NECTAR OF DEVOTION QUESTION BANK

Preface
1. How is the Nectar of Devotion an authoritative literature?
Srila Rupa Gosvami scrutinizingly studied all the Vedic scriptures in order to establish the cult of Caitanya Mahaprabhu on
the authorized principles of Vedic knowledge. It is only for our guidance that Srila Rupa Gosvami prepared his book Bhakti-
rasamrta-sindhu, which is now presented in the form of The Nectar of Devotion. Thus it establishes Nectar of
Devotion an authoritative literature.

2. What is the universal principle presented by Lord Caitanya?

Anyone who knows the science of Krsnaand is engaged in the service of the Lord is accepted
as being in a higherposition than a person born in the family of a brahmana. That is the
original principle accepted by all Vedic literatures, especially by Bhagavad-gita and
Srimad-Bhagavatam.

3. Explain the meaning of the name: Bhakti-rasa-amrta-sindhu.

Meaning of the term “Bhakti Rasa-amåta Sindhu”

Bhakti-Devotional Service

Rasa- The attractive feature of, or pleasure derived from any service, which drives the servitor progressively on & on. It is
a kind of mellow (relationship) whose taste is very sweet.

Amrta- Perpetual, eternal

Sindhu- Ocean

Introduction
4. How does Rupa Goswami define the objective of the Nectar of Devotion in his invocation?
Srila Rupa Gosvami, very humbly submits
that he is just trying to spread Krsna consciousness all over the world,
although he humbly thinks himself unfit for this work. That should be the
attitude of all preachers of the Krsna consciousness movement, following in the
footsteps of Srila Rupa Gosvami.
5. Explain the analogy of the volcanoes in the ocean.
The Ocean of the Pure Nectar of Devotional Service"--from the argumentative logicians who
unnecessarily meddle
in the science of service to the Lord. He compares their arguments and logic to
volcanic eruptions in the midst of the ocean. In the midst of the ocean,
volcanic eruptions can do very little harm, and similarly, those who are against
devotional service to the Lord and who put forward many philosophical theses
about the ultimate transcendental realization cannot disturb this great ocean of
devotional service.
6. Explain the analogy of the sharks.
all the great devotees and acaryas
(holy teachers), who are compared to sharks in the great ocean of nectar and who
do not care for the various rivers of liberation. Impersonalists are very fond
of merging into the Supreme, like rivers that come down and merge into the
ocean. The ocean can be compared to liberation, and the rivers to all the
different paths of liberation.
7. What should be the mood of a preacher?
We should never think of ourselves as great
preachers, but should always consider that we are simply instrumental to the
previous acaryas, and simply by following in their footsteps we may be able to
do something for the benefit of suffering humanity.
8. What are the different parts of Rupa Goswami’s book “Bhakti-rasamrta-sindhu?” What are the
sub-sections of the first part of the book? How do these relate to the first 19 chapters of the
Nectar of Devotion?

9. What are the contents of the four sides of the ocean of the Nectar of Devotion?
Part 1 Varieties of Devotional Service(Bhagavad Bhakti Bheda)

Part 2 General Symptoms of Transcendental Rasas

Part 3 5 Primary Rasas

Part 4Secondary Rasas

10. Explain in detail the definition of pure devotional service, giving the meaning of each of the
Sanskrt words used by Srila Rupa Goswami in the Bhakti Rasamrta Sindhu verse
1.1.11[anyabhilasita sunyam…].

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
SYNONYMS: 
1. anya-abhilāṣitā-śūnyam — without desires other than those for the service of
Lord Kṛṣṇa, or without material desires (such as those for meat-eating, illicit sex,
gambling and addiction to intoxicants);
2.  jñāna — by the knowledge of the philosophy of the monist
Māyāvādīs*; karma — by fruitive activities; 
3. ādi — by artificially practicing detachment, by the mechanical practice of yoga, by
studying the Sāṅkhya philosophy, and so on; 
4. anāvṛtam — not covered; 
5. ānukūlyena — favorable;
6.  kṛṣṇa-anuśīlanam — cultivation of service in relationship to Kṛṣṇa;
7.  bhaktiḥ uttamā — first-class devotional service.
Chapter 1
11. List in Sanskrt and English the six characteristics of pure devotional service.
Srila Rupa Gosvami describes the six characteristics of pure devotional service:
1. Klesaghni — relief from material distress.
2. Subhada — attainment of auspiciousness.
3. Sandrananda-visesatma — automatically puts one in
transcendental pleasure.
4. Sudurlabha — rarely achieved.
5. Moksa-laghutakrt — pure devotional service derides even the
happiness of liberation.
6. Sri krsnakarsini — it is the only means to attract Krsna.
12. How are the six characteristics of pure devotional service related to the three types of devotional
service?

13. How are the three types of devotional service related to the stages of practice and perfection of
devotional service?
There are three stages of pure devotional service — sadhana, bhava, and prema — each
characterized by a particular type of happiness.
Subhada is the happiness found in sadhana-bhakti. It is superior to sense gratification and
liberation.
Moksalaghutakrt is the happiness found in bhava-bhakti. It is so superior that it makes sense
gratification and liberation seem insignificant.
Sandrananda-visesatma is the happiness found in prema-bhakti. It is so incalculably superior that one cannot even perceive
the existence of sense gratification or liberation.
14. What are the causes of suffering in our life, beginning from the root cause?
There is a chain of sinful activities and their concomitant
distresses, and the conditioned soul is suffering life after life due to these
sins. He is suffering in the present life the results of sinful activities from
his past life, and he is meanwhile creating further sufferings for his future
life. Mature sinful activities are exhibited if one is suffering from some
chronic disease, if one is suffering from some legal implication, if one is born
in a low and degraded family or if one is uneducated or very ugly.
15. Explain the cycle of sin and define each of its stages.
It is stated in the padma Purana that there are four kinds of effects due to
sinful activities, which are listed as follows:
(1) the effect which is not yet fructified,
(2) the effect which is lying as seed,
(3) the effect which is already mature
(4) the effect which is almost mature.
Those effects described as "almost mature" refer to the distress from which
one is suffering at present, and the effects "lying as seed" are in the core of
the heart, where there is a certain stock of sinful desires which are like
seeds. The Sanskrit word kutam means that they are almost ready to produce the
seed, or the effect of the seed. "An immature effect" refers to the case where
the seedling has not begun. From this statement of padma Purana it is understood
that material contamination is very subtle. Its beginning, its fruition and
results, and how one suffers such results in the form of distress, are part of a
great chain.

16. What example does Srila Prabhupada give to explain prarabdha and aprarabdha karma?
When one catches some disease, it is often very difficult to
ascertain the cause of the disease, where it originated and how it is maturing.
The suffering of a disease, however, does not appear all of a sudden. It
actually takes time. And as in the medical field, for precaution's sake, the
doctor injects a vaccination to prevent the growing of contamination, the
practical injection to stop all the fructifications of the seeds of our sinful
activities is simply engagement in Krsna consciousness.

17. How does bhakti destroy each of the stages of the cycle of sin? What is the most important part of
the cycle of sin that Bhakti destroys?
Pure devotional service in Krsna consciousness is the highest
enlightenment, and when such enlightenment is there, it is just like a blazing
forest fire, killing all the inauspicious snakes of desire.
most important part of the cycle of sin that Bhakti destroys
Sukadeva points out that
austerity, charity and the performance of ritualistic ceremonies for
counteracting sinful activities are recommended processes, but that by
performing them one cannot remove the sinful desire-seed from the heart, as was
the case with Ajamila in his youth. This sinful desire-seed can be removed only
by achieving Krsna consciousness.

18. How karma does not fully destroy the cycle of sin? What reference from Srimad Bhagavatam is
quoted in the Nectar of Devotion? Furnish the analogy given in this regard?
Every living entity under the spell of material energy is held to be in an
abnormal condition of madness. In Srimad-Bhagavatam it is said, "Generally, the
conditioned soul is mad, because he is always engaged in activities which are
the causes of bondage and suffering." Spirit soul in his original condition is
joyful, blissful, eternal and full of knowledge. Only by his implication in
material activities has he become miserable, temporary and full of ignorance.
This is due to vikarma. Vikarma means "actions which should not be done."
Therefore, we must practice sadhana-bhakti--which means morning programme
These practices will help one become cured of madness. As a man's mental disease is cured
by the directions of a psychiatrist, so this sadhana-bhakti cures the conditioned soul
of his madness under the spell of maya, material illusion.
19. How does jnana not fully destroy the cycle of sin? What analogy is given in this regard in the
Nectar of Devotion?

20. What are some manifestations of prarabdha karma?

Mature sinful activities are exhibited if one is suffering from some
chronic disease, if one is suffering from some legal implication, if one is born
in a low and degraded family or if one is uneducated or very ugly.

21. Knowing that bhakti destroys all sins, how does a devotee behave?

22. List and explain the four qualities of the second characteristic of pure devotional service.
Something cannot be "all-auspiciousness" without meeting four criteria: it must
(1) benefit everyone, (2) attract everyone, (3) produce good qualities, and (4) bestow superior happiness. Devotional
service meets all four of these criteria. No other practice can make this claim.
23. List and explain the two qualities of the fourth characteristic of pure devotional service.
There are two reasons why pure devotional service is extremely rare and difficult to achieve:
(1) it is unattainable by one's own efforts,
Pure devotional service cannot be attained by any process of self-realization, even if carefully executed for thousands
and thousands of years.
(2) Krsna is reluctant to give it.
the Lord easily offers liberation, but He rarely agrees to offer a soul devotional
service, because by devotional service the Lord Himself becomes purchased by the
devotee.
24. Name and explain the third characteristic of pure devotional service.
Sandrananda-Visesatma — Incalculably Condensed Bliss
Srila Rupa Gosvami has analyzed the different sources of happiness. He has
divided happiness into three categories, which are (1) happiness derived from
material enjoyment, (2) happiness derived by identifying oneself with the
Supreme Brahman and (3) happiness derived from Krsna consciousness.
Happiness derived from pure devotional service is the highest, because it is
eternal. The happiness derived from material perfection or understanding oneself
to be Brahman is inferior because it is temporary.
In the Narada-pancaratra it is also said that any person who has developed
even a small amount of devotional service doesn't care a fig for any kind of
happiness derived from religiousness, economic development, sense gratification
or the five kinds of liberation. Any kind of happiness derived from
religiousness, economic development, liberation or sense gratification cannot
even dare to enter into the heart of a pure devotee.
25. Name and explain the fifth characteristic of pure devotional service.
Moksa-laghutakrt — pure devotional service derides even the happiness of liberation
Srila Rupa Gosvami says that if brahmananda, or the happiness of becoming one
with the Supreme, is multiplied by one trillionfold, it still cannot compare to
an atomic fraction of the happiness derived from the ocean of devotional
service.

26. Name and explain the sixth characteristic of pure devotional service.
Sri krsnakarsini — it is the only means to attract Krsna
Srila Rupa Gosvami has stated that devotional service attracts even Krsna.
Krsna attracts everyone, but devotional service attracts Krsna. The symbol of
devotional service in the highest degree is Radharani. Krsna is called Madanamohana,
which means that He is so attractive that He can defeat the attraction
of thousands of Cupids. But Radharani is still more attractive, for She can even
attract Krsna.

Chapter 2
27. Hoes does one become eligible to take up devotional service?
Srila Rupa Gosvami suggests that the person eligible for Krsna consciousness, or devotional
service, can be classified by his particular taste. He says that devotional service is a
continual process from one's previous life.
28. What is the definition of sadhana-bhakti? How is it related to bhava-bhakti?
When transcendental devotional service, by which love for Krsna is attained, is executed by the senses, it is called sadhana-
bhakti, or the regulative discharge of devotional service.
(sadhana) means to engage the mind and senses in a particular type of work. Sadhana-bhakti means to engage our mind and senses
in some work for Krsna. This work brings on the manifestation of bhava-bhakti.
29. Cite two analogies Rupa Goswami gives in regards to the aim of sadhana-bhakti.
Srila Prabhupada employs his own analogy, “There are certain prescribed methods for employing our senses and mind in such a way
that our dormant consciousness for loving Krsna will be invoked, as much as a child, with a little practice, can begin to walk.

that the living entity in this world is insane, since he performs activities that cause his own suffering. 3 He then compares the spiritual
master to a psychiatrist, who brings his patient to sanity by prescribing therapeutic behavior. The spiritual master brings out the
disciple's original, sane consciousness by prescribing the practices of sadhana-bhakti.

30. What are the two divisions of sadhana-bhakti? Define each

(1) vaidhi —regulated devotional practice, and (2) raganuga — spontaneous devotional practice.
The first part is called service according to regulative
principles: one has to follow these different regulative principles by the order
of the spiritual master or on the strength of authoritative scriptures, and
there can be no question of refusal. That is called vaidhi, or regulated. One
has to do it without argument. Another part of sadhana-bhakti is called
raganuga. Raganuga refers to the point at which, by following the regulative
principles, one becomes a little more attached to Krsna and executes devotional
service out of natural love.
31. What is the essence of all the rules and regulations of devotional service?
one should always remember Lord Visnu. This is called dhyana, or meditation--
always remembering Krsna. It is said that one has to meditate with his mind
fixed upon Visnu. Padma Purana recommends that one always fix his mind on the
form of Visnu by meditation and not forget Him at any moment. And this state of
consciousness is called samadhi, or trance. All other rules and regulations should be
treated as assistants or servants to this one basic principle.
Chapter 3
32. What are further components of the eligibility to take up devotional service?
unflinching attraction to Krsna, becomes an eligible candidate for discharging
 devotional service. attraction for Krsna consciousness in association with pure devotees
is the sign of great fortune. It is confirmed by Lord Caitanya that only the
fortunate persons, by the mercy of both a bona fide spiritual master and Krsna,
will get the seed of devotional service.
33. List the three levels of qualification for pure devotional service and describe the characteristics
of each.
A person's depth of faith and knowledge places him in one of three classes of candidates: uttama,
madhyama, or kanistha.

Uttama-Adhikari
The candidate with the best qualification to practice pure devotional service has very strong faith and
very strong scriptural knowledge.
Srila Prabhupada describes his strong knowledge: “He is very expert in the study of relevant scriptures,
and he is also expert in putting forward arguments in terms of those scriptures.”
Srila Prabhupada describes his faith: “He understands perfectly that the ultimate goal of life is to attain
to the transcendental loving service of Krsna, and he knows that Krsna is the only object of worship
and love .
Succinctly put: “...he attains firm faith in the scriptures by understanding with all reason and
arguments .”

Madhyama-Adhikari
The candidate with medium qualification to practice pure devotional service has very strong faith but is
somewhat lacking in scriptural knowledge.
Srila Prabhupada describes, “he is not very expert in arguing on the strength of revealed scripture, but
he has firm faith in the objective (page 30).”

Kanistha-Adhikari
The candidate with the least qualification to perform regulated devotional service has weak faith and weak scriptural knowledge,
and can therefore easily be swayed by superior arguments.

34. What are four kinds of persons who come to devotional service and how are they qualified to
take up pure devotional service?

Bhagavada-Gita describes four types pious people who approach Krsna (exemplified by Dhruva Maharaja, the Four Kumaras,
Gajendra, and the Sages of Naimisaranya). These are undoubtedly exalted souls — yet they did not posses the minimum eligibility
(kanistha-adhikari) for pure devotional service because they did not understand or accept that the real objective of life is only to
please of Krsna. Instead they approached the Lord for their own pleasure, and thus disqualified themselves from the practice of
uttama-bhakti, which is free from all selfish motivations.
Although the four types of pious men are not qualified to practice uttama-bhakti, they are meritorious; for they have approached
Krsna Bhakti is causeless and independent. It cannot be a result of ritualistic pious deeds. Therefore, the "piety" mentioned above
refers to previous devotional activity (sukrti) which, done knowingly or unknowingly, awakens attraction to God. That is why Srila
Prabhupada specifically equates lack of piety with lack of firm belief in God.
Chapter 4
35. How is this chapter related to the definition of pure devotional service?
All previous instructions imparted by Srila Rupa Gosvami in his broad statements can be summarized thus: Careful analysis of the
verses presented here will reveal a variety of reasons why pure devotional service surpasses liberation, and will thus inspire the
devotee to reject all desires for bhukti and mukti
36. Describe the two enemies of pure devotional service.
Srila Rupa Gosvami highlights the devotee's staunch rejection of desires for bhukti and mukti. By doing this, he hopes to protect the
devotee from the subtle-yet-lethal desire for mukti.
37. What are the five types of liberation?
There are five stages of liberation, already explained as being
(1)Sayujya- to become one with the Lord,
(2)Salokya- to live on the same planet as the Lord,
(3) Sarupya-to obtain the same bodily features as the Lord,
(4)Sarsti- to have the same opulences as the Lord and
(5)Sampiya-to have constant association with the Lord.
38. Why is Krsna-bhakti topmost?
Out of the many kinds of devotees of the Supreme Personality of Godhead, the one who is attracted to the original form of the Lord,
Krsna in Vrndavana, is considered to be the foremost, first-class devotee. Such a devotee is never attracted by the opulences of
Vaikuntha, or even of Dvaraka.
Chapter 5
39. How is this chapter related to the definition of pure devotional service?
The execution and perfection of devotional service is not dependent on any material
consideration. Every other process of self-realization, however, is dependent on external
circumstances. Jnana-yoga requires a peaceful, renounced disposition, and highly developed
intellect. Astanga-yoga demands many rigid prerequisites that only a sannyasi can even begin
to adopt. Karma-kanòa is also dependent on external circumstances — a yajna cannot be
successful unless the time, place, and ingredients are flawless. Only bhakti-yoga is completely
pure, free from any dependence on external prerequisites.
40. How is pure devotional service not dependent on birth?
Although generally considered a disqualification from the path of self-realization, low birth does not impede the execution of devotional
service. Srila Prabhupada then relates the interesting history of Srila Bhaktisiddhanta Sarasvati Thakura's opposition to the caste-
gosvamis who claimed a birthright monopoly on pure devotional service. “There was a great hard struggle for some time, but it has
turned out successfully, and it is now correctly and practically established that devotional service is not restricted to a particular class of
men.
41. How is pure devotional service not dependent on varnasrama?
It is not entirely accurate to say that one must first become purified in varnasrama, and then concentrate on bhakti. Srila Rupa Gosvami
cites many sastric evidences to confirm this SB(1.5.17): Narada Muni says, “Even if one does not execute his specific occupational duty,
but immediately takes direct shelter of the lotus feet of Hari [Krsna], there will be no fault on his part, and in all circumstances his
position is secure.
42. What is the role of initiation in the development of pure devotional service?
Srila Rupa Gosvami warns, however, that if a person is properly initiated by
a bona fide spiritual master, he should not think that simply by the acceptance
of such initiation his business is then finished. One still has to follow the
rules and regulations very carefully. If after accepting the spiritual master
and being initiated one does not follow the rules and regulations of devotional
service, then he is again fallen.
43. In what context does Rupa Goswami write about the Nityananda-vamsis? Who are they?
In the Middle Ages, after the disappearance of Lord Caitanya's great
associate Lord Nityananda, a class of priestly persons claimed to be the
descendants of Nityananda, calling themselves the gosvami caste. They further
claimed that the practice and spreading of devotional service belonged only to
their particular class, which was known as Nityananda-vamsa.
They are class of priestly persons claimed to be the descendants of Nityananda
44. Explain how Çréla Prabhupäda is following in the footsteps of Srila Rupa Gosvami in
establishing the Kåñëa consciousness movement all over the world.
Anyone now become a GaudiyaVaisnava, from any part of the world or any part of the
universe. Anyone who is a pure Vaisnava is situated transcendentally, and therefore the
highest qualification in the material world, namely to be in the mode of goodness, has
already been achieved by such a person. Our Krsna consciousness movement in the
Western world is based on the above-mentioned proposition of Srila
Bhaktisiddhanta Sarasvati Gosvami Prabhupada, our spiritual master.
Chapter 6
45. How is this chapter related to the definition of pure devotional service?
Chapter Six is simply Srila Rupa Gosvami's list of 64 prominent devotional practices, compiled from Hari-bhakti-vilasa.
46. What is a principle and what is a detail? How are they related to each other? Give an example
based on one of the angas of sadhana-bhakti.
the basic principle ofacceptance of a spiritual master is good everywhere, although the
details may be different. Srila Rupa Gosvami does not wish to enter into details here, but
wants to place before us only the principles.

47. What are the first ten angas of sadhana-bhakti? What is their purpose?
(1) accepting the shelter of the
lotus feet of a bona fide spiritual master,
(2) becoming initiated by the
spiritual master and learning how to discharge devotional service from him,
(3)obeying the orders of the spiritual master with faith and devotion,
(4)following in the footsteps of great acaryas (teachers) under the direction of
the spiritual master,
(5) inquiring from the spiritual master how to advance in
Krsna consciousness, (
6) being prepared to give up anything material for the
satisfaction of the Supreme Personality of Godhead, Sri Krsna (this means that
when we are engaged in the devotional service of Krsna, we must be prepared to
give up something which we may not like to give up, and also we have to accept
something which we may not like to accept),
(7) residing in a sacred place ofpilgrimage like Dvaraka or Vrndavana,
(8) accepting only what is necessary, or dealing with the material world only as far as
necessary,
(9) observing thefasting day on Ekadasi and
(10) worshiping sacred trees like the banyan tree.
These ten items are preliminary necessities for beginning the discharge of
devotional service in regulative principles.
48. What are the second ten angas of sadhana-bhakti? What is their purpose?
The next set of instructions is listed as follows: (1) One should rigidly
give up the company of nondevotees. (2) One should not instruct a person who is
not desirous of accepting devotional service. (3) One should not be very
enthusiastic about constructing costly temples or monasteries. (4) One should
not try to read too many books, nor should one develop the idea of earning his
livelihood by lecturing on or professionally reciting Srimad-Bhagavatam or
Bhagavad-gita. (5) One should not be neglectful in ordinary dealings. (6) One
should not be under the spell of lamentation in loss or jubilation in gain. (7)
One should not disrespect the demigods. (8) One should not give unnecessary
trouble to any living entity. (9) One should carefully avoid the various
offenses in chanting the holy name of the Lord or in worshiping the Deity in the
temple. (10) One should be very intolerant toward the blasphemy of the Supreme
Personality of Godhead, Krsna, or His devotees.
Without following the above-mentioned ten principles, one cannot properly
elevate himself to the platform of sadhana-bhakti, or devotional service in
practice.
49. What are the three most important angas of sadhana-bhakti?
(1) accepting the shelter of the
lotus feet of a bona fide spiritual master,
(2) becoming initiated by the spiritual master and learning how to discharge devotional
service from him,
(3)obeying the orders of the spiritual master with faith and devotion,
50. What are the five most potent angas of sadhana-bhakti? Why are they so?
Out of sixty-four items, five items--namely worshiping the Deity, hearing Srimad-
Bhagavatam, associating among the devotees, sankirtana, and living in Mathura--
are very important.
A small attachment to anyone of the five items can arouse devotional ecstasy even in a neophyte stage.
(if devoid of offences)

Chapter 7
51. What is the prerequisite for accepting the shelter of a spiritual master?
According to Srila Bhaktisiddhanta Sarasvati Thakura's only a person who has understood the futility of
material sense gratification can approach a bona fide spiritual master. Thus the first principle of
devotional service is to clearly understand that the material world is a false shelter, to feel the urgent
necessity of spiritual life, and to therefore seek the genuine shelter of a bona fide spiritual master.
52. Describe the different symptoms of bona fide and bogus spiritual masters. Explain the
status of spiritual master in relation to a) Kåñëa and b) his disciples.

53. What is the meaning of accepting the spiritual master as God?

54. What should be the attitude of the disciple towards the spiritual master?
55. Summarize the first three angas of sadhana-bhakti.
56. Describe the anga “Following in the footsteps of Saintly persons”
57. In what context does Rupa Goswami write about Lord Buddha? What was the purpose of his
advent?
58. Describe the anga “Accepting only what is necessary”
59. What is the purpose of fasting on Ekadasi?
60. Explain the analogy of embracing a snake, a tiger or an alligator.
61. Explain the analogy of living within an iron cage.
62. Describe the angas “Not accepting unfit disciples,” “Not constructing many temples” and “Not
reading many books.” What is the essence of all the three?
63. What should be the attitude of a vaisnava regarding demigods?
Chapter 8
64. What are the two kinds of offences? What is their relative importance and why?
Seva aparadha,nama apradha
65. Cite ten offences to the arca-vigraha. In general, how can they be counteracted?
Deity worship
66. Should you begin the worship of Ganapati? Why or why not?
Because not to worship, for material desire

Chapter 9
67. Explain the anga “Blasphemy”

68. What should be our attitude in accepting maha-prasada garlands, ornaments, etc.?

69. What is the benefit of the anga “Arcana”

70. For a humble Vaiçëava what is the principle of not tolerating blasphemy?

71. Explain the three aspects of offering prayers in “Submission”

Chapter 10
72. Why should a devotee not expect immediate relief from misery and how should he deal with
suffering in his life?

73. In what context does Rupa Goswami quote the pastime of a South-Indian brahma who burnt his
finger while in meditation?
Chapter 11
74. Explain what is meant by “Dasyam”
75. What are two kinds of devotional service in friendship?
76. Explain the anga “Atmanivedanam”
77. What is the difference between the devotees defined in Skanda Purana and pure devotees
(bhagavatas)?
Chapter 12
78. What is the importance of rendering service to devotees? What sastric references does Rupa
Goswami give in this regard?
79. What is the benefit of performing devotional service in Kartik in Vrindavana?
80. Explain the analogy of the crystal stone.
81. What will help us chant without offence?
82. What is the actual definition of liberation and how is it different from freedom from material
contamination?
Chapter 13
83. What are the respective benefits of performing the five most potent forms of devotional service?
84. How do you explain high benefits of practicing the various angas of devotional service such as
“one will get liberation immediately” or “one will get all one’s desires fulfilled” or “one will attain
Krsna-prema without effort”? What examples of attaining such benefits does Rupa Goswami give?
85. Why has Rupa Goswami sometimes promised material benefits as a reward for practicing some of
the angas of devotional service?
86. Explain the connection between the principles of pure devotional service and those of
varnasrama?
87. Why is Deity worship especially important for a grhastha?
Chapter 14
88. What is phalgu-vairagya?
89. Define yukta-vairagya.
90. Thoroughly explain the role of renunciation in coming to Krsna consciousness and making further
advancement.
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91. Define ragatmika-bhakti. What are its qualities?
92. What are two kinds of ragatmika-bhakti? What personalities’ devotion does Rupa Goswami give as
example for each kind?
93. What is raga and what is its role in achieving perfection?
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94. Define raganuga-bhakti. What are the practices of a raganuga bhakta?
95. What is the eligibility for taking up the practice of raganuga-bhakti?
96. How does Srila Prabhupada explain the following statement by Rupa Goswami: "Raganuga
devotees do not follow the regulative principles of devotional service very strictly, but by
spontaneous nature they become attracted to some of the eternal devotees such as Nanda or
Yasoda, and they try to spontaneously follow in their footsteps."
97. Impersonalists are spiritually inclined, but they have been compared with materialistic
demons like Kamsa or Sisupala. Why?
98. What is siddha-pranali? Why did Srila Prabhupada speak against its practice?
99. What is a sahajiya?
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100. Define bhava-bhakti.
101. What symptoms does one who is on the platform of bhava-bhakti manifest?
102. Explain the two ways by which a devotee may reach the stage of bhava-bhakti. Cite three
examples of persons who achieved bhava-bhakti and explain how they did so.
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103. What are the reliable symptoms of one who is on the stage of bhava-bhakti?
104. In what circumstances may someone who is either not a devotee or not an advanced devotee
manifest symptoms of ecstasy such as crying, trembling of the body, rolling on the ground, etc.
105. Define perseverance, pridelessness and äçä-bandha.
106. What invokes attachment to Kåñëa and what extinguishes such attachment?
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107. Define Prema-bhakti
108. What gradual path does Rupa Goswami recommend to develop Krsna-prema? .
109. What is the difference between love for Kåñëa and love in the material world?