Preface
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consciousness, then it is guaranteed that we will have at least a human body in our next life. A human being engaged in Kṛṣṇa consciousness, even if unable to complete the course of  bhakti-yoga , is allowed to take birth in the higher division of human society so that he can automatically further his advancement in Kṛṣṇa consciousness. Therefore, all bona fide activities in Kṛṣṇa consciousness are  amṛta , or permanent. This is the subject matter of  The Nectar of Devotion .
This eternal engagement in  bhakti-rasa  can be understood by a serious student upon studying  The Nectar of Devotion . Adoption of  bhakti-rasa  or Kṛṣṇa consciousness will immediately bring one to an auspicious life free from anxieties and will bless one with transcendental existence, thus minimizing the value of liberation.  Bhakti-rasa  itself is sufficient to produce a feeling of liberation because it attracts the attention of the Supreme Lord, Kṛṣṇa. Generally, neophyte devotees are anxious to see Kṛṣṇa or God, but God cannot be seen or known by our present materially blunt senses. The process of devotional service as it is recommended in  The Nectar of Devotion  will gradually elevate one from the material condition of life to the spiritual status, wherein the devotee becomes purified of all designations. The senses can then become uncontaminated, being constantly in touch with  bhakti-rasa . When the purified senses are employed in the service of the Lord, one becomes situated in  bhakti-rasa  life, and any action performed for the satisfaction of Kṛṣṇa in this transcendental  bhakti-rasa  stage of life can be relished perpetually. When one is thus engaged in devotional service, all varieties of  rasas  or mellows turn into eternity. In the beginning one is trained according to the principles of regulation under the guidance of the  ācārya  or spiritual master, and gradually, when one is elevated, devotional service becomes automatic and spontaneous eagerness to serve Kṛṣṇa. There are twelve kinds of  rasas , as will be explained in this book, and by renovating our relationship with Kṛṣṇa in five primary  rasas  we can live eternally in full knowledge and bliss.
The basic principle of the living condition is that we have a general propensity to love someone. No one can live without loving someone else. This propensity is present in every living being. Even an animal like a tiger has this loving propensity at least in a dormant stage, and it