accept this opportunity to return home, back\nto Godhead, very enthusiastically. Without enthusiasm, one\ncannot be successful. Even in the material world on� has to\nbe very enthusiastic in his particular field of activity in\norder to become successful. A student, businessman, artist\nor anyone else who wants success in his line must be enthusiastic. Similarly, one has to be very enthusiastic in devotional service. Enthusiasm means action, but action for\nwhom? The answer is that one should always act for\n_Krg1a- km_uirthakhila-ce$tii (Bhakti-rasamrta-sindhu).\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0051": "Text Three\n\n31\n\nIn all phases of life one has to perform devotional activities under the direction of the spiritual master in order to\nattain perfection in bhakti-yoga. It is not that one has to con�\nfine or narrow one's activities. Kr�r:ta is all-pervading.\nTherefore nothing is independent of }(r�r;ta, as }(r�r;ta Himself states in Bhagavad-gitii (9.4):\n\nmaya tatam idam sarvam\njagad avyakta-murtinii\nmat-sthani sarva-bhatani\nna caham te$V avasthita/:1.\n\"By Me, in My unmanifested form, this entire universe is\npervaded. All beings are in Me, but I am not in them.\"\nUnder the direction of the bona fide spiritual master, one\nhas to make everything favorable for }(r�r;ta's service. For\nexample, at present we are using a dictaphone. The materialist who invented this machine intended it for businessmen or writers of mundane subject matters. He certainly\nnever. thought of using the dictaphone in God's service, but\nwe. are using this dictaphone to write }(r�r;ta conscious\nliterature. Of course, the manufacture of the dictaphone is\nwholly within the energy of }(r�r;ta. All the parts of the instrument, including the electronic functions, are made from\ndifferent combinations and interactions of the five basic\ntypes of material energy-namely, bhami, jala, agni, viiyu\nand iikiiSa. The inventor used his brain to make this complicated machine, and his brain, as well as the ingredients,\nwere supplied by }(r�r;ta. According to the statement of\n}(r�r;ta, mat-sthiini sarva-bhatani: \"Everything is depending\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0052": "32\n\nThe Nectar of Instruction\n\non My energy.\" Thus the devotee can understand that since\nnothing is independent of Kr�f.la's energy, everything should\nbe dovetailed in His service.\nEndeavor executed with intelligence in Kr�f.la consciousness is called utsiiha, or enthusiasm. The devotees find the\ncorrect means by which everything can be utilized in the\nservice of the Lord (nirbandha� km:w-sambandhe yuktarh\n\nvairiigyam ucyate). The execution of devotional service is\nnot a matter of idle meditation but practical action in the\nforeground of spiritual life.\nThese activities must be executed with patience. One\nshould not be impatient in Kr�f.la consciousness. Indeed, this\nKr�f.la consciousness movement was started single-handedly,\nand in the beginning there was no response, but because we\ncontinued to execute our devotional activities with patience,\npeople gradually began to understand the importance of this\nmovement, and now they are eagerly participating. One\nshould not be impatient in discharging devotional service,\nbut should take instructions from the spiritual master and\nexecute them with patience, depending on the mercy of guru\nand Kr�f.la. The successful execution of Kr�f.la conscious activities requires both patience and confidence. A newly married girl naturally expects offspring from her husband, but\nshe cannot expect to have them immediately after m'arriage.\nOf course, as soon as she is married she can attempt to get a\nchild, but she must surrender to her husband, confident that\nher child will develop and be born in due time. Similarly, in\ndevotional service surrender means that one has to become\nconfident. The devotee thinks, ava.Sya rak§ibe kr$r:ta= \"Kr�f.la\nwill surely protect me and give me help for the successful\nexecution of devotional service.\" This is called confidence.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0053": "Text Three\n\n33\n\nAs already explained, one should not be idle but should be\n\nvery enthusiastic about executing the regulative prin­\n\nciples-tat-tat-karma-pravartana. Neglect of the regulative\n\nprinciples will destroy devotional service. In this l(r�Qa\n\nconsciousness movement there are four basic regulative\n\nprinciples, forbidding illicit sex, meat-eating, gambling and\n\nintoxication. A devotee must be very enthusiastic about\n\nfollowing these principles. If he becomes slack in follo'Ying\nany of them, his progress will certainly be checked. Srila\nRupa Gosvami therefore recommends, tat-tat-karma-pravartaniit: \"One must strictly follow the regulative principles\n\nof vaidhr bhakti.\"ln addition to these four prohibitions\n(yama), there are positive regulative principles (niyama),\n\nsuch as the daily chanting of sixteen rounds on japa-miilii\nbeads. These regulative activities must be faithfully per­\n\nformed with enthusiasm. This is called tat-tat-karma-pravartana, or varied engagement in devotional service.\n\nFurthermore, in order to be successful in devotional ser­\n\nvice one must give up the association of undesirable people.\nThis includes karmis, jiiiinis, yogis and other nondevotees.\n\nOnce· Sri Caitanya Mahaprabhu was asked by one of His\n\nhouseholder devotees about\n\nthe general principles of\n\nVai�Qava,\n\nMahaprabhu\n\nVai�Qavism, as well as the general routine activities of the\nand\n\nSri\n\nCaitanya\n\nimmediately\n\nreplied, asat-sariga-tyiiga, -ei va��Java-iiciira: \"Charac­\n\nteristically, a Vai�Qava is one who gives up the association of\n\nworldly people, or nondevotees.\" Srila Narottama dasa\n\nThakura has therefore recommended, tiindera cara7Ja sevi\nbhakta-sane vasa: one has to live in the company of pure\n\ndevotees and execute the regulative principles laid ? own by\nthe previous iiciiryas, the six Gosvamis (namely, Sri Rupa\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0054": "34\n\nThe Nectar of Instruction\n\nGosvami, Sri Sanatana Gosvami, Sri ]iva Gosvami, Sri\nRaghuniHha dasa Gosvami, Sri Gopala Bhatta Gosvami and\n\nSri Raghunatha Bhatta Gosvami). If one lives in the asso­\n\nciation of devotees, there is little chance of associating with\nnondevotees. The International Society for Krishna Con­\n\nsciousness is opening many centers just to invite people to\n\nlive in the company of devotees and practice the regulative\nprinciples of spiritual life.\n\nDevotional service means transcendental activities. On the\n\ntranscendental platform there is no contamination by the\n\nthree modes of material nature. This is called viSuddha-sattva, the platform of pure goodness, or goodness free from\n\ncontamination by the qualities of passion and ignorance. In\n\nthis Kr�Qa consciousness movement we require everyone to\nrise early in the morning, by four A.M.,�nd attend mangala­\n\niirati, or morning worship, then read Snmad-Bhiigavatam,\n\nperform kirtana, and so forth. Thus we hold continuous ac­\n\ntivities in devotional service twenty-four hours daily. This is\ncalled sato vrtti, or following in the footsteps of the previous\n\niiciiryas who expertly filled every moment of time with\nKr�Qa conscious activities.\n\nIf one strictly follows the advice given in this verse by\n\nSrila Riipa Gosvami-namely, being enthusiastic, being con­\n\nfident, being patient, giving up the association of unwanted\n\npersons, following the regulative principles and remaining\n\nin the association of devotees-one is sure to advance in\n\ndevotional service. In this regard Srila Bhaktisiddhanta\nSarasvati Thakura remarks that the cultivation of knowl­\n\nedge by philosophical speculation, the collection of mundane /\nopulence by the advancement of fruitive activities, and the\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0055": "Text Three\n\n35\n\ndesire for yoga-siddhis, material perfections, are all contrary\n\nto the principles of devotional service. One has to become\n\nthoroughly callous to such nonpermanent activities and turn\n\nhis intention instead to the regulative principles of devotional service. According to Bhagavad-gita (2.69):\n\nya ni.Sa sarva-bhatanam\ntasyam jagarti samyami\nyasyam jagrati bhatani\nsa ni.Sa pa§yato mune�\n\"What is night for all beings is the time of awakening for\n\nthe self-controlled; an_d the time of awakening for all beings\nis night for the introspective sage.\"\n\nEngagement in the devotional service of the Lord is the\n\nlife and soul of the living entity. It is the desired goal and\n\nsupreme perfection of human life. One has to become confi.,\n\ndent about this, and one also has to be confident that all ac­\n\ntivities other than devotional service-such as mental specu�\n\nlation, fruitive work or mystic endeavor-will never yield\n\nany enduring benefit. Complete confidence in the path of\n\ndevotional service will enable one to attain his desired goal,\n\nbut attempting to follow other paths will only succeed in\n\nmaking one restless. In the Seventh Canto of the Srimad ..\nBhagavatam it is stated: \"One must be calmly convinced\n\nthat those who have given up devotional service to engage in\n\nsevere austerities for other purposes are not purified in their\nminds, despite their advanced austerities, because they have\n\nno information of the transcendental loving service of the\n\nLord.''\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0056": "36\n\nThe Nectar of Instruction\n\nIt is further stated in the Seventh Canto: \"Although mental speculators and fruitive actors may perform great\nausterities and penances, they still fall down because they do\nnot have information about the lotus feet of the Lord.\" The\ndevotees of the Lord, however, never fall down. In\n\nBhagavad-gita (9.31), the Supreme Personality of Godhead\nassures Arjuna, kaunteya pratijii.nihi na me bhakta� pratw5yati: \"0 son of Kunti, declare it boldly that My devotee\n·\n\n'hes. \"\nnever pens\nAgain in Bhagavad-gita (2.40) Kr�Qa says:\n\nnehabhikrama-niiSo 'sti\npratyavayo na vidyate\nsvalpam apy asya dharmasya\ntrayate mahato bhayat\n\"In this endeavor there is no loss or dimunition, and a little .\nadvancement on this path can protect one from the most\ndangerous type of fear.\"\nDevotional service is so pure and perfect that once having\nbegun, one is forcibly dragged to ultimate success. Sometimes a person will give up his ordinary material engagements and out of sentiment take shelter of the lotus feet of\nthe Supreme Lord and thus begin the preliminary execution\nof devotional service. Even if such an immature devotee\nfalls down, there is no loss on his part. On the other hand,\nwhat is the gain of one who executes the prescribed duties\naccording to his var� and asrama but does not take to devotional service? Although a fallen devotee may take his nex\nbirth in a low family, his devotional service will nonetheless\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0057": "37\n\nText Three\n\nresume from where it left off. Devotional service is ahaituky\napratihata; it is not the effect of any mundane cause, nor\n\ncan it be terminated by any mundane cause or permanently\ncurtailed by any material interruption. Therefore a devotee\nshould be confident about his engagement and should not be\nvery iHterested in the activities of the karmis, jfiiinis and\n\nyogis.\nThere are certainly many good qualities among fruitive\n\nactors, philosophical speculators and mystic yogis, but all\ngood qualities automatically develop in the character of a\n\n�evotee. No extraneous endeavor is needed. As confirmed by\nSrimad-Bhagavatam (5.18.12), all the good qualities of the\ndemigods manifest progressively in one who has developed\npure devotional service. Because a devotee is not interested\nin any material activity, he does not become materially con­\n\ntaminated. He is immediately situated on the platform of\ntranscendental life. However, one who engages in mundane\n\nactivity-be\n\nhe\n\na\n\nso-called jfiiini,\n\nyogi, karmi,\n\nphilanthropist, nationalist, or whatever-cannot attain the\n\nhigher stage of mahatma. He remains a duriitma, or crippleminded person. According to Bhagavad-gitii (9.13):\n\nmahatmanas tu marh partha\ndaivirh prakrtim asrita/:t\nbhajanty ananya-manaso\njfiiitva bhutiidim avyayam\n\"0 son of P:rtha, those who are not deluded, the great soJls,\nare under the protection of the divine nature. They are fully\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0058": "38\n\nThe Nectar of Instruction\n\nengaged in devotional service because they know Me\nas the Supreme Personality of Godhead, original and\ninexhaustible.\"\nSince all the devotees of the Lord are under the protection\nof His supreme potency, they should not deviate from the\npath of devotional service and take to the path of the karmi,\n\njfiiini or yogi. This is called utsiihiin ni§cayiid dhairyiit\ntat-tat-karma-pravartaniit, enthusiastically executing the\nregulative activities of devotional service with patience and\nconfidence. In this way one can advance in devotional\nservice without hindrance.\n\nTEXT FOUR\n�1.rm SI�3J,�R£ ��Jf�,ra- 'l�,\n��� +fhl� � tr�ef� SIIT��l011\\ II � II\ndadiiti pratigrhr:ulti\nguhyam akhyiiti prcchati\nbhwikte bhojayate caiva\n$cu)-vidham priti-lak$ar:wm\ndadiiti - gives charity; p ratigrh l)iiti - accepts in return;\nguhyam - confidential topics; akhyati -explains ; prcchati -in q uires; bhwikte - eats ; bhojayate- feed s ; caalso; eva-certainly; $ a!-vidham -six kinds; p riti -of love;\nlak$ar:wm -symptoms.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0059": "Text Four\n\n39\n\nTRANSLATION\nOffering gifts in charity, accepting charitable gifts,\nrevealing one's mind in confidence, inquiring confidentially, accepting prasada and offering prasada are\nthe six symptoms of love shared by one devotee and\nanother.\nPURPORT\nIn this verse Srila Rupa Gosvami explains how to perform\n\ndevotional activities in the association of other devotees.\n\nThere are six kinds of activities:\n\n(I) giving charity to the\n(2) accepting from the devotees whatever they\nmay offer in return, (3) opening one's mind to the devotees,\n(4) inquiring from them about the confidential service of\nthe Lord, (5) honoring prasiida, or spiritual food, given by\nthe devotees, and (6) feeding the devotees with prasada. An\n\ndevotees,\n\nexperienced devotee explains, and an inexperienced devotee\nlearns from him. This is guhyam akhyati prcchati. When a\n\ndevotee distributes prasiida, remnants of food offered to the\n\nSupreme Personality of Godhead, in order to maintain our\n\nspirit of devotional service we must accept this prasada as\n\nthe Lord's grace received through the pure devotees. We\nshould also invite pure devotees to our home, offer them\n\nprasada and be prepared to please them in all respects. This\nis called bhurikte bhojayate caiva.\n\nEven in ordinary social activities, these six types of deal­\n\nings between two loving friends are absolutely necessary.\n\nFor instance, when one businessman wishes to contact\n\nanother businessman he arr�nges a feast in a hotel, and over\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0060": "40\n\nThe Nectar of Instruction\n\nthe feast openly expresses what he wishes to do. He then in­\n\nquires from his business friend how he should act, and\n\nsometimes presents are exchanged. Thus whenever there is\n\na dealing of priti, or love in intimate dealings, these six\nactivities are executed. In the previous verse, Srila Riipa\nGosvami advised that one should renounce worldly asso­\n\nciation and keep company with the devotees (sanga-tyagat\nsato vrtteM. The International Society for Krishna Consciousness has been established to facilitate these six kinds\n\nof loving exchanges between devotees. This Society was\nstarted single-handedly, but because people are coming for-\n\nward and dealing with the give-and-take policy, the Society\n\nis now expanding all over the world. We are glad that people\n\nare donating very liberally to the development of the\n\nSociety's activities, and people are also eagerly accepting\nwhatever humble contribution we are giving them in the\n\nshape of books and magazines dealing strictly with the sub­\n\nject p1atter of .Kr�IJ.a consciousness. We sometimes hold Hare\nKr�I)a festivals and invite life members and friends to par­\n\nticipate in the feasting by accepting prasada. Although most\n\nof our members come from the higher rungs of society, they\nnonetheless ceme and take whatever little prasada we are\n\nable to offer them. Sometimes the members and supporters\n\ninquire very confidentially about the methods of performing\n\ndevotional service, and we try to explain this. In this way\n\nour Society is successfully spreading all over the world, and\nthe intelligentsia of all countries is gradually appreciating\n\nour .Kr�IJ.a conscious activities. The life of the .Kr�IJ.a con­\n\nscious society is nourished by these six types of loving ex­\n\nchange among the members; therefore people must be given\n\n'\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0061": "41\n\nText Four\n\nI he chance to associate with the devotees of ISKCON because\n\nHimply by reciprocating in the six ways mentioned above an\n\nordinary man can fully revive his dormant l(r�Q.a conscious­\n\nucss. In Bhagavad-gitti (2.62) it is stated, sarigiit safijiiyate\nl�mab,: one's desires and ambitions develop according to the\n\ncompany one keeps. It is often said that a man is known by\nhis company, and if an ordinary man associates with devo­\n\ntees, he will certainly develop his dormant l(r�Q.a conscious­\n\nness. The understanding of l(r�I).a consciousness is innate in\n\nevery living entity, and it is already developed to some ex­\n\nlent when the living entity takes a human body. It is said in\n\nCaitanya-caritamrta (Madhya 22.107):\n\nni�ya-siddha km:za-prema 'siidhya' kabhu naya\nsravar:uJ,di-suddha-citte karaye udaya\n\"Pure love for K:r�Q.a is eternally established in the hearts of\n\nliving entities. It is not something to be gained from another\n\nsource. When the heart is purified by hearing and chanting,\nthe living entity naturally awakens.\" Since l(r�I).a conscious­\n\nness is inherent in every living entity, everyone should be\n\ngiven a chance to hear about l(r�I).a. Simply by hearing and\nchanting-srava�rh\n\nkirtanam�one's\n\nheart\n\nis\n\ndirectly\n\npurified, and one's original l(r�I).a consciousness is im­\n\nmediately awakened. l(r�Q.a consciousness is not artificially\n\nimposed upon the heart, it is already there. When one chants\nthe holy name of the Supreme Personality of Godhead, the\n\nheart is cleansed of all mundane contamination. In the first\n\nstanza of His Sri Si�t4!aka, Lord Sri Caitanya Mahaprabhu\n\nsays:\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0062": "The Nectar of Instruction\n\n42\n\nceto-darpar;,a-rruirjanarh bhava-mahii-davagni-nirvapar;,arh\nsreya&-kairava-candrika-vitarar;,arh vidya-vadhajivanam\nanandambudhi-vardhanarh pratipadarh\npar�mrtasvadanam\nsarvatma-snapanarh pararh vijayate sri-kmtasarikirtanam\n\"All glories to the Sri l(r�1,1a sarikirtana, which cleanses the\nheart of all the dust accumulated for years and extinguishes\n\nthe fire of conditional life, of repeated birth and death. This\nsarikirtana movement is the prime benediction for humanity\n\nat large because it spreads the rays of the benediction moon.\n\nIt is the life of all transcendental knowledge. It increases the\nocean of transcendental bliss, and it enables us to fully taste\nthe nectar for which we are always anxious.\"\n\nNot only is the chanter of the maha-mantra purified, but\nthe heart of anyone who happens to hear the transcendental\n\nvibration of Hare l(r�I,la, Hare Kr�I,la, Kr�1,1a Kr�I,la, Hare\nHare/ Hare Riima, Hare Ra.ma , Rama Rama, Hare Hare is\n\nalso cleansed. Even the souls embodied in lower animals, insects, trees and other species of life also become purified and\nprepared to become fully l(r�1,1a conscious simply by hearing\n\nthe\n\ntranscendental vibration. This was explained by\n'fhakura Haridasa when Caitanya Mahaprabhu inquired\nfrom him how living entities lower than human beings can\n\nbe delivered from material bondage. Haridasa 'fhakura said\nthat the chanting of the holy names is so powerful that even--<\"\n\nif one chants in the remotest parts of the jung le, the trees\nand animals will advance in l(r�1,1a consciousness simply by\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0063": "Text Four\n\n43\n\nhearing the vibration. This was actually proved by Sri\n\nCaitanya Mahaprabhu Himself when He passed through the\nforest of Jharikhai).Qa. At that time the tigers, snakes, deer\n\nund all other animals abandoned their natural animosity and\nbegan chanting and dancing in �ankirtana. Of course, we\n\neannot imitate the activities of Sri Caitanya Mahaprabhu,\n\nbut we should follow in His footsteps. We are not powerful\n\nenough to enchant the lower animals such as tigers, snakes,\n\ncats and dogs or entice them to dance, but by chanting the\n\nholy names of the Lord we can actually convert many people\n\nthroughout the world to l(r�I).a consciousness. Contributing\n\nor distributing the holy name of the Lord is a sublime example of contributing or giving charity (the dadiiti principle).\n\nBy the same token, one must also follow the pratigrh1}iiti\n\nprinciple and be willing and ready to receive the transcen­\n\ndental gift. One should inquite about the l(r�I).a conscious­\n\nness movement and open his mind in order to understand\n\nthe situation of this material world. Thus the guhyam\niikhyati prcchati principles can be served.\nThe _members of the International Society for Krishna\n\nConsciousness -invite the Society's members and supporters\n\nto dine with them when they hold love feasts in all their\n\nbranches every Sunday. Many interested people come to\nhonor prasada, and whenever possible they invite members\n\nof the Society to their homes and feed them sumptuously\nwith prasada. In this way both the members of the Society\n\nand the general public are benefited. People should give up\n\nthe\n\ncompany\n\nof\n\nso-called\n\nyogis, jiianis,\n\nkarmis and\n\nphilanthropists because their association can benefit no one.\n\nIf one really wants to attain the goal of human life, he\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0064": "44\n\nThe Nectar of Instruction\n\nshould associate with devotees of the .i(r�Qa consciousness\n\nmovement because it is the only movement that teaches one\nhow to develop love of God. Religion is the special function\nof human society, and it constitutes the distinction between\nhuman society and animal society. Animal society has no\nchurch, mosque or religious system. In all parts of the world,\n\nhowever downtrodden human society may be, there is some\nsystem of religion. Even tribal aborigines in the jungles also\n\nhave a system of religion. When a religious system develops\n\nand turns into love of God, it is successful. As stated in the\nFirst Canto of Srimad-Bhagavatam (1.2.6):\n\nsa vai purhsarh paro dharmo\nyato bhaktir adho/cyaje\nahaituky apratihata\nyayatma suprasidati\n\"The supreme occupation [dharma] for all humanity is- that\n\nby which men can attain to loving devotional service unto\n\nthe transcendent Lord. Such devotional service must be un­\n\nmotivated and uninterrupted in order to completely satisfy\nthe self.\"\n\nIf the members of human society actually want peace of\n\nmind, tranquility and friendly relations between men and\n\nnations, they must follow the Kr�Qa conscious system of\n\nreligion, by which they can develop their dormant love for\n.i(r�Qa, the Supreme Personality of Godhead. As soon as\n\npeople do so, their minds will immediately be filled with\n\npeace and tranquility.\n\nIn this regard, Srila Bhaktisiddhanta Sarasvati Thakura\n\nwarns all devotees engaged in broadcasting the .i(r�Qa con-\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0065": "45\n\nText Four\n\nt�ciousnesi movement not to speak to the impersonalist\n\nMayavadii who are alwayi determined to oppose such\n\ntheistic movements. The world is full of Mayavadis and\n\nutheisti, and the political parties of the world take advantage\n\nof Mayavada and other atheistic philosophies to promote ma­\n\nterialism. Sometimes they even back a strong party to oppose\n\nthe K:p�Qa consciousness movement. The Mayavadis\n\nand\n\nother atheiiti do not want the Kr�1.1a consciousness move­\n\n�t to develop because it educates people in God conscious­\n\nness. Such iii the policy of the atheisti. There is no benefit in\n\nfeeding a inake milk and bananas because the snake will\n\nnever be iatiified. On the contrary, by taking milk and\n\nbananas the inake simply becomes more poisonous (kevalam\nvi$a-vardhanam). If a snake is given milk to drink, its\n\npoison simply increases. For a similar reason, we should not\n\ndisclose our minds to the serpent Mayavadis and karmis.\n\nSuch disclosurei will never help. It is best to avoid association with them completely and never ask them about any­\n\nthing confidential because they cannot give good advice. Nor\n\nshould we extend invitations to Mayavadis and atheists nor\n\naccept their invitations, for by such intimate intermingling\nwe may become affected by their atheistic mentality\n\n(sarigdt\n\nsaiijayate kamab}. It is the negative injunction of this verse\n\nthat we should refrain from giving anything to ,or accepting\n\nanything from the Mayavadis and atheists. Sri Caitanya\nMahaprabhu has also warned,\n\nvi$ayira anna khaile d�ta\nhaya mana: \"By eating food prepared by worldly people,\n\none's mind becomes wicked.\" Unless one is very advanced,\n\nhe is unable to utilize everyone's contribution to further the\nKr�1.1a consciousness movement; therefore on principle one\n\nshould not accept charity from the Mayavadis or atheists.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0066": "46\n\nThe Nectar of Instruction\n\nIndeed, Sri: Caitanya Mahaprabhu has forbidden devotees to\n\nassociate even with ordinary men who are too addicted to\n\nmaterial sense gratification.\n\nThe conclusion is that we should always keep company\n\nwith devotees, observe the regulative devotional principles,\n\nfollow in the footsteps of the iiciiryas and in full obedience\n\ncarry out the orders of the spiritual master. In this way we\n\nshall be able to develop our devotional service and dormant\nKr�Qa consciousness. The devotee who is neither a neophyte\n\nnor a mahii-bhiigavata (a greatly advanced devotee) but is\n\nwithin the middle status of devotional service is expected to\n\nlove the Supreme Personality of Godhead, make friends\n\nwith the devotees, show favor to the ignorant and reject the\n\njealous and demoniac. In this verse there is brief mention of\nthe process of making loving transactions with the Supreme\nPersonality of Godhead and making friends with the devo­\n\ntees. According to the dadiiti principle, an advanced devotee\nis supposed to spend at least fifty percent of his income on\n\nthe service of the Lord and His devotees. Sri:la Riipa Gosvami:\n\nhas set such an example in his life. When he decided to\n\nretire, he distributed fifty percent of his life's earnings to\n\nKr�Qa's service and twenty-five percent to his relatives and\nkept twenty-five percent for personal emergencies. This ex­\n\nample should be followed by all devotees. Whatever one's\nincome, fifty percent should be spent on behalf of Kr�Qa and\nHis devotees, and this will fulfill the demands of dadiiti.\n\nIn the next verse, Sri:la Riipa Gosvami informs us what\n\nkind of Vai�Qava should be selected as a friend and how\n\nVai�Qavas should be served.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0067": "Text Five\n\n47\n\nTEXT FIVE\n\n�f(f � fifft ('( Jfit'8Tfi(�\nit�lrf� �� !furfoflr� �o:cnfr� 1\n� +Ntif��Jf�f;r;:�rre:����mft����� II �. II\nkm:,eti yasya giri tam manasadriyeta\ndik$iisti cet pra1JlLtibhiS ca bhajantam i.Sam\nsu8rll$aya bhajana-vifiiam ananyam anyanindadi-siinya-hrdam ipsita-sanga-labdhyii\nkmm-the holy name of Lord l(r �l).a; iti-thus; yasyaof whom;\n\ngi ri-in the words or\n\nspeech;\n\ntam-him;\n\nmanasa-by the mind; adriyeta-one must honor; di/cydinitiation; asti-there is; cet-if; pra7JlLtibhi�-by obeisances; ca-also; bhajantam-engaged in devotional service; i.Sam-unto the Supreme Personality of Godhead;\n\nsu8rll$aya-by practical service; bhajana-vijfiam-one who\nis advanced in devotional\n\nservice;\n\nananyam-without\n\ndeviation; anya-ninda-adi-of blasphemy of others, etc.;\nsiinya-completely devoid; hrdam-whose heart; ipsitadesirable; sanga-association; labdhya-by gaining.\n\nTRANSLATION\nOne should mentally honor the devotee who chants\n\nthe holy name of Lord Kr�J).a, one should offer humble\n\nobeisances to the devotee who has undergone sp iritual\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0068": "The Nectar of Instruction\n\n48\n\ninitiation [dik�a] and is engaged in worshiping the\nDeity, and one should associate with and faithfully\nserve that pure devotee who is advanced in undeviated\ndevotional service and whose heart is completely\ndevoid of the propensity to criticize others.\n\nPURPORT\nIn order to intelligently apply the sixfold loving re­\n\nciprocations mentioned in the previous verse, one must\n\nselect proper persons with careful discrimination. Srila Rupa\n\nGosvami therefore advises that we should meet with the\n\nVai�Qavas in an appropriate way, according to their particu­\n\nlar status. In this verse -he tells us how to deal with three\n\ntypes\n\nof devotees-the\n\nkani$tha-adhikari,\n\nmadh_yama­\n\nadhikari and uttama-adhikari. The kani$tha-adhikari is a\n\nneophyte who has received the hari-narru.i initiation from\n\nthe spiritual master and is trying to chant the holy name of\n\n��Qa. One should respect such a person within his mind as\na\n\nkani$tha-vai$r:wva. A madh_yama-adhikari has received\n\nspiritual initiation from the spiritual master and has been\n\nfully engaged by him in the transcendental loving service of\n\nthe Lord. The madh_yama-adhikari should be considered to\nbe situated midway in devotional service. The uttamaadhikari, or highest devotee, is one who is very advanced in\ndevotional service. An uttama-adhikari is not interested in\nblaspheming others, his heart is completely clean, and he\nhas attained the realized state of unalloyed ��Qa consciousness. According to Sri:la Rupa Gosvaml, the association and\nservice of such a maha-bhagavata, or perfect Vai�Qava, are\nmost desirable.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0069": "Text Five\n\n.\n\n49\n\nOne should not remain a kani§.tha-adb,iMri, one who is\n.\n\nsituated on the lowest platform of devotiOnal service and is\ninterested only in worshiping the Deity in the temple. Such a\n\ndevotee is described in the Eleventh Canto of Srimad­\n\nBhagavatam (11.2.47):\n\narcayam eva haraye\npiljarh ya/:t sraddhayehate\nna tad-bhakte�u canye�u\nsa bhakta/:t prakrta/:t smrta/:t\n\"A person who is very faithfully engaged in the worship of\nthe Deity in the temple, but who does not know how to\nbehave· toward devotees or people in general is called\n\na\n\nprakrta-bhakta, or kani§!ha-adljikari.\"\n\nOne therefore has to raise himself from the position of\n\nkani§!ha-adhikari to the platform of madhyama-adhikari.\nThe madhyama-adhikari is described in SrimadBhagavatam (11.2.46) in this way:\niSvare tad-adhine�u\nbaliSe�u dvi§atsu ca\nprema-maitri-krpope�a\nya/:t karoti sa madhyama/:t\n\"The madhyama-adhikari is a devotee who worships the\n\nSupreme Personality of Godhead as the highest object of\nlove, makes friends with the Lord's devotees, is merciful to\nthe ignorant and avoids those who are envious by nature.\"\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0070": "The Nectar of Instruction\n\n50\n\nThis is the way to cultivate devotional service properly;\n\ntherefore in this verse Srila Riipa Gosvami has advised us\n\nhow to treat various devotees. We can see from practical ex­\n\nperience that there are different types of Vai�Qavas. The\n\npriikrta-sahajiyds generally chant the Hare K:r�Qa mahii­\n\nmantra, yet they are attached to women, money and intoxi­\n\ncation. Although such persons may chant the holy name of\nthe Lord, they are not yet properly purified. Such people\n\nshould be respected within one's mind, but their association ..\n\n� carried away by bad association should be shown favo� hey\n\nshould be avoided. Those who are innocent but sim\n\nare eager to receive proper instructions from pure devotees,\n\nbut those neophyte devotees who are actually initiated by the\nbona fide spiritual master and are seriously engaged in\n\ncarrying out the orders of the spiritual master should be\noffered respectful obeisances.\n\nIn this K:r�Qa consciousness movement a chance is given\n\nto everyone without discrimination of caste, creed or color.\n\nEveryone is invited to join this movement, sit with us, take\n\nprasiida and hear about K:r�Qa. When we see that someone is\n\nactually interested in K:r�Qa consciousness and wants to be\n\ninitiated, we accept him as a disciple for the chanting of the\n\nholy name of the Lord. When a neophyte devotee is actually\n\ninitiated and engaged in devotional service by the orders of\nthe spiritual master, he should be accepted immediately as a\nbona fide Vai�Qava, and obeisances should be offered unto\n\nhim. Out of many such Vai�Qavas, one may be found to be\n\nvery seriously engaged in the service of the Lord and strictly\nfollowing\n\nall\n\nthe\n\nregulative\n\nprinciples,\n\nchanting\n\nthe\n\nprescribed number of rounds on japa beads and always\n\n.­\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0071": "Text Five\n\n51\n\nthinking of how to expand the l(r�I).a consciousness move­\n\nment. Such a Vai�I).ava should be accepted as an uttama­\n\nadhikari, a highly advanced devotee, and his association\n\nshould always be sought.\n\nThe process by which a devotee becomes attached to\n\nKr�I.J.a is described in Caitanya-caritamrta (Antya 4.192):\n\ndi�a-kale bhakta kare atma-samarparm\nsei-kale kr$1J-a tare kare atma-sama\n\"At the time of initiation, when a devotee fully surrenders\n\nto the service of the Lord, l(r�I).a accepts him to be as good as\n\nHe Himself.\"\n\n·\n\nDi�a, or spiritual initiation, is explained in the Bhakti­\n\nsandarbha (868) by Srila }iva Gosvami:\n•\n\ndivyarh jfiiinarh yato dadyat\nkuryat piipasya sari�ayam\ntasmad di�eti sa prokta\n·\n\ndesikais tattva-kovidai�\n\"By di�a one gradually becomes disinterested in material\n\nenjoyment and gradually becomes interested in spiritual\nlife.\"\n\nWe have seen many practical examples of this, especially\n\nin Europe and America. Many students who come to us from\nrich and respectable families quickly lose all interest in ma­\n\nterial enjoyment and become very eager to enter into\n\nspiritual life. Although they come from very wealthy\nfamilies, many of them accept living conditions that are not\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0072": "52\n\nThe Nectar of Instruction\n\nvery comfortable. Indeed, for l(r�I).a's sake they are pre­\n\npared to accept any living condition as long as they can live\n\nin the temple and associate with the Vai�Q.avas. When one\n\nbecomes so disinterested in materkl enjoyment, he becomes\nfit for initiation by the spiri!ual master. For the advancement\n\nof\n\nspiritual\n\nlife\n\nSrimad-Bhagavatam (6.1.13)\nprescribes: tapasii brahmacaryer:ta samena ca damena ca.\nWhen a person is serious about accepting dil�ii, he must be\n\nprepared to practice austerity, celibacy and control of the\n\nmind and body. If one is so prepared and is desirous of\nreceiving spiritual enlightenment (divyam jnanam), he is fit\nfor being initiated. Divyam jiiiinam is teehnically called\n\ntad-vijnana, or knowledge about the Supreme. Tadvijiiiiniirtham sa gurum evabhigaq;het: when one is in­\n\nterested in the transcendental subject matter of the Absolute\nTruth, he should be initiated. Such a person should ar,proach\n\na\n\nspiritual\n\nmaster\n\nin\n\norder\n\nto\n\ntake\n\ndik$a. SrimadBhagavatam (11.3.21) also prescribes: tasmiid gurum\nprapadyeta jijiiiisu/:t sreya uttamam. \"When one is actually\n\ninterested in the transcendental science of the Absolute\nTruth, he should approach a spiritual master.\"\n\nOne should not accept a spiritual master without following\n\nhis instructions. Nor should one accept a spiritual master\n\njust to make a fashionable show of spiritual life. One must\nbe jijfiiisu, very much inquisitive to learn from the bona fide\n\nspiritual master. The inquiries one makes should strictly\npertain to transcendental science (jijfiiisu/:t sreya uttamam).\n\nThe word uttamam refers to that which is above material\nknowledge.\n\nTama means \"the darkness of this material\nworld,\" and ut means \"transcendental.\" Generally people\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0073": "Text Five\n\n53\n\nare very interested in inquiring about mundane subject mat�\nters, but when one has lost such interest and is simply interested in transcendental subject matters, he is quite fit for\nbeing initiated. When one is actually initiated by the bona\nfide spiritual master and when he seriously engages in the\nservice of the Lord, he should be accepted as a madhyama­\n\nadhikiiri.\nThe chanting of the holy names of l(r�I).a is so sublime\n�hat if one chants the Hare l(r�I).a mahii-mantra offenselessly, carefully avoiding the ten offenses, he can certainly\nbe gradually elevated to the point of understanding that\nthere is no difference between the holy name of the Lord\nand the Lord Himself. One who has reached such an understanding should be very much respected by neophyte devotees. One should know fot certain that without chanting the\nholy name of the Lord offenselessly, one cannot be a prop�r\ncandidate for advancement in Krsna consciousness. In Sri\n\nCaitanya-caritamrta (Madhya 22 . 69) it is said:\n.\n\nyahiira kamala sraddhii, se 'kan4tha' fana\nkrame krame tenho bhakta ha-ibe 'uttama'\n\"One whose faith is soft and pliable is called a neophyte, but\nby gradually following the process, he will rise to the platform of a first-class devotee.\" Everyone begins his devotional life from the neophyte stage, but if one properly\nfinishes chanting the prescribed number of rounds of hari\"'\n\nnama, he is elevated step by step to the highest platform,\nuttama-adhikiiri.\n\nThe\n\nl(r�I).a\n\nconsciousness\n\nmovement\n\nprescribes sixteen rounds daily because people in the\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0074": "The Nectar of Instruction\n\n54\n\nWestern countries cannot concentrate for long periods while\n\nchanting on beads. Therefore the minimum number of\n\nrounds is\n\nprescribed.\n\nHowever,\n\nSrila\n\nBhaktisiddhanta\n\nSarasvati Thakura used to say thalunless one chants at least\n\nsixty-four rounds of japa (one hundred thousand names), he\n\nis considered fallen (patita). According to his calculation,\npractically every one of us is fallen, but because we are try­\n\ning to serve the Supreme Lord with all seriousness and with­\n\nout duplicity, we can expect the mercy of Lord Sri Caitanya\n\nMahaprabhu, who is famous as patita-pavana, the deliverer\n\nof the fallen.\n\nWhen Srila Satyaraja Khan, a great devotee of Sri\n\nCaitanya Mahaprabhu, asked the Lord how a Vai�l).ava could\nbe recognized, the Lord replied:\n\nprabhu kahe,- ')'arira mukhe suni eka-bara\nkr�'(Ul-niima, sei pujya, -sre�tha sabakara\"\n\"If one hears a person say even once the word 'Kr�l).a,' that\n\nperson should be accepted as the best man out of the\ncommon group.\" (Cc. Madhya 15.106) Lord Caitanya\nMahaprabhu continued:\n\n\"ataeva yarira mukhe eka km;a-niima\nsei ta' va�'(Ulva, kariha tarihara sam mana\"\n\"One who is interested in chanting the holy name of Kr�I).a\nor who by practice likes to chant Kr�I).a's names should be\n\naccepted as a Vai�l).ava and offered respects as such, at least\n\nwithin one's mind.\" (Cc. Madhya 15.111) One of our\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0075": "Text Five\n\n55\n\nfriends, a famous English musician, has become attracted to\nehanting the holy names of Kr�Qa, and even in his records\nhe has several times mentioned the holy name of Kr�Qa. At\nhis home he offers respect to pictures of Kr�Qa and also to\nthe preachers of Kr�Qa consciousness. In all regards, he has a\nvery high estimation for Kr�Qa's name and Kr�Qa's activities; therefore we offer respects to him without reservation, for we are actually seeing that this gentleman is\nt�ancing gradually in Kr�Qa consciousness. Such a person\nHhould always be shown respect. The conclusion is that anyone who is trying to advance in Kr�Qa consciousness by\nregularly chanting the holy name should always be respected\nby Vai�Qavas. On the other hand, we have witnessed that\nHome of our contemporaries who are supposed to be great\npreachers have gradually fallen into the material conception\nof life because they have failed {o chant the holy name of the\nLord.\nWhile giving instructions to Sanatana Gosvami, Lord\nCaitanya Mahaprabhu divided devotional service into three\ncategorie.s.\n\nsastra-yukti nahi jane dr{j,ha, sraddhavan\n'madhyama-adhikan' sei maha-bhagyavan\n''A person whose conclusive knowledge of the sastras is not\nvery strong but who has developed firm faith in chanting the\nHare Kr�Qa maha-mantra and who is also undeterred in the\nexecution of his prescribed devotional service should be considered a madhyama-adhikari. Such a person is very fortunate.\" (Cc. Madhya 22.67) A madhyama-adhikari is a\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0076": "The Nectar of Instruction\n\n56\n\nsraddhavan, a staunchly faithful person, and he is actually a\ncandidate for further advancement in devotional service.\n\nTherefore in the Caitanya-caritamrta (Madhya 22.64) it is\nsaid:\nsraddhavan jana haya bhakti-adhikdri\n\n'uttama ', 'madhyama ', 'kan�tha '-sraddha-anusari\n\n\"One becomes qualified as a devotee on the elementary\nplatform, the intermediate platform and the highest platform of devotional service according to the development of\nhis\n\nsraddha\n\n[faith].\"\n\nAgain\n\n(Madhya 22.62) it is said:\n\nin\n\nCaitanya-caritamrta\n\n'sraddha '-sabde-viSvdsa kahe sudrr;lha niScaya\nkr�r:te bhakti kaile sarva-karma krta haya\n\n••\n\n'By rendering transcendental service to .Kr�IJ.a, one auto­\n\nmatically performs all subsidiary activities.' This confident,\nfirm faith, favorable to the discharge of devotional service,\n\nis called sraddha.\" Sraddha, faith in Kr�IJ.a, is the beginning\n\nof K:r�Q.a consciousness. Faith means strong faith. The words\n\nof Bhagavad-gitd are authoritative instructions for faithful\nmen, and whatever Kr�Q.a says in Bhagavad-gitii is to be ac­\n\ncepted as it is, without interpretation. This was the way Ar­\n\njuna accepted Bhagavad-gita. Mter hearing Bhagavad-gitd,\n\nArjuna told Kr�I)a: sarvam etad rtam manye yan mam\nvadasi kesava. \"0 Kr�I)a, I totally accept as truth all that You\n\nhave told me.\" (Bg. 10.14)\n\nThis is the correct way of understanding Bhagavad-gitd,\n\nand this is called sraddha. It is not that one accepts a portion\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0077": "57\n\nText Five\n\nof Bhagavad-gita according to his own whimsical interpreta1 ions and then rejects another portion. This is not sraddha.\n\nSraddha means accepting the instructions of Bhagavad-gita\nin their totality, especially the last instruction: sarva-dharmdn parityajya mdm ekarh sarar:za,rh vraja. \"Abandon all\nvarieties\n(Bg.\n\nof\n\n18.66)\n\nreligion\n\nand\n\njust\n\nsurrender\n\nunto\n\nMe.\"\n\nWhen one becomes completely faithful in\n\nregard to thiS instruction, one's strong faith becomes the\nbasis for advancing in spiritual life.\nWhen one fully engages in chanting the Hare .Kr�Qa\n\nmaha-mantra, he gradually realizes his own spiritual identity. Unless one faithfully chants the Hare K:r�IJ.a mantra:\nl<{�l).a does not reveal Himself: sevonmukhe hi jihv. adau svayam eva sphuraty ada/:t. (Bhakti-rasamrtasindhu 1.2.234) We cannot realize the Supreme Personality\nof Godhead by any artificial means. We· must engage\nfaithfully in the service of the Lord. Such service begins\n\nwith the tongue (sevonmukhe hi jihvadau), which means\nthat we should always chant the holy names of the Lord and\n\naccept kr$r:za,-prasada. We should not chant or accept any1 hing\n\nelse. When this process is faithfully followed, t�e\n\nSupreme Lord reveals Himself to the devotee.\nWhen a person realizes himself to be an eternal servitor of\nl<{�l).a, he loses interest in everything but .Kr�IJ.a's service.\nAlways thinking of .Kr�IJ.a, devising means by which to\nspread the holy name of .Kr�IJ.a, he understands that his only\nbusiness is in spreading the .Kr�l).a consciousness movement\n\nall over the world. Such a person is to be recognized as an ut­\n\ntama-adhikdr'i, and his association should be immediately\n\naccepted according to the six processes (dadati pratigrhr_uiti,\netc. ) .\nIndeed, the advanced uttama-adhikari Vaisnava\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0078": "The Nectar of Instruction\n\n58\n\ndevotee should be accepted as a spiritual master. Everything\none possesses should be offered to him, for it is enjoined that\none should deliver whatever he has to the spiritual master.\n\nThe brahmacari in particular is supposed to beg alms from\nothers and offer them to the spiritual master. However, one\n\nshould not imitate the behavior of an advanced devotee or\nmaha-bluigavata without being self-realized, for by such\n\nimitation one will eventually become degraded.\n\nIn this verse Srila Rupa Gosvami advises the devotee to be\n\nintelligent enough to distinguish between the kani$!haadhikari, madhyama-adhikiiri and uttama-adhikiiri. The\n\ndevotee should also know his own position and should not\ntry to imitate a devotee situated on a higher platform. Srila\n\nBhaktivinoda Thakura has given some practical hints to the\n\neffect that an uttama-adhikiiri Vai�Qava can be recognized\nby his ability to convert many fallen souls to Vai�Qavism.\n\nOne should not become a spiritual master unless he has at­\n\ntained\n\nthe\n\nplatform\n\nof\n\nuttama-adhikiiri.\n\nA neophyte\n\nVai�Qava or a Vai�Qava situated on the intermediate plat­\n\nform can also accept disciples, but such disciples must be on\n\nthe same platform, and it should be understood that they\ncannot advance very well toward the ultimate goal of life\n\nunder his insufficient guidance. Therefore a disciple should\n\nbe careful to accept an uttama-adhikarias a spiritual master.\n\nTEXT SIX\n\n��; �+TTV�fif�et9;�\"U:l rifq�,\n;:r �f�(e{flt� +r:m�o:r�� �itq_ 1\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0079": "59\n\nText Six\n.\n\n�::.\nilWf+m:rT ;:r �§ ���·\n�\"'{·;f·l�\n\n�h;re:er(cmqll��fu;ft{��: 11 � 11\ndmai/:1, svabhava-janitair vapU§aS ca do�air\nna prakrtatvam iha bhakta-janasya pa.Syet\n\ngarigambhasam na khalu budbuda-phena-pmikair\nbrahma-dravatvam apagacchati nira-dharmai/:1,\ndmai/:1,-seen by ordinary vision; svabhava-janitai/:1,IJorn of one's own nature; vapU§a /:1--of the body; ca-and;\ndo�ai/:1,-by the faults; na-not; prakrtatvam-the state of\nbeing material; iha-in this world; bhakta-janasya-of a\npure devotee; pa.Syet-one should see; gariga-ambhasamo£ the Ganges waters; na-riot; khalu -certainly; budbudaphe na pan kai/:1,-by bubbles, foam and mud; brahma-dra-\n\nvatvam -the\n\ntranscendentaf\n\nnature;\n\napagacchati-is\n\nspoiled; nira-dharmai/:1,-the characteristics of water.\nTRANSLATION\nBeing situated in his original Kr�f.la conscious position, a pure devotee does not identify with the body.\nSuch a devotee should not be seen from a materialistic\npoint of view. Indeed, one should overlook a devotee's\nhaving a body born in a low family, a body with a bad\ncomplexion, a deformed body, or a diseased or infirm\nbody. According to ordinary vision, such imperfections\nmay seem prominent in the body of a pure devotee, but\ndespite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of\nthe Ganges, which sometimes during the rainy season\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0080": "60\n\nThe Nectar of Instruction\n\nare full of bubbles, foam and mud. The Ganges waters\ndo not become polluted. Those who are advanced in\nspiritual understanding will bathe in the Ganges without considering the condition of the water.\nPURPORT\nSuddha-bhakti, the activity of the soul proper-in other\nwords, engagement in the transcendental loving service of\nthe Lord-is performed in a\n\nBhagavad-gitii (14.26) it is stated:\n\nliberated condition.\n\nIn\n\nmiirh ca yo 'vyabhicare�a\nbhakti-yogena sevate\n\nsa gu�n samatityaitiin\n\nbrahma-bhuyaya kalpate\n\n\"One who engages in full devotional service, who does not\nfall down in any circumstance, at once transcends the modes\nof material nature and thus comes to the level of Brahman.\"\n\nAvyabhicari�i bhakti means unalloyed devotion. A person\n\nengaged in devotional service must be free from material\nmotives. In this l(r�I)a consciousness movement, one's consciousness must be changed. If consciousness is aimed\ntoward material enjoyment, it is material consciousness, and\nif it is aimed toward serving l(r�I)a, it is Kr�Da consciousness. A surrendered soul serves Kr�na without material\nconsiderations\n\n(anyabhila�ita-sunyam).\n\n]nana-karmiidy­\n\nanavrtam: unalloyed devotional service, which is transcendental to the activities of the body and mind, such as jnana\n(mental speculation) and karma (fruitive work), is called\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0081": "Text Six\n\n61\n\npure bhakti-yoga. Bhakti-yoga is the proper activity of the\nsoul, and when one actually engages in unalloyed, uncontaminated devotional service, he is already liberated (sa\ngu1}iin samatityaitiin). i(r�l).a's devotee is not subjected to\nmaterial condition, even though his bodily features may appear materially conditioned. One should therefore not see a\npure devotee from a materialistic point of view. Unless one\nis actually a devotee, he cannot see another devotee perfectly. As explained in the previous verse, there are three\ntypes of devotees\n\n-\n\nkan�tha adhikiiri, madhyama-adhikiiri\n-\n\nand uttama-adhikiiri. The kan�tha-adhikiiri cannot distinguish between a devotee and nondevotee. He is simply\nconcerned with worshiping the Deity in the temple. A\n\nmadhyama-adhikiiri, however, can distinguish between the\ndevotee and nondevotee, as well as between the devotee and\nthe Lord. Thus he treats the Supreme Personality of Godhead, the devotee and the nondevotee in different ways.\nNo one should criticize the bodily defects of a pure devotee. If there are such defects, they should be overlooked.\nWhat should be taken irito account is the spiritual master's\nmain business, which is devotional service, pure service to\nthe Supreme Lord. As stated in Bhagavad-gitii (9.30):\n\napi cet suduriiciiro\nbhajate miim ananya-bhiik\nsiidhur eva sa mantavyab,\nsamyag vyavasito hi sab,\nEven if a devotee sometimes seems to engage in abominable\nactivities, he should be considered a siidhu, a saintly person,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0082": "62\n\nThe Nectar of Instruction\n\nbecause his actual identity is that of one engaged in the loving service of the Lord. In other words, he is not to be considered an ordinary human being.\nEven though a pure devotee may not be born in\n\na\n\nbrahmar:uz or gosvami family, if he is engaged in the service\n\nof the Lord he should not be neglected. In actuality there\ncannot be a family of gosvamis based on material considerations, caste or heredity. The gosvami title is actually the\nmonopoly of the pure devotees; thus we speak of the six\nGosvamis, headed by Rupa Gosvami and Sanatana Gosvami.\nRupa Gosvami and Sanatana Gosvami had practically become\nMohammedans and had therefore changed their names to\nDabira\n\nKhasa\n\nand\n\nSakara\n\nMallika,\n\nbut\n\nSri\n\nCaitanya\n\nMahaprabhu Himself made them gosvamis. Therefore the\ngosvtimi title is not hereditary. The word gosvtimi refers to\n\none who can control his senses, who is master of the senses.\nA devotee is not controlled by the senses, but is the controller of the senses. Consequently he should be called svtimi\nor gosvtimi, even though he may not be born in a gosvtimi\nfamily.\nAccording to this formula, the gosvtimis who are descen­\n\ndants of Sri Nityananda Prabhu and Sri Advaita Prabhu are\ncertainly devotees, but devotees coming from other families\nshould not be discriminated against; indeed, whether the\ndevotees come from a family of previous acaryas or from an\nordinary family, they should be treated equally. One should\nnot think, \"Oh, here is an American gosvami,\" and discriminate against him. Nor should one think, \"Here is a\nnityananda-vamsa-gosvtimi.\" There is an undercurrent of\n\nprotest against our awarding the title gosvami to the\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0083": "Text Six\n\n63\n\nAmerican Vai!?Qavas of the Kr!?Qa consciousness movement.\n\nSometimes people flatly tell the American devotees that their\n\nsannyasa or title of gosvami is not bona fide. However, according to the statements of Srila Rupa Gosvami in this\n\nverse, an American gosvami and a gosvcimi in a family of\n\nc1cciryas are nondifferent.\n\nOn the other hand, a devotee who has attained the title of\n\ngosvami but is not born of a brahmar:w father or of a\n\ngosvami in the family of Nityananda or Advaita Prabhu\n\nshould not be artificially puffed up by thinking that he has\n\nbecome a gosvami. He should always remember that as soon\nas he becomes materially puffed up, he immediately falli\n\ndown. This Kr!?Qa consciousness movement is a transcenden-\n\n. tal science, and there is no room for jealousy. This move­\n\nment is meant for the paramaharhsas who are completely\nfree from all jealousy\n\n(pammam nirmatsararzam) . One\n\nshould not be jealous, whether he is born in a family of\n\ngosvcimis or has the title of gosvami awarded to him. As soon\n\nas anyone becomes envious, he falls from the platform of\n\nparamaharhsa.\n\nIf we consider the bodily defects of a Vai!?Qava, we should\n\nunderstand that we are committing an offense at the lotus\nfeet of the Vaisnava. An offense at the lotus feet of a\n\nVai!?Qava is very. �erious. Indeed, Sri Caitanya Mahaprabhu\n\nhas described this offense as hciti-mcitci, the mad elephant\n\noffense. A mad elephant can create a disaster, especially\nwhen it enters into a nicely trimmed garden. One should\ntherefore be very careful not to commit any offense against a\n\nVai!?Qava. Every devotee should be ready to take instructions\n\nfrom a superior Vai!?Qava, and a superior Vai!?Qava must be\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0084": "64\n\nThe Nectar of Instruction\n\nready to help an inferior Vai�I)ava in all respects. One is\nsuperior or inferior according to his spiritual development\nin ��!)a consciousness. One is forbidden to observe the activities of a pure Vai�Q.ava from a material point of view. For\nthe neophyte especially, considering a pure devotee from a\nmaterial point of view is very injurious.\n\nOne should\n\ntherefore avoid observing a pure devotee externally, but\nshould try to see the internal features and understand how\nhe is engaged in the transcendental loving service of the\nLord. In this way one can avoid seeing the pure devotee from\na material point of view, and thus one can gradually become\na purified devotee himself.\nThose who think that ��!)a consciousness is limited to a\ncertain section of people, a certain section of devotees or a\ncertain tract of land are generally prone to see the external\nfeatures of the devotee. Such neophytes, unable to appreciate the exalted service of the advanced devotee, try to bring\nthe mahii-bluigavata to their platform. We experience such\ndifficulty in propagating this ��!)a consciousness all over\nthe world. Unfortunately we are surrounded by neophyte\nGodbrothers who do not appreciate the extraordinary activities of spreading ��!)a consciousness all over the world.\nThey simply try to bring us to their platform, and they try to\ncriticize us in every respect. We very much regret their\nnaive activities and poor fund of knowledge. An empowered\nperson who is actually engaged in the confidential service of\nthe Lord should not be treated as an ordinary human being,\nfor it is stated that unless one is empowered by ��!)a, one\ncannot spread the ��!)a consciousness movement all over\nthe world.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0085": "Text Seven\n\n65\n\nWhen one thus criticizes a pure devotee, he commits an\n\noffense (va�1Jllva-aparadha) that is very obstructive and\ndangerous for those who desire to advance in l(r�I).a con­\n\nsciousness. A person cannot derive any spiritual benefit\nwhen he offends the lotus feet of a Vai�I).ava. Everyone\n\nshould therefore be very careful not to be jealous of an em­\n\npowered Vai�I).ava, or a suddha-va�1J1Lva. It is also an\n\noffense to consider an empowered Vai�I).ava an object of dis­\n\nciplinary action. It is offensive to try to give him advice or to\n\ncorrect him. One can distinguish between a neophyte\nVai�I).ava and an advanced Vai�I).ava by their activities. The\n\nadvanced Vai�I).ava is always situated as the spiritual master,\n\n'and the neophyte is always considered his disciple. The\n\n. spiritual master must not be subjected to the advice of a disciple, nor should a spiritual master be obliged to take in­\n\nstructions from those who are not his disciples. This is the\nsum and substance of Srila Rupa Gosva�i's advice in the\nsixth verse.\n\nTEXT SEVEN\n\n���;rr�ft'a'tfa:ffratt��mfq:J\\qdtt�if� if UR� !1 I\n�;:'{q�::{�� �§ �q �\n�if ijiJ('l�qffi' a��') II \\9 II\nsyat kr�1Jll-nama-caritadi-sitapy avidyapittopatapta-rasanasya na rocika nu\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0086": "66\n\nThe Nectar of Instruction\nkintv adarad anudinam khalu saiva j�ta\nsviidvi kramiid bhavati tad-gada-mula-hantri\n\nsyat-is; km1-a-of Lord l(r�Qa; nama-the holy name;\ncarita-iidi-character, pastimes and so forth; sita-sugar\ncandy; api-although; avidya-of ignorance; pitta-by the\nbile; upatapta-affii cted; rasanasya-of the tongue; nanot;\n\nrocikii-palatable;\n\nnu-oh, how wonderful it is;\n\nkintu-but; adariit-carefully; anudinam-every day, or\ntwenty-four hours daily; khalu-naturally; sa-that (sugar\ncandy of the holy name); eva-certainly; j�ta-taken or\nchanted; svadvi-relishable; kramiit-gradually; bhavatibecomes; tat-gada-of that disease; mula-of the root;\nhantri-the destroyer.\n\nTRANSLATION\nThe holy name, character, pastimes and activities of\nJ{r�Q.a are all transcendentally sweet like sugar candy.\nAlthough the tongue of one affiicted by the jaundice of\navidya [ignorance] cannot taste anything sweet, it is\nwonderful that simply by carefully chanting these\nsweet names every day, a natural relish awakens within\nhis tongue, and his disease is gradually destroyed at the\nroot.\nPURPORT\nThe holy name of Lord Kr�IJa, His quality, pastimes and\nso forth are all of the nature of absolute truth, beauty and\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0087": "Text Seven\n\n67\n\nbliss. Naturally they are very sweet, like sugar candy, which\nappeals to everyone. Nescience, however, is compared to the\n\ndisease called jaundice, which is caused by bilious secretions.\n\nAttacked by jaundice, the tongue of a diseased person cannot\npalatably relish sugar candy. Rather, a person with jaundice\n\nconsiders something sweet to taste very bitter. Avidya (ig­\n\nnorance) similarly perverts the ability to relish the transcen­\n\ndentally palatable name, quality, form and pastimes of\ni(r�I)a. Despite this disease, if one with great care and atten­\n\ntion takes to i(r�I)a consciousness, chanting the holy name\n\nand hearing i(r�I)a's transcendental pastimes, his ignorance\nwill be destroyed and his tongue enabled to taste the sweet­\n\nness of the transcendental nature of i(r�I)a and His\n\n·\n\nparaphernalia. Such a recovery of spiritual health is possible\nonly by the regular cultivation of i(r�I)a consciousness.\n\nWhen a man in the material world takes more interest in\n\nthe materialistic way of life than in i(r�I)a consciousness, he\nis considered to be in a diseased condition. The normal con­\n\ndition is to remain an eternal servant of the Lord (jivera\n'svarupa' haya-kmwra 'nitya-dasa'). This healthy con­\n\ndition is lost when the living entity forgets i(r�I)a due to\n\nbeing attracted by the external features of i(r�I)a's maya en­\n\nergy. This world of maya is called durasraya, which means\n\"false or bad shelter.\" One who puts his faith in durasraya\n\nbecomes a candidate for hoping against hope. In the material\n\nworld everyone is trying to become happy, and although\n\ntheir material attempts are baffied in every way, due to their\n\nnescience they cannot understand their mistakes. People try\n\nto rectify one mistake by making another mistake. This is\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0088": "68\n\nThe Nectar of Instruction\n\nthe way of the struggle for existence in the material world.\nIf one in this condition is advised to take to l<ri?IJa consciousness and be happy, he does not accept such instructions.\nThis l<r�?IJa consciousness movement is being spread all\nover the world just to remedy this gross ignorance. People in\ngeneral are misled by blind leaders. The leaders of human\nsociety-the politicians, philosophers and scientists-are\nblind because they are not l<ri?IJa conscious. According to\n\nBhagavad-gitii, because they are bereft of all factual knowledge due to their atheistic way of life, they are actually sinful rascals and are the lowest among men.\n\nmiirh d�krtino mul)hii/:t\nprapadyante nariidhamii/:t\nmiiyayiipahrta-jfiiinii\niisurarh bhiivam asritii/:t\nna\n\n\"Those miscreants who are grossly foolish, lowest among\nmankind, whose knowledge is stolen by illusion, and who\npartake of the atheistic nature of demons, do not surrender\nunto Me.\" (Bg. 7.15)\nSuch people never surrender to l<ri?IJa, and they oppose\nthe endeavor of those who wish to take l<r�?IJa's shelter.\nWhen such atheists become leaders of society, the entire atmosphere is surcharged with nescience. In such a condition,\npeople do not become very enthusiastic to receive this l<ri?IJa\nconsciousness movement, just as a diseased person suffering from jaundice does not relish the taste of sugar candy.\nHowever, one must know that for jaundice, sugar candy is\nthe only specific medicine. Similarly, in the present confused\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0089": "Text Seven\n\n69\n\nstate of humanity, Kr�1.1a consciousness, the chanting of the\nholy name of the Lord-Hare Kr�1.1a, Hare Kr�1.1a, Kr�1.1a\n\nKr�1.1a, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,\nHare Hare-is the only remedy for setting the world aright.\n\nAlthough Kr�1.1a consciousness may not be very palatable for\ndiseased person, Srila Riipa Gosvami nonetheless advises\n\na\n\nthat if one wants to be cured of the material disease, he must\ntake to it with great care and attention. One begins his t'reatment by chanting the Hare Kr�1.1a maha-mantra because by\n\nchanting this holy name of the Lord a person in the material\ncondition will be relieved from all misconceptions (ceto-dar­\n\npa1J!L-miirjanam). Avidya,\n\na\n\nmisconception about one's\n\nspiritual identity, provides the foundation for aharikara, or\n\nfalse ego within the heart.\nThe real disease is in th£i heart. If the mind is cleansed,\n\nhowever, if consciousness is eleansed, a person cannot be\nharmed by the material disease. To cleanse the mind and\nheart from all misconceptions, one should take to this chant­\n\ning of the Hare Kr�1.1a mahii-mantra. This is both easy and\n\nbeneficial. By chanting the holy name of the Lord, one is im­\n\nmediateiy freed from the blazing fire of material existence.\nThere are three stages in chanting the holy name of the\n\nLord-the offensive stage, the stage of lessening offenses,\n\nand the pure stage. When a neophyte takes to the chanting\n\nof the Hare Kr�1.1a mantra, he generally commits many\noffenses. There are ten basic offenses, and if the devotee\n\navoids these, he can glimpse the next stage, which is situated\nbetween offensive chanting and pure chanting. When one\n\nattains the pure stage, he is immediately liberated. This is\n\ncalled bhava-mahii-davagni-nirvapanam. As soon as one is\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0090": "70\n\nThe Nectar of Instruction\n\nliberated from the blazing fire of material existence, he can\nrelish the taste of transcendental life.\nThe conclusion is that in order to get freed from the material disease, one must take to the chanting of the Hare\nKr�I)a mantra. The Kr�I)a consciousness movement is especially meant for creating an atmosphere in which people\ncan take to the chanting of the Hare Kr�I)a mantra. One\nmust begin with faith, and when this faith is increased by\nchanting, a person can become a member of the Society. We\nare sending sankirtana parties all over the world, and they\nare experiencing that even in the remotest part of the world,\nwhere there is no knowledge of Kr�I)a, the Hare Kr�I)a\nmahii-mantra attracts thousands of men to our camp. In\nsome areas, people begin to imitate the devotees by shaving\ntheir heads and chanting the Hare Kr�I)a mahii-mantra,\nonly a few days after hearing the mantra. This may be\nimitative, but imitation of a good thing is desired. Some imitators gradually become interested in being initiated by the\nspiritual master and offer themselves for initiation.\nIf one is sincere, he is initiated, and this stage is called\nbhajana-kriya. One then actually engages in the service of\nthe Lord by regularly chanting the Hare Kr�I)a mahiimantra, sixteen rounds daily, and refraining from illicit sex,\nintoxicants, meat-eating and gambling. By bhajana-kriyii\none attains freedom from the contamination of materialistic\nlife. He no longer goes to a restaurant or hotel to taste\nso-called palatable dishes made with meat and onions, nor\ndoes he care to smoke or drink tea or coffee. He not only\nrefrains from illicit sex, but avoids sex life entirely. Nor is\nhe interested in wasting his time in speculating or gambling.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0091": "Text Seven\n\n71\n\nIn this way it is to be understood that one is becoming\n\ncleansed of unwanted things (anartha-nivrtti). The word\n\nanartha refers to unwanted things. Anarthas are van­\n\nquished when one becomes attached to the Kr�Qa conscious­\n\nness movement.\n\nWhen a person is relieved from unwanted things, he be­\n\ncomes fixed in executing his K:r�Da activities. Indeed, he be­\n\ncomes attached to such activities and experiences ecstasy in\n\nexecuting devotional service. This is called bhiiva, the\n\npreliminary awakening of dormant love of Godhead. Thus\n\nthe conditioned soul becomes free from material existence\n\nand loses interest in the bodily conception of life, including\nmaterial opulence, material knowledge and material attrac­\n\ntion of all variety. At such a time one can understand\n\nwho the Supreme Personality of Godhead is and what His\n\nmaya is.\n\n•\n\nAlthough maya may be present, it cannot disturb a devo­\n\ntee once he attains the bhiiva stage. This is because the devotee can see the real position of maya. Maya means forgetful­\n\nness of K:r�Qa, and forgetfulness of K:r�Da and K:r�Qa con­\n\nsciousness stand side by side like light and shadow. If one\nremains in shadow, he cannot enjoy the facilities offered by\n\nlight, and if one remains in light, he cannot be disturbed by\nthe darkness of shadow. By taking to Kr�Da consciousness,\n\none gradually becomes liberated and remains in light. In­\n\ndeed, he does not even touch the darkness. As confirmed in\n\nCaitanya-caritamrta (Madhya 22.31):\nkr$r:w,-surya-sama; maya haya andhakara\nyahiin kr$r:ta, tahiin nahi mayara adhikara\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0092": "72\n\nThe Nectar of Instruction\n\n\"l(r�Q.a is compared to sunshine, and maya is compared to\ndarkness. Wherever there is sunshine, there cannot he darkness. As soon as one takes to l(r�Q.a consciousness, the darkness of illusion, the influence of the external energy, will\nimmediately vanish.\"\n\nTEXT EIGHT\n\n�t�;rfun��i'IJ;rt��: ifiitot �I+A� f.lt{l-.:q I\nfawJ: � �ftt��Hft\n::fit� 'la'\\f@clmWa.�tEU<� II � II\ntan-nama-nlpa-caritadi-sukfrtananusmrtyo/:t kramer;a rasana-manasf niyojya\nt4!han vraje tad-anuragi-jananugami\nkalam nayed akhilam ity upadesa-saram\ntat-of Lord l(r�Q.a; nama-the holy name; riipa-form;\ncarita-adi-character, pastimes and so on; su-kirtana-in\ndiscussing or chanting nicely; anusmrtyo /:t-and in remem­\n\nber in g;\n\nkramer;a-gradually;\n\nrasana-the\n\ntongue;\n\nmanasi-and the mind; niyojya-engagin g ; ti$!han-resid ­\n\ning; vraje - in Vraja; tat-to Lord l(r�Q.a; anuragi-attached;\ntime;\n\njana - pe rsons;\n\nanugami-following;\n\nnayet-should utilize;\n\nakhilam-full;\n\nkalamiti-thus;\n\nupadesa - of advice or instruction; saram....:.the essence.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0093": "Text Eight\n\n73\n\nTRANSLATION\nThe essence of all advice is that one should utilize\none's full time-twenty-four hours a day-in nicely\nchanting and remembering the Lord's divine name,\ntranscendental form, qualities and eternal pastimes,\nthereby gradually engaging one's tongue and mind. In\nthis way one should reside in Vraja [Goloka V:rndiivanadhiima] and serve K:r�J,Ia under the guidance of devotees. One should follow in the footsteps of the Lord's\nbeloved devotees, who are deeply attached to His\ndevotional service.\nPURPORT\nSince the mind may be one's enemy or one's friend, one\nhas to train the mind to bec()Jlle his friend. The Kt�t:ta consciousness movement is especially meant for training the\nmind to be always engaged in Kt�t:ta's business. The mind\ncontains hundreds and thousands of impressions, not only of\nthis life but also of many, many lives of the past. These impressions sometimes come in contact with one another and\nproduce contradictory pictures. In this way the mind's function can become dangerous for a conditioned soul. Students\nof psychology are aware of the mind's various psychological\nchanges. In Bhagavad-gita (8.6) it is said:\n\nyam yam vapi smaran bhavam\ntyajaty ante kalevaram\ntam tam evaiti kaunteya\nsada tad-bhava-bhavita/.1,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0094": "74\n\nThe Nectar of Instruction\n\n\"Whatever state of being one remembers when he quits his\n\nbody, that state he will attain without fail.\"\n\nAt the time of death, the mind and intelligence of a living\n\nentity create the subtle form of a certain type of body for the\n\nnext life. If the mind suddenly thinks of something not very\n\ncongenial, one has to take a corresponding birth in the next\nlife. On the other hand, if one can think of l(r�I).a at the time\n\nof death, he can be transferred to the spiritual world, Goloka\nVrndavana. This process of transmigration is very subtle;\n\ntherefore Sri:la Riipa Gosvami: advises devotees to train their\n\nminds in order that they will be unable to remember any­\n\nthing other than l(r�I).a. Similarly, the tongue should be\n\ntrained to speak only of l(r�I).a and to taste only krfjr.za­\n\nprasiida. Sri:la Riipa Gosvami: further advises, ti$than vraje:\none should live in Vrndavana or any part of Vrajabhiimi.\n\nVrajabhiimi, or the land of Vrndavana, is supposed to be\n\neighty-four krosas in area. One krosa equals two square\n\nmiles. When one makes Vrndavana his residence, he should\ntake shelter of an advanced devotee there. In this way one\n\nshould always think of l(r�I).a and His pastimes. This is\n\nfurther elucidated by Sri:la Riipa Gosvami: in his Bhakti­\n\nrasamrta-sindhu ( 1.2.294):\n\nkrfjr.zam smaran janam casya\nprefj!ham nija-samihitam\ntat-tat-kathii-rata§ ciisau\nkuryiid viisam vraje sadii\n\"A devotee should always reside in the transcendental realm\n\nof Vraja and always engage in krfjr,zam smaran janam ciisya\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0095": "Text Eight\n\n75\n\npre$!ham, the remembrance 'Of Sri Kr�Qa and His beloved\n\nassociates. By following in the footsteps of such associates\nand by entering under their eternal guidance, one can acquire an intense desire to serve the Supreme Personality of\nGodhead.\"\nAgain Srila Rupa Gosvami states in Bhakti-rasamrtasindhu (1.2.295):\nseva sadhaka-ruper.w\nsiddha-ruper.w catra hi\ntad-bhava-lipsunii karya\nvraja-lokanusarata/:1.\n\n\"In the transcendental realm of Vraja [Vraja-dhama] one\nshould serve the Supreme Lord, Sri Kr�Qa, with a feeling\nsimilar to that of His associlftes, and one should place himself under the direct guidance of a particular associate of\nKr�Qa and should follow in his footsteps. This method is applicable both in the stage of sadhana [spiritual practices\nexecu�ed while in the stage of bondage] and in the stage of\nsadhya [God realization], when one is a siddha-purU$a, or a\nspiritually ,perfect soul.\"\nSrila Bhaktisiddhanta Sarasvati Thakura has commented\nas follows upon this verse: \"One who has not yet developed\ninterest in Kr�Qa consciousness should give up all material\nmotives and train his mind by following the progressive\nregulative principles, namely chanting and remembering\nKr�Qa and His name, form, quality, pastimes and so forth. In\nthis way, after developing a taste for such things, one should\ntry to live in Vrndavana and pass his time constantly\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0096": "76\n\nThe Nectar of Instruction\n\nremembering l(r�Qa's name, fame, pastimes and qualities\nunder the direction and protection of an expert devotee.\nThis is the sum and substance of all instruction regarding\nthe cultivation of devotional serivce.\n''In the neophyte stage one should always engage in hearing kr$r:ta-kathii. This is called sravar:ta-daSa, the stage of\nhearing. By constantly hearing the transcendental holy name\nof l(r�l)a and hearing of His transcendental form, qualities\nand pastimes, one can attain to the stage of acceptance called\n\nvarar:ta-daSii. When one attains this stage, he becomes attached to the hearing of kr$r:ta-kathii. When one is able to\nchant i.n ecstasy, he attains the stage of smara1J,iivastha, the\nstage of remembering. Recollection, absorption, meditation,\nconstant remembrance and trance are the five items of\nprogressive kr$r:ta-smara7J.a. At first, remembrance of l(r�l)a\nmay be interrupted at intervals, but later remembrance\nproceeds uninterrupted. When remembrance is uninterrupted, it becomes concentrated and is called meditation.\nWhen meditation expands and becomes constant, it is called\n\nanusmrti. By uninterrupted and unceasing anus1'Jlrti one enMter\n\nters the stage of samadhi, or spiritual trance.\n\nsmarar:ta-da8a or samadhi has fully developed, the soul\ncomes to understand his original constitutional position. At\nthat time he can perfectly and clearly understand his eternal\nrelationship with l(r�l)a. That is called sampatti-da§a, the\nperfection of life.\n\n\"Caitanya-caritamrta advises those who are neophytes to\ngive up all kinds of motivated desires and simply engage in\nthe regulative devotional service of the Lord according to the\ndirections of scripture. In this way a neophyte can gradually\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0097": "Text Nine\n\n77\n\ndevelop attachment for Kr�I).a's name, fame, form, qualities\n\nand so forth. When one has developed such attachment, he\ncan spontaneously serve the lotus feet of l<r�t:�a even without\nfollowing the regulative principles. This stage is called raga·\n\nbhakti, or devotional service in spontaneous love. At that\n\nstage the devotee can follow in the footsteps of one of the\n\neternal associates of Kr�I).a in V:rndavana. This is called\n\nraganuga-bhakti. Raganuga-bhakti, or spontaneous devo·\n\ntional service, can be executed in the santa-rasa when one\n\naspires to be like Kr�t:�a's cows or the stick or flute in the\n\nhand of K:r�I).a, or the flowers around Kr�t:�a.'s neck. In the\n\ndii.sya-rasa one follows in the footsteps of servants like\n\nCitraka, Patraka or Raktaka. In the friendly sakhya-rasa\none can become a friend like Baladeva, Sridama or Sudama.\n\nIn the vatsalya-rasa, characterized by parental affection, one\n\ncan become like Nanda Maltaraja and Yasoda, and in the\n\nmiidhurya-rasa, characterized by conjugal love, one can be­\n\ncome like Srimati RadharaQI or Her lady friends such as\nLalita and Her serving maids (mafijaris) like Rupa and Rati.\n\nThis is the essence of all instruction in the matter of\ndevotional service.\"\n\nTEXT NINE\n\n��f.:tat- qq �� � �(�\n\ncz��!l���R�mRr mCi�;:r: ,\n��fm:rftr ���tiQ5Q6: it���\n�� m� fit�� � m�4it ;:r Cfi: n � II\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0098": "The Nectar of Instruction\n\n78\n\nvaikuT_l,!htij janito vara madhu-puri tatrapi riisotsavad\nvrndaraT_l,yam udara-paT_l,i-ramal'_l,dt tatrapi\ngovardhana/:t\nradha-kuw;lam ihapi gokula-pate/:1, premamrtaplavanat\nkuryad asya virajato giri-ta!e sevam viveki na ka/:t\nvaiku,_,!htit-than\n\nVaikul)�ha,\n\nthe\n\nspiritual\n\nworld;\n\njanita/:1,-because of birth; vara-better; madhu-puri-the\ntranscendental city known as Mathurii; tatra api-superior\nto that; rasa-utsavat-because of the performance of the\nrasa-lila;\n\nvrnda-aral'_l,yam-the\n\nforest\n\nof\n\nV:rndavana;\n\nudara-paT_l,i-of Lord K:r�l)a; ramal'_l,dt-because of various\nkinds of loving pastimes; tatra api-superior to that;\ngovardhana/:1,-Govardhana Hill; radha-ku,_,(lam-the place\nknown as Radha-km.1�a; iha api-superior to this; gokulapate/:1,-of K:r�l)a, the master of Gokula; prema-amrtawith the nectar of divine love; aplavanat-because of being\noverflooded; kurydt-wou!d do; asya-of this (Radhakul)�a);\n\nvirajata/:1,-situated;\n\ngiri-ta!e-at\n\nthe\n\nfoot\n\nof\n\nGovardhana Hill; sevdm-service; viveki-who is intelligent; na-not; ka/:1,-who.\n\nTRANSLATION\nThe holy place known\n\nas\n\nMathura is spiritually\n\nsuperior to Vaikur;I!ha, the transcendental world, because the Lord appeared there. Superior to Mathurapuri is the transcendental forest of Vrndavana because\nof Kr�IJ.a's rasa-lila pastimes. And superior to the forest\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0099": "Text Nine\n\n79\n\nof Vrndavana is Gov!ll'dhana Hill, for it was raised by\n\nthe divine hand of Sri Kr�J).a and was the site of His\n\nvarious loving pastimes. And, above all, the superex­\n\ncellent Sri Radha-ku:J).«;{a stands supreme, for it is over­\n\nflooded with the ambrosial nectarean prema of the\nLord of Gokula, Sri Kr�J).a. Where, then, is that intelli­\n\ngent person who is unwilling to serve this divine\n\nRadha-ku:J).«;{a,\n\nwhich\n\nGovardhana Hill?\n\nis\n\nsituated\n\nat\n\nthe\n\nfoot\n\nof\n\nPURPORT\nThe spiritual world is three fourths of the total creation of\nthe Supreme Personality of Godhead, and it is the most exalted region. The spiritual world is naturally superior to the\nmaterial world; however, Mathura and the adjoining areas,\nalthough appearing in the �aterial world, are considered\nsuperior to the spiritual world because the Supreme Personality of Godhead Himself appeared at Mathura. The interior forests of V:rndavana are considered superior to\nMathma because of the presence of the twelve forests\n\n(dvadaSa-vana),\n\nsuch\n\nas\n\nTalavana,\n\nMadhuvana\n\nand\n\nBahulavana, which are famous for the various pastimes of\nthe Lord. Thus the interior V:rndavana forest is considered\nsuperior to Mathura, but superior to these forests is the\ndivine Govardhana Hill because K:r�Q.a lifted Govardhana\nHill like an umbrella, raising it with His lotuslike beautiful\nhand to protect His associates, the denizens of Vraja, from\nthe torrential rains sent by the angry lndra, King of the\ndemigods. It is also at Govardhana Hill that l<:r�?Q.a tends the\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0100": "The Nectar of Instruction\n\n80\n\ncows with His cowherd friends, and there also He had His\nrendezvous with His most beloved Sri Radha and engaged in\n\nloving pastimes with Her. Radha-km;tQa, at the foot of\n\nGovardhana, is superior to all because it is there that love of\nKr�IJa overflows. Advanced devotee� prefer to reside at\nRadha-kuQQa because this place is the site of many memo­\n\nries of the eternal loving affairs between Kr�Qa and\nRadharaQi (rati-vilasa).\nIn\n\nCaitanya-caritamrta (Madhya-lila) it is stated that\n\nwhen Sri Caitanya Mahaprabhu first visited the area of Vrajabhumi, He could not at first find the location of Radha­\n\nkuQQa. This means that Sri Caitanya Mahaprabhu was\nactually searching fpr the exact location of Radha-kuQQa.\n\nFinally He found the holy spot, and there was a small pond\n\nthere. He took His bath in that small pond and told His devo­\n\ntees that the actual Radha-kuQQa was situated there. Later\nthe pond was excavated by Lord Caitanya's devotees, headed\n\nfirst by the six Gosvamis, such as Rupa aJ;J.d Raghunatha\n\ndasa. Presently there is a large lake known as Radha-kuQQa\nthere. Srila Rupa �osvami has given much stress to Radha­\n\nkuQQa because of Sri Caitanya Mahaprabhu's desire to find\nit. Who, then, would give up Radha-kuQQa and try to reside\nelsewhere?\n\nNo person with transcendental intelligence\n\nwould do so. The importance of Radha-kuQQa, however,\n\ncannot be realized by other Vai�Qava sampradayas, nor can\npersons uninterested in the devotional service of Lord\nCaitanya Mahaprabhu understand the spiritual importance\n\nand divine nature of Radha-kuQQa. Thus Radha-kui).Qa is\n\nmainly worshiped by the GauQiya Vai�l).avas, the followers\n\nof Lord Sri Kr�Qa Caitanya Mahaprabhu.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0101": "81\n\nText Ten\n\nTEXT TEN\nm�: qfh=IT �: fitC4aC4( Qqf:m C4'�mfil\"it·\n�+m �!J:m+rf:m'l'Un': !tit�fil\"gr�: 1\n�+<r�: q�ql�'l��� r�sftl �r �r��\n!tm �� a{TC4'��fft at i\\T�ilq_ tfi: 'lial n �\n\no\n\n11\n\nkarmibhya� parito hare� priyataya vyaktim yayur jnaninas\ntebhyo jfiana-vimukta-bhakti-parama� premaika-n�thiis\ntata�\ntebhyas ta� pa§u-pala-parikaja-drsas tabhyo 'pi sa radhika\npre$tha tadvad iyam tadiya-sarasi tam nasrayet ka� krti\nkarmibhya�-than all fn!itive workers; parita�-in all\n\nrespects; hare�-by the Supreme Personality of Godhead;\n\npriyataya-because of being favored; vyaktim yayu�-it is\nsaid in the §astra; jnanina�-those advanced in knowledge;\n\ntebhya.�-superior to them; jnana-vimukta-liberated by\n\nknowledge;, bhakti-parama�-those engaged in devotional\n\nservice; prema-eka-n�!ha�-those who have attained pure\nlove of God; tata�-superior to them; tebhya�-better than\n\nthem; ta�-they; pa§u-pala-parikaja-drsa�-the gopis who\nare always dependent on Kn;Qa, the cowherd boy;\ntabhya�-above all of them;\n\napi-certainly;\n\nradhika-Srimati Radhika; pre$tha-very dear;\n\nsa-She;\n\ntadvat­\n\nsimilarly; iyam-this; tadiya-sarasi-Her lake, Sri Radha­\n\nkuQ<].a; tam-Radha-kuQQa; na-not; asrayet-would take\n\nshelter of; ka�-who; krti-most fortunate.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0102": "82\n\nThe Nectar of Instruction\nTRANSLATION\n\nIn the sastra it is said that of all types of fruitive\n\nworkers, he who is advanced in knowledge of the\n\nhigher values of life is favored by the Supreme Lord\n\nHari. Out of many such people who are advanced in\nknowledge Unanis], one who is practically liberated by\n\nvirtue of his knowledge may take to devotional service.\nHe is superior to the others. However, one who has ac­\n\ntually attained prema, pure love of 1\\.r�t:J.a, is superior to\nhim. The gopis are exalted above all the advanced devo­\n\ntees because they are always totally dependent upon Sri\n\n1\\.r�t:J.a,, the transcendental cowherd boy. Among the\n\ngopis, Srimati Radharat:J.i is the most dear to 1\\.r�t;J.a. Her\n\nkut;J.�a [lake] is as profoundly dear to Lord 1\\.r�t;J.a as\n\nthis most beloved of the gopis. Who, then, will not\n\nreside at\n\nRadha-kut;J.�a and,\n\nin\n\na\n\nspiritual body\n\nsurcharged with ecstatic devotional feelings [aprak:r!a­\n\nbhava], render loving service to the divine couple Sri\n\nSri Radha-Govinda, who perform Their a�takaliya-lila,\n\nTheir eternal eightfold daily pastimes. Indeed, those\nwho execute devotional service on the banks of Radha­\n\nkut;J.�a are the most fortunate people in the universe.\nPURPORT\n\nAt the present moment almost everyone is engaged in\nsome kind of fruitive activity. Those who are desirous of\ngaining material profits by working are called karmis, or\nfruitive workers. All living entities within this material\nworld have come under the spell of maya. This is described\nin the Vi$r:tu Purar:ta (6.7.61):\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0103": "Text Ten\n\n83\n\nv�r:tu-saktib- para prokta\nk$etrajfiiikhyii tatha para\navidyii-karma-sarhjfianyii\ntrtiyii saktir �yate\nSages have divided the energies of the Supreme Personality\n\nof Godhead into three categories-namely, the spiritual\nenergy, marginal energy and material energy. The material\nenergy is considered to be the third-class energy (trtiya sak­\n\ntib-}. Those living beings within the jurisdiction of the material energy sometimes engage themselves like dogs and\nhogs in working very hard simply for sense gratification.\nHowever, in this life, or, after executing pious activities, in\nthe next life, some kannis become strongly attracted to performing various kinds of sacri.fices mentioned in the Vedas.\nThus on the strength of their pious merit, they are elevated\nto heavenly planets. Actually those who perform sacrifices\nstrictly according to Vedic injunctions are elevated to the\nmoon and planets above the moon.\n\nAs mentioned in\n\nBhagavad-gita (9.21), k$ir:te pur:tye martya-lokarh viSanti:\nafter exhausting the results of their so-called pious activities, they again return to the earth, which is called mar­\n\ntya-loka, the place of death. Although such persons may be\n\nelevated to the heavenly planets by their pious activities and\nalthough they may enjoy life there for many thousands of\nyears, they nonetheless must return to this planet when the\nresults of their pious activities are exhausted.\nThis is the position of all kannis, including those who act\npiously and those who act impiously. On this planet we find\nmany businessmen, politicians and others who are simply\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0104": "84\n\nThe Nectar of Instruction\n\ninterested in material happiness. They attempt to earn\nmoney by all means, not considering whether such means\n\nare pious or impious. Such people are called karmis, or gross\nmaterialists. Among the karmis are some vikarmis, people\n\nwho act without the guidance of Vedic knowledge. Those\nwho act on the basis of Vedic knowledge perform sacrifices\nfor the satisfaction of Lord V igm and to receive benedictions\nfrom Him. In this way they are elevated to higher planetary\n\nsystems. Such karmis are superior to the vikarmis, for they\n\nare faithful to the directions of the Vedas and are certainly\n\ndear to l<.t�J.la. In Bhagavad-gitd (4.11), l<.t�J.la says: ye\n\nyatha mdm prapadyante tarils tathaiva bhajamy aham. \"In\n\nwhatever way one surrenders unto Me, I reward him accordingly.\" l<.t�J.la is so kind that He fulfilled the desires of the\n\nkarmis and jfiiinis, not to speak of the bhaktas. Although the\nkarmis are sometimes elevated to higher planetary systems,\n\nas long as they remain attached to fruitive activities they\nmust accept new material bodies after death. If one acts\npiously, he can attain a new body among the demigods in the\nhigher planetary systems, or he may attain some other position in which he can enjoy a higher standard of material\nhappiness. On the other hand, those who are engaged in impious activities are degraded and take birth as animals, trees\nand plants. Thus those fruitive actors who do not care for\n\nthe Vedic directions (vikarmis) are not appreciated by\n\nlearned saintly persons. As stated in Srimad-Bhagavatam\n\n(5.5.4):\nnilnam pramatta/:1. kurute vikarma\nyad indriya-pr'itaya app:wti\nna sadhu manye yata dtmano yam\nasann api klesada lisa deha/:1.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0105": "Text Ten\n\n85\n\n\"Materialists who work hard like dogs and hogs simply for\nsense gratification are actually mad. They simply perform all\nkinds of abominable activities simply for sense gratification.\nMaterialistic activities are not at all worthy of an intelligent\nman, for as a result of such activities, one gets a material\nbody, which is full of misery.\" The purpose of human life is\nto get out of the threefold miserable conditions, which are\nconcomitant with material existence. Unfortunately, fruitive\nworkers are mad to earn money and acquire temporary material comforts by all means; therefore they risk being\ndegraded to lower species of life. Materialists foolishly make\nmany plans to become happy in this material world. They do\nnot stop to consider that they will live only for a certain\nnumber of years, out of which they must spend the major\nportion acquiring money for sense gratification. Ultimately\nsuch activities end in death. Materialists do not consider that\nafter giving up the body they may become embodied as\nlower animals, plants or trees. Thus all their activities\nsimply defeat the purpose of life. Not only are they born ignorant, .but they act on the platform of ignorance, thinking\nthat they are getting material benefits in the shape of\nskyscraper buildings, big cars, honorable positions and so\non. The materialists do not know that in the next life they\nwill be degraded and that all their activities simply serve as\n\npariibhava, their defeat. This is the verdict of SrimadBluigavatam (5.5.5): pariibhavas tiivad abodha-jiita�.\nOne should therefore be eager to understand the science\n\nof the soul (iitma-tattva). Unless one comes to the platform\n\nof iitma-tattva, by which one understands that the soul and\nnot the body is oneself, one remains on the platform of ignorance. Out of thousands and even millions of ignorant\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0106": "86\n\nThe Nectar of Instruction\n\npeople who are wasting their time simply gratifying their\nsenses, one may come to the platform of knowledge and\nunderstand higher values of life. Such a person is called a\n\njfiiini. The jfilini knows that fruitive activities will bind him\nto material existence and cause him to transmigrate from\none kind of body to another. As indicated in Srimad�\n\nBhiigavatam by the term sarira-bandha (bound to bodily\n\nexistence), as long as one maintains any conception of sense\n\nenjoyment, his mind will be absorbed in karma, fruitive ac­\n\ntivity, and this will oblige him to transmigrate from one\nbody to another.\n\nThus a jfiiini is considered superior to a karmi because he\n\nat least refrains from the blind activities of sense enjoyment.\nThis is the verdict of the Supreme Personality of Godhead.\nHowever, although a jfiiini may be liberated from the ig­\n\nnorance of the karmis, unless he comes to the platform of\ndevotional service he is still considered to be in ignorance\n\n(avidya). Although one may be accepted as a jfiiini, or one\nadvanced in knowledge, his knowledge is considered impure\n\nbecause he has no information of devotional service and thus\nneglects the direct worship of the lotus feet of the\nSupreme Personality of Godhead.\n\nWhen a jfiiini takes to devotional service, he rapidly be�\n\ncomes superior to an ordinary jfiiini. Such an advanced per­\n\nson is described as jfiiina-vimukta-bhakti-parama. How a\njfiiini takes to devotional service is mentioned in Bhagavadgita (7.19), wherein l<.r�Qa says:\n\nbahunaril janmanam ante\njfiiinavan mam prapadyate\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0107": "Text Ten\n\n87\n\nviisudeva/:1, sarvam £ti\nsa mahatma sudurlabha/:1,\n\"After many births and deaths, he who is actually in knowl·\n\nedge surrenders unto Me, knowing Me to be the cause of all\ncauses and all that is. Such a great soul is very rare.\" Ac·\n\ntually a person is wise when he surrenders unto the lotus\n\nfeet of Kr�Qa, but such a mahatma, great soul, is very rare.\n\nAfter taking to devotional service under the regulative\n\nprinciplei, a person may come to the platform of spon·\n\ntaneous love of Godhead, following in the footsteps of great\n\ndevotees\n\nlike Narada and Sanaka and Sanatana.\n\nThe\n\nSupreme Personality of Godhead then recognizes him to be\n\nsuperior. The devotees who have developed love of Godhead\nare certainly in an exalted position.\n\np\n\nOf all these devotees, the go is are recognized as superior\n\nbecause they do not know anything other than satisfying\nKr�I)a. Nor do the gopis expect any return from Kr�I)a. In·\n\ndeed, sometimes Kr�I)a puts them into extreme suffering by\n\nseparating Himself from them. Nonetheless, they cannot\nforget Kr�I)a. When Kr�I)a left V:rndavana for Mathura, the\n\ngopis became ,most dejected and spent the rest of their lives\nsimply crying in separation from Kr�l).a. This means that in\n\none sense they were never actually separated from Kr�I)a.\n\nThere is no difference between thinking of Kr�l).a and asso·\n\nciating with Him. Rather, vipralambha-seva, thinking of\nKr�Qa in separation, as Sri Caitanya Mahaprabhu did, is far\n\nbetter than serving Kr�I)a directly. Thus of all the devotees\nwho have developed unalloyed devotional love for Kr�I)a,\n\nthe gopis are most exalted, and out of all these exalted gopis,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0108": "The Nectar of Instruction\n\n88\n\nSrimati RadhariiQI is the highest. No one can excel the devotional service of Srimati RadhariiQL Indeed, even Kr�Qa cannot understand the attitude of Srimati Radharani; therefore He took Her position and appeared as Sri. Caitanya\nMahaprabhu, just to understand Her transcendental feelmgs.\nIn this way Srlla Rupa Gosvami gradually concludes that\nSrimati Radharani is the most exalted devotee of Krsna and\nthat Her kur:t{la (iake), Sri Radha-kuQ�a, is the most .e.xalted\nplace. This is verified in a quotation from Laghubhiigavatamrta (Uttara-kha�J,r;la 45), as quoted in Caitanyacaritamrta:\nyathii riidhii priyii vi§IJ-Os\ntasyii� ku�J,cjarh priyam tathii\nsarva-gop�u saivaikii\nvi§�J,or atyanta-vallabhii\n·\n\n\"Just as Srimati RadhariiQI is dear to the Supreme Lord\nKr�Qa [Vi�Qu], so Her bathing place [Radha-kuQ�a] is\nequally dear to Kr�Qa. Among all the gopis, She alone stands\nsupreme as the Lord's most beloved.\"\nTherefore everyone interested in Kr�Qa consciousness\nshould ultimately take shelter of Radha-kuQ�a and execute\ndevotional service there throughout one's life. This is the\nconclusion of Rupa Gosvami in the tenth verse of\nUpadesamrta.\n\nTEXT ELEVEN\n\n'lo'-OI�tJl: ��ftr: St�m+qrsftr �NT\n�,:i :;:fl� �T'[if.:.r �mRt I\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0109": "Text Eleven\n�\n\n�\n\n•\n\nr-•\n\n�,...\n\n89\n\n•\n\n�!ttR'4(;5&f��tl 'f.fi !!il'�T\n\n�{ �rt �: ijl'f�r,�fa' II �. �. II\nkm:wsyoccail; prary,aya-vasatil; preyasibhyo 'pi radhil\nkur:uJ,arh casya munibhir abhitas tadrg eva vyadhilyi\nyat pre�thair apy alam asulabharh kim punar bhaktibhajarh\ntat premedarh sakrd api sara!; snatur av�karoti\nkr�ry,asya-of Lord Sri Kr�f.la; uccail;-very highly; pra­\n\nry,aya-vasatil;-object of love; preyasibhyal;-out of the\n\nmany\n\nlovable\n\nRadhariii_li;\n\ngopis;\n\napi-certainly;\n\nku�(iam-lake;\n\nca-also;\n\nradhd-Srimati\n\nasyal;-of\n\nHer;\n\nmunibhil;-by great sages; abhital;-in all respects; tadrk\neva-similar ly; vyadhilyi�is described; yat-which;\n\npre�thail;-by the most advanced devotees; api-even;\nalam-enough; asulabham-difficult to obtain; kim­\n\nwhat; puna/;-again; bhakti-bhiljam-for persons engaged\nin devotional service; tat-that; prema-love of Godhead;\nidam__.:this;\n\nsakrt-once;\n\napi-even ;\n\nsara/;-lake;\n\nsnatul;-of one who has bathed; av�karoti-arouses.\nTRANSLATION\n\nOf the many objects of favored delight and of all the\n\nlovable damsels of Vrajahhumi, Srimati Radhiiriil).i is\n\ncertainly the most treasured object of Kr�Qa's love.\n\nAnd, in every respect, Her divine kul).�a is described by\n\ngreat sages as similarly dear to Him. Undoubtedly\n\nRadhii-kul).�a is very rarely attained even by the great\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0110": "90\n\nThe Nectar of Instruction\n\ndevotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once\nwithin those holy waters, one's pure love of Kr�l).a is\nfully aroused.\n\nPURPORT\nWhy is Radha-kuQ.�a so exalted? The lake is so exalted\n\nbecause it belong� to Srimati RadhariiQ.i, who is the most\n\nbeloved object of Sri _Kr�Q.a. Among all the gopis, She is the\n\nmost beloved. Similarly, Her lake, Sri Radha-kuQ.�a, is also\n\ndescribed by great sages as the lake that is as dear to _Kr�Q.a\n\nas Radha Herself. Indeed, _Kr�Q.a's love for Radha-kuQ.�a and\nSrimati RadhariiQ.i is the same in all respects. Radha-kuQ.�a\n\nis very rarely attained, even by great personalities fully\n\nengaged in devotional service, not to speak of ordinary devo­\n\ntees who are only engaged in the practice of vaidhi bhakti.\n\nIt is stated that a devotee will at once develop pure love of\n\n_Kr�Q.a in the wake of the gopis if he once takes a bath in\n\nRadha-kuQ.�a. Srila Rupa Gosvami recommends that even if\n\none cannot live permanently on the banks of Radha-kuQ.�a,\nhe should at least take a bath in the lake as many times as\n\npossible. This is a most important item in the execution of\ndevotional service. Srila Bhaktivinoda Thakura writes in\nthis connection that Sri Radha-kuQ.�a is the most select place\n\nfor those interested in advancing their devotional service in\n\nthe wake of the lady friends (sakhis) and confidential serv­\n\ning maids (mafijaris) of Srimati Radharar;i. Living entities\n\nwho are eager to return home to the transcendental kingdom\n\nof God, Goloka V:rndavana, by means of attaining their\nspiritual bodies (siddha-deha) should live at Rad�a-kur;�a,\n\ntake shelter of the confidential serving maids of Sri Radha\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0111": "91\n\nText Eleven\n\nand under their direction engage constantly in Her service.\n\nThis is the most exalted method for those eng�ged in deve­\n\ntional\n\nservice\n\nMahaprabhu.\n\nunder\n\nthe\n\nprotection\n\nof\n\nSri\n\nCaitanya\n\nIn this connection Srila Bhaktisiddhanta\n\nSarasvati 'fhakura writes that even great sages and great\n\ndevotees like Narada and Sanaka do not get an opportunity\n\nto come to Radha-kuQc;la to take their baths. What, then, to\n\nspeak of ordinary devotees? If, by great fortune, one gets an\n\nopportunity to come to Radha-kuQc;la and bathe even once,\n\nhe can develop his transcendental love for l(r�Qa, exactly as\n\nthe gopis did. It is also recommended that one should live on\n\nthe banks of Radha-kuQc;la and should be absorbed in the\nloving service of the Lord. One should bathe there reguhu)y\nand give up all material conceptions, taking shelter of Sri\n\nRadha and Her assistant gopis. If one is thus constantly\nengaged during his lifetime, lifter _giving up the body he will\n\nreturn back to Godhead to serve Sri Radha in the same way\nas he contemplated during his life on the banks of Radha­\n\nkuQc;la. The conclusion is that to live on the banks of the\n\nRadha-kuQc;la and to bathe there daily constitute the highest\n\nperfection of devotional service. It is a difficult position to\n\nattain, even for great sages and, devotees like Narada. Thus\n\nthere is no limit to the glory of Sri Radha-kuQc;la. By serving\nRadha-kuQc;l�, one can get an opportunity to become an\n\nassistant of Srimati Radharlil,li under the eternal guidance of\nthe gopis.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0112": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0113": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0114": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0115": "The Author\nHis Divine Grace A. C. Bhaktivedanta Swami Prabhupada\n\nappeared in this world in 1896 in Calcutta, India. He first\n\nmet his spiritual master, Srila Bhaktisiddhanta Sarasvati\n\nGosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a\n\nprominent devotional scholar and the founder of sixty-four\nGau�iya Ma�has (Vedic institutes), liked this educated young\n\nman and convinced him to dedicate his life to teaching Vedic\n\nknowledge. Srila Prabhupada became hiz; student, and\neleven years later (1933) at Allahabad he became his formally initiated disciple.\n\nAt their first meeting, in 1922, Srila Bhaktisiddhanta\n\nSarasvati Thakura requested Srila Prabhupada to broadcast\n\nVedic knowledge through theoEnglish language. In the years\nthat followed, Srila Prabhupada wrote a commentary on the\n\nBhagavad-gftti, assisted the Gau�iya Ma�ha in its work and,\nin 1944, without assistance, started an English fortnightly\n\nmagazine, edited it, typed the manuscripts and checked the\n\ngalley ·proofs. He even distributed the individual copies\n\nfreely and struggled to maintain the publication. Once\nbegun, the magazine never stopped; it is now being con­\n\ntinued by his disciples in the West.\n\nRecognizing Sri! a Prabhupada 's philosophical learning\n\nand devotion, the Gau�iya V ai�I:Java Society honored him in\n\n1947 with the title \"Bhaktivedanta.\" In 1950, at the age of\n\nfifty-four, Srila Prabhupada retired from married life, and\n\nfour years later he adopted the viinaprastha (retired) order\n\n95\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0116": "96\n\nThe Nectar of Instruction\n\nto devote more time to his studies and writing. Srila Prabhupada traveled to the holy city of VJ;ndavana, where he lived\nin very humble circumstances in the historic medieval temple of Radha-Damodara. There he engaged for several years\nin deep study and writing. He accepted the renounced order\nof life (sannyasa) in 1959. At Radha-Damodara,\nPrabhupada began work\n\nSrila\n\non his life's masterpiece:\n\na\n\nmultivolume translation and commentary on the eighteen\nthousand verse Srimad-Bhagavatam (Bhagavata PurarJ,a).\nHe also wrote Easy Journey to Other Planets.\nAfter publishing three volumes of Bhagavatam,\n\nSriia\n\nPrabhupada came to the United States, in 1965, to fulfill the\nmission of his spiritual master. Since that time, His Divine\nGrace has written over forty volumes of authoritative translations, commentaries and summary studies of the philosophical and religious classics of India.\n\nIn ! 965, when he first arrived by freighter in New York\n\nCity, Srila Prabhupada was practically penniless. It was after\nalmost a year of great difficulty that he established the International Society for Krishna Consciousness in July of 1966.\nUnder his careful guidance, the Society has grown within a\ndecade to a worldwide confederation of almost one hundred\n\nii.Sramas, schools, temples, institutes and farm communities.\n\nIn 1968, Srila Prabhupada created New VJ;ndavana, an\n\nexperimental Vedic community in the hills of West Virginia.\nInspired by the success of New VJ;ndavana, now a thriving\nfarm community of more than one thousand acres, his students have since founded several similar communities in the\nUnited States and abroad.\nIn 1972, His Divine Grace introduced the Vedic system of\nprimary and secondary education in the West by founding\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0117": "The Author\n\n97\n\nthe Gurukula school in Dallas, Texas. The school began with\n3 children in 1972, and by the beginning of 1975 the enroll­\n\nme!lt had grown to 150.\n\nSrila Prabhupada has also inspired the construction of a\n\nlarge international center at Sridhama Mayapur in West\nBengal, India, which is also the site for a planned Institute of\n\nVedic Studies. A similar project is the magnificent Kr�r:taBalarama\n\nTemple\n\nand\n\nInternational\n\nGuest\n\nHouse\n\nin\n\nV.rndavana, India. These are centers where Westerners can\nliv� to gain firsthand experience of Vedic culture.\nSrila\n\nPrabhupada's\n\nmost\n\nsignificant\n\ncontribution,\n\nhowever, is his books. Highly respected by the academic\n\ncommunity for their authoritativeness, depth and clarity,\n\nthey are used as standard textbooks in numerous college\n\ncourses. His writings have bern translated into eleven\nlanguages. The Bhaktivedanta Book Trust, established in\n1972 exclusively to publish the works of His Divine Grace,\n\nhas thus become the world's largest publisher of books in\n\nthe field of Indian religion and philosophy. Its latest project\nis the publishing of Srila Prabhupada's most recent work: a\n\nseventeen-volume translation and commentary-completed\nby Srila Prabhupada in only eighteen months-on the\nBengali religious classic Sri Caitanya-caritamrta.\n\nIn the past ten years, in spite of his advanced age, Srila\n\nPrabhupada has circled the globe twelve times on lecture\n\ntours that have taken him to six continents. In spite of such a\n\nvigorous schedule, Srila Prabhupada continues to write\n\nprolifically. His writings constitute a veritable library of\nVedic philosophy, religion, literature and culture.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0118": "References\n\nBhagavad-gita, 16,29, 31, 35, 36,37-38,41,60,61-62,73-74,\n83,84,86-87\n\nBhakti-rasamrta-sindhu (Rupa Gosvami), 27-28, 30,57,74,75\nCaitanya-caritamrta (K:r�r:tadasa Kaviraja), 5, 11,29-30,41,51,\n53,55,56,71-72,76,80,88\n\nlsopani$ad, 25\nLaghu-bhiigavatamrta (Rupa Gosvami), 88\nMur:u)aka Upani$ad, 29\nPrema-vivarta (Jagadananda Par:tQ.ita), 12-13\nSik$ii$!aka (Caitanya Mahaprabhu), 6,42\nSrimad-Bhagavatam, 2, 3,8,13-14,19, 22, 35, 37,44,49, 52,\n84-85\n\nVi$r:tu Purar:ta, 82-83\n\n99\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0119": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0120": "Glossary\nA\nAcarya-a spiritual master who teaches by example,\n\nAdhibhautika-klesa-sufferings caused by other living entities,\n\nAdhidaivika-klesa-sufferings caused by supernatural occurrences.\n\nAdhyatmika-klesa-sufferings caused by one's own body and\nmind.\n\nAharikara-false ego, the meeting point of matter and spirit,\n\nAntarariga-sakti-the spiritual, internal potency of the Supreme\nLord.\n\nAsrama-a spiritual order of life.\n\nA�takaliya-lrla-the eternal, eightfold daily pastimes of Radha�\n-\n\nGovinda.\n\n.\n\nAtma-tattva-the science of the soul.\n\nAtyahara-collecting more than necessary,\nAvidya-ignorance.\n\nB\nBahirariga-sakti-the material, external potency of the Supreme\n\nLord.\nBhajana-kriya-the practice of devotional service.\nBhaktas -devotees.\n\nBhakti-devotion to the Supreme Lord.\n\nBhava-the preliminary stage of love of God.\n\nBhukti-kamis--persons interested in material happiness,\n\nBrahma-the first created living being, who creates the planets\nand the bodies for all species of life.\n101\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0121": "102\n\nThe Nectar of Instruction\n\nBrahmaciiri-a celibate student under the care of a spiritual\nmaster.\nBrahmacarya-the vow of strict abstinence from sex indulgence.\nBrahmar:w,-the intelligent class of men, first of the four Vedic\nsocial orders.\n\nD\n\nDasya-rasa-relationship of servitorship with the Supreme Lord.\n.Di�a-spiritual initiation.\nDuratma-a cripple-minded person who is under the control of\nthe external potency of the Supreme Lord.\n\nE\nEkadasi-(eleventh day of the bright and dark fortnights) a\nspecial fast day for increased remembrance of Kr�Qa.\n\nG\nGo-ddsa-servant of the senses.\nGopis-Kr�Qa's cowherd girl friends who are related with the\nLord in conjugal love.\nGosvamis of V:rndavana-six of the principal followers of\nCaitanya Mahaprabhu, who wrote books on the bhakti cult\nand excavated the lost holy places of V:rndavana.\n\nH\nHari-nama initiation-initiation into the chanting of the Hare\nKr�Qa maha-mantra.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0122": "Glossary\n\n103\n\nHati-mata-the \"mad elephant\" offense committed against a\nVai�Qava, which destroys one's devotional creeper.\n\nI\nlndra-the king of the demigods.\n\nJ\n]ana-sariga-association with persons not interested in Kr�Qa\nconsciOusness.\n\nJanma�tami-_Kr�Qa's appearance day.\n\n]apa-malii-string of 108 prayer beads for chanting the Hare\nKr�Qa maha-mantra.\n\n]ivatmas-minute living entities.\n\n]fiiini-one engaged in the cultivation of knowledge.\n\nK\nKani$tha-adhikiiri-a neophyte devotee, whose faith is not firm.\n\nKarmiS-fruitive workers.\n\nKirtana-glorification of the Supreme Lord.\nKrodha-anger.\n\nKmuz-katha-topics spoken by or about K:r�Qa.\n\nL\nLak�mi-the goddess of fortune.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0123": "104\n\nThe Nectar of Instruction\n\nM\nMadhurya-rasa-the mellow of conjugal love with the Supreme\nLord, as best exhibited by the gopis.\nMadhyama-adhikari-a second-class devotee, who has received\nspiritual initiation and is fully engaged in devotional service,\nMaha-bhiigavata-a greatly advanced devotee.\nMaha-mantra-the great chanting for deliverance: Hare l(r�Q.a,\nHare l(r�Q.a, l(r�Q.a l(r�Q.a, Hare Hare/ Hare Ra.ma,\nHare Rama, Rama Rama, Hare Hare.\nMahatma-a great soul, or devotee.\nMangala-arati-the early morning ceremony to greet the Lord,\nMafijariS-maidservants of the gopiS.\n\nMano-vega-the urges of the restless mind.\nMantra-a pure sound vibration that delivers the mind from\nmaterial contamination.\nMartya-loka-the place of death, or the earth planet.\nMaya-(ma-not; ya-this) illusion; forgetfulness of one's rela­\n\ntionship with l(r�Q.a.\nMukti-kamiS-persons desiring liberation by merging into the\nimpersonal existence of Brahman.\n\np\nParamaharhsas-the topmost swanlike class of devotees.\nPatita-pavana-deliverer of the fallen souls.\nPrajalpa-unnecessary talking.\nPrakrta-sahajiyas-materialistic pseudo devotees.\n\nPrasada-the remnants of food offered to l(r�Q.a.\nPrayasa-unnecessary endeavor.\nPraya§citta-atonement.\nPrema-matured pure love of l(r�Q.a,\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0124": "Glossary\n\n105\n\nR\nRaga-bhakti-devotional service in spontaneous love.\nRaganuga-bhakti-spontaneous devotional service in which the\ndevotee follows in the footsteps of one of the eternal associates of Kri?l).a in V:rndavana.\nRasa-the particular loving mood or attitude relished in the exchange of love with the Supreme Lord.\n\ns\nS&lhu-a saintly person, or devotee.\nS&lhya-the stage of having achieved God realization.\nSakhya-rasa-relationship with the Supreme Lord in friendship.\nSami.idhi-the state of trance when the consciousness is absorbed\nin the Supreme.\nSankirtana-congregational chantin\n\ng of the holy names.\n\nSannydsa-the renounced order of life.\n\nSanta-rasa-passive or neutral relationship with the Supreme\nLord.\n\nSastras-revealed scriptures.\nSiddhi-kamis-persons desiring the perfection of mystic yoga.\nSmara�-devotional process of remembering.\n\n�raddhavan-a faithful person.\n\nSrava�-devotional process of hearing.\nSvami-one who controls the mind and the senses; title of a person in the renounced order of life.\n\nT\nTapasya-voluntary acceptance of some material inconvenience\nfor progress in spiritual life.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0125": "106\n\nThe Nectar of Instruction\n\nTatastha-sakti-the marginal potency of the Supreme Lord.\nTyagis-those in the renounced order of life.\n\nu\nUtsdha-enthusiasm.\nUttama-adhikari-a first-class devotee who is very advanced in\ndevotional service and has attained pure ���a consciousness.\nUttamii bhakti-unalloyed devotion unto the Supreme Personality\nof Godhead.\n\nv\nVaidi bhakti-following the principles of regulated devotional\nservice by the order of the spiritual master or according to\nthe injunctions of revealed scriptures.\nVai�r:uzva-aparadha-an offense against a devotee of the Lord.\nVatsalya-rasa-parental relationship with the Supreme Lord.\nVikarmis-fruitive actors who don't follow the Vedic directions.\nVipralambha-seva-thinking of ���a in separation.\nViSuddha-sattva-the platform of pure goodness.\n\ny\nYoga-siddhi-mystic perfection.\n\n·\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0126": "Sanskrit Pronunciation Guide\nVowels\n\n�!\n\nli �u �ii �r stir\n� e Q: ai all o alf au\n\n.!. m\n\n(anu.svara)\n\nal a atfa\n\nl:i\n\n: !:I (visarga)\n\nConsonants\nGutturals:\n\nCfi ka\n\n. � kha\n\nif ga\n\n� gha\n\n� ila\n\nPalatals:\n\n:;=.rca\n\n� cha\n\n� ja\n\n� jha\n\n5{ iia\n\nCerebra Is:\n\nG !a\n\n6 !ha\n\n:S Qa\n\nG Qha\n\nOJ !).a\n\nDentals:\n\na' ta\n\n� tha\n\n� da\n\n�dha\n\n;::{ na\n\nLabials:\n\nq pa\n\n� pha\n\n� ba\n\n+{ bha\n\n� rna\n\nSemivoweis:\n\n� ya\n\n� ra\n\n� Ia\n\nq va\n\nSibilants:\n\n� sa\n\nq �a\n\n� sa\n\nAspirate:\n\n� ha\n\nS\n\n'\n\n•\n\n(avagraha)\n\n-\n\nthe apostrophe\n\nThe vowels above should be pronounced as follows:\n- like the a in organ or the u in but.\na\nlike the a in far but held twice as long as short a.\nii\n- like the i in pin.\n- like the i in pU]ue but held twice as long as short i.\nu - like the u in push.\n-\n\n107\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0127": "The Nectar of Instruction\n\n108\nfi\nf\ni'\n\n.\n\n-\n\n-\n\n-\n\nlike the u in rule but held twice as long as short u.\nlike the ri in rim.\nlike ree in reed.\n\n- like l followed by r (/r).\n- like the e in they.\nai - like the ai in aisle.\no - like the o in go.\nau - like the aw in haw.\na resonant nasal like the n in the French word bon.\nrh (anusvdra)\na final h-sound: aft is pronounced like aha; ift like ihi.\n1;1 (visarga)\ne\n\n-\n\n-\n\nThe consonants are pronounced as follows:\nk - as in kite\njh - as in hedgehog\nft - as in canyon\nkh- as in Eckhart\n\ng - as in give\ngh- as in dig-hard\nil - as in sing\n\n- as in chair\nch - as in staunch-heart\nj - as in joy\nc\n\n�\n�h\nQ\n\nas in tub\nas in light-heart\nas in ckJve\ndha- as in red-hot\n- as rna (prepare to say\n\n�\n\n-\n\n-\n\n-\n\nthe rand say na).\n\nCerehrals are pronounced with tongue to roof of mouth, hut the\nfollowing dentals are pronounced with tongue against teeth:\nt - as in tub but with tongue against teeth.\n\nth as in light-heart but with tongue against teeth.\nd - as in ckJve but with tongue against teeth.\n-\n\ndh- as in red-hot but with tongue against teeth.\nn\n\n-\n\nas in nut but with tongue between teeth.\nI - as in light\n\np - as in pine\n\nph- as in uphill (not f)\n\nb\n\nas in bird\nbh- as in rub-lz:ud\nas in mother\nm\n-\n\n-\n\ny\nr\n\n-\n\n-\n\nas in yes\nas m run\n\nv\n\n-as in vine\n\ns (palatal) - as in the sin the German\nword sprechen\n� (cerebral) - as the sh in shine\nii - as in sun\nh -as in home\n\nThere is no strong accentuation of syllables in Sanskrit, only a flow,\ning of short and long (twice as long as the short) syllables.\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0128": "Index of Sanskrit Verses\nThi» index constitut�s a complete alphabetical li�tting of each\nline of the verses in Sn Upadesamrta. In the fint column the\ntransliteration is given, and in the second and third columns respectively the verse reference and page number for each verse are\n'\nto be found.\n\natyahdra/:t pmyiisa5 ca\nbhurikte bhojayale caiva\nbrahma-drovatvam apagacchati nir�:�:-dharmai/:1\ndadati pratigrh�ti\ndi�iisti cet prar:uztibhi.S ca bhajantam iSam\nd�tai/:t svabhdva-janitair vap�as ca do�air\n\n2\n\n14\n\n.4\n6\n\n59\n\n38\n\n4\n\n38\n\n5\n\n46\n\n&\n\n59\n\nettin vegan yo vi§aheta dhira/:t\ngangambhastiril na khalu budbuda-pheno.-parikair\nguhyam tikhytiti prcchati\njana-sangas ca lauly�:�:ril ca\njihvti-vegam udaropastha-vegam\nktilaril nayed a\"hilam ity upadesa-stirom\nkarmibhya/:t parito hare /:I priyatayii vyaktiril yayur jMniiUl$\nkintv tidartid anudinaril khalu saiva j�.tii.\nkmrasyoccai/:t pror:uzya-vasati/:1 preyasibhyo 'pi rtidhti\nkmreti yasya giri taril manastidriyeta\nkur:u)aril ciisyti munibhir abhitas ttidrg eva vyadhdyi\n\n109\n\n6\n\n59\n\n4\n\n38\n\n2\n\n14\n\n1\n\n1\n\n8\n\n72\n\nlO\n\n81\n\n7\n\n66\n\n11\n\n89\n\n5\n\n46\n\nll\n\n89\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0129": "110\n\nThe Nectar of Instruction\n\nkurytid asya virojato giri-tate sevam viveki na kala\n\n9\n\n78\n\nprrikrtatvam iha bhakta-janasya pa.Syet\nnindtidi-sanya-hrdam ipsita-sariga-labdhyd\n\n6\n5\n\n4ll\n\npittopatapta-rasanasya na rocik4 nu\nprojalpo niyamiigrohala\npre§!ha tadvad iyam tadiya-sarasi tdm n.OSrayet kala krti\n\n7\n\n65\n\n2\n\n14\n\n10\n\n81\n\nrddha-kw:u)am ihapi gokula-patela premamrtaplavaruit\n\n9\n\n78\n\n3\n\n26\n\nna\n\n�bhir bhaktila prasidhyati\n�bhir bhaktir vina.Syati\n�-vidham priti-lak§a(Ulm\nsanga-tyagat sato vrttela\nsarvam apimam prthivim sa si§yat\nsmrtyola krame(Ul rasand-manasi niyojya\nswrll§aya bhajana-vijnam ananyam anyasvadvi kramad bhavati tad-gada-mula-hantri\nsyat km.ra-nama-carittidi-sitapy avidyatan-ndma-rapa-carittidi-sukirtandnutat premedarh sakrd api sarala sruitur avi§karoti\ntat-tat-karma-pravartanat\ntebhyas tall pa§u-pala-pankaja-d.rSa.s tabhyo 'pi sa rridhika\ntebhyo jiiiina-vimukta-bhakti-paramala premaika-ni§!has tatala\nti§!han vraje tad·<muriigi-jananugami\n\n59\n\n2\n\n14\n\n4\n\n38\n\n3\n\n26\n\n1\n\n1\n\n8\n5\n\n72\n4ll\n\n7'\n\n66\n\n7\n\n65\n\n8\n\n72\n\nll\n\n89\n\n3\n\n26\n\nlO\n\n81\n\nlO\n\n81\n\n8\n\n72\n\nutsahan niScaytid dhairyat\n\n3\n\n26\n\nroco vegam manasala krodha-t!f'gam\nvaiku(tlhaj janito varri madhu-puri tatrapi rdsotsavad\nvrnddra(lyam udara-pd(li-rama(ldt tatrripi govardhanala\n\nl\n\n1\n\n9\n\n78\n\n9\n\n78\n\nyat pre§!hair apy alam asulabham kim punar bhakti-bhajdm\n\nll\n\n89\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0130": "General Index\nNumerals in hold type indicate references to Sri Upadesamrta 's\nverses. Numerals in regular type are references to its purports.\nA\n\nActivities\nsubsidiary, performed , by devo­\n\nAbsolute Truth\n\ntional service, 56\n\ninquiry into, as purpose of life,\n\nas substance of devotional service, 27, 28\n\n20\nlearning science of, 52\n\ntranscendental, devotional ser­\n\nSee also: �l,la; Supreme Lord\n\nvice as, 34\n\nAcaryas\nexecuting principles given by,\n\nof Vai�1,1ava, can't be viewed materially, 64\n\nVai�1,1avas distinguished on basis\n\n33,34\nfollowing in footsteps of, 27,\n46\n\nof, 65\n.\nSee also: Fruitive activities\n\nAdvaita Prabhu\n\nSee also: Pure devotees, Spiritual\n\ndescendants of, as gosvamis, 62,\n\nmaster\n\nActivities\n\n63\nAnandambudhi-vardhanam pra­\n\nbased on sense gratification, 16\n\ntipadam\nverses quoted. 42\n\ndevotional, performance of, 31,\n\n32, 39\n\nAnger\n\nfrivolous, examples of, 20-21\n\nas agitation of mind, 9\n\nof karmfs and jnanis, 22\n\ncontrolled by svami, 13\n\nof i(r�1,1a, 66\n\ntolerating urge of, 1, 5-6\n\nmaterial, devotee has no interest\n\nAnimals\n\nin, 37\n\ndistinction between humans and,\n\nmaterialistic, result of, 85\n\nnonpermanent, becoming callous\n\n20\nhave no economic problems, 18\n\nto, 35 ,\n\nhave no religion, 44\n\npious, executed by karmis, 83\n\npurification of, 42-43\n\nregulative, performance of, 33\n\ntaking birth as, 84\n\nsinful, can't be counteracted by\n\nAnuvrtti\n\npious activities, 3\n\ncited\n\nwhich spoil devotional service,\n\non\n\noverendeavoring\n\nknowledge, 21\n\n15\n\n111\n\nfor\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0131": "The Nectar of Instruction\n\n112\nAnuvrtti\n\ncited on three kinds of urges, 8\n\nAttachment\nmaterial, of prakrta-sahajiylis,\n\nAnyabhi�itd-sunyaril\n\n51\n\nverses quoted,27\n\nAusterity\n\nApi cet sudurllcllro\n\nverses quoted, 61\nArjuna\nacceptance of Gild by, 56\n��r;�a incites anger of, 6\nAsat-sanga-tyllga ei va�(lava-llcllra\nquoted,33\nAssociation\nwith Caitanya, 13\nwith devotees,21, 34,40, 41, 44\nwith ��r;�a, 87\nwith Mayavadis, 23, 45\nwith nondevotees, 27\nwith pure devotee, 4, 43\nwith sense enjoyers, 46\nwith undesirable people, 33\nwith uttama-adhika ri, 51,\n\n57-58\nwith Vai�r;�avas, 52\nwith women, 13\nwith worldly-minded persons,\n15\nwith yogis, jMnis, etc.,43\n\nAtaeva yllrira mukhe eka k�(la-n4ma\nverse quoted,54\nAtonement\nBhagavatam quoted on, 2\ncompared to elephant'li bathing,\n3\ncondemned by Parik�it, 3\nAttachment\nas agitation of mind, 9\nof devotees to devotional service,\n\n73\nfor KHr;�a, development of,\n76-77\n\nBhagavatam quoted on, 35\nas means to ��r;�a consciousness,\n4\novercoming material energy by,\n\n8\nas preparation for initiation, 52\n\nAva5ya ra�ibe k�(la\nquoted, 32\n\n8\nBahulavana\nas forest of Vfndavana, 7 9\n\nBahii.ndril janmaniim ante\nverses quoted, 86-87\nBaladeva\nas friend of ��r;�a,77\nBelly\ncontrolled by svllmi, 13\nin straight line with tongue and\ngenitals, 9, 11\ntolerating urge of, 1, 6, 9-11\nSee also: Eating; Prasada\n\nBhagavad-gitll\nadvancement in devotional service, quoted on, 36\napproaching a spiritual master,\nquoted on, 29\nArjuna's acceptance of Km1a's\ninstruction, quoted on, 56\nauthoritative\n\ninstruction\n\nin,\n\n56-57\nconsciousness at death, quoted\non, 73-74\ndevotee, quoted on his saintly\nposition, 61-62\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0132": "General Index\n\nBhagavad-gita\ndevotee, quoted on his steadfast\nposition, 36\ngreat souls, quoted on their position, 16, 37-38\non importance of association, 41\njnani, quoted on his taking to\ndevotional service, 86-87\nKr�\\la's all-pervasiveness, quoted\non, 31\npure devotee, quoted on his transcendental position, 60\nreturning to earth after exhausting pious activities, quoted on,\n83\nself-controlled, quoted on time of\nawakening for, 35\nsurrender, quoted on reward according to, 84\nsurrendering to Kr�\\Ja, quoted\non, 57\nBhaktas\nSee: Devotees\n\nBhakti-rasamrta-sindhu\nacting for Kr�\\Ja, quoted on, 30\nfollowing in footsteps of Lord's\nassociates, quoted on, 74, 75\nrealizin\"g Kf�\\]a, quoted on,\n57\nunalloyed devotional\n\nservice,\n\nquoted on,27-28\nBhaktisiddhiinta Sarasvali\non chanting japa, 54\ncultivating devotional service,\nquoted on, 75\non giving up nonpermanent activities in favor of devotional\nservice, 34-35\nMayavadis, warns against speaking to, 44-45\n\n113\n\nBhaktisiddhanta Sarasvali\non overendeavoring for knowledge, 21\non Radha-kuQQa, 91\non three kinds of urges,8\nBhaktivinoda Thakura\ncontrolling tongue with prasada,\nquoted on,9-11\n\nBhakti-yoga\nSee: Devotional service\nBhala na khaibe ara bhala na\nverses quoted,11, 12\nBhava\ncharacteristics of, 71\nBhava-maha-davagni-niroiipanam\nquoted,69\nBhukti-kamis\nassociation with, condemned,23\nBirth\nas conditioned souls' main\nproblem, 17\nof fallen devotee, 36\none in knowledge surrenders\nafter many births,87\nBlasphemy\nanger directed against, 5-6\nby Mayavadis, 23\npure devotee is not interested in,\n48\nBody, material\ncontrol of, as preparation for initiation, 52\ndemands of, 9\nas lump of ignorance, 10\nas result of materialistic activities, 85\nsufferings caused by, 17\nBody, spiritual\nof pure devotee, 59-65\nrendering loving service in, 82\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0133": "The Nectar of Instruction\n\n114\n\nBody, spiritual\nreturn to Goloka by attaining, 91\n\nBrahmacari\nbegs alms for spiritual master,\n58\nBrahman\npure devotee attains level of, 60\nBrtthma(U/,a bhramite konn. bhagyavan\nverse quoted, 29\n\nc\nCaitttnys-caritamrta\nadvice to neophytes in, 76\nfaith in devotional service,\nquoted on, 56\nfirst-class devotee, quoted on becoming, 53\ninitiation, quoted on surrender at\ntime of, 51\nKr�!Ja as the sun, example\nquoted, 5, 71-72\nluxurious dress, quoted on, 11\nmadhyama-adhikciri, quoted on\nhis qualifications, 55\npure love of Kr�Qa, quoted o,n,\n41\non\nRadha-ku(l�a, Lord Caitanya's search for, 80\nRadhiirii(li, quoted on her being\nmost beloved gopi, 88\nsee d of devotional s e r v ice,\nquoted on, 29-30\nsense enjoyers' inability to attain\nKr�IJa, quoted on, 11\nCaitanya Mahaprabhu\nanger of, incited by Jagai and\nMadhai, 5-6\nanimals induced to chant by, 43\nassociation with, 13\n\nCaitanya Mahaprabhu\neating food prepared hy worldly\npeople, quoted on, 45\nKr�Qa's appearance as, 88\nluxurious dressing, quoted on,\n\nll\nmaterialists' association forbidden hy, 33, 46\non offense against Vai�(lava, 63\nas patita-pavana, 54\nRadha-kuQ�a discovered hy, 80\nRupa and Sanata11a\ngosvamis by, 62\n\nmade\n\nsarikirtans, quoted on cleansing\nheart by, 42\nseparation, thought of Kr�Qa in,\n87\nCelibacy\nas means to Kr�IJB consciousness,\n4\nas preparation for initiation, 52\nSee also: Genitals; Illicit sex\nCeto-darpaf)ll-mdrjann.m\nverses quoted, 42, 69\nChanting\nCaitanya Mahiiprabhu engaged\nanimals in, 43\nas cure for material disease,\n66-67, 70\nas devotional process, 28\nin ecstasy, 76\nfaith in, 55, 57\nhonoring devotee engaged in, 47\nmahci-mantra for purification,\n42\noffenses in, 3\nas only remedy for world, 68-69\nby prakrta-sahajiyc'is, 50\npurification of heart by, 41\nrealizing spiritual identity by, 57\nas regulative principle, 27, 75\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0134": "115\n\nGeneral Index\nChanting\nstages ia, 69\nsublime nature of, 53\nas symptom of Vai�Qava, 54\ntongue engaged in, 57\nutilizing time for, 73\nSee als8: Mahci-mantra;\n\nScuikirtana\nCharity\ndis tributing holy name as,\n43\nof Mayavadis, shouldn't be accepted, 45\nas means te Kf�Qa consciousness,\n4\noffered in k>ving exchange, 39\nChota Haridasa\nrejected by Caitaoya, 13\nCitraka\nas servant of Kf�l)a, 77\nCleanliness\nas means t8 Kf�Qa consciousness.\n4\nConditioned souls\nfreed from material existence, 71\nmind is friend or enemy for, 73\nsuffer threefold and fourfold\nmiseries, 17\nSee also: Living entities\nConfidence\nadvances one in devotional service, 34\nas surrender, 32\nCreation\nspiritual world as three fourths\nof, 79\n\nD\nDasya-rasa\n\nexamples of devotees in, 77\n\nDeath\nbodies created at, 74\nearth as place of, 83\nas main problem of conditioned\nsouls, 17\nmaterialistic activities end in, 85\nin relation to speech, 4, 5\nsenses as networks to, lO\nsurrender of one in knowledge\nafter many, 87\nDeity worship\nas kan�tha-adhikari's concern,\n\n49,61\no b e i s a n c e s o f f e red\nengaged in, 48\n\nto one\n\nSee also: Worship\nDemigods\nbirth among, 84\n\nIndra as king of, 79\npure devotee manifests qualities\nof, 37\nsufferings caused by, 17\nDesires\nassociation determines, 41\nfulfilled by Lord, 84\nmaterial, devotional service\nshould be free from, 28\nmaterial, frustration of, 9\nmaterial, neophytes advised to\ngive up, 76\nDevotees\nassociation with, 21, 40, 41, 44\nin bhava stage, 71\ndesires of, fulfilled by Lord, 84\ndiscrimination improper among,\n\n62\non distinguishing Lord and non·\ndevotees and, 61\nfalldown nonexistent for, 36\nforbidden to associate with materialists, 46\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0135": "116\n\nThe Nectar of Instruction\n\nDevotees\n\nDevotional service\n\nfriendship with, 49\n\nmaintaining spirit of, 39\n\ngood qualities developed by, 37\n\nas practical action, 32\n\ngop is as superior, 82,87\n\nprinciples\n\nguidance of, in serving 1<1-�(la,\n\n73\n\nfavorable\n\nfor,\n\ns1x\n\nlisted, 27-38\nprinciples for developing, 46\n\nimitation of, 70\n\nprocesses of, nine listed, 28-29\n\nKr�(la reveals Himself to, 57\n\nproper way to cultivate, 49-50\n\nloving exchanges between, 39,\n\nas pure and perfect, 36\n\n40\n\nRadha-ku(!Qa as best place for,\n\n82,88\n\nmaterial world understood by, 25\nMayavada conversation forbidden for, 44-45\n\nregulative principles of, 33\nspeaking about, 9\n\nprotected by supreme potency.\n\nas spiritual master's main busi-\n\n38\nRadha-ku(!Qa rarely attained by,\n\nspoiled by six activities, 15\n\n90\n\nness, 61\nstages of progress in, 75-76\n\nregulative principles required\nfor, 33\n\nas transcendental activities. 34\nunalloyed, in liberated state, 60\n\nthree types of, 48, 61\n\nunalloyed, symptoms of. 28\n\ntreatment of three classes of,\n\nas unmotivated and uninter.\nrupted, 37, 44\n\n47-48\nuse everything in service, 32\n\nSee a lso:\n\nPu r e\n\nDharma\n\nd e v o t e e s;\n\nDharmasya hy iipavargyasya\n\nDevotional service\nadvancement in, 38, 56\n\nverses quoted, 19\n\nassociating with one advanced in,\n\n48\nattachment to, 73\nbathing\n\nin\n\nas devotional service, 44\nmeant for liberation, 19\n\nVai�l)avas\n\nRadha-kui)Qa\n\nDi�ii-kiile bhakta kare iitma-samarpa(la\nverse quoted, 51\n\nas,\n\n90-91\ncategories of, defined by Lord\nCaitanya, 55\nas constitutional activity, 16\necstasy in, 71\nliberated jiiiini may take to, 82,\n\n86-87\nas life and soul of living entity,\n35\nlove of God develops from, 87\n\nDisease\nof ignorance destroyed by chanting, 66-67\nas main problem of conditioned\nsouls, 17\nmaterial, cured by chanting,\n\n70\novereating causes, ll\nDreams\nrenunciants\n\nmustn't\n\nwomen in, 13\n\nthink\n\nof\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0136": "General Index\nDma-srutabhyaril yat paparil\n\n117\n\nEnvy\n\nverses quoted, 2\n\nas\n\ncause\n\nof\n\nfa l l d o w n\n\nof\n\nparamaharilsa, 63\n\nE\n\nF\nFaith\n\nEating\n\ndivisions of devotees based on.\n\nCaitanya-caritamrta quoted on\n\n56\n\nlimiting, ll\ncontrolled by prasada, 6\n\nincreased by chanting, 70\n\nfood prepared by worldly people,\n\nof madhyama-adhikari, 55\nof neophyte, 53\n\n45\nfor sense gratification, 10-11,\n\n15, 18\nSee also: Belly; Prasada; Tongue\nEkadasi\n\nFalse ego\nfoundation of. 69\nFasting\nbeneficial, ll\nFood\n\nfasting on, 11\n\nSee: Eating; Prasada\n\nEndeavoring\n,\n\nin devotional service, 32\n\nFriendship\n\nfor mundane things, 15\n\nwith devotees. 46, 49\n\nEnergy\n\n•\n\ncategories of, three listed, 15. 83\neverything depends on Kr�l)a·s.\n\n31-32\nexternal,\n\nwith Kr�l)a, as devotional process, 29\n\nFruitive activities\nalmost everyone is engaged 1n.\n\nactivities\n\nof\n\nliving\n\nbeings under, 83\nexternal, overcoming victimization by, 8\ninternal, devotees under protection of, 38\ninternal, devotional service controlled by, 15-16\nEnthusiasm\nadvances one in devotional ser­\n\n82, 83\nbhakti-yoga as transcendental to.\n\n60-61\nas contrary to devotional service,\n\n34-35\nfalldown for those engaged in, 36\ngoal of life not attained by, 35\ntransmigration caused by, 86\nFrustration\nas source of anger, 9\n\nvice, 34\ndefined, 32\n\nG\n\nfavorable for devotional service,\n\n27\nregulative principles performed\nwith, 33\nrequired for spiritual success, 30\n\nGambling\nrefraining from, as regulative\nprinciple of devotional service,\n\n23, 70\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0137": "The Nectar of Instruction\n\n118\n\nGambling\nspiritual progress checked by,33\n\nHaridasa Thiikura\n\nGanges\nbody of pure devotee compared\n\nHearing\n\nto,59-60\nGenitals\ncontrolled by svdmi, 13\nlegal and illicit use of, 12\nin straight line with tongue and\nbelly, 9, 11\ntolerating urge of, 1, 7, 9\nSee also: Celibacy; lllicit sex\n\non power of holy names, 42-43\nas devotional process, 28\nexperience gathered by, 2\nignorance destroyed by, 67\nknowledge acquired first by, 29\npurification of heart by, 41\nas regulative principle, 27\nin stages of development, 76\nHeart\ncondition of pure devotee's, 48\nmaterial disease in, 69\npurification of,41\nHeavenly planets\n\nGoodness, pure\nplatform of,34\nGopiila Bha!!a Gosviimi\nof six Gosviimis,34\n\nGop is\n\nassisting RadhariiJ;Ji under guid·\nance of, 92\nRadhiirii(li as most exalted of, 88\nas superior devotees,82, 87\n\nGosvami\n\nelevation to,83\nHuman life\ngoal of, how to attain, 43-44\npurpose of, 15, 19, 85\nHumi) ity\n\nSi�ti.§taka quoted on, 6\n\nSee: Svami\n\nI\n\nGosviimis, six\nas examples of nonhereditary\ngosvdmis, 62\nnamed, 33-34\nRadha-ku(lQa excavated by, 80\nsvamis should follow in footsteps\nof, 13\nGovardhana Hill\nas superior\n\nto\n\nVrndavana,\n\n78-79\nGreed\ndesire for material benefits as, 23\nfor mundane achievements, 15\n\nH\nHanuman\nanger exhibited by,6\n\nIgnorance\nexample of jaundice as, 66-67\nof jnani, 86\nmaterial body as lump of, 10\nmaterialists act on platform of,\n85\nsenses drag one into, 14\nlllicit sex\nand legal sex, 12\nrefraining from, as regulative\nprinciple of devotional service,\n23, 70\nspiritual progress checked by, 33\nSee also: Celibacy; Genitals\nImitation of devotees\nfavorable, 70\nunfavorable,58\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0138": "General Index\nlmpersonalists\n\nIntoxication\n\nSee: Mayavadis\n\nlndra\ndenizens of Vraja saved from\nanger of, 79\nInitiation, spiritual\nimitators become sincere and\ntake, 70\n\nmadhyama-adhikdrf,\n\n119\n\nas\n\nqual­\n\nification of, 53\noffering obeisances to one who\n\nattachment of prakrta-sahajiyas\nto, 50\nrefraining from, as regulative\n\nprinciple, 23, 70\nspiritual progress checked by, 33\n\nlsavasyam idaril saroaril\nverses quoted, 25\n\nlsvare tad-adhine$u\nverses quoted, 49\n\nhas undergone, 47-48, 50\n\nJ\n\npreparation for, 52\nsurrender at time of, 51\nIntelligence\nmisuse of, 18, 25-26\npersons with, appreciate Kr�l)a\n\nJagadananda Pal)�ita\n\nconsciousness, 40\nproper use of, 19\nsubtle bodies created by, 74\nused in Kf�l)a consciousness, 32\nInternational Society for Krishna\n\nJagai and Madhai\nblasphemy by, 6\nJanmii�!ami\n•\nfasting on, ll\n\nConsciousness\nassociation with devotees facilitated by, 21, 34\nchanging consciousness in, 60\nchanting sixteen rounds pre-\n\nrestrictions for renunciants,,\nquoted on, 12-13\n\nJharikhal)�a\nLord Caitanya's activities at,\n43\n\n]ihvara lalase yei iti-uti dha ya\nverse quoted, 11\n]iva Gosviimi\n\nscribed by, 53-54\ndiscrimination absent in, 50\nfour regulative principles in, 33\n\nof six Gosvamis, 34\n]ivas ya tattva-jijfuisa\n\nlove of God taught by, 44\nloving exchanges facilitated by,\n\n]ivera 'svariipa' haya k�(lera\n\n40\nmarriage in, 7\nMayiivadis oppose, 45\nopportunity offered by, 30\nas remedy for ignorance, 68\nsannyasis of, 62-63\nunwanted things vanquished by\nattachment to, 71\nworld peace offered by, 26\n\nquoted, 20\n\nquoted, 67\nJnana\n\nSee: Mental speculation\n\nJnanis\nactivities of, as fruitless, 22\nactivities of, of no interest to\ndevotees, 37\nanger of, 9\nassociation with, undesirable, 33,'\n43\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0139": "The Nectar of Instruction\n\n120\n\n]iiiinis\nknowledge impure until\n\nthey\n\ntake to bhakt� 86, 87\n\nK\nKani§!ha-adhikari\ncharacteristics of, 61\ndefined, 48\nelevation required for, 49\n\nKarma\nSee: Fruitive activities\nKannis\naccumulation of money by, 22\ndefined, 82\ndesires of, fulfilled by Lord, 84\n\nKnowledge\ntranscendental, first step in acquiring, 29\ntranscendental, sarikirtana as life\nof, 42\ntranscendental, Supreme Lord\nfavors one advanced in, 82\ni(r�(la\nacting for, 30\nbest man is one who chants name\nof, 54\nblasphemy against, 5, 6\ncompared to sun, 5, 72\ncontemporary record2' mention\nname of, 55\ndepending on mercy of, 32\n\ndevotees not interested in ac-\n\nfaith in, 56\n\ntivities of, 37\non disassociation from, 43\n\nforgetfulness of, 71\ngopis know only to satisfy, 87\ngopis totally dependent on, 82\nGovardhana Hill raised by, 79\nkarniis are dear to, 84\nLord Caitanya identical to, 88\nas proprietor of all wealth, 24\nrendering service to, 73, 75\nreveals Himself to devotee, 57\nseed of devotion received by\n\nas inferior to jiiiinis, 86\nas undesirable people, 33\n\nSee also: Materialists\nKa!ha Upan4ad\napproaching a spiritual master,\nquoted on, 29\nKaunteya pratijanihi na me bhakta/l\nquoted, 36\nKevalam vi§a-vardhanam\nquoted, 45\nKnowledge\nas atonement principle, 3\nauthorities the source of, 19\njiiiin i on platform of, 86\nleaders bereft of, 68\nmaterial, as contrary to devotional service, 34-35\nmaterial, overendeavoring for,\n\n21-22\nsacrifices performed by one in,\n\n84\nsurrender by one in, 87\n\nmercy of, 30\nas source of everything, 31-32\nspeaking about, 8\nsweetness\n\nof\n\nholy\n\nname,\n\ncharacter, etc., of, 66\nthinking of, at death, 74\n\nSee also: Supreme Lord\nK�(Ul ba4a dayamaya, karibare\nverses quoted, 10\nKr�1.1a consciousness\nadvancement in, 53\natonement as reawakening of, 3\nbooks devoid of, all futile, 22\ncompared to light, 71-72\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0140": "General Index\n\n�Qa consciousness\nconverting people to, 43\ncultivated by higher intelligence,\n18\ndisease of materialism cured by,\n67\nelevation to, 4\nfaith as beginning of, 56\nimpediments on path of, 23\nmaterial view of, not possible, 64\nobstructed by offenses, 65\n\n121\n\nLaghu-bhagavatdmrta\n\nbeloved gopi, quoted on, 88\n\nLalita\nin conjugal rasa, 77\nLanka\nburned by Hanuman, 6\nLeaders\nblindness of, 68\nLiberation\n\ndharma is meant for, 19\nby knowledge, 82\n\npatience in executing, 32\n\nby pure chanting, 69\n\nprinciples for developing, 46\nregulative principles followed by\nthose in, 23\n\nof pure devotee, 61\nan unknown process to living en­\n\nrevived by loving exchanges, 41\n\ntities, 30\nLiving entities\n\nas speech's proper subject mat­\n\nbirthright of all, 24\n\nter, 9, 20\ntrees' and animals' advancement\n\nconfinement of, 30\ndevotional service as life and soul\nof, 35\nexploited by materialists, 26\nlove of J(r�!)a in hearts of, 41\n\nin, 42-43\nas world's only remedy, 68-69\nKr�!)a consciousness movement\n\nSee: International Society for\nKrishna Consciousness\nK�r:ra-katha\nattachment to hearing, 76\nKmw.m snw.ran janam casya\nverses quoted, 74\nKmw.-prasada\nSee: Prasada\nKmwrthakhila<e$JC'i\nquoted, 30\nK�i(le pu�;�ye nw.rtya-lokam vi.ianti\nquoted, 83\nKvacin nivartate 'bhadnit\nverses quoted, 2-3\n\nnw.ha-maya'scontrol of, 17,82\nas marginal potency, 15-16\nNature's wealth meant for all, 25\nsufferings caused by, 17\nas victims of urges, 8\nSee aLso: Conditioned souls\nLove\nhighest object of, 49\nsix symptoms of, 39\nLove of God\nby bathing in Radha-kul_l�a, 90,\n91\nfrom devotional service, 87\nin hearts of living entities, 41\noverflows at Radha-kul_l�a, 80\n\nL\nLaghu-bhiigavatamrta\nRadharal_li's position as most\n\npreliminary awakening of; 71\nas\n\nsecond-class\n\nd e v o t e e's\n\nqualification, 46\ntaught by ISKCON, 44\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0141": "The Nectar of Instruction\n\n122\n\nM\nMadhurya-rasa\nexamples of devotees in, 77\nMadhuvana\nas forest of Vrndavana, 79\nMadhyama-adhikari\nBhagavatam quoted on, 49\ncharacteristics of, 61\ndefined, 48\nqualifications of 53, 55-56\nMalui-mantra\nattractive everywhere we chant.\n·\n\n,\n\n70\nfaith in chanting. 55\nmisconception relieved by chanting. 69\noffenses in chanting. 3\nprakrta-sahajiyas' chanting of.\n50\npurification by chanting, 42\nsublime nature of, 53\nSee also: Chanting; Sarikirtana\n\nMalui may a\n-\n\nSee: Maya\nMaluitmanas tu mdril parthiJ\nverses quoted, 16, 37\nMahatmas\nmaterialists can't attain stage of.\n37\nrarity of. 87\nMaril ca yo 'vyabhicare(la\nverses quoted, 60\nMarriage\nbased on sdstras, 12\npurpose of, 7\nMaterial energy\nSee: Energy. external\nMaterialists\n\nas mad, 85\n\nMaterialists\nmisuse of intelligence by. 25-26\nspeech of, compared to croaking,\n4\nSee also: Karmis\nMathurl!\nKn(la left Vrndavana for. 87\nsuperior to Vaiku(l!ha. 78, 79\nMatir na kf$T).e parata� svato vd\nverses quoted,13-14\nMaya\n•\ncompared to darkness; 5. 72\neating prasada gives freedom\nfrom. 10\nforgetfulness of Kmta due to, 67\nillicit sex as, 12\ninflicts miseries upon living entities, 17\none in bluiva understands. 71\nspell of, on living entities. 82\nMaya tatam idaril sarvam\nverses quoted, 31\nMayavadis\navoiding association with. 23\noppose Kr�(la coAscio usnes s\nmovement, 45\nspeech of, compared to croaking.\n4\nspeech of, useless, 8\nMeat-eating\nchecks spiritual progress. 33\nrefraining from. as regulative\nprinciple of devotional service,\n23,70\nMeditation\ncompared with devotional service. 28. 32\ndefined. 76\nMental speculation\nbhakti-yoga as transcendental to,\n60-61\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0142": "123\n\nGeneral Index\nMental speculation\nfalldown for those engaged in, 36\ngoal of life not attained by, 35\nno knowledge based on, 29\nMercy\nof guru and i(r�I)a, 32\nLord Caitanya's, received by\nserious, 54\nMind\nthe agitations of, <}\nausterities fail to purify, 35\ncleansed by chanting, 69\ncontrol of, for initiation, 52\ncontrol of, for Kr�I)a consciousness, 4\nengaged by remembering, 73\nlove exchanged in revealing, 39\nMayiiviidis, not disclosed to, 45\npeace of, 44\nrespecting neophyte devotee\nwith, 47, 48\nrespecting Vai�i)avas within,\n\n54\nsubtle bodies created by, 74\nsufferings caused by, 17\na svdml controls, 13\ntolerating urge of, 1, 5\nModes of nature\npure devotee transcends, 60\ntranscendental platform is free\nfrom, 34\nMoney\naccumulated by karmls, 22\nbelongs to K{�I)a, 24\nmaterialists attempt to earn, 84.\n85\nprakrta-sahajiyas' attachment\nfor, 50\nproper utilization of, 25, 46\nMoon\nelevation to, 83\n\nMukti-kamis\nassociation with, condemned, 23\n\nN\nNa miim d�krtirw mrlcjha!l\nverses quoted, 68\nNanda Maharaja\nparental affection exhibited by,\n77\nNarada Muni\nas great devotee, 87\nlacks opportunity to bathe in\nRadha-kul)�a. 91\nNarottama dasa Thakura\nlivi ng with pure devotees,\nquoted on, 33\nNa yad vaca.S citra-padam harer ya.So\nverses quoted, 8\nNtrbaruiha� kmra-sambaruihe\nquoted, 32\nNityananda\nblasphe m ed by Jaglii a nd\nMadhai, 6\ndescendants of, as gosvdmls, 62.\n63\nNitye.-siddha kf$r:ra-prema 'sli.dhye.'\nverse quoted, 41\nNondevotees\nabandoning association of, 27\ndistinguishing between\n\nLord,\n\ndevotees and, 61\naa undesirable people, 33\nNurram pramatta� kurute vikarma\nverses quoted, 84\n\n0\nObeisances\ninitiated devotees offered,\n47-48\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0143": "124\n\nThe Nectar of Instruction\n\nOffenses\nin chanting,3,53,69\nagainst pure devotee,65\nagainst Vai�IJava,63\nOld age\nas main problem of conditioned\nsouls,17\nOvercollecting\ncause of falldown, 15, 17-19\n\np\nParobhavas tiivad abodha-jata�\nquoted,85\n\nPa ramo. harilsas\nISKCON is meant for,63\nPatience\nin executing Kr�IJa consciousness,27, 32,34\nPatraka\na servant of Kr�IJa,77\nPerfection\nstages leading to, 76\nPleasure potency\nRadhiira�Ji as manifestation of,\n17\n\nPrasada\ndanger in accepting for sense\ngratification, 11\nat Hare Kr�IJa festivals, 40\nlove exchanged in accepting and\noffering,39\ntongue conquered with, 6, 9, 10,\n57\nSee also: Belly; Eating; Tongue\nPraya5citta\nSee: Atonement\nPremo.-vivarta\nrestrictions for renunciants,\nquoted on, 12-13\nPunishment\nas atonement, 2\ngreedy are subject to,24\nPure devotees\nassociation with, 4, 48\nblasphemy against,5,6\nbodies of, 59-65\ncri�icism of, is dangerous,\n.\n65\n\nas gosvamls, 62\nhearing from, 30\ninnocent favored by instructions\nfrom,50\n\nPotencies\nSee: Energies\nPrabhu kahe,- 'yiilira mukhe suni\nverse quoted, 54\n\nliving with, Narottama dasa\nquoted on, 33\nmaterial viewpoint not to be applied to, 61\n\nPrahlada Maharaja\nnine devotional processes, quoted\n\nprasiida received through,\n\non,28\nsense enjoyment, quoted on,\n13-14\n\nPrakrta-sahajiyiis\nmaterial attachments of, 50\nPrasada\nbenefits for everyone from, 43\n\n39\nSee also: Aciiryas; Devotees;\nVai�IJavas\nPurification\nausterities insufficient for,35\nby chanting mo.hii-mantra, 42\nby hearing and chanting,41\nof prokrta-sahajiyas, 50\n\nJ\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0144": "125\n\nGeneral Index\nR\n\nRegulative principles\nfavorable for devotional service,\n\nRadha\n\nSee: Radharal)i\nRadha-kul)ga\ndevotional service executed at,\n82,88\nrarely attained by great devotees,\n90\nrendering service to, 92\nas supreme spiritual site, 79, 80,\n88\nRadharal)i\nassistant of, opportunity to become, 92\nas manifestation of pleasure\npotency, 17\nas most dear to Kr�l)a, 82\nas most exalted gopi, 88\nas most lovable object, 90\nRadha-ku1_1ga as site of pastimes\nbetween Kr�l)a and, 80\nin conjugal rasa, 77\nRaghunatha Bhana Gosvami\nof six Gosvamis, 34\nRaghunatha dasa Gosvami\nof six Gosvamis, 34\nRaktaka\nas servant of Kr�l)a, 77\nRamacandra\nHanuman as devotee of, 6\nRosas, material\nagitation by, 10\nRasas, spiritual\nexamples of devotees in, 77\nRati\nin conjugal rosa, 77\nRegulative principles\nchanting and remembering as,\n75\n\nsix listed, 27, 46\nfollowing strictly, required for\nadvancement, 4, 23, 33, 34\n\nriiga-bhakti beyond, 77\n\nReligion\nhumans distinguished from\nanimals by, 44\npurpose of, 20\ns u r r ender\n\nas\n\nhi ghest,\n\nGitii\n\nquoted on, 57\nRemembering (Kr�l)a)\nas devotional process, 28\nmind to be controlled twentyfour hours by, 73\nas regulative principle, 27, 75\nstages of, five listed, 76\nRiipa Gosvami\nof six Gosvamis, 33-34, 62\nRifpa-maiijari\nin conjugal rasa, 77\n\ns\nSacrifices\n\nperformed by karmis, 83\nperformed by one in knowledge,\n\n84\n\nSakhya-rasa\nexamples of devotees in, 77\n\nSamiidhi\n\nattaining stage of 76\nSanaka\nas great devotee, 87\nlacks opportunity to bathe in\nRadha-ku1_1ga, 91\nSanatana Gosvami\nas great devotee, 87\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0145": "126\n\nThe Nectar of Instruction\n\nSanatana Gosvami\nLord Caitanya's instruction\n55\nof six Gosvamis,34, 62\n\nto,\n\nSalikirtana\n\nanimals engage in, 43\nas prime benediction, 42\nSee also: Chanting; Mah4-\n\nmantra\nSannyasa\n\nof Americans criticized, 63\n\nSanta-rasa\n,\n\nexamples of devotees in,77\n\nSarira avidya-jala, ja{lendriya t<lhe\nkala\nverses quoted,9\n\nSa rva-dharman parityajya mam\nekaril\n,\nquoted,57\n\nSdstras\n\nintelligent learn from, 2\n\nmadhyama-adhikari's knowledge of,55\n\nSastra-yukti nahi jdne drr;lha\nverse quoted,55\nSatyaraja Khan\ninquired how to recognize a\nVai�Qava,54\nSa vai purilsaril paro dharmo\nverses quoted,44\nSeeing\nas means of gathering experience,2\nSense gratification\ncommunists use money for,\n24\ndharma not meant for, 19\neating for, I0-11\nextended, examples of, I6\n��Qa consciousness never attained by one who has decided\nto continue in, l3-I4\n\nSense gratification\nas materialists' goal,85\nSenses\ncontrol of, by svdmi, 13, 62\ncontrol of, for ��Qa consciousness, 4\ndrag one into ignorance, I4\ngratification of, as waste of time,\n86\nas networks to death, I0\nin straight line,9, II\n\nSeva sadhaka-riiper.w\n\nverses quoted,75\n\nSevonmukhe hi jihvadau svayam\nquoted, 57\nSex\n\nSee: Illicit sex\n\nSiddhi-kamis\n\nassociation with,condemned,23\n\nSi�.taka\n\ncleansing heart by sankirtana,\nquoted on, 42\nhumility and tolerance, quoted\non,6\nSilence\nof Mayavadis not recommended,\n4-5\nSoul\nbhakti-yoga as proper activity\nof, 6I\nconstitutional position understood by, 76\nunderstanding science of,85\nSpeech\nmundane, spoils devotional ser.vice, 15\nas prajo.lpa, 20-2I\nregulation of, I, 4, 5, 8, 9, I3\nSee aLso: Tongue\nSpiritual master\ndevotional seed receive d by\nmercy of, 30\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0146": "127\n\nGeneral Index\nSpiritual master\n\ndirection of, acting under, 4, 31,\n\nSnmad-Bhagavatam\n\nreading of, required in ISKOON,\n\ninitiation by, 50, 53, 70\n\n34\nsense gratification,\n\nmercy of, depending on, 32\noffenses to, of criticizing, in-\n\nspiritual master, quoted on approaching him, 52\n\n32,46\n\nsupreme occupation as devotional\n\nstructing or discipling him,\n\n61, 65\nqualifications of, 7\nuttama-adhikarl as, 58\nSee also: Acaryas\nSroddha-sabde- vi.Svasa kahe sudrr;lha\nverse quoted, 56\n.\n\nSraddhavan jana\nadhikari\n.\n\nhaya bhakti-\n\nverse quoted, 56\n\nverses quoted, 28\nSridamii\nas friend of l<f�IJa, 77\n•\n\nSri lsopani§ad\n\no n l y a c c e pting necessities,\nquoted on, 25\n\nSnmad-Bhagavatam\n\na t o n e m e n t q u e s t i oned\nParik�it, quoted on, 2\n\nservice, quoted on, 44\nt r a n s c e n d e n t a l l i t e r a tur e s,\nquoted on their value, 8\n\non transmigration caused by\n\nfruitive activities, 86\nSudiimii\nas friend of l<f�IJa, 77\nSukadeva Gosviimi\n\nSun\n\nSrava(Ulril kirtanaril vi§(IQ[I\n\nby\n\nausterities outside devotional\nservice, quoted on, 35\n\nbrahmacari principles, quoted\non, 52\n\nkani�!ha-adhi k a rl defined,\n\nquoted on, 49\nmaterialist's defeat, quoted on,\n\n85\noccupational service performed\nfor liberation, quoted on, 19\non philosophical speculation\ndevoid of l<f�IJa consciousness,\n22\npure devotees' qualities, quoted\non, 37\n\nquoted on\n\nacting for, 13-14, 84-85\n\nknowledge received from, 29\n\nas spiritual master of Pari�it, 3\n\nl<f�IJa compared to, 5,72\nSupreme Lord\nfihava as preliminary stage of\nlove for, 71\ndistinguishing between devotees,\nnondevotees and, 61\n\nfavors one advanced in knowledge, 82·\nliterature describing, 8\n\nmadhyama-adhikari's love for,\n46,49\n\nmahatma gratifies senses of, 16\n\nas owner and controller of everything, 25\non serving, 75\n\nreveals Himself to devotee, 57\n\nthree energies of, 15\n\nyoga surpassed by service to, 4\nSee also: l<f�IJa\nSurrender\nconfidence of devotee in, 32\nas devotional process, 29\nGila quoted on, 57\nknowledge as basis of, 87\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0147": "128\n\nThe Nectar of Instruction\n\nSurrender\nmiscreants who neglect, 68\nrewards by ��I;�a according to,\n84\nSiita Gosvami\nperforming occupational service\nfor liberation,quoted on, 19\n\nSvami\nas master of senses,13\n\nSvapane o md kara bhai strisamb/lli¥l�\nverses quoted, 12\n\nT\nTad-vag-visargo janatiigha-viplavo\nverses quoted, 8-9\n\nTad viddhi prm;upatena\nverses quoted, 29\n\nTad-vijriiinartharil sa gurum\nquoted,-29, 52\nTalavana\nas forest of Vrndavana,79\n\nTaridera cara� sevi bhakta-sane\n\nTongue\nchanting is natural sweetness for,\n66-67\ndevotional service begins with,\n57\nintelligence misused to satisfy,\n18\nmost voracious, 10\nprasada satisfies, 11\nin straight line with belly and\ngenitals, 9, 11\nsvami's control of, 13\ntolerating urge of, 1, 4-5, 6,\n9-11\ntraining of, 74\nSee also: Eating\nTransmigration\ncause of, 86\nsubtlety of,74\nTruthfulness\nas means to ��I;�a consciousness,\n4\n\nTy�\n\nmust follow slistras, 12-13\n\noosa\nquoted,33\n\nu\n\nTapasa brahmacarye� samena ca\nquoted,52\n\nUniverse\nl i v ing\n\nSee: Austerity\n\nthroughout, 30\npervaded by ��J;�a,31\nUrges\n\nTapasya\n\nTasmdd gururil prapadyeta jijriiisufl\nquoted, 52\nTime\nproper utilization of, 73\nTolerance\nSik§(4t-aka quoted on, 6\nof six bodily urges, 1, 4-13\nTongue\nchanting engages, 73\n\nent i t i e s\n\nw ande r\n\nthree kinds of, Anuvrtti cited on,\n8\ntolerance of, 1, 4-13\n\nUttama-adhikliri\n\nassociation with, 51\ndefined, 48\nelevation to platform of, 53\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0148": "129\n\nGeneral Index\nUttama-adhikari\nqualifications of, 57\nas spiritual master, 58\n\nv\nVaikulJ\\ha\nMathurii greater than, 78\nVairagi bhai gram ya-katha mli\nsunibe\nverses quoted,12\nVai�J.lavas\nassociation with, 52\ndistinguishing between, 58\nGauqiya, Radha-kuJ.IQa worshiped by, 80\nMayavadis' blasphemy of, 23\nnondevotees' association given\nup by, 33\noffense against, 63\nrecognition of, 54-55\nas spiritual masters should be\noffered everything, 57-58\ntreatment of, 48, 50-51\nSee also: Devotees, Pure devotees\nVatsalya-rasa\nexamples of devotees in,77\nVedas\nkarmis adherence to, 84\nsacrifices mentioned in,83\nVikarmis\nnot appreciated by saints, 84\nV�ayira anna khaile d�{a haya\nmana\nquoted,45\nVi�J.IU\njivas 11nder internal energy\nengage to satisfy, 17\n\nVisnu\nsacrifice meant for satisfaction\nof,84\nV�(lu Pura(la\nliving entities, quoted on their\nmarginal position,83\nV�(lu-sakt* para prokta\nverses quoted,83\nVrajabhiimi\nSee: VTndavana\nVTndavana, Goloka (��J.laloka)\nby chanting and remembering\none should reside in, 73, 74,\n75\nfollowing ��'.Ia's associates in,\n77\ntransferral to,74\nVTndavana, India\n��lla left, for MathurA, 87\nRadhiirii'.li as most lovable object\n•\nin, 90\nrendering service in, 74, 75\nas superior to Mathurii, 78\n·\n\n·\n\nw\nWar\ncause of,23-24\nWealth\nSee: Money\nWomen\nprakrta-sahajiyas' attachment\nto, 50\nrenunciants' disassociaton with,\n13\nWorld, material\ndevotees understand arrangement of, 25\ninferior to spiritual world, 79\n\nJ\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0149": "The Nectar of Instruction\n\n130\n\nYahiir a komala sraddhii, _4\n\nWorld. material\nKf�l,la consc iousness\nunderstandable, 43\n\nmakes\n\nas prison, 30\nstruggle for existence in, 67\nwork obligatory in, 15\nWorld, spiritual\nas superior to material world, 79\ntransferral to, 74\nWorship\nas devotional process, 28\njiW.ni's neglect of, of Supreme\nLord, 86\nmadhyama-adhikari's, of Supreme Lord. 49\nmangala-drati required in. 34\nSee also: Deity worship\n\ny\nYadi caha praruzya rakhite\n\nverse quoted, 53\nYam yam vapi smaran bhdvam\nverses quoted. 73\nY a niSd sarva-bhiUdndril\nverses quoted,35\nYa5oda\nparental affection exhibited by.\n77\nYathii rddhii priyd v�ruzs\nverses quoted. 88\n\nYe yatha miiril prapadyante tdrils\nquoted,84 Yoga\nas means to ��1,1a conseiousness,\n\nYogis\n\n·\n\n4\n\nassociation of.\n\nabandoned\n\nby\n\naspirant devotees, 33, 43\ndevotees not interested in.\n37\n\nverses quoted, 12\n\n1\n\n'\"\"'\n\n'\n\n-\n\n-··\n\n", "The_Nectar_of_Instruction-Original_1976_SCAN#p0150": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0151": "", "The_Nectar_of_Instruction-Original_1976_SCAN#p0152": ""}