Nectar of

Devotion
THIS COURSE IS DEALING WITH THE FIRST PART OF
NECTAR OF DEVOTION — THE EASTERN SIDE OF
THE OCEAN.

Wave 1. THE INTRODUCTION AND THE FIRST CHAPTER ARE GIVING

THE GENERAL DESCRIPTION.

Wave 2. CHAPTER 2 TO CHAPTER 16 ARE DEALING WITH SÄDHANA

BHAKTI (2-14 WITH VAIDHI SÄDHANA AND 15-16 WITH RÄGANUGA
SÄDHANA).

Part 1 – General Introduction – chapter 2-5

Part 2 – Vaidhi Sadhana Bhakti – chapter 6-14
Part 3 – Raganuga Sadhana Bhakti – chapter
15-16

Wave 3. CHAPTER 17-18 ARE DEALING WITH BHÄVA BHAKTI

(WHICH IS BEYOND SÄDHANA BHAKTI).

Wave 4. CHAPTER 19 IS DEALING WITH PREMA

BHAKTI.

Prefac
e

Çréla Prabhupäda discusses the title of Bhakti-rasämåta-sindhu. He defines that

“Bhakti” means “devotional service”. Everyone is engaged in service, because of
the taste that they get from it. This taste is called “räsa”. But the mundaners are
not satisfied by the material tastes they are getting. We need a higher räsa —
that of the bhakti-räsa. It is eternal and is fully blissful, and it is experienced
through engaging in pure devotional service.

He says “This eternal engagement in bhakti-rasa can be understood by a serious

student upon studying The Nectar of Devotion. Adoption of bhakti-rasa, or Kåñëa
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.

He further says: “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 is certainly present
in the human beings. The missing point, however, is where to repose our love
so that everyone can become
happy. At the present moment the human society teaches one to love his country
or family or his personal self, but there is no information where to repose the
loving propensity so that everyone can become happy. That missing point is
Kåñëa, and The Nectar of Devotion teaches us how to stimulate our original love
for Kåñëa and how to be situated in that position where we can enjoy our blissful
life.

Introductio
n

Paribhasa Sutra of Bhakti Rasamrita Sindhu

(Verse 11)

anyäbhiläñitä-çünyaà
jïäna-karmädy-
anävåtam änukülyena
kåñëänu- çélanaà
bhaktir uttamä

anya-abhiläñitä-çünyam—without desires other than those for the service of

Lord Kåñëa, or without material desires (such as those for meat-eating, illicit
sex, gambling and addiction to intoxicants); jïäna—by the knowledge of the
philosophy of the monist Mäyävädés; karma—by fruitive activities; ädi—by
artificially practicing detachment, by the mechanical practice of yoga, by
studying the Säìkhya philosophy, and so on; anävåtam—uncovered;
änukülyena—favorable; kåñëa-anuçélanam— cultivation of service in
relationship to Kåñëa; bhaktiù uttamä—first-class devotional service.

TRANSLATIO
N

“When first-class devotional service develops, one must be devoid of all

material desires, knowledge obtained by monistic philosophy, and fruitive
action. The devotee must constantly serve Kåñëa favorably, as Kåñëa desires.
(Madhya 19.167)

Tatastha Laksana (marginal qualities of pure devotional

service):

So no anya abhilasa – independent material desires No Jnana –

impersonal speculations etc No karma – materialistic religiosity
No adi – other quasi spiritual activities like sankhya, renunciation
etc.

Svarupa Laksana (essential qualities of pure devotional

service):

Krishna – must be for Him Anukuyena –

must be favourable Anusilanam – must be
continuous cultivation
Then it can be pure devotional
service.

Verse
12

sarvopädhi-vinirmuktaà
tat-paratvena nirmalam
håñékeëa håñékeça-
sevanaà bhaktir ucyate
sarva-upädhi-vinirmuktam—free from all kinds of material designations, or free
from all desires except the desire to render service to the Supreme Personality of
Godhead; tat-paratvena—by the sole purpose of serving the Supreme
Personality of Godhead; nirmalam—uncontaminated by the effects of speculative
philosophical research or fruitive activity; håñékeëa—by purified senses freed
from all designations; håñékeça—of the master of the senses; sevanam—the
service to satisfy the senses; bhaktiù— devotional service; ucyate—is called.

TRANSLATION

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

Chapter 1 – Characteristics of Pure Devotional

Service

kleça-ghné çubha-dä mokña-laghutä-kåt su-

durlabhä sändränanda-viçeñätmä çré-
kåñëäkarñiëé ca sä

“‘Çuddha-bhakti extirpates kleçaghné, distress; çubha-dä, offers good fortune;

mokña- laghutäkåt, exposes the inanity of liberation; su-durlabhä, makes
herself very rarely attainable; sändränanda-viçeñätmä, fills the heart with
inexplicable joy; and çré- kåñëäkarñiëé, attracts Çré Kåñëa.’”

1. Relief from material distress (Sadhana

Bhakti)

Distress has three causes: (a) avidyä — ignorance, the root cause.
(b) béjaà — material desires and the sinful activities that come from
them
(c) päpam — sinful
reactions

Of them, ignorance is the root. After ignorance comes material desires and
activities, then the reactions.

Sinful reactions are in four stages, as

follows:

1. Aprärabdha (unmanifest reaction) — In this stage the reaction is

completely unmanifest and has no perceptible effect. 2. Küöaà (sinful
proclivity) — In this stage the reaction shows some signs of manifesting (eg
some hint of symptoms of sickness). 3. Béjaà (sinful desire) — In this stage
the sinful reaction manifests more (the symptoms of sickness are showing
themselves clearly). 4. Prärabdha (manifest sinful reaction) — In this stage
the sinful reaction is fully manifest (eg one becomes completely sick).

So how does devotional service remove

reactions?

Four types of anarthas in devotional service (things which will produce

suffering):
a) arising from previous sin: attractions to sinful activity b)
arising from previous piety: attraction to sattvic sense grat,
eg:
wanting to live in country rather than in temple in city
feeling put off by rich prasad c) arising from mistakes in
devotional service:
becoming puffed up due to success in sankirtana or if one is a
good cook or accepting money from admirers, but then becoming
attached d) arising from offences: from ten offences

Rates of nullification: a and b) Anarthas arising from previous sin or piety are
eradicated as follows: On the level of bhajana kriya it is general, at nistha
complete, and on asakti absolute.

c) Anarthas arising from improperly performed devotional service are

eradicated as follows: With the performance of bhajana kriya, eradication is
limited. With the appearance of nishtha it is complete, and with the
appearance of ruci it is absolute.

d) In the case of anarthas arising from nama aparadha the rate of nullification is
as follows: On the level of bhajana kriya the eradication is limited. On niñtha the
eradication is pervasive. On the level of bhava the eradication is general. At
prema the eradication is complete, and with the attainment of the Lord's lotus feet
the eradication is absolute.
2. Beginning of All Auspiciousness (Sadhana
Bhakti)

Something cannot be "all-auspiciousness" without meeting three criteria: it

must

(1) benefit everyone (2)

attract everyone (3)
produce good qualities

Devotional service meets all three of these criteria. No other practice can
make this claim.

3. Immediately Puts One in Transcendental Happiness (Prema

Bhakti)

There are three types of happiness: (1) that which comes

from sense gratification, (2) that which comes from liberation
& Brahman realization, and (3) that which comes from
devotional service.

Of these, the happiness of devotional service is superior. There are two

reasons: (1) it is eternal whereas the others are temporary, and (2) it
includes and excels the pleasures found in other types of happiness.

4. Pure devotional service is rarely achieved (Bhava

Bhakti)

In Bhakti-rasämåta-sindhu Çréla Rüpa Gosvämé

explains:

sädhanaughair
anäsaìgair alabhyä
suciräd api hariëä cäçv
adeyeti dvidhä sä syät
sudurlabhä

“ ‘Devotional perfection is very difficult to attain for two reasons. First, unless one
is attached to Kåñëa, he cannot attain devotional perfection even if he renders
devotional service for a long time. Second, Kåñëa does not easily deliver
perfection in devotional service.’”

So there are 2 reasons it is difficult to

attain: a) It is unattainable by one's own
efforts. b) Kåñëa is not anxious to give it
quickly.

5. One situated in pure devotional service derides even the

conception of liberation (Bhava Bhakti)

Çréla Rüpa Gosvämé is the author of the first reference: “Çréla Rüpa Gosvämé
says that if brahmänanda, or the happiness of becoming one with the Supreme,
is multiplied by
one trillionfold, it still cannot compare to an atomic fraction of the happiness
derived from the ocean of devotional service (pg 15).”

6. Pure devotional service attracts even Kåñëa (Prema

Bhakti)

Chapter 2 – The First Stages of Devotional

Service

Topics to be
covered:

1. Sadhana Bhakti defined 2. Two types of sadhana bhakti – vaidhi and

raganuga 3. A definition of vaidhi sadhana bhakti 4. The main rule in
vaidhi sadhana bhakti 5. Even though varnasrama is valuable, it is not as
important as progressing in sadhana bhakti.

1. Çréla Rüpa Gosvämé defines sädhana bhakti in Bhakti-rasämåta-sindhu

as follows:

kåti-sädhyä bhavet
sädhya- bhävä sä
 sädhanäbhidhä nitya-
siddhasya bhävasya
präkaöyaà hådi
sädhyatä

“ ‘When transcendental devotional service by which love for Kåñëa is attained is

executed by the senses, it is called sädhana-bhakti, or the regulative discharge
of devotional service. Such devotion eternally exists within the heart of every
living entity. The awakening of this eternal devotion is the potentiality of
devotional service in practice.’

This is taken from Caitanya-caritämåta Madhya

22.105.

2. Then Nectar of Devotion goes on to explain that there are two types of
sädhana bhakti — vaidhi (according to rules and regulations) and räganuga
(spontaneous). But they are both types of devotional service in practice.

Read last paragraph on page

21.

3. Then Vaidhi Sadhana Bhakti is

defined:

Caitanya-caritämåta
explains:

räga-héna jana bhaje çästrera

äjïäya
‘vaidhé bhakti’ bali’ täre sarva-çästre
gäya

“Those who have not attained the platform of spontaneous attachment in

devotional service render devotional service under the guidance of a bona fide
spiritual master according to the regulative principles mentioned in the revealed
scriptures. According to the revealed scriptures, this kind of devotional service is
called vaidhé bhakti.” (Madhya 22.109) This is a verse from Bhakti-rasämåta-
sindhu.
P 22 2nd para is paraphrase of this
verse

So the basic characteristics of vaidhi sadhana bhakti are: 1. No

attachment or spontaneous love. 2. One is engaged in devotional service
simply out of obedience to the order of guru. 3. Or one is engaged in
pursuance of scripture.

4. Then Srila Prabhupada gives the essential rule of vaidhi sadhana

bhakti Çréla Prabhupäda refers to this at the bottom of page 23 (it is from
Padma Purana):

smartavyaù satataà
viñëur vismartavyo na
jätucit sarve vidhi-
niñedhäù syur etayor
eva kiìkaräù

“Kåñëa is the origin of Lord Viñëu. He should always be remembered and

never forgotten at any time. All the rules and prohibitions mentioned in the
çästras should be the servants of these two principles.”

5. Varnasrama is also a rule, but not as important as always remembering

Krishna.

Chapter 3 – Eligibility of the

Candidate

1. How does one get devotional service? Association — 2. 3 levels of

devotees 3. Elaborate description of 4 types of kanisthas, or pre-kanisthas 4.
There are dangers for these people, and they are the main dangers in
devotional service

1. How does one get devotional

service?

Srimad Bhagavatam 11th Canto

explains:
 yadåcchayä mat-
kathädau jäta-çraddhas
tu yaù pumän
na nirviëëo näti-sakto
bhakti-yogo 'sya siddhi-
daù

yadåcchayä—somehow or other by good fortune; mat-kathä-ädau—in the

narrations, songs, philosophy, dramatical performances, etc., that describe My
glories; jäta— awakened; çraddhaù—faith; tu—indeed; yaù-one who; pumän—a
person; na—not; nirviëëaù—disgusted; na—not; ati-saktaù—very attached;
bhakti-yogaù—the path of loving devotion; asya—his; siddhi-daù—will award
perfection.

If somehow or other by good fortune one develops faith in hearing and chanting
My glories, such a person, being neither very disgusted with nor attached to
material life, should achieve perfection through the path of loving devotion to
Me.

This appears also in Caitanya Caritamrita Madhya 22.50. The “somehow or

other” means association. Around that verse in Caitanya Caritamrita are many
verses making this point clear. For example:

kona bhägye käro saàsära kñayonmukha

haya sädhu-saìge tabe kåñëe rati upajaya

“By good fortune, one becomes eligible to cross the ocean of nescience, and
when one’s term of material existence decreases, one may get an
opportunity to associate with pure devotees. By such association, one’s
attraction to Kåñëa is awakened. (Madhya 22.46)

2. 3 Levels of
devotees

a) Uttama (highest)
b) Madhyama c)
Kanistha

Defined in terms of knowledge and

faith.
 Defined in terms of knowledge and
faith.

3. Elaborate description of 4 types of kanisthas, or pre-

kanisthas

Based on Bhagavad-gita
7..16:

catur-vidhä bhajante
mäà
janäù sukåtino ’rjuna
ärto jijïäsur
arthärthé
jïäné ca
bharatarñabha
“O best among the Bhäratas, four kinds of pious men begin to render devotional
service unto Me — the distressed, the desirer of wealth, the inquisitive, and he
who is searching for knowledge of the Absolute.”

Examples are given at the bottom of page 30 of each

type. 1. Dhruva (materially desirous) 2. Gajendra
(distressed) 3. Saunaka and sages of Naimisaranya
(inquisitive) 4. 4 Kumaras (wise)

4. There are dangers for these people, and they are the main
dangers in
devotional service – bhukti and
mukti

bhukti-mukti-spåhä
yävat
piçäcé hådi vartate tävad
bhakti-sukhasyätra
katham abhyudayo
bhavet

“The material desire to enjoy the material world and the desire to become
liberated from material bondage are considered to be two witches, and they haunt
one like ghosts. As long as these witches remain within the heart, how can one
feel transcendental bliss? As long as these two witches remain in the heart, there
is no possibility of enjoying the transcendental bliss of devotional service.”
(Madhya 19.176)

This verse is paraphrased at the top of

page 33.

The final paragraphs of this chapter explain that if the devotee is attracted to
Krishna in His Deity form etc, then he or she can be protected from bhakti and
mukti.

Chapter 4 – Devotional Service

Surpasses All Liberation

Detailed discussion, continuing on from the last paragraphs in Chapter 3, about

how the devotees are not interested in bhukti and mukti because of their
absorption in devotional service. For example:

1st
verse:

na kämaye nätha tad apy ahaà

kvacin na yatra yuñmac-
caraëämbujäsavaù mahattamäntar-
hådayän mukha-cyuto vidhatsva
karëäyutam eña me varaù
“My dear Lord, I therefore do not wish to have the benediction of merging into
Your existence, a benediction in which there is no existence of the nectarean
beverage of Your lotus feet. I want the benediction of at least one million ears,
for thus I may be able to hear about the glories of Your lotus feet from the
mouths of Your pure devotees.” King Prthu in SB 4.20.24

2nd
verse:

yo dustyajän kñiti-suta-svajanärtha-därän
prärthyäà çriyaà sura-varaiù sadayävalokäm
naicchan nåpas tad-ucitaà mahatäà
madhudviö- sevänurakta-manasäm abhavo
'pi phalguù

Çukadeva Gosvämé continued: “My dear King, the activities of Bharata Mahäräja
are wonderful. He gave up everything difficult for others to give up. He gave up
his kingdom, his wife and his family. His opulence was so great that even the
demigods envied it, yet he gave it up. It was quite befitting a great personality like
him to be a great devotee. He could renounce everything because he was so
attracted to the beauty, opulence, reputation, knowledge, strength and
renunciation of the Supreme Personality of Godhead, Kåñëa. Kåñëa is so
attractive that one can give up all desirable things for His sake. Indeed, even
liberation is considered insignificant for those whose minds are attracted to the
loving service of the Lord.” SB 5.14.44

3rd
verse:

na näka-påñöhaà na ca
pärameñöhyaà na särva-bhaumaà
na rasädhipatyam na yoga-siddhér
apunar-bhavaà vä samaïjasa tvä
virahayya käìkñe

“O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka,

the heavenly planets or the planet where Lord Brahmä resides, nor do I want to
be the supreme ruler of all the earthly planets or the lower planetary systems. I
do not desire to be master of the powers of mystic yoga, nor do I want liberation
if I have to give up Your lotus feet.” Vrtrasura to Krishna in SB 6.11.25

The five types of liberation are referred to in 9.4.67: (1) sayujya – to become one
with the Lord, (2) salokya - to live on the same planet as the Lord, (3) sarupya –
to obtain the same bodily features as the Lord, (4) sarsti – to have the same
opulences as the Lord and (5) samipya – to have constant association with the
Lord. The point is that through devotional service the devotees becomes
disinterested even in them.

In the 5th to last paragraph the atmarama verse is

quoted:
 ätmärämäç ca
munayo
nirgranthä apy urukrame
kurvanty ahaitukéà
bhaktim
ittham-bhüta-guëo
hariù

“All different varieties of ätmärämas [those who take pleasure in ätmä, or spirit
self], especially those established on the path of self-realisation, though freed
from all kinds of material bondage, desire to render unalloyed devotional service
unto the Personality of Godhead. This means that the Lord possesses
transcendental qualities and therefore can attract everyone, including liberated
souls.” (Srimad Bhagavatam 1.7.10)

Srila Prabhupada goes on the explain that devotees who serve Krishna in
Vrindavana never aspire for these liberations, but the devotees in Vaikuntha
may sometimes want to go to Goloka Vrindavana. But in the last paragraph Srila
Prabhupada mentions that generally the devotion of a devotee is fixed and will
not turn to another form of the Lord.

Chapter 5 – The Purity of Devotional

Service

1. All of the previous instructions imparted by Çréla Rüpa Gosvämé in his broad
statements can be summarized thus: as long as one is materially inclined or
desirous of merging into the spiritual effulgence, one cannot enter into the realm
of pure devotional service. Next, Rüpa Gosvämé states that devotional service is
transcendental to all material considerations and that it is not limited to any
particular country, class, society or circumstance.
2. Example of caste Goswamis and Nityananda vamsas 3. So now everyone
has the right to become a Vaisnava and a brahmana. 4. Through initiation
anyone can become a brahmana (Çréla Sanätana Goswami’s verse).
5. Even if one falls down there is no need to do prayascitta. 6. Discussion about
karma, jnana and bhakti. Verses quoted to show that the highest qualification is
to just be engaged in bhakti. There is a place for varnasrama in devotional
service, but if one simply becomes sidetracked by that then one falls down.
7. Many verses quoted to show the above
 point. 8. All of one’s obligations repaid.

Chapter 6 – How to Discharge Devotional

Service

1. 10 do’s – preliminary necessities – first three most important -

primary 2. 10 do not’s – also very important - secondary 3. Further 44
– last 5 very important

Chapters 7-12 – Explanations of the Different

Rules

1.1-3 are described as the most

important:

1.1 Taking Shelter of the lotus feet of a bona fide spiritual

master

We find a verbatim translation of the following verse in the first

paragraph.

tasmäd guruà
prapadyeta jijïäsuù
çreya uttamam çäbde
pare ca niñëätaà
brahmaëy
upaçamäçrayam

“Any person who is seriously desirous of achieving real happiness must seek
out a bona fide spiritual master and take shelter of him by initiation. The
qualification of a spiritual master is that he must have realized the conclusion of
the scriptures by deliberation and arguments and thus be able to convince
others of these conclusions. Such great personalities, who have taken
complete shelter of the Supreme Godhead, leaving aside all material
considerations, are to be understood as bona fide spiritual masters.” (Srimad
Bhagavatam 11.3.21)
1.2 Accepting initiation from the spiritual master and taking instructions from
him.

1.3 – Serving the spiritual master with faith and

confidence

Srimad Bhagavatam 11.17.27

quoted:

äcäryaà mäà vijänéyän

navamanyeta karhicit
na martya-
buddhyäsüyeta sarva-
deva-mayo guruù

One should know the äcärya as Myself and never disrespect him in any way.
One should not envy him, thinking him an ordinary man, for he is the
representative of all the demigods.

Then the last 5 are very

important:

(40) One should do whatever is done with great care and devotion for the Deity.
(41) One should relish the pleasure of Bhägavatam reading among devotees
and not among outsiders. (42) One should associate with devotees who are
considered more advanced. (43) One should chant the holy name of the Lord.
(44) One should live in the jurisdiction of Mathurä.

They are discussed in Chapter

13

We will touch on all or most of these

rules.

Chapter 13 – 5 Potent Forms of Devotional

Service

Examines the 5 especially potent forms of devotional service. Each one has
a verse written about it by Srila Rupa Goswami, and in some cases he uses
the interesting technique of apparently criticizing the devotional activities:

Deity Worship Hearing

Srimad Bhagavatam

The idea with these 5 activities is that if one performs a little of any one, even
without faith, but at least without offences, one can immediately come to the level
of bhava. Srila Prabhupada says: “In these statements about devotional service,
sometimes it may appear that the results have been overestimated, but actually
there is no overestimation. Some devotees, as revealed scriptures give
evidence, have had immediate results by such association, although this is not
possible for all. For example, the Kumäras immediately became devotees simply
by smelling the incense in the temple. Bilvamaìgala Öhäkura simply heard about
Kåñëa and then immediately gave up his beautiful girl friend and started out for
Mathurä and Våndävana, where he became a perfect Vaiñëava. So these
statements are not overestimations, nor are they stories. They are actual facts,

but are true for certain devotees and do not necessarily apply to all.” Chapter

14 – Devotional Qualifications

It is similar in some respects to Chapter Five, which is called the "Purity of

Devotional Service," because it explains how bhakti is independent of other
processes.

Actually at the end of Chapter 13, in the second to last paragraph, Srila
Prabhupada begins covering the discussion by Rupa Gosvami. Rupa Gosvami
has just completed a description of 64 items, or angas of devotional service and
now he's going to raise some items which some people might consider to be
angas of bhakti and then he explains why they cannot be accepted as angas of
bhakti.

The first one is varnasrama, and this is discussed in the last 2 paragraphs of
Chapter 13. They are not really angas of bhakti, like the 64 items, but it is a
valuable auxiliary thing.
The next two are found at the beginning of Chapter 14 – knowledge and
renunciation. But they are also not exactly angas of bhakti, although they are
helpful in the beginning. Chapter 15 – Spontaneous

Devotional Service

Definition of ragatmika devotional

service:

iñöe svärasiké rägaù

paramäviñöatä bhavet
tan-mayé yä bhaved
bhaktiù sätra
rägätmikoditä

“When one becomes attached to the Supreme Personality of Godhead, his

natural inclination to love is fully absorbed in thoughts of the Lord. That is
called transcendental attachment, and devotional service according to that
attachment is called rägätmikä, or spontaneous devotional service.”
(Madhya 22.150)

Definition of raganuga
bhakti:

kämäd dveñäd bhayät

snehäd yathä
bhaktyeçvare manaù
äveçya tad-aghaà hitvä
bahavas tad-gatià gatäù

“Many, many persons have attained liberation simply by thinking of Kåñëa with
great attention and giving up sinful activities. This great attention may be due to
lusty desires, inimical feelings, fear, affection or devotional service. I shall now
explain how one receives Kåñëa's mercy simply by concentrating one's mind
upon Him.” (SB 7.1.30)

Different Types of
Attraction:

1. Lust – gopis 2. Fear –

 Kamsa 3. Enviousness –
Sisupala 4. Yadu dynasty -
relationship

But Kamsa and Sisupala are not qualified, obviously. So they didn’t achieve
the same goal as the gopis or Yadus. They went to Brahman.

Sensual Attraction –
Kamatmika
Chapter 16 – Spontaneous Devotion Further
Described

Relationship described –
sambhandatmika.

Eligibility – this is where the real discussion of raganuga sadhana bhakti

begins, as opposed to ragatmika devotional service.

Definition of Raganuga Sadhana Bhakti (Bottom

page 125):

viräjantém
abhivyaktäà vraja-
väsi-janädiñu
rägätmikäm anusåtä
yä sä rägänugocyate

“Devotional service in spontaneous love is vividly expressed and manifested

by the inhabitants of Våndävana. Devotional service that accords with their
devotional service is called rägänugä bhakti, or devotional service following in
the wake of spontaneous loving service.” (Madhya 22.154)

But to experience this one has to be above material attraction. Therefore one
must strictly follow vaidhi sadhana bhakti.

Process involves always remembering a particular associate and following

in their footsteps.

It is an internal, not external, process. Srila Prabhupada says: “A devotee who is

 actually advanced in Kåñëa consciousness, who is constantly engaged in
devotional service, should not manifest himself, even though he has attained
perfection. The idea is that he should always continue to act as a neophyte
devotee as long as his material body is there.”

Avoid siddha
pranali.

Then there is a discussion about kamanuga sadhana bhakti – men can also do
it. This has two divisions – wedded and unwedded.

Then there is a description of sambandhanuga

sadhana.

Chapters 17-18 – Ecstatic Love

(Bhava) and The Character Of One In
Bhava

Chapter
17

1. A Definition of Bhava
Bhakti:

çuddha-sattva-
viçeñätmä
prema-süryäàçu-sämya-bhäk
rucibhiç citta-masåëya- kåd
asau bhäva ucyate

“ ‘When devotional service is situated on the transcendental platform of pure

goodness, it is like a ray of the sunlight of love for Kåñëa. At such a time,
devotional service causes the heart to be softened by various tastes, and one
is then situated in bhäva [emotion].’

Primary Characteristic: It is the stage wherein suddha sattva enters the

heart Secondary Characteristics: It softens the heart
 It gives rise to various
tastes

2. It is the First Symptom of Love of

God,

but the symptoms are not always there. Example of Maharaja

Ambarisa.

3. Elevation to bhava possible in 2

ways:

a) Constant association with devotees. (Or rigid execution of devotional service

in the association of devotees) b) Special mercy of Kåñëa or a pure devotee

Examples: Narada (category a) Devotee who

danced all night Narada (category b – by heartfelt
wishes) Inhabitants of Kurujangla (category b – by
glancing) Prahlada (category b – by Krishna’s grace,
and Narada’s) Mrgrari (category b – Narada’s good
wishes)

Chapter
18

1. Nine Characteristics of One in

Bhava

(1) He is always anxious to utilize his time in the devotional service of the
Lord. He does not like to be idle. He wants service always, twenty-four hours a
day, without deviation. (2) He is always reserved and perseverant. (3) He is
always detached from all material attraction. (4) He does not long for any
material respect in return for his activities.
(5) He is always certain that Kåñëa will bestow His mercy upon him. (6) He is
always very eager to serve the Lord faithfully. (7) He is very much attached to
the chanting of the holy names of the Lord. (8) He is always eager to describe
the transcendental qualities of the Lord. (9) He is very pleased to live in a place
where the Lord's pastimes are performed, e.g., Mathurä, Våndävana or
Dvärakä.
Examples are
given.

2. Ecstatic Symptoms in Neophyte of Non

Devotees

Çréla Prabhupäda says, "This attachment is very confidentially kept by Kåñëa

and is bestowed only upon pure devotees. Even ordinary devotees cannot
have such pure attachment for Kåñëa. Therefore, how is it possible for
success to be achieved by persons whose hearts are contaminated by the
actions and reactions of fruitive activities and who are entangled by various
types of mental speculation? (pg 139)"

Two
Types:

(1) prati-bimba — "reflective," and (2) chäyä — "shadow."

Chapter 19 – Prema Bhakti

1. Definition of
Prema

samyaì masåëita-
svänto
mamatvätiçayäìkitaù
bhävaù sa eva sändrätmä
budhaiù premä
nigadyate

samyak — completely; masåëita-sväntaù — which makes the heart soft;

mamatvä — a sense of ownership; atiçaya-aìkitaù — marked with an
abundance; bhäva — emotion; saù — that; eva — certainly; sändrätmä —
whose nature is very condensed; budhaiù —
by learned persons; premä — love of Godhead; nigadyate — is
described.

When that bhäva softens the heart completely, becomes endowed with a great
feeling of possessiveness in relation to the Lord and becomes very much
condensed and intensified, it is called prema [love of Godhead] by learned
scholars. (Cc Madhya 23.7)

Bhäva softens the heart. Prema softens the heart completely. When bhäva
deepens to the maximum it is called prema.
2. Primary and Secondary
Characteristics

The primary characteristic of prema is: bhävaù sa eva sändrätmä — it is the

intensified (sändra) state of bhäva. The secondary characteristics of prema are:
(1) samyaì masåëita-svänto — it completely softens the heart, and (2) mamatva-
atiçayäìkitaù — it is marked by highly possessive ownership of Çré Kåñëa.

3. Prema is achieved in Two

Ways:

(1) by perfecting sadhana bhakti

(2) by the Lord's extraordinary
mercy

1 is divided into 2 parts: Through vaidhi sadhana bhakti (description

of devotee dancing in ecstasy) Through raganuga sadhana bhakti
(example of Candrakanti)

Re 2, the example of the gopis is

given

4. Two Types of
Prema

(1) mähätmya-jïäna — prema mixed with knowledge of the Lord's

majesty (2) kevala — unmixed, pure prema.

Çréla Prabhupäda says that prema “...can be placed under two headings:
one is profound veneration for the greatness of the Lord, and the other is
one's being automatically attracted to Kåñëa without any extraneous
consideration (pg 145).”

5. Evolution of
Prema
ädau çraddha tataù
sädhu-
saìgo 'tha bhajana-kriyä
tato 'nartha-nivåtti syät
tato niñöhä rucis
tataù

athäsaktis tato
bhävas
tataù premäbhy udaïcati
sädhakänämayaà premëaù
prädurbhäve bhavet
kramaù

In the beginning there must be faith. Then one becomes interested in

associating with pure devotees. Thereafter one is initiated by the spiritual master
and executes the regulative principles under his orders. Thus one is freed from
all unwanted habits and becomes firmly fixed in devotional service. Thereafter,
one develops taste and attachment. This is the way of sädhana-bhakti, the
execution of devotional service
according to the regulative principles. Gradually emotions intensify, and finally
there is an awakening of love. This is the Gradual development of love of
Godhead for the devotee interested in Kåñëa consciousness. (Cc. Madhya
23.14-15)

Çréla Prabhupäda summarizes these verses in Nectar of Devotion, page

146, first paragraph.