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Bhakti Sastri Examinations General Guidelines: 1. The Bhakti Sastri Degree Examination will consist of a minimum of the following: 60 short answer questions, 9 essay questions, and knowledge of the Sanskrit transliteration and English meaning of 15 Sanskrit verses. 2. Examinations should be completed within one day, in two three-hour sessions. Short answer questions should be answered in the first three-hour session. The second three-hour session can be split according to the discretion of the Examination center. 3. The Bhakti Sastri examination shall only require knowledge on the first nineteen chapters of the Nectar of Devotion. Short Answer Questions: 4. An individual should be able to write his/her answer to a short answer question within 1-2 minutes. This means an answer should not require more than three sentences. 5. The 60 short answer questions should be broken up as follows: 40 on the Bhagavad-gita As It is, 10 on the Nectar of Devotion, 5 on the Nectar of Instruction, and 5 on Sri Isopanisad. 6. Short answer questions should cover, in a balanced fashion, all sections of the required books. 7. Short answer questions should be balanced between essential facts, key concepts, and analogies. Essential Facts: Sastra inform us of essential facts, such as those related to the Lord’s activities, the activities of His devotees, the organization of the universe, the different yoga systems, the structure of Vedic society, qualifications for an individual to become spiritually advanced, etc. Devotees should know these essential facts. Key Concepts: Devotees should know the philosophical concepts which form the basis of Krishna consciousness, such as the transcendental nature of the soul, the law of karma, the influence of the modes of nature, the process and development of bhakti, the purpose of creation, the qualities and opulences of the Supreme Lord, etc. Analogies: Srila Prabhupada and our great acaryas have taught via analogies, which help us understand new concepts indirectly. We should know and be able to explain these analogies. Some examples are the analogy of the man lost in the middle of the ocean, of the sun rising on the horizon, of the mailbox, of the eggs of the scorpion, of the green bird in the green tree, etc. Essay Questions: 8. Five essay questions should test a candidate’s deeper understanding and practical application of the philosophy. Candidates will be required to answer five of the nine questions. Three of the essay questions should be on the Bhagavad-gita As It Is. 9. An individual should be able to write his/her answer to each essay question within 20-25 minutes. This means an essay question should not require an answer of more than 150 words. Required Verses: 10. Centers should require candidates to learn a minimum of 45 verses. Of these, the Board of Examinations will choose 30 standard verses and the individual center will choose the additional verses. Of the required verses to be learnt 15 will be selected for testing on the Bhakti Sastri Examination. 11. Candidates will be required to write the transliterated Sanskrit of all required verses. Correct use of diacritic marks is not mandatory. Candidates shall also be required to write a translation that contains each main concept of the verse. An exact, literal, “book translation” is not required.

Bhakti Sastri Syllabus Bhagavad-Gita Chapter 1 – 1.1 to 1.20 Chapter 2 – 2.1 to 2.15; 2.30 to 2.40; 2.55 to 2.66 Chapter 3 – 3.30 till the end of chapter Chapter 4 – 4.1 to 4.12; 4.30 till end of chapter Chapter 5 – 5.1 to 5.10; 5.20 till end of chapter Chapter 6 – 6.5 to 6.20; 6.35 till end of chapter Chapter 7 – 7.10 to 7.20; 7.24 till end of chapter Chapter 8 – 8.1 to 8.5; 8.20 till end of chapter Chapter 9 – 9.1 to 9.5; 9.12 to 9.25

Chapter 10 – 10.15 till end of chapter Chapter 11 – Arjuna’s prayers Chapter 12 – 12.12 to 12.20 Chapter 13 – 13.8 to 13.12; 13.20 to 13.30 Chapter 14 – 14.15 to 14.27 Chapter 15 – 15.1 to 15.7 Chapter 16 – 16.1 to 16.10 Chapter 17 – 17.11 to 17.18 Chapter 18 - Entire Chapter

Nectar of Devotion 1. 2. 3. 4. 5. 6. 7. 8.

All analogies Definitions Impetuses Symptoms Unfavorable principles for bhakti Division of NOD into waves Characteristics of bhakti Explanation of anyäbhiläñitä-çünyaà

Nectar of Instruction 1. All analogies 2. Power of Holy dhama 3. Essence of all advise

Sri Isopanishad 1. Invocation 2. Mantra 1 to 5 3. Kanishtha, Madhyama, Uttama Adhikari.

Topics for Essays 1. Mayavada 2. Demigod Worship 3. Yoga Ladder 4. Renunciation and Work 5. Modes of Nature 6. Sense Control 7. Mind 8. Transmigration

9. Divine and Demoniac Natures 10. Bhakti is topmost yoga system 11. Arjuna’s reasons not to fight 12. Divisions of faith 13. Qualities of devotee 14. Death 15. Description of Astanga Yoga 16. Description of Universal Form

Break – up of the Examination PART 1 – 3 hours – Short answer questions ( 60 Questions x 5 marks each = 300) (40 BG + 10 NOD + 5 NOI + 5 ISO) PART 2 – 3 hours – Essay questions and verses Essay: 150 words. (5 Essays x 40 marks each = 200 marks) (3 on BG out of 5; 2 from NOI, NOD, ISO out of 4) Verses: 15 verses x 7 marks each = 100 marks. Max. Time = 6 hours Max. Marks = 600 High Honors = 570 and above Honors = Between 510 and 569 Pass class = Between 390 and and 509. NOTE: The above shortlist of important subject matters to be given special emphasis is only to be used as pointers while preparing for the Bhakti Sastri examination. The actual questions in the Bhakti Sastri need not necessarily be restricted to the abovementioned topics exclusively.

Bhakti Sastri Exam Important Sanskrit Verses For Memorisation dhṛtarāṣṭraḥ uvāca—King Dhṛtarāṣṭra said; dharmakṣetre—in the place of pilgrimage; kuru-kṣetre—in the place named Kurukṣetra; samavetāḥ—assembled; yuyutsavaḥ—desiring to fight; māmakāḥ—my party (sons); pāṇḍavāḥ—the sons of Pāṇḍu; ca—and; eva— certainly; kim—what; akurvata—did they do; sañjaya—O Sañjaya. kārpaṇya—of miserliness; doṣa—by the weakness; Bg 2.7 kārpaṇya-doṣopahata-svabhāvaḥ upahata—being afflicted; sva-bhāvaḥ—characteristics; pṛcchāmi tvāṁ dharma-sammūḍha- pṛcchāmi—I am asking; tvām—unto You; dharma— religion; sammūḍha—bewildered; cetāḥ—in heart; cetāḥ yat—what; śreyaḥ—all-good; syāt—may be; yac chreyaḥ syān niścitaṁ brūhi tan niścitam—confidently; brūhi—tell; tat—that; me—unto me me; śiṣyaḥ—disciple; te—Your; aham—I am; śādhi— śiṣyas te ‘haṁ śādhi māṁ tvāṁ just instruct; mām—me; tvām—unto You; prapannam prapannam—surrendered. dehinaḥ—of the embodied; asmin—in this; yathā—as; Bg 2.13 dehe—in the body; kaumāram—boyhood; yauvanam— dehino ‘smin yathā dehe youth; jarā—old age; tathā—similarly; deha-antara— kaumāraṁ yauvanaṁ jarā of transference of the body; prāptiḥ—achievement; tathā dehāntara-prāptir dhīraḥ—the sober; tatra—thereupon; na—never; dhīras tatra na muhyati muhyati—is deluded.

Bg 1.1 dhṛtarāṣṭra uvāca dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya

Bg 2.14 mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ āgamāpāyino ‘nityās tāṁs titikṣasva bhārata

mātrā—sparśāḥ—sensory perception; tu—only; kaunteya—O son of Kuntī; śīta—winter; uṣṇa— summer; sukha—happiness; duḥkha—and pain; dāḥ— giving; āgama—appearing; apāyinaḥ—disappearing; anityāḥ—nonpermanent; tān—all of them; titikṣasva— just try to tolerate; bhārata—O descendant of the Bharata dynasty.

Bg 2.20 na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śāśvato ‘yaṁ purāṇo na hanyate hanyamāne śarīre

na—never; jāyate—takes birth; mriyate—dies; vā— either; kadācit—at any time (past, present or future); na—never; ayam—this; bhūtvā—having come into being; bhavitā—will come to be; vā—or; na—not; bhūyaḥ—or is again coming to be; ajaḥ—unborn; nityaḥ—eternal; śāśvataḥ—permanent; ayam—this; purāṇaḥ—the oldest; na—never; hanyate—is killed; hanyamāne—being killed; śarīre—the body. yajña-śiṣṭa—of food taken after performance of yajña; aśinaḥ—eaters; santaḥ—the devotees; mucyante—get relief; sarva—all kinds of; kilbiṣaiḥ—from sins; bhuñjate—enjoy; te—they; tu—but; agham—grievous sins; pāpāḥ—sinners; ye—who; pacanti—prepare food; ātma-kāraṇāt—for sense enjoyment.

Bg 3.13 yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt

Bg 3.27 prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate

prakṛteḥ—of material nature; kriyamāṇāni—being done; guṇaiḥ—by the modes; karmāṇi—activities; sarvaśaḥ—all kinds of; ahaṅkāra-vimūḍha—bewildered by false ego; ātmā—the spirit soul; kartā—doer; aham—I; iti—thus; manyate—he thinks.

Dhṛtarāṣṭra said: O Sañjaya, after my sons and the sons of Pāṇḍu assembled in the place of pilgrimage at Kurukṣetra, desiring to fight, what did they do? Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me. As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, everexisting and primeval. He is not slain when the body is slain. The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin. The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Bg 3.43 evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam

evam—thus; buddheḥ—to intelligence; param— superior; buddhvā—knowing; saṁstabhya—by steadying; ātmānam—the mind; ātmanā—by deliberate intelligence; jahi—conquer; śatrum—the enemy; mahā-bāho—O mighty—armed one; kāmarūpam—in the form of lust; durāsadam—formidable.

Bg 4.2 evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ sa kāleneha mahatā yogo naṣṭaḥ parantapa

evam—thus; paramparā—by disciplic succession; prāptam—received; imam—this science; rāja-ṛṣayaḥ— the saintly kings; viduḥ—understood; saḥ—that knowledge; kālena—in the course of time; iha—in this world; mahatā—great; yogaḥ—the science of one’s relationship with the Supreme; naṣṭaḥ—scattered; parantapa—O Arjuna, subduer of the enemies.

Bg 4.6 ajo ‘pi sann avyayātmā bhūtānām īśvaro ‘pi san prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā

ajaḥ—unborn; api—although; san—being so; avyaya— without deterioration; ātmā—body; bhūtānām—of all those who are born; īśvaraḥ—the Supreme Lord; api— although; san—being so; prakṛtim—in the transcendental form; svām—of Myself; adhiṣṭhāya— being so situated; sambhavāmi—I do incarnate; ātmamāyayā—by My internal energy. janma—birth; karma—work; ca—also; me—of Mine; divyam—transcendental; evam—like this; yaḥ— anyone who; vetti—knows; tattvataḥ—in reality; tyaktvā—leaving aside; deham—this body; punaḥ— again; janma—birth; na—never; eti—does attain; mām—unto Me; eti—does attain; saḥ—he; arjuna—O Arjuna. tat—that knowledge of different sacrifices; viddhi—try to understand; praṇipātena—by approaching a spiritual master; paripraśnena—by submissive inquiries; sevayā—by the rendering of service; upadekṣyanti—they will initiate; te—you; jñānam—into knowledge; jñāninaḥ—the self-realized; tattva—of the truth; darśinaḥ—seers.

Bg 4.9 janma karma ca me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ‘rjuna Bg 4.34 tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ

Bg 5.29 bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati

bhoktāram—the beneficiary; yajña—of sacrifices; tapasām—and penances and austerities; sarva-loka— of all planets and the demigods thereof; mahāīśvaram—the Supreme Lord; su-hṛdam—the benefactor; sarva—of all; bhūtānām—the living entities; jñātvā—thus knowing; mām—Me (Lord Kṛṣṇa); śāntim—relief from material pangs; ṛcchati— one achieves.

Bg 6.47 yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

yoginām—of yogīs; api—also; sarveṣām—all types of; mat—gatena—abiding in Me, always thinking of Me; antaḥ—ātmanā—within himself; śraddhā—vān—in full faith; bhajate—renders transcendental loving service; yaḥ—one who; mām—to Me (the Supreme Lord); saḥ—he; me—by Me; yukta—tamaḥ—the greatest yogī; mataḥ—is considered.

Bg 7.3 manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ

manuṣyāṇām—of men; sahasreṣu—out of many thousands; kaścit—someone; yatati—endeavors; siddhaye—for perfection; yatatām—of those so endeavoring; api—indeed; siddhānām—of those who have achieved perfection; kaścit—someone; mām— Me; vetti—does know; tattvataḥ—in fact.

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Kṛṣṇa consciousness] and thus—by spiritual strength-conquer this insatiable enemy known as lust. This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost. Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form. One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna. Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The selfrealized souls can impart knowledge unto you because they have seen the truth. A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries. And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me—he is the most intimately united with Me in yoga and is the highest of all. That is My opinion. Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.

Bg 7.14 daivī hy eṣā guṇa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te Bg 8.5 anta-kāle ca mām eva smaran muktvā kalevaram yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ Bg 9.2 rāja-vidyā rāja-guhyaṁ pavitram idam uttamam pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam

daivī—transcendental; hi—certainly; eṣā—this; guṇamayī—consisting of the three modes of material nature; mama—My; māyā—energy; duratyayā—very difficult to overcome; mām—unto Me; eva—certainly; ye—those who; prapadyante—surrender; māyām etām—this illusory energy; taranti—overcome; te— they. anta-kāle—at the end of life; ca—also; mām—Me; eva—certainly; smaran—remembering; muktvā— quitting; kalevaram—the body; yaḥ—he who; prayāti—goes; saḥ—he; mat-bhāvam—My nature; yāti—achieves; na—not; asti—there is; atra—here; saṁśayaḥ—doubt. rāja-vidyā—the king of education; rāja-guhyam—the king of confidential knowledge; pavitram—the purest; idam—this; uttamam—transcendental; pratyakṣa—by direct experience; avagamam—understood; dharmyam—the principle of religion; su-sukham—very happy; kartum—to execute; avyayam—everlasting.

Bg 9.14 satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate

satatam—always; kīrtayantaḥ—chanting; mām—about Me; yatantaḥ—fully endeavoring; ca—also; dṛḍhavratāḥ—with determination; namasyantaḥ—offering obeisances; ca—and; mām—Me; bhaktyā—in devotion; nitya—yuktāḥ—perpetually engaged; upāsate—worship.

Bg 9.26 patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ

patram—a leaf; puṣpam—a flower; phalam—a fruit; toyam—water; yaḥ—whoever; me—unto Me; bhaktyā—with devotion; prayacchati—offers; tat— that; aham—I; bhakti-upahṛtam—offered in devotion; aśnāmi—accept; prayata-ātmanaḥ—from one in pure consciousness. yat—whatever; karoṣi—you do; yat—whatever; aśnāsi—you eat; yat—whatever; juhoṣi—you offer; dadāsi—you give away; yat—whatever; yat— whatever; tapasyasi—austerities you perform; kaunteya—O son of Kuntī; tat—that; kuruṣva—do; mat—unto Me; arpaṇam—as an offering. aham—I; sarvasya—of all; prabhavaḥ—the source of generation; mattaḥ—from Me; sarvam—everything; pravartate—emanates; iti—thus; matvā—knowing; bhajante—become devoted; mām—unto Me; budhāḥ—the learned; bhāva-samanvitāḥ—with great attention.

Bg 9.27 yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam Bg 10.8 ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā bhajante māṁ budhā bhāva-samanvitāḥ Bg 10.9 mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca Bg 10.10 teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ taṁ yena mām upayānti te Bg 10.11 teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvatā

mat-cittāḥ—their minds fully engaged in Me; matgata-prāṇāḥ—their lives devoted to Me; bodhayantaḥ—preaching; parasparam—among themselves; kathayantaḥ—talking; ca—also; mām— about Me; nityam—perpetually; tuṣyanti—become pleased; ca—also; ramanti—enjoy transcendental bliss; ca—also. teṣām—unto them; satata-yuktānām—always engaged; bhajatām—in rendering devotional service; prīti-pūrvakam—in loving ecstasy; dadāmi—I give; buddhi-yogam—real intelligence; tam—that; yena—by which; mām—unto Me; upayānti—come; te—they. teṣām—for them; eva—certainly; anukampā-artham— to show special mercy; aham—I; ajñāna-jam—due to ignorance; tamaḥ—darkness; nāśayāmi—dispel; ātmabhāva—within their hearts; sthaḥ—situated; jñāna—of knowledge; dīpena—with the lamp; bhāsvatā— glowing.

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it. And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt. This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed. Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion. If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.

Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that, O son of Kuntī, as an offering to Me. I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me. To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

Bg 10.41 yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva vā tat tad evāvagaccha tvaṁ mama tejo-’ṁśa-sambhavam Bg 13.22 puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān kāraṇaṁ guṇa-saṅgo ‘sya sad-asad-yoni-janmasu

Bg 14.4 sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā Bg 14.26 māṁ ca yo ‘vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate

yat yat—whatever; vibhūti—opulences; mat—having; sattvam—existence; śrī-mat—beautiful; ūrjitam— glorious; eva—certainly; vā—or; tat tat—all those; eva—certainly; avagaccha—must know; tvam—you; mama—My; tejaḥ—of the splendor; aṁśa—a part; sambhavam—born of. puruṣaḥ—the living entity; prakṛti-sthaḥ—being situated in the material energy; hi—certainly; bhuṅkte—enjoys; prakṛti—jān—produced by the material nature; guṇān—the modes of nature; kāraṇam—the cause; guṇa-saṅgaḥ—the association with the modes of nature; asya—of the living entity; sat-asat—in good and bad; yoni—species of life; janmasu—in births. sarva-yoniṣu—in all species of life; kaunteya—O son of Kuntī; mūrtayaḥ—forms; sambhavanti—they appear; yāḥ—which; tāsām—of all of them; brahma—the supreme; mahat yoniḥ—source of birth in the material substance; aham—I; bīja-pradaḥ—the seed-giving; pitā—father. mām—unto Me; ca—also; yaḥ—a person who; avyabhicāreṇa—without fail; bhakti-yogena—by devotional service; sevate—renders service; saḥ—he; guṇān—the modes of material nature; samatītya— transcending; etān—all these; brahma-bhūyāya— elevated to the Brahman platform; kalpate—becomes.

Bg 15.1 śrī-bhagavān uvāca ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam chandāṁsi yasya parṇāni yas taṁ veda sa veda-vit

śrī-bhagavān uvāca—the Supreme Personality of Godhead said; ūrdhva-mūlam—with roots above; adhaḥ—downwards; śākham—branches; aśvattham— a banyan tree; prāhuḥ—is said; avyayam—eternal; chandāṁsi—the Vedic hymns; yasya—of which; parṇāni—the leaves; yaḥ—anyone who; tam—that; veda—knows; saḥ—he; veda-vit—the knower of the Vedas.

Bg 15.15 sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham

sarvasya—of all living beings; ca—and; aham—I; hṛdi—in the heart; sanniviṣṭaḥ—situated; mattaḥ— from Me; smṛtiḥ—remembrance; jñānam—knowledge; apohanam—forgetfulness; ca—and; vedaiḥ—by the Vedas; ca—also; sarvaiḥ—all; aham—I am; eva— certainly; vedyaḥ—knowable; vedānta-kṛt—the compiler of the Vedānta; veda-vit—the knower of the Vedas; eva—certainly; ca—and; aham—I. yaḥ—anyone who; śāstra-vidhim—the regulations of the scriptures; utsṛjya—giving up; vartate—remains; kāma-kārataḥ—acting whimsically in lust; na—never; saḥ—he; siddhim—perfection; avāpnoti—achieves; na—never; sukham—happiness; na—never; parām— the supreme; gatim—perfectional stage. brahma-bhūtaḥ—being one with the Absolute; prasanna-ātmā—fully joyful; na—never; śocati— laments; na—never; kāṅkṣati—desires; samaḥ— equally disposed; sarveṣu—to all; bhūteṣu—living entities; mat—bhaktim—My devotional service; labhate—gains; parām—transcendental.

Bg 16.23 yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim Bg 18.54 brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

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

The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species. It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father. One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman. The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas. I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas. He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination. One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

Bg 18.55 bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ tato māṁ tattvato jñātvā viśate tad-anantaram

bhaktyā—by pure devotional service; mām—Me; abhijānāti—one can know; yāvān—as much as; yaḥ ca asmi—as I am; tattvataḥ—in truth; tataḥ—thereafter; mām—Me; tattvataḥ—in truth; jñātvā—knowing; viśate—he enters; tat-anantaram—thereafter.

Bg 18.57 cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava

cetasā—by intelligence; sarva-karmāṇi—all kinds of activities; mayi—unto Me; sannyasya—giving up; matparaḥ—under My protection; buddhi-yogam— devotional activities; upāśritya—taking shelter of; matcittaḥ—in consciousness of Me; satatam—twenty-four hours a day; bhava—just become. īśvaraḥ—the Supreme Lord; sarva-bhūtānām—of all living entities; hṛt-deśe—in the location of the heart; arjuna—O Arjuna; tiṣṭhati—resides; bhrāmayan— causing to travel; sarva-bhūtāni—all living entities; yantra—on a machine; ārūḍhani—being placed; māyayā—under the spell of material energy.

Bg 18.61 īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ‘rjuna tiṣṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā Bg 18.65 man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne priyo ‘si me

mat-manāḥ—thinking of Me; bhava—just become; mat-bhaktaḥ—My devotee; mat-yājī—My worshiper; mām—unto Me; namaskuru—offer your obeisances; mām—unto Me; eva—certainly; eṣyasi—you will come; satyam—truly; te—to you; pratijāne—I promise; priyaḥ—dear; asi—you are; me—to Me.

Bg 18.66 sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

sarva-dharmān—all varieties of religion; parityajya— abandoning; mām—unto Me; ekam—only; śaraṇam— for surrender; vraja—go; aham—I; tvām—you; sarva—all; pāpebhyaḥ—from sinful reactions; mokṣayiṣyāmi—will deliver; mā—do not; śucaḥ— worry. oḿ — the Complete Whole; pūrṇam — perfectly complete; adaḥ — that; pūrṇam — perfectly complete; idam — this phenomenal world; pūrṇāt — from the all-perfect; pūrṇam — complete unit; udacyate — is produced; pūrṇasya — of the Complete Whole; pūrṇam — completely, all; ādāya — having been taken away; pūrṇam — the complete balance; eva — even; avaśiṣyate — is remaining.

ISO Invocation oḿ pūrṇam adaḥ pūrṇam idaḿ pūrṇāt pūrṇam udacyate pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate

ISO 1 īśāvāsyam idam sarvaḿ yat kiñca jagatyāḿ jagat tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam

īśa — by the Lord; āvāsyam — controlled; idam — this; sarvam — all; yat kiñca — whatever; jagatyām — within the universe; jagat — all that is animate or inanimate; tena — by Him; tyaktena — set-apart quota; bhuñjīthāḥ — you should accept; mā — do not; gṛdhaḥ — endeavor to gain; kasya svit — of anyone else; dhanam — the wealth.

NOI 1 vāco vegaḿ manasaḥ krodhavegaḿ jihvā-vegam udaropastha-vegam etān vegān yo viṣaheta dhīraḥ sarvām apīmāḿ pṛthivīḿ sa śiṣyāt

vācaḥ — of speech; vegam — urge; manasaḥ — of the mind; krodha — of anger; vegam — urge; jihvā — of the tongue; vegam — urge; udara-upastha — of the belly and genitals; vegam — urge; etān — these; vegān — urges; yaḥ — whoever; viṣaheta — can tolerate; dhīraḥ — sober; sarvām — all; api — certainly; imām — this; pṛthivīm — world; saḥ — that personality; śiṣyāt — can make disciples.

One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God. In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me. The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy. Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance. Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong. A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.

NOI 2 atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ jana-sańgaś ca laulyaḿ ca ṣaḍbhir bhaktir vinaśyati

ati-āhāraḥ — overeating or too much collecting; prayāsaḥ — overendeavouring; ca — and; prajalpaḥ — idle talk; niyama — rules and regulations; āgrahaḥ — too much attachment to (or agrahaḥ — too much neglect of); jana-sańgaḥ — association with worldlyminded persons; ca — and; laulyam — ardent longing or greed; ca — and; ṣaḍbhiḥ — by these six; bhaktiḥ — devotional service; vinaśyati — is destroyed.

NOI 3 utsāhān niścayād dhairyāt tat-tat-karma-pravartanāt sańga-tyāgāt sato vṛtteḥ ṣaḍbhir bhaktiḥ prasidhyati

utsāhāt — by enthusiasm; niścayāt — by confidence; dhairyāt — by patience; tat-tat-karma — various activities favorable for devotional service; pravartanāt — by performing; sańga-tyāgāt — by giving up the association of nondevotees; sataḥ — of the great previous ācāryas; vṛtteḥ — by following in the footsteps; ṣaḍbhiḥ — by these six; bhaktiḥ — devotional service; prasidhyati — advances or becomes successful.

NOI 4 dadāti pratigṛhṇāti guhyam ākhyāti pṛcchati bhuńkte bhojayate caiva ṣaḍ-vidhaḿ prīti-lakṣaṇam

dadāti — gives charity; pratigṛhṇāti — accepts in return; guhyam — confidential topics; ākhyāti — explains; pṛcchati — enquires; bhuńkte — eats; bhojayate — feeds; ca — also; eva — certainly; ṣaṭvidham — six kinds; prīti — of love; lakṣaṇam — symptoms.

BRS 1.1.11: anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānuśīlanam bhaktir uttamā

anya-abhilāṣitā-śūnyam—without desires other than those for the service of Lord Kṛṣṇa, or without material desires (such as those for meateating, illicit sex, gambling and addiction to intoxicants); jñāna— by the knowledge of the philosophy of the monist Māyāvādīs; karma—by fruitive activities; adi—by artificially practicing detachment, by the mechanical practice of yoga, by studying the Sāṅkhya philosophy and so on; anāvṛtam—uncovered; ānukūlyena— favorable; kṛṣṇa-ānu-śīlanam—cultivation of service in relationship to Kṛṣṇa; bhaktiḥ-uttamā—first-class devotional service.

One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements. There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles (such as śravaṇaḿ kīrtanaḿ viṣṇoḥ smaraṇam [SB 7.5.23] — hearing, chanting and remembering Kṛṣṇa), (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas. These six principles undoubtedly assure the complete success of pure devotional service. Offering gifts in charity, accepting charitable gifts, revealing one's mind in confidence, inquiring confidentially, accepting prasāda and offering prasāda are the six symptoms of love shared by one devotee and another. 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 Kṛṣṇa favorably, as Kṛṣṇa desires.(quoted in Caitanya-caritāmṛta Madhya 19.167)

BRS 1.2.101: śruti-smṛti-purāṇādipañcaratra-vidhiṁ vinā aikāntikī harer bhaktir utpātāyaiva kalpate

BRS 1.2.187: īhā yasya harer dāsye karmaṇā manasā girā nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate BRS 1.2.255-6: anāsaktasya viṣayān yathārham upayuñjataḥ nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate BRS. 1.2.234: ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau svayam eva sphuraty adaḥ

BRS 1.1.2: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam hṛṣīkeṇa hṛṣīkeśasevanaṁ bhaktir ucyate

śruti—the original Vedic literatures; smṛti—literatures in pursuance to the original Vedic knowledge; purāṇa-ādi—the Purāṇās, etc.; pañcaratra—the Nārada Pañcarātra; vidhim—the regulative principles; vinā—without; aikāntikī—undiverted; hareḥ—of the Supreme Personality of Godhead; bhakti—devotional service; utpātāya—an unnecessary disturbance; iva— indeed; kalpate—becomes. īhā—the activity; yasya—of whom; hareḥ—of Hari, Kṛṣṇa, the Lord; dāsye—in service; karmaṇā—by the actions (of the body); manasā—by the mind; girā— and by the words; nikhilāsu—in all; api—indeed; avasthāsu—in all conditions of material existence; jīvan-muktaḥ—liberated even within material existence; saḥ—such; ucyate—is so called. anāsaktasya—of one who is without attachment; viṣayān—to material sense objects; yathā-arham— according to suitability; upayuñjataḥ—engaging; nirbandhaḥ—without bondage; kṛṣṇa-sambandhe—in relationship with Kṛṣṇa; yuktam—proper; vairāgyam—renunciation; ucyate—is called; prāpañcikatayā—as material; buddhyā—with the understanding; hari-sambandhi-vastunaḥ—of things which are related to the Supreme Personality of Godhead, Hari; mumukṣubhiḥ—by those who desire liberation; parityāgaḥ—the renunciation; vairāgyam phalgu—inferior renunciation; kathyate—is termed. ataḥ—therefore (because Kṛṣṇa’s name, form, qualities and pastimes are all on the absolute platform); śrī-kṛṣṇa-nāma-ādi—Lord Kṛṣṇa’s name, form, qualities, pastimes and so on; na—not; bhavet—can be; grāhyam—perceived; indriyaiḥ—by the blunt material senses; seva-unmukhe—to one engaged in His service (when a person places himself at the disposal or order of the Supreme Lord, at that time the spiritual energy, or Hare, gradually reveals the Lord to him); hi—certainly; jihvā-ādau— beginning with the tongue; svayam—personally; eva—certainly; sphurati—be manifest; adaḥ—those (Kṛṣṇa’s name, form, quality and so on).

sarva-upādi-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; hṛṣīkeṇa—by purified senses freed from all designations; hṛṣīkeśa—of the master of the senses; sevanam—the service to satisfy the senses; bhaktiḥ—devotional service; ucyate—is called.

Devotional service to the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas, Nārada-Pañcarātra, etc., is simply an unnecessary disturbance in society. One who engages in the transcendental service of the Lord in body, mind and word is to be considered liberated in all conditions of material existence. When one is not attached to anything but at the same time accepts anything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation. Because Kṛṣṇa’s form, qualities, pastimes, etc. are all on the absolute platform, material senses cannot therefore appreciate them. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord’s Holy name and taste the remnants of the Lord’s food, the tongue is purified and one gradually comes to understand who Kṛṣṇa really is.(originally from Padma Purāṇa, quoted in Caitanya-caritāmṛta Madhya 17.136) Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one’s senses are purified.(quoted in Caitanyacaritāmṛta Madhya 19.170)

Bhakti Sastri Exam Notes  
Bhakti Sastri Exam Notes  

Download Bhakti Sastri Notes for your Examination. Notes includes Bhagavad Gita, Nectar of Devotion, Nectar of Instruction, Isopanisad.