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NOI Extra Questions and answers

Closed Book Question Text2 (Weightage of 30% in CBA Exam)

Q2: Briefly describe the two meanings of niyamagraha
The word "niyamagraha" has two meanings. The first meaning (agrah is "eagerness
to accept" and the second meaning is "failure to accept. āgrahaḥ — too much
attachment to (or agrahaḥ - too much neglect of) niyama — rules and regulations.

Q Discuss Srila Prabhu pada’s mood in adjusting religious principles in

relation to Niyamagrahah. Also cite in your answer, examples of Srila
Prabhupada adjusting principles for preaching. (NOI Text 2)
Srila Prabhu pada’s mood in adjusting religious principles in relation to niyamagraha
was to faithfully accept scriptural rules and regulations for the advancement of
Krishna consciousness while not being eager to accept rules and regulations for
economic advancement. He adjusted principles for preaching by considering the
time, place, and circumstances, presenting Krishna consciousness in a way that was
relevant and accessible without compromising essential principles. For example, he
allowed his disciples to eat certain vegetarian foods not traditionally offered to
Krishna and introduced the chanting of the Hare Krishna mantra. Srila Prabhupada
emphasized the importance of following regulative principles while adapting to
different cultures and individuals for the purpose of spreading Krishna
consciousness.
Explain the two fold meaning of Niyamagrahah
The two-fold meaning of niyamagraha is understood based on the particular
combination of words. The word agraha means "eagerness to accept," and by
adding it to niyama ("rules and regulations"), niyamagraha is formed. This aspect
refers to not being eager to accept rules and regulations for economic
advancement. On the other hand, agraha means "failure to accept," and when
added to niyama, niyamagraha signifies the faithful acceptance of scriptural rules
and regulations for the advancement of Krishna consciousness.
List and explain the six things favorable to pure devotional service. Use Sanskrita
name as possible.
utsāhāt,
niścayāt
Dhairya
tat-tat-karma
saṅga-tyāgāt
sataḥ vṛtteḥ

Explain the verse 1.1.11BRS, "anyablilasita..." as cited in NOI here.

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The verse 1.1.11 from the Bhakti-rasamrta-sindhu (NOI) states:

anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena Krishnanu- silanam
bhaktir uttama
This verse describes the characteristics of uttama-bhakti, or pure devotional
service. It explains that such devotional service is devoid of anyabhilasa, or
extraneous desires. The devotee engages in bhakti without any personal motives or
ulterior desires.
Furthermore, pure devotional service is free from the coverings of jnana
(speculative knowledge) and karma (fruitive activities). The devotee does not rely
on intellectual speculation or materialistic endeavors for spiritual progress.
Instead, the devotee engages in anukulyena Krishnanu-silanam, which means
engaging in activities that are favorable to Krishna's service. The devotee performs
actions that are pleasing to Krishna and in accordance with His desires.
This verse emphasizes that uttama-bhakti, pure devotional service, is characterized
by selfless devotion, devoid of material desires and speculative knowledge. It is
focused on serving Krishna with a favorable attitude, following His instructions, and
engaging in activities that please Him.
What are the nine process of Bhakti, Sanskrit and English? Which one is cited as
being very important? How can we apply this carefully? Quote the Sanskrit verse
Srila Prabhupada uses to amplify this point.
The nine processes of devotional service, as mentioned in the provided text, are:
Sravanam: Hearing the name and glories of the Supreme Personality of Godhead.
Kirtanam: Chanting His glories.
Smaranam: Remembering the Lord.
Pada-sevanam: Serving the Lord's feet.
Archanam: Worshiping the Deity.
Vandanam: Offering obeisances unto the Lord.
Dasyam: Acting as the Lord's servant.
Sakhyam: Making friends with the Lord.
Atma-nivedanam: Surrendering oneself fully to the Lord.
Among these nine processes, the text does not explicitly cite one as being more
important than the others. However, all these processes are integral to the practice
of devotional service and contribute to the development of a loving relationship with
the Supreme Lord. Each process has its unique significance and offers a different
way to engage in devotional activities.
To apply these processes carefully, one should strive to engage in all of them to the
best of their ability. Regularly hearing and chanting the glories of the Lord,
remembering Him, serving His lotus feet, worshiping the Deity, offering obeisances,
acting as His servant, making friends with Him, and surrendering oneself fully are all
essential aspects of devotional service. By sincerely practicing these processes with
the guidance of a bona fide spiritual master, one can gradually progress in their
spiritual journey and develop a deep and loving relationship with the Supreme Lord.
The Sanskrit verse Srila Prabhupada uses to amplify this point is:
"sravanam kirtanam visnoh smaranam pada-sevanam arcanam vandanam dasyam
sakhyam atma-nivedanam"
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This verse is from the teachings of Prahlada Maharaja in the Srimad-Bhagavatam

(7.5.23). It highlights the importance of the nine processes of devotional service and
encourages practitioners to engage in them for spiritual advancement.
What are the three primary potencies of the Lord? Are we one of those three?
Describe the character of each one. How are they related?
The three primary potencies of the Lord are described in the text. They are:
Internal Potency (Antaranga-shakti): This is the Lord's personal, spiritual potency. It
includes His eternal associates, the spiritual abode, and all the paraphernalia and
activities related to His transcendental realm. The internal potency is fully spiritual
and is meant for the pleasure and service of the Lord.
External Potency (Bahiranga-shakti): This is the material energy of the Lord, which
manifests as the material world and all its various elements, including the living
entities. The external potency is temporary and subject to the laws of material
nature, and it functions to facilitate the conditioned souls' desires for enjoyment and
separate existence from the Lord.
Marginal Potency (Tatastha-shakti): This is the marginal energy, which refers to the
living entities. The living beings are situated between the internal and external
potencies and have the freedom to choose between serving the Lord in the spiritual
realm or desiring separate enjoyment in the material world. The marginal potency is
characterized by its position on the border between the spiritual and material
realms.
The internal and external potencies are fully under the control of the Lord, while the
marginal potency, the living entities, have the freedom to choose their relationship
with the Lord. The internal potency is eternally connected to the Lord in loving
service, while the external potency provides a temporary arena for the conditioned
souls to fulfill their desires.
As individual souls, we are part of the marginal potency. We have the choice to
either serve the Lord and engage in devotional service, or to turn away from Him
and pursue material enjoyment. Our ultimate goal is to reconnect with the Lord and
engage in our constitutional position as His loving serv
What are the threefold material sufferings? Sanskrit and English with examples.
The threefold material sufferings are described in the provided text. They are:
Adhyatmika suffering: This refers to suffering caused by one's own body and mind.
It includes physical and mental ailments, such as diseases, old age, anxiety,
depression, and so on. For example, experiencing physical pain or going through
mental distress due to personal circumstances.
Adhibhautika suffering: This refers to suffering caused by other living entities. It
includes conflicts, violence, harm, and disturbances caused by other beings. For
example, being attacked by animals, experiencing conflicts with others, or facing
harm from someone else's actions.
Adhidaivika suffering: This refers to suffering caused by natural forces or higher
powers. It includes natural disasters, accidents, and other events beyond human
control. For example, experiencing earthquakes, floods, storms, or being affected by
cosmic influences like planetary movements.
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These three types of suffering are inherent to the material world and are
experienced by all living beings to varying degrees. They arise due to the
conditioned nature of existence and the interactions between the material
elements, living entities, and higher powers. The purpose of spiritual practice, such
as Krishna consciousness, is to transcend these material sufferings and attain a
state of eternal bliss and spiritual realization.
From the first paragraph in the Purport up to the paragraph starting, "According to
nature's arrangement..." we see Srila Prabhupada presenting a brilliant description
of the material phenomenon. Can you summarize this, put it in a more rigid linear
order?
Srila Prabhupada discusses various aspects of material attachments and bodily
demands. He explains that unrestricted attachment and anger arising from
frustration are the two divisions of the agitations of the bickering mind. Adherence
to certain philosophies and materialistic desires lead to these agitations. The
demands of the body are categorized into the tongue, belly, and genitals. Srila
Prabhupada suggests that by controlling the tongue and limiting its activities to
eating prasada (food offered to Krishna), one can automatically control the urges of
the belly and genitals. He quotes a verse by Srila Bhaktivinoda Thakura that
emphasizes the difficulty of conquering the tongue but acknowledges the help of
Krishna in providing prasada to overcome this challenge. Srila Prabhupada also
mentions the different tastes (rasas) that can agitate a person and lead to
uncontrolled eating for sense gratification. He advises Krishna conscious individuals
to give up eating for sense pleasure and instead accept only remnants of food
offered to Krishna. Additionally, he mentions the proper foods to offer to the Lord
and warns against indulging in substances and activities that fulfill illicit demands.
How does SB 1.2.9, "dharmasy hi apavargasya..." cites in this Purport related to the
Text?
This verse emphasizes that everything within the universe is controlled and owned
by the Lord, and one should live peacefully by following the principle of plain living
and high thinking. The verse criticizes materialists who misuse their intelligence to
accumulate material possessions and exploit others for sense gratification. It
suggests that when society gives up these faults and follows the principles of
devotional service, enmity and problems of economic and political instability will
cease. This verse highlights the importance of understanding the complete
arrangement of the Lord and living in harmony with it.
What is "The first step in human civilization"? How is this related to the word
dharma? How does this control atyhara?
The first step in human civilization, as mentioned in the provided document,
consists of occupational engagements performed according to the scriptural
injunctions. This means that individuals should engage in their respective duties and
responsibilities according to the principles and guidelines set forth in religious
scriptures. This is related to the word dharma because dharma refers to one's duty
or righteous path in life. By following the principles of dharma, individuals can lead
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a righteous and meaningful life.

This control of atyahara, or an excessive desire for material prosperity, is achieved
through the understanding and practice of true religion. True religion teaches
individuals to be satisfied with the bare necessities of life while cultivating Krishna
consciousness, which means developing a deep spiritual connection with God. By
focusing on spiritual growth and contentment, individuals can control their
excessive desires for material possessions and avoid the trap of constantly seeking
material prosperity.
In summary, the first step in human civilization is to engage in occupational duties
according to scriptural injunctions, which is related to the concept of dharma. By
following true religion and cultivating Krishna consciousness, individuals can control
their excessive desires for material prosperity (atyahara) and instead focus on the
pursuit of spiritual knowledge and contentment.
Explain the story starting, "Once a great karmī accumulated a vast fortune for his
sons and grandsons..."
The story starting with "Once a great karmī accumulated a vast fortune for his sons
and grandsons..." illustrates the consequences of materialistic activities and the
cycle of birth and death. The story tells of a wealthy man who worked hard to
accumulate a vast fortune for the benefit of his family. However, despite his efforts,
his sons and grandsons squandered the wealth and ended up in poverty.
The story highlights the futility of materialistic endeavors and the temporary nature
of material possessions. It emphasizes that materialistic activities, driven by the
desire for sense gratification, only lead to bondage and suffering. The karmī in the
story represents those who are solely focused on accumulating wealth and enjoying
material comforts without considering the spiritual aspect of life.
The story serves as a cautionary tale, warning against the pursuit of materialistic
goals without a higher spiritual purpose. It illustrates that material wealth and
possessions cannot bring lasting happiness or fulfillment. Instead, the story
encourages individuals to seek spiritual knowledge and engage in devotional
service to transcend the cycle of birth and death and attain true happiness and
liberation.
How is "maya tatam idam sarvam..." used in the purport? How is the example of a
Dictaphone used to illustrate this? How have you practically applied this in your
service?
Under the direction of the bona fide spiritual master, one has to make everything
favorable for Kṛṣṇa's service. For example, 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 never thought of using the dictaphone in
God's service, but we are using this dictaphone to write Kṛṣṇa conscious literature.
Of course, the manufacture of the dictaphone is wholly within the energy of Kṛṣṇa.
All the parts of the instrument, including the electronic functions, are made from
different combinations and interactions of the five basic types of material energy -
namely, bhūmi, jala, agni, vāyu and ākāśa. The inventor used his brain to make this
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complicated machine, and his brain, as well as the ingredients, were supplied by
Kṛṣṇa.

In his Anuvrtti, SBSS focuses on Niscayad, being determined in devotional service.

What does he say?

In the Anuvrtti, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura (SBSS) emphasizes the

importance of being determined in devotional service. He emphasizes that one
should have unwavering faith and conviction in the process of devotional service to
the Supreme Personality of Godhead. This determination should be firm and
resolute, not wavering due to external circumstances or distractions.
SBSS emphasizes that being determined in devotional service means having a
strong desire to engage in the nine processes of devotional service, such as
hearing, chanting, remembering, and serving the Lord. This determination should be
free from any extraneous motives or selfish desires. It should be solely focused on
pleasing the Lord and advancing in one's spiritual journey.
Furthermore, SBSS highlights the importance of seeking the association of pure
devotees and bona fide spiritual masters. By associating with such elevated
personalities and hearing from them submissively, one can develop and strengthen
their determination in devotional service. The guidance and teachings of these
advanced devotees help in cultivating a strong and unwavering commitment to the
path of bhakti.
Overall, SBSS emphasizes the significance of being determined in devotional
service, having unwavering faith, and seeking the association of pure devotees to
progress on the path of Krishna consciousness.

Que: Discuss the importance for all devotees, of applying the dadati principle in
relation to spending at least fifty percent of one's income in the service of the Lord
and His devotees
Ans: This principle serves as an example for all devotees to follow. By dedicating a
significant portion of their income to the service of the Lord and His devotees,
devotees can fulfill the demands of dadati and actively contribute to the
propagation of Krishna consciousness.

Que: Discuss ways in which you can improve facilitating the six kinds of
loving exchanges between devotees.
Ans: In order to improve facilitating the six kinds of loving exchanges between
devotees, one can focus on the following:
Creating a welcoming and inclusive environment: Ensure that all devotees feel
accepted and valued within the community. Encourage open communication,
respect for diversity, and a spirit of cooperation.
Organizing regular gatherings and events: Arrange programs, festivals, and
gatherings where devotees can come together to engage in devotional activities,
such as kirtan, bhajans, and discourses. These events provide opportunities for
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devotees to interact, share experiences, and deepen their relationships.

Promoting service opportunities: Encourage devotees to actively participate in
various service activities within the community. By engaging in selfless service,
devotees can develop a sense of unity and camaraderie.
Providing educational resources: Offer classes, workshops, and study groups that
focus on the philosophy and practices of Krishna consciousness. This helps in
nurturing a deeper understanding of devotional principles and fosters meaningful
discussions among devotees.
Supporting each other's spiritual growth: Encourage devotees to engage in spiritual
practices, such as chanting the holy names, reading scriptures, and practicing
meditation. Provide guidance and mentorship to help individuals progress in their
spiritual journey.
Cultivating a culture of appreciation and encouragement: Recognize and appreciate
the efforts and contributions of devotees. Encourage them to share their
realizations, experiences, and insights with others, creating an atmosphere of
mutual encouragement and inspiration.
By actively implementing these approaches, devotees can enhance the loving
exchanges within the community and create a supportive and nurturing
environment for spiritual growth.
Que: Srila Prabhupada writes in text 4 purport: "Unless one is very advanced, he is
unable to utilize everyone's contribution to further the Krsna consciousness
movement; therefore, on principle one should not accept charity from the
Mayavadis or atheists." Discuss the relevance of this statement for members of the
Krsna consciousness movement.
Ans: This statement holds relevance for members of the Krishna consciousness
movement in several ways:
Preserving the purity of the movement: Accepting charity from Mayavadis or
atheists may lead to compromising the principles and teachings of Krishna
consciousness. As the movement aims to educate people in God consciousness, it is
crucial to maintain the integrity and purity of its teachings.
Avoiding contamination of consciousness: By accepting charity from those who hold
atheistic or impersonalistic beliefs, there is a risk of being influenced by their
mindset and losing focus on the path of devotional service. The consciousness of
devotees should remain firmly rooted in Krishna consciousness and not be swayed
by opposing ideologies.
Utilizing contributions effectively: Srila Prabhupada mentions that unless one is very
advanced, it may be challenging to utilize everyone's contribution to further the
Krishna consciousness movement. This highlights the need for careful discernment
in accepting donations and resources. It is important to ensure that contributions
are used in a way that aligns with the principles and goals of the movement.
Maintaining association with like-minded devotees: By avoiding intimate association
with Mayavadis and atheists, members of the Krishna consciousness movement can
safeguard their spiritual progress and maintain a supportive environment.
Associating with devotees who share a similar understanding and commitment to
Krishna consciousness helps in nurturing one's devotion and spiritual growth.
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Overall, the relevance of this statement for members of the Krishna consciousness
movement lies in preserving the purity of the movement, protecting one's
consciousness, utilizing contributions effectively, and maintaining association with
like-minded devotees. By adhering to these principles, devotees c
Q: Discuss the significance of the verse 'Nitya-siddha Krsna Prema...' (CC
Madhya 22.107 NOI text 4) in relation to spreading the Krsna
consciousness movement.
This verse states that pure love for Krishna is eternally established in the hearts of
living entities and is not something to be gained from an external source. When the
heart is purified by hearing and chanting, the dormant Krishna consciousness within
the living entity is awakened.
This verse highlights the inherent nature of Krishna consciousness within every
living being. It emphasizes that everyone should be given the opportunity to hear
about Krishna and engage in the process of hearing and chanting the holy name. By
engaging in these devotional practices, one's heart is cleansed of mundane
contamination, and their original Krishna consciousness is awakened.
In the context of spreading the Krishna consciousness movement, this verse
underscores the importance of providing opportunities for people to hear and chant
about Krishna. By spreading the message of Krishna consciousness and facilitating
the process of hearing an
Que: How does Srila Prabhupada use the verse, "Nitya siddha Krsna
Prema..." in the context of these six loving exchanges?
Ans: He explains that pure love for Krishna is eternally established in the hearts of
living entities and is not something to be gained from an external source.
In the context of the six loving exchanges mentioned earlier in the document, Srila
Prabhupada uses this verse to highlight the transformative power of hearing and
chanting the holy name of Krishna. He states that by engaging in the process of
hearing and chanting, one's heart is directly purified, and their dormant Krishna
consciousness is awakened.
By associating with devotees and participating in the six kinds of loving exchanges,
an ordinary person can fully revive their dormant Krishna consciousness. Srila
Prabhupada emphasizes that Krishna consciousness is already present within every
living entity to some extent, and by engaging in devotional practices, such as
hearing and chanting, one can awaken and nourish that inherent Krishna
consciousness.
Therefore, Srila Prabhupada uses the verse "nitya-siddha Krishna-Prema 'Sadhya'
kabhu Naya" to emphasize the importance of providing opportunities for people to
associate with devotees, hear about Krishna, and engage in devotional activities.
Through these processes, individuals can purify their hearts, awaken their dormant
Krishna consciousness, and experience the transformative power of the Krishna
consciousness movement.
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Que: What happened when Lord Chaitanya gave the Holy Names,
Sankirtan, as a gift in the Jharkhand Forest?
Ans: The tigers, snakes, deer, and all other animals present in the forest abandoned
their natural animosity towards each other and began chanting and dancing in
sankirtan, the congregational chanting of the holy names of the Lord. This incident
demonstrated the transformative power of the holy names of Krishna.
The animals, who are considered to be in lower species of life, were purified and
prepared to become fully Krishna conscious simply by hearing the transcendental
vibration of the Hare Krishna mantra. Lord Chaitanya's presence and the chanting of
the holy names had such a profound effect that even the animals were able to
experience spiritual awakening and engage in devotional activities.
This incident serves as an example of the potency of the holy names and the
universal nature of Krishna consciousness. It shows that the chanting of the holy
names has the power to purify and uplift not only human beings but also all living
entities, regardless of their species. It highlights the all-encompassing nature of the
Krishna consciousness movement and its ability to bring about spiritual
transformation and unity among all beings.
It is important to note that while we may not have the same ability as Lord
Chaitanya to enchant animals and make them chant and dance, we can still follow
in His footsteps by spreading the holy names of Krishna and sharing the teachings
of Krishna consciousness with others. By doing so, we can help people from all
walks of life, including animals, to awaken their dormant love for Krishna and
experience the spiritual bliss that comes with it.
Que: Can we make the animals Krsna conscious by giving the charity of
the Holy Names? Explain
Ans: it is mentioned that even the souls embodied in lower animals, insects, trees,
and other species of life can become purified and prepared to become fully Krishna
conscious simply by hearing the transcendental vibration of the Hare Krishna
mantra. It is explained that the chanting of the holy names is so powerful that even
if one chants in the remotest parts of the jungle, the trees and animals will advance
in Krishna consciousness simply by hearing the vibration.
While we may not have the ability to directly make animals Krishna conscious, the
document suggests that by chanting the holy names of the Lord, we can contribute
to the spiritual well-being of all living entities, including animals. The vibration of the
holy names has a purifying effect on the consciousness of all beings, and it can
create a positive spiritual influence in their lives. The example of Sri Caitanya
Mahaprabhu passing through the forest of Jharikhanda, where the animals
abandoned their natural animosity and began chanting and dancing in sankirtana,
illustrates the transformative power of the holy names.
Therefore, by regularly chanting and spreading the holy names of Krishna, we can
indirectly contribute to the spiritual awakening of animals and other living entities.
The vibration of the holy names has the potential to purify their hearts and awaken
their dormant love for Krishna. While we may not be able to directly influence
animals to chant or dance, our sincere and dedicated practice of Krishna
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consciousness can create a positive spiritual atmosphere that can benefit all beings,
including animals, in their spiritual journey.
Que: What distinguishes animal society from human society? Cite the
verse,"sa via pumsam..." to help explain this.
The verse "sa vai pumsam paro dharmo yato bhaktir adhoksaje" from Srimad
Bhagavatam (1.2.6) distinguishes human society from animal society. The verse
states that the highest duty or occupation for human beings is to engage in
devotional service to the Supreme Lord, Adhoksaja.
This verse highlights the unique potential of human beings to cultivate a loving
relationship with the Supreme Lord. Unlike animals, who are primarily driven by
instinctual needs and survival, human beings have the capacity for self-realization
and spiritual growth. They possess the intelligence and free will to understand their
spiritual nature and engage in devotional activities.
By engaging in devotional service, humans can transcend the limitations of material
existence and attain a higher spiritual purpose. They can develop a loving
relationship with the Supreme Lord, which is the ultimate goal of human life. This
verse emphasizes that the true essence of human society lies in the cultivation of
devotion to the Supreme Lord.
In contrast, animal society is primarily concerned with fulfilling basic material needs
and instincts. Animals are not capable of engaging in conscious devotional service
or understanding higher spiritual truths. They operate on a more instinctual level,
driven by survival, reproduction, and basic needs.
Therefore, the verse "sa vai pumsam paro dharmo yato bhaktir adhoksaje"
highlights the unique opportunity and responsibility of human beings to engage in
devotional service and realize their spiritual potential. It distinguishes human
society from animal society by emphasizing the importance of cultivating a loving
relationship with the Supreme Lord and engaging in activities that promote spiritual
growth and self-realization.
Que: Is it O.K. to offer bread cooked in the general market if there is no
meat, fish or eggs in it? Explain using the cited verse, "visayera anna
koila...". How do you see this applied amongst ISKCON devotees including
yourself?
No, it’s not ok to offer outside food except what is naturally extracted from plants
like grains and fruits. The phrase "viṣayīra anna khāile duṣṭa haya mana" translates
to "By eating food prepared by worldly people, one's mind becomes wicked." This
statement is a warning given by Śrī Caitanya Mahāprabhu, emphasizing the
importance of being cautious about the food we consume and the association we
keep. It suggests that if we partake in food prepared by those who are
materialistic and not engaged in spiritual practices, it can have a negative
influence on our consciousness and lead to a degraded state of mind.
Therefore, it is advised to be mindful of the source and quality of the food
we consume, as well as the company we keep. Amongst ISKCON devotees we
only consume food prepared by devotees and offered to the lord i.e. Prasadam and
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avoid eating out at other places. SP has created Govinda's restaurant keeping in
mind that Devotees may need to eat out sometimes.

Que: The devotee who is neither a neophyte nor a Maha-Bhagavata is

expected to recognize four classes of living entities. What are they and
how to relate to them e.g. One class is atheist and with them we ...?
Ans: Devotees are encouraged to recognize and relate to different classes of living
entities based on their spiritual understanding and compassion.
The neophyte devotees are classified into four groups—
1.The distressed 2. Those in need of money, 3. The inquisitive 4. The wise—
according to their gradations of pious activities. Without pious activities, if a man is
in a distressed condition he becomes an agnostic, a communist or something like
that. Because he does not firmly believe in God, he thinks that he can adjust his
distressed condition by totally disbelieving in Him.
Que: What example did Srila Rupa Goswami give in terms of dividing his
wealth, dadati, into different percentage for different groups?
Ans: He divided the money in a very exemplary manner, which should be followed
by devotees in particular and by humanity in general. Fifty percent of his
accumulated wealth was distributed to the Kṛṣṇa conscious persons, namely the
brahmanas and the Vaishnavas; twenty-five percent was distributed to relatives;
and twenty-five percent was kept against emergency expenditures and personal
difficulties.

Que: How does the program given to us by Srila Prabhu pada help elevate
candidates from neophyte to Madhyama platform?
This program includes the following elements:
Accepting Diksha: The candidate must be serious about accepting diksha, which
involves initiation into the spiritual path. They must be prepared to practice
austerity, celibacy, and control of the mind and body.
Approaching a Spiritual Master: The candidate should approach a bona fide spiritual
master who can guide them in their spiritual journey. The spiritual master imparts
transcendental knowledge and initiates the candidate into the chanting of the holy
names of Krishna.
Following Instructions: It is essential to follow the instructions of the spiritual master
without deviation. The candidate should be inquisitive and eager to learn from the
bona fide spiritual master, asking inquiries that pertain to transcendental science.
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Chanting the Holy Names: The candidate should chant the Hare Krishna maha-
mantra offenselessly, carefully avoiding the ten offenses. By chanting the holy
names, one gradually elevates their consciousness and develops a deeper
understanding of the Lord and His transcendental nature.
Service to the Lord: The candidate should seriously engage in the service of the
Lord. By dedicating oneself to devotional service, one develops a loving relationship
with the Lord and progresses in Krishna consciousness.
By diligently following this program, gradually increasing one's rounds of chanting,
and sincerely serving the Lord, a neophyte devotee can elevate themselves to the
madhyama-adhikari platform, which is a higher level of spiritual advancement.
Que: Refute misconceptions regarding the gosvami title with reference to
Srila Prabhupada's statements in this regard in NOI text 6 purport
The gosvami title is not hereditary: Srila Prabhupada explains that the gosvami title
is not based on material considerations, caste, or heredity. It is the monopoly of
pure devotees who have attained mastery over their senses through devotional
service.
Rupa Gosvami and Sanatana Gosvami: Srila Prabhupada gives the example of Rupa
Gosvami and Sanatana Gosvami, who were born in Muslim families and had
changed their names. However, Sri Caitanya Mahaprabhu Himself made them
gosvamis, emphasizing that the title is not based on birth or family background.
Devotees should not be discriminated against: Srila Prabhupada emphasizes that
devotees coming from other families should not be discriminated against. Whether
they come from a family of previous acaryas or an ordinary family, they should be
treated equally.
American gosvamis are nondifferent: Srila Prabhupada addresses the undercurrent
of protest against awarding the title gosvami to American Vaisnavas. He states that
an American gosvami and a gosvami in a family of acaryas are nondifferent
according to the statements of Srila Rupa Gosvami.
Jealousy and material pride: Srila Prabhupada warns against jealousy and material
pride. He explains that as soon as one becomes materially puffed up, he falls down.
The Krishna consciousness movement is meant for paramahamsas who are
completely free from all jealousy.
Offense at the lotus feet of a Vaisnava: Srila Prabhupada emphasizes the
seriousness of committing an offense at the lotus feet of a Vaisnava. He compares it
to the mad elephant offense, which can create a disaster. One should be careful not
to commit any offense against a Vaisnava and should be ready to take instructions
from a superior Vaisnava.
By referring to Srila Prabhupada's statements in this purport, it becomes clear that
the gosvami title is not based on birth
Que: Explain the term 'empowered Vaisnava' and describe the appropriate
attitude toward dealing with an 'empowered Vaisnava'. (NOI text 6)
Recognizing the empowerment: Srila Prabhupada emphasizes that an empowered
Vaisnava is not an ordinary person. They have received special empowerment from
the Supreme Lord or His representative to execute important missions. It is
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important to recognize and respect their spiritual potency and authority.

Reverence and service: One should approach an empowered Vaisnava with
reverence and a mood of service. They should be honored and served with great
respect, recognizing their elevated position and the important role they play in
spreading Krishna consciousness.
Following their instructions: An empowered Vaisnava is authorized to give
instructions and guidance in spiritual matters. It is essential to follow their
instructions with faith and sincerity. By following their guidance, one can make
spiritual progress and receive the mercy of the Lord.
Avoiding offenses: Srila Prabhupada warns against committing offenses at the lotus
feet of an empowered Vaisnava. Offenses can obstruct one's spiritual progress and
create obstacles in their devotional journey. Therefore, one should be careful not to
criticize or disrespect an empowered Vaisnava.
In summary, an empowered Vaisnava is a highly advanced devotee who has
received special empowerment from the Lord. They should be approached with
reverence, served with respect, and their instructions should be followed diligently.
It is important to avoid offenses and maintain a humble and submissive attitude in
their association.
Que8: What is the mad elephant offense? From where is this cited? How is
the context and content appropriate?
Ans: "Śrī Caitanya Mahāprabhu has described this offense as hātī-mātā, the mad
elephant offense. When a mad elephant enters a garden, it spoils all the fruits and
flowers. Similarly, if one offends a Vaiṣṇava, he spoils all his spiritual assets."
This reference to "hātī-mātā" is used to describe the offense of offending a
Vaisnava, which is compared to a mad elephant entering a garden and causing
destruction. The context and content of Text 6 discuss the importance of avoiding
offenses at the lotus feet of a Vaisnava and the serious consequences of committing
such offenses. It emphasizes the need to approach and serve Vaisnavas with
respect and reverence, recognizing their elevated position and spiritual potency.

"...it is stated that unless one is empowered by Kṛṣṇa, one cannot spread the Kṛṣṇa
consciousness movement all over the world." What is the text Srila Prabhupada is
citing here?
An empowered person who is actually engaged in the confidential service of the
Lord should not be treated as an ordinary human being, for it is stated that unless
one is empowered by Kṛṣṇa, one cannot spread the Kṛṣṇa consciousness movement
all over the world. 2nd last para Text 6
Que: Once we are liberated and come to the Paramahamsa platform, is I
possible to fall-down? Explain including history of the falldown of
Maharaja Bharata.
The Paramahamsa platform refers to the highest stage of spiritual realization, where
one has attained complete liberation and is fully absorbed in pure devotional
service to the Supreme Lord.
While it is theoretically possible for someone on the Paramahamsa platform to fall
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down, it is extremely rare. The example of Maharaja Bharata is often cited in this
context. Maharaja Bharata was an advanced devotee who became overly attached
to a deer and lost his focus on his spiritual practices. As a result, he had to take
birth again to complete his spiritual journey.
The story of Maharaja Bharata serves as a cautionary tale to remind practitioners to
remain vigilant and not become complacent in their spiritual practices, even at
advanced stages. It highlights the importance of maintaining a sincere and steady
commitment to devotional service, avoiding distractions and attachments that may
divert one's focus from the ultimate goal of Krishna consciousness.

above the moon.

Que: "I will be good and go to heaven!" What problem with this attitude is
indicated by the Bhagavad Gita Sanskrit, "ksine punya martya loka
visanti"?
Ans: The problem with the attitude expressed in the statement "I will be good and
go to heaven!" is that it reflects a desire for personal reward or salvation, rather
than a genuine understanding of selflessness and spiritual growth. The Sanskrit
phrase "ksine punya martya loka visanti" from the Bhagavad Gita translates to
"after the exhaustion of their merit, they enter the mortal world again." This
indicates that even if one accumulates good deeds and attains heavenly realms,
eventually the effects of those merits will diminish, and they will be reborn in the
mortal world. The Bhagavad Gita teaches that true spiritual progress lies in selfless
action without attachment to the results, rather than seeking personal rewards or
salvation.
"Those who act on the basis of Vedic knowledge perform sacrifices for the
satisfaction Lord Visnu and to receive benedictions from Him". How can we take
warning from this statement in the Sankirtan movement?
The warning in this statement is to not perform sacrifices or engage in activities
solely for personal gain or material benefits. In the context of the Sankirtan
movement, it means that one should not engage in devotional service with the
intention of receiving material rewards or blessings from the Lord. The focus should
be on pure devotion and service to Lord Krishna without any ulterior motives.
Que: What do the Sanskrit terms 'karmi' and 'vikarmi' mean? Define them
giving the similarities and differences.
Ans: The Sanskrit term "karmi" refers to a fruitive worker, someone who engages in
activities with the intention of gaining material benefits or sense gratification. They
may perform pious activities or sacrifices mentioned in the Vedas to attain higher
planetary systems or enjoy material happiness. However, they remain bound to the
cycle of birth and death and must accept new material bodies after exhausting the
results of their pious activities.
On the other hand, the term "vikarmi" refers to those who act without the guidance
of Vedic knowledge. They do not follow the prescribed rituals or injunctions and
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engage in activities that are not in accordance with the principles of dharma or
righteousness.
The similarity between karmis and vikarmis is that they both engage in materialistic
activities for their own sense enjoyment. However, the difference lies in the fact
that karmis, although attached to fruitive activities, are faithful to the directions of
the Vedas and perform sacrifices for the satisfaction of Lord Vishnu. They are
considered superior to vikarmis who act without Vedic knowledge and disregard the
principles of dharma.
Que: Is Raga-Anuga Bhakti introduced here? Give pro/con evidence. How
does it fit into the list of different levels of people?
Ans: Yes, raga-bhakti, or devotional service in spontaneous love, is introduced in this
Text 8.

Based on the provided context, the document discusses the process of devotional
service (bhakti) and the different levels or stages of practitioners. Here is a
breakdown of the information:
Neophyte Stage: In this stage, one is advised to give up all material desires and
engage in regulative devotional service according to scriptural directions. The focus
is on following rules and regulations and developing attachment to Krishna's name,
form, qualities, etc.
Rāga-bhakti: When a practitioner develops spontaneous love and attachment for
Krishna, they can engage in devotional service without strictly following the
regulative principles. This stage is called rāga-bhakti or devotional service in
spontaneous love.
Rāgānuga-bhakti: In this stage, the practitioner follows in the footsteps of one of
Krishna's eternal associates in Vrindavan. They aspire to have a similar relationship
with Krishna and engage in devotional service accordingly. This can be in different
rasas or relationships such as śānta (peaceful), dāsya (servitude), sakhya
(friendship), vātsalya (parental affection), or mādhurya (conjugal love).
In terms of pro/con evidence, it is important to note that the provided context does
not explicitly discuss the pros and cons of these different stages of devotional
service. The document primarily focuses on explaining the stages and the
recommended practices for each stage, rather than presenting a comparative
analysis.
Closed Book Essay Questions
Que9: Discuss the analogy of jaundice/sugar candy in relation to (the
importance of?) preaching Krsna consciousness. (NOI text 7)
Ans: The analogy of jaundice and sugar candy in relation to preaching Krishna
consciousness emphasizes the transformative power of chanting the holy names of
Krishna. Just as a person suffering from jaundice cannot taste the sweetness of
sugar candy and finds it bitter, a person afflicted by ignorance (avidya) cannot fully
relish the transcendental nature of Krishna and His pastimes. However, by regularly
and attentively chanting the holy name of Krishna, one's ignorance is gradually
destroyed, and their ability to taste the sweetness of Krishna consciousness is
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awakened. The analogy highlights the importance of spreading Krishna

consciousness to remedy the ignorance and materialistic tendencies prevalent in
society.
Discuss how the statement "The Krsna consciousness movement is especially
meant for training the mind to be always engaged in Krsna's business" reflects Srila
Prabhupada's mood and mission. (NOI text 8)
Firstly, it highlights his emphasis on the importance of engaging the mind in
Krishna's service. Srila Prabhupada taught that the mind is the most powerful
instrument and that it should be utilized in Krishna's business rather than being
allowed to wander aimlessly or be absorbed in material pursuits. He stressed the
need to constantly think of Krishna and engage in devotional activities to purify the
mind and develop a deep connection with the Supreme Lord.
Secondly, the statement reflects Srila Prabhupada's mission to spread Krishna
consciousness to every corner of the world. He wanted to train people's minds to be
always absorbed in Krishna's business by providing them with the knowledge,
practices, and association necessary for cultivating a Krishna conscious lifestyle.
Srila Prabhupada established the International Society for Krishna Consciousness
(ISKCON) to facilitate this training and create a global community of devotees who
could inspire and support each other in their spiritual journey.
Furthermore, the statement reflects Srila Prabhupada's determination to bring
Krishna consciousness into every aspect of life. He encouraged his followers to
engage in various activities, such as book distribution, deity worship, preaching, and
sankirtan, with the intention of connecting everything to Krishna. By training the
mind to see Krishna's presence and purpose in all endeavors, Srila Prabhu pada
aimed to transform mundane activities into acts of devotion and service.
Overall, the statement reflects Srila Prabhu pada’s deep conviction that Krishna
consciousness is the ultimate goal of life and that training the mind to be always
engaged in Krishna's business is the key to attaining spiritual perfection. He
dedicated his life to spreading this message and providing practical guidance for
individuals to cultivate a Krishn
Que: Explain the progressive stages of hearing and Krsna-smarana. (NOI
text 8)
Ans: Sravana-dasa: This is the initial stage of devotional service where one engages
in hearing about Krishna from authorized sources such as scriptures, spiritual
teachers, and devotees. By attentively hearing about Krishna's pastimes, qualities,
and teachings, one develops a foundational understanding of Krishna
consciousness.
Smarana-dasa: After sravana-dasa, the stage of smarana-dasa is reached. Smarana
means remembrance or meditation. In this stage, the devotee focuses on constantly
remembering Krishna and His instructions throughout the day. This involves keeping
Krishna in the center of one's thoughts and activities, striving to maintain a
continuous connection with Him.
Samadhi: As smarana-dasa progresses, it culminates in the stage of samadhi, which
refers to deep absorption or trance-like meditation on Krishna. In this state, the
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devotee's mind becomes completely fixed on Krishna, experiencing a profound

sense of spiritual ecstasy and connection. It is a state of intense devotion and love
for Krishna.
Sampatti-dasa: After the stage of samadhi, the soul attains a deep understanding of
their original constitutional position and their eternal relationship with Krishna. This
stage is called sampatti-dasa, which represents the perfection of life. The devotee
realizes their identity as an eternal servant of Krishna and experiences a profound
sense of fulfillment and satisfaction in serving Him.
These stages reflect the progressive development of hearing and Krishna-smarana,
where the devotee's understanding, attachment, and love for Krishna deepen and
become more intimate and personal. It is important to note that these stages are
not necessarily linear or fixed, as spiritual progress is a dynamic and individual
journey.
Que10: Describe the hierarchy of spiritual places with reference to NOI
text 9 and explain why the importance of Radha-Kunda cannot be realized
by devotees in other Vaishnava sampradayas. (NOI text 9)

The holy place known as Mathura is spiritually superior to Vaikuṇṭha, the

transcendental world, because the Lord appeared there. Superior to Madhapur is the
transcendental forest of Vrindavan because of Krsna’s rāsa-līlā pastimes. And
superior to the forest of Vrindavan is Govardhan Hill, for it was raised by the divine
hand of Sri Krsna and was the site of His various loving pastimes. And, above all,
the superexcellent Sri Rādhā-kuṇḍa stands supreme, for it is overflooded with the
ambrosial Nectarian Prema of the Lord of Gokula, Sri Krsna.
Shrila Rūpa Goswami has given much stress to Rādhā-kuṇḍa because of Sri Caitanya
Mahaprabhu’s desire to find it.While devotees from other Vaishnava sampradayas
may also recognize the sanctity of Radha-Kunda, the Gaudiya Vaishnava tradition
offers a unique and detailed understanding of the intimate relationship between
Radha and Krishna. The Gaudiya Vaishnava teachings provide specific practices and
meditations to cultivate a deep connection with Radha-Kunda and aspire for the
service of Srimati Radharani under the guidance of the gopis.
Que11: Explain why the gopis are considered the most exalted of all the
devotees and why Srimati Radharani is most dear to the Lord. (NOI text
10)
Ans: The gopis are considered the most exalted of all devotees because of their
unparalleled love and devotion for Krishna. They possess a unique and selfless love
for Krishna, known as prema, which surpasses all other forms of devotion. The
gopis' love for Krishna is characterized by their complete absorption in Him and
their willingness to sacrifice everything for His pleasure.
Srimati Radharani, in particular, is considered the highest and most beloved
devotee of Krishna. Her love for Krishna is unmatched and incomprehensible even
to Krishna Himself. Radharani's devotion is so intense and pure that Krishna Himself
desires to understand and experience the depth of Her love. Therefore, Krishna
appeared as Sri Caitanya Mahaprabhu, assuming Radharani's mood and
complexion, just to relish and understand Her transcendental feelings.
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Que: How would you answer the comment that in the NOI-11 it says that if
one bathes in Radha Kunda even once he can develop his love for Krsna in
the mood of the Gopis, but I bathed there several times when I was in
India but did not develop love in the mood of the Gopis.
Ans: Bathing in Radha-Kunda is considered a sacred and purifying activity, but the
true development of love in the mood of the gopis requires a sincere and dedicated
practice of devotional service, including cultivating the qualities of selflessness,
surrender, and deep absorption in Krishna's pastimes. It involves a deep
understanding and realization of the mood and emotions of the gopis, their selfless
love, and their complete dedication to Krishna.
While physical bathing in Radha-Kunda is a significant part of the devotional
practice, it is not the sole factor that determines the development of love in the
mood of the gopis. It is a gradual process that involves a sincere and heartfelt
connection with Krishna, a deep study and contemplation of the teachings of the
great acharyas, and the guidance of a bona fide spiritual teacher.
It is also important to remember that spiritual progress is individual and can vary
from person to person. Just because one has bathed in Radha-Kunda multiple times
does not guarantee an immediate realization of love in the mood of the gopis. It
requires a sincere and dedicated practice of devotional service over an extended
period.
Therefore, it is recommended to continue one's devotional practice with sincerity,
humility, and patience. By engaging in the process of devotional service, cultivating
a genuine desire to develop love for Krishna, and seeking the guidance of advanced
devotees, one can gradually progress towards the realization of love in the mood of
the gopis.
Que: How would you answer that it says in NOI-11 we should bath in
Radha Kunda, but we have heard that Srila Prabhu pada said that we
should not bath in RK?
While it is true that Srila Prabhu pada expressed caution regarding bathing in
Radha-Kunda, it is because of the need for proper understanding and reverence for
such a sacred place. Srila Prabhu pada emphasized the importance of approaching
Radha-Kunda with the proper mood of devotion and understanding of its
significance.
Srila Prabhu pada taught that the highest perfection of devotional service is to
develop a deep connection with Radha-Kunda and to serve Srimati Radharani under
the guidance of the gopis. This service is not limited to physical bathing but involves
cultivating a deep love and devotion for Radha and Krishna, understanding the
mood of the gopis, and engaging in devotional practices with sincerity and purity of
heart.
Srila Prabhu pada also emphasized the need for proper spiritual qualification and
realization before fully engaging in the service of Radha-Kunda. He advised
devotees to approach Radha-Kunda with humility, respect, and a deep
understanding of the spiritual significance of the place.
Therefore, while the statement in NOI-11 highlights the importance of Radha-Kunda
and its role in the perfection of devotional service, it is crucial to approach Radha-
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Kunda with proper understanding, reverence, and guidance from advanced

devotees. It is recommended to follow the instructions and guidelines of one's
spiritual teacher and the teachings of Srila Prabhu pada in order to properly engage
in devotional service and progress in Krishna consciousness.

Que: what is the purpose of Sri Updesamrta?

Ans: - provide guidance and instructions for practicing pure devotional service to
the Supreme Personality of Godhead, Sri Krishna.
- explains the principles and qualities necessary for successful devotional service
- offers practical advice on how to cultivate a devotional mindset and engage in
devotional activities.
Que: What is Lord Caitanya's mission and how can we help Him in His
mission?
Ans: to spread the chanting of the holy names of Krishna and to revive people's
dormant Krishna consciousness.
to deliver all living entities by giving them the opportunity to engage in devotional
service and attain love for Krishna.

We can help Lord Caitanya in His mission by actively participating in the Krishna
consciousness movement.
1.chanting the Hare Krishna mantra
2.studying and distributing Krishna conscious literature
3.engaging in devotional activities
4. associating with devotees
5. spreading the teachings of Lord Caitanya to others.