Sri Isopanisad Lesson One Introduction

Overview/Summary:
In the introduction, Srila Prabhupada establishes the definition of Veda, and the need to take guidance from
the Vedas. Sri Isopanisad is directly Vedic literature, being part of the sruti.
Chart No.27 – Vedic Knowledge (#3)

Points/Topics to Cover:

1. SG
Srila Prabhupada gives a broad definition of Veda as knowledge, the original knowledge (p. 1)

2. QT(b,c) AR(a)
To obtain perfect knowledge, one must take shelter of the Vedas
(a) The 4 defects prevent any conditioned soul from perfect knowledge (2-3).
(b) Vedic instructions are understood as axiomatic facts (3).
(c) Sabda is higher evidence than pratyaksa and anumana (5):
i) example of radio programme guide (5)
ii) mention the great authorities of different schools who accept
Vedic knowledge (6)
iii) the ascending process is never conclusive, as it is based upon limited sense
perception
iv) the descending process is required for absolute knowledge (7-8)

3. QT AR OHT
Brief summary of Vedic literature (9-10)
The teacher may give a summary and glorify the position of Srimad Bhagavatam.
Suggestions:
1 Discuss the quote “Any knowledge you accept is Veda, for the teachings of the Veda are the original
knowledge.” Ask students to explain this statement and to give examples of knowledge that apparently
seems independent of the Vedas (see quotes).

Additional References:
2(a) Vedic literature, 4 defects and Upanisads: CC Adi 7. 106-108
3 Vedas and division by Vyasadeva. SB 1.4.19-25

Recommended Focuses of Learning:

Und 1,2 (definition of Veda, 4 defects, types of evidence) 3 (overview of Vedic literature)
PrA 2 (the flaws in empiricism)
ThA 1 (sampradayic deviations; ISKCON’s identity – see also M+M below)
M+M 1 (our real identity – see top, page 3)
2 (SP’s attitude towards following authority – other religions also)
Aut / AMI 2 (e.g. analogies of cow stool and mother; “Vedic injunctions cannot be interpreted”)

Possible Learning Experiences:

1 Buzz Groups / Discussion (Understanding)
Get students to pair up and discuss the statement, “Any knowledge you accept is Veda, for the
teachings of the Veda are real knowledge.”
Stop discussions, and ask the same pairs (or different, if you want) to discuss how this statement could
be used to show either:
1) Following ISKCON is the only true path
2) Krishna consciousness is a universal science that extends beyond ISKCON
Stop discussions, take concise feedback and lead a whole class discussion, enhancing students’
understanding of Srila Prabhupada’s definition and explanation of Veda.

1, 2(c) Debate (Preaching Application)

(Note: there are different options here). Have two devotees up front, or break the class
into pairs who all debate amongst themselves. Another option is to break the class into
three’s, so there is a witness to each debate who can give constructive feedback. Roles,
in the case of pairs, can be swapped; or, in the case or threes, rotated.
1 2 devotees (also relevant to Mood & Mission, Theological Application)
Devotee 1: “We are not Hindus. We have nothing to do with such hodge-podge religion –
casteism, nationalism and all that.”
Devotee 2: “We do have some connection with what is generally termed Hinduism.”
2(c) 1 devotee / 1 scientist (relevant also to Authority)
Atheistic empiricist / intellectual: “I am confident that we can ascertain what is real through
experimental science; higher authority may have been useful to more primitive people, I accept
– but science is getting closer to the truth; we may not have all the answers, but we are getting
closer.”
Devotee: “To obtain real knowledge one must accept a higher authority”.
Sri Isopanisad Lesson Two Invocation *

Overview/Summary:
The Invocation describes the objective of the book: the Absolute Truth, the Personality of Godhead. By
repeated recognition of His various types of completeness, the Isopanisad establishes the supreme position
of the Personality of Godhead.

Points/Topics to Cover:

1. AR SG
The Personality of Godhead is the complete realisation of transcendence (14)

2. QT(b) SG(b)
Each feature of the Absolute Truth contains increasing realisation of eternity, knowledge and
bliss
(a) Three features of the Absolute Truth:
i) Brahman — sat (eternity)
ii) Paramatma — cit (eternity and knowledge)
iii) Bhagavan — ananda (eternity, knowledge and bliss)
(b) The Personality of Godhead is fully complete because He has form.
i) after describing KŠa as sat-cid-ananda vigraha, Srila Prabhupada picks up on the theme of
vigraha (form) to give another argument that the Supreme Personality of Godhead is the most
complete realisation of transcendence. If the Personality of Godhead was formless, like
Brahman, then the Absolute Truth would lack something that exists within the creation and
would therefore be incomplete

3. QT(a,c) AR(a,b) SG(3,b,c)

The potencies of the Supreme Personality of Godhead are also complete (14-16)
(a) The material universe, an emanation of KŠa, is designed to be self-contained. The material elements are
arranged to produce all necessary items for the maintenance of the universe.
(b) The material universe runs in a fixed and complete cycle of time.
(c) The jiva souls are complete in relationship with KŠa.
(i) the completeness of the individual soul is different from that of KŠa, as it is not based upon
total self-sufficiency. Rather, acting in his relationship with KŠa, the soul feels completeness
as a natural part of the complete whole

4. QT
When the conditioned soul decides to dedicate himself towards realising the Absolute Truth,
complete facility is given to him by Sri KŠa directly
Additional References:
1 Bhagavan as complete realisation of transcendence: BG 2.2, 18.54-5, SB 1.2.11
3(a) Material world as complete in itself: BG. 9.10
3(b) Vedic time-scale: SB 3.11

Suggestions:
1 As Srila Prabhupada translates om as “the Supreme Personality of Godhead,” the teacher may wish to
explain how this is so. See BG. 7.8 and CC Adi, 7.128.
2(b) Srila Prabhupada often quoted this verse to defeat the Mayavada argument that because God is all-
pervading, He has lost His personal existence. In this verse it is stated that although everything
emanates from Him, He remains the complete balance. Therefore, although He creates the material
manifestation, He remains a person.
3 Ask students to explain the completeness of KŠa’s energies to make sure that they understand that the
energies’ completeness must be understood in relationship with KŠa and not independently.
3(b) The teacher may wish to briefly explore the Universal time-scale from the life of Brahma down to the
solar years within the one divya-yuga. This will impart to students an appreciation of the precision by
which the universe is created, maintained and destroyed.
3(c) The teacher may expand on this important point: that all feelings of incompleteness are due to being
disconnected from Sri KŠa.
3(c) Srila Prabhupada sometimes used the analogy of the screw and the machine. The screw is valuable and
complete when functioning as a part of the machine. It is, however, useless when separate (see QT’s).

Recommended Focuses of Learning:

Und 1-4 (the relationship between the Lord and His potencies)
PeA 3(c) (feelings of incompleteness and dealing with them – see SG)
PrA Verse (against Mayavada – see SG for 2(b))
ThA 3(a) (economic and environmental issues; other issues, such as population control; could relate to the
importance of authority, discussed last lesson)
AMI 4 (how does this point relate to knowledge and realisation?)

Possible Learning Experiences:

3(c) Writing Assignment (personal application)
The students can write one or two paragraphs meditating on a specific area of their life where they feel
a sense of incompleteness. They can think how to practically overcome such feelings by connecting
with KŠa. What about our perceptions of material incompleteness? Should we completely ignore
them, or act on them? Base your answers on this passage.
Sri Isopanisad Lesson Three Mantra 1*

Overview/Summary:
The Invocation explained that the Personality of Godhead is perfectly complete, as are His energies. Srila
Prabhupada comments that, “all forms of incompleteness are due to incomplete knowledge of the Complete
Whole.” Mantra 1 describes how the living entities can again regain their sense of completeness by acting in
relationship with KŠa. This action is called isavasya consciousness.

Points/Topics to Cover:

1. Vedic knowledge is the highest evidence for understanding reality (17-18)

(a) Vedic knowledge is transcendental (apauruseya) and is transferred through the disciplic succession. It is
thus above the four defects.
(b) The Isopanisad is part of the Yajur Veda and thus contains authorised knowledge about proprietorship
of all things in the Universe.

2. QT(2,b,c) AR(a) SG(b)

Being the origin of all energies, the Lord is the proprietor of all things (18-22)
(a) All things of this world are His energies, material and spiritual. (18-19)
(b) All doctrines on the distribution of material resources must take the Lord’s proprietorship into account
(20-21).
i) Communism and capitalism argue about the best system of ownership, by the state or by the
people. Unfortunately, because they both fail to understand that the ultimate owner is the
Supreme Lord, they are still considered thieves and are liable to karmic punishment.

(c) The Lord is the supreme controller.

3. QT
Morality that is devoid of isavasya consciousness is flawed. It still bears karmic reaction (21-22)
Additional References:
2(a) Everything material and spiritual is the Lord’s energies: BG. 7.4-5.

Suggestions:
2 Discuss quote in page 22, “The root of sin is deliberate disobedience of the laws of nature through
disregarding the proprietorship of the Lord.”
2(b) When Srila Prabhupada went to Moscow he preached the philosophy of spiritual communism and he
often quoted this verse to support this idea.

Recommended Focuses of Learning:

PeA 2(b) (responsibility – can also relate to ‘Authority’, see below)
ThA 2,3 (proprietorship and stewardship as they apply to relevant issues; also “deliberate
disobedience”, see SG(2))
Aut 2(b) (responsibility means taking lessons from Vedas – see PeA above)
3 (authority is not just proposing a belief system but is based on understanding and
realisation of natural and universal laws – see also SG(2) above)

Possible Learning Experiences:

2(b) Role Play (Theological Application)
Have three students playact as politicians running for office. They are all giving their definitive
position speeches (or making a party-political broadcast — whatever is accessible and understandable
to your particular students). One is a socialist, one is a capitalist and one is a devotee who is aware of
the isavasya principle. Each has three minutes (or specify otherwise) to describe the ultimate benefits
of their socio-economic system. They should include at least some criticism of their opponents.
Debrief and consolidate learning.

2(b) Brainstorm / Discussion (Personal Application)

Ask students to brainstorm what they understand by “responsibility” and list on flipchart. Briefly
analyse and compare to Srila Prabhupada’s purport (9th para, ending “ … life of responsibility”).
Lead a discussion focusing on the qualities of responsibility and vairagya, and asking, “which, if any,
is more important?” Conclude, trying to help students understand the importance of personal
responsibility.
2 Discussion Groups (Authority)
Get students to discuss the difference between genuine and false authorities. Much ‘religious’
authority is partially or wholly exclusive of other traditions. Explore this in connection with the
notion of religion as ‘belief’ as opposed to the appreciation of natural, axiomatic and universal laws.
Finally, ask students how the notion of Krishna consciousness as a science influences the way we
preach, as compared to those who are simply trying got change a person’s faith or opinion. (We could
also ask whether we, as devotees, are sometimes more concerned with another’s belief than in their
understanding of the subject matter. Do we prefer somewhat blind agreement to intelligent and
discerning questions? Can blind agreement be beneficial, in at least some circumstances? If so, when
and for whom?).
Sri Isopanisad  Lesson Four Mantras 2 & 3

Overview/Summary:

Mantra 2 SG
explains the benefit of working in the isavasya conception: one becomes free from karmic reaction and acts
on the liberated platform. Such activities are the only method for freedom.
Mantra 3 AR
in contrast to Mantra 2, explains the fate of those who fail to recognise the Lord’s proprietorship and
therefore act in a vikarmic way.

Points/Topics to Cover (Mantra 2):

1. AR(a,c) SG(c)
Work is inevitable for all living beings. Acting according to prescribed duties allows one to engage
in his natural tendency for work, but still avoid entanglement in karma-bandhana (pp 23-24).

(a) Work is divided into three types according to the consciousness of the performer of activity:
Karma - actions according to scriptural injunctions which give one good karmic reactions.
Vikarma — activities for sense gratification, in disregard of scriptural injunctions. These
activities incur bad karma and lead one to the lower species of life.
Akarma — activities in a mood of service to the Lord, recognising His propriety. Such
actions incur no karma and lead one toward liberation.

(b) This mantra of Isopanisad describes akarma.

(c) One may desire to attain the platform of naiskarmya, or akarma, but due to conditioning is not ready to
act on that platform. Such a person must perform the prescribed duties mentioned in the Vedas to gratify
his conditioned needs— immediate or extended — in a religious way. That will lead him to the stage of
akarmic activity.
(d) In a similar way, one should learn the art of connecting philanthropic activities of extended sense
gratification (“isms”) with the Lord’s service. This too will ultimately lead to the stage of akarma (pp
25-26).

Points/Topics to Cover(Mantra 3):

2. QT(b) SG(b)
0

One’s merit in life is judged according to the extent to which he takes to the highest
responsibilities in human life: spiritual discipline (pp 29-30).
(a) The human life is designed to be a vehicle for the wayward spirit soul to come to full consciousness.
Unlike animals, whose lives are simply a struggle for maintenance, human beings are given facility to
inquire about the nature of reality. When one denies this prime duty of inquiry, instead living simply to
feed and enjoy the body, he is nothing more than a polished animal.
1

(b) Furthermore, he is a “killer of the soul” (atma-ha), as he covers over the true nature of his eternal self.
Such people must strain very hard like animals just to receive minimal bodily comforts during their
lifetime. At death all of their work is ruined, and it simply leads to a lower birth in their next life.

3. One who takes to self realisation is provided for materially even if he does not
achieve the highest success (pp 31-32).

Additional References:
M3 Suras and asuras: BG (Chapter 16).
1(a) Karma, akarma and vikarma : BG (4.16-24).
1(c) for more information: BG. (3.9-16) and BG. (18.5-9).

Suggestions:
M2 You may wish to mention that Srila Prabhupada used this verse in Vrindavana during his last days.
1(c) You may with to explain more deeply the mentality in which one accepts material concessions in a
regulated way according to his attachments, but still maintains the goal of pure devotional service.
(See p 25).
2(b) The teacher may wish to quote p 32, “When we approach …” to start a discussion about
the way that modern society drags people to the asuric level.

Recommended Focuses of Learning:

Und 1,2 (the importance of the human form, e.g. analogy on pg.30)
PrA 1(c) (altruism, humanitarianism, etc. as “extended sense gratification”)
M+M 1(d) (last-but-one para; real welfare work – how can the Society interact with charities,
philanthropists, etc, or should we void them?
Rea 1(a) (vikarma - see also page 26; also pages 30,31, the greatest danger; the suffering the
lower species go through)

Possible Learning Experiences:

1(c) Devil’s Advocate (Personal Application)
The teacher plays the role of the doubter and addresses the students, “What is the problem with
my altruistic work? You criticise, but how will the knowledge that you are presenting really help
society?” Argue and test the students’ ability to present this philosophical point. Use p 25-26 as a
reference.
1(a),2(b) Buzz Groups (Realisation)
Ask students to share their realisation of the intense suffering of samsara and especially those in
he lower species (in the lower modes).Ask them to speak, in twos and threes, from their
experience.
Consolidate, enhancing students’ appreciation of the bleak future of those who are sinful and the
fortune of those who are God-conscious (but with the appropriate attitude i.e. avoiding a
patronising, “we are better” type of approach )
Sri Isopanisad Lesson Five Mantras 4 & 5

Overview/Summary:
Mantras 1 to 3 describe that one can regain his sense of completeness by connecting with the Lord through
karma-yoga. Mantra 3 describes vividly the fate of those who act in ignorance of the Lord’s position.

Mantra 4
Mantra 4 explains why such people are unable to understand the Lord’s position: He is beyond material
calculations and is thus known only when he reveals Himself to the sincere.

Mantra 5
Mantra 5 continues this discussion describing that the Lord has inconceivable potencies which render Him
unknowable to those whom He does not favour.

Points/Topics to Cover (Mantra 4)

1. QT AR
Sri KŠa is eternally in His transcendental abode, yet He is simultaneously expanded throughout
creation by His all-pervasive energy (34-35)
(a) The Lord's infinite energies are divided into three main categories:
i) internal potency: manifests the spiritual world
ii) marginal potency: manifests the jiva souls
iii) external potency: manifests the material world
(b) This philosophical point explains why the Lord is “faster than the mind” and “swifter than all others’
running”. It is because He pervades all of reality through His energies and thus, is at all places at once.
This makes everywhere accessible to Him instantly. Hence He is swifter than all others. His all
pervading, yet simultaneously localised existence is impossible to understand without His mercy, thus
he is faster than the mind of the souls of this planet.
(c) Understanding the Lord’s energies also clarifies why he surpasses the demigods in excellence and
power: they are one of His energies and constitutionally subordinate to Him.

2. QT(2,d) AR SG(d)
The Personality of Godhead cannot be understood by the ascending process, but can be known by
His devotees by His mercy (34-36)
(a) This philosophical point explains why the Lord is “faster than the mind”. Sri KŠa has potencies that are
beyond the laws of His creation. One may speculate at the speed of the mind, but he will find the Lord
remains ever out of reach as his speculations are conditioned by material experience.

(b) The jiva souls are parts and parcels of the Complete Whole. Being small in nature, they do not have the
ability to comprehend the Lord's full potency.
(c) Therefore, one must learn of the Lord from the Lord Himself. By following the path of the Vedas, and
cultivating humble submission to the Lord in service, KŠa Himself will give one the ability to
understand.
(d) This understanding entails knowledge of the Lord and His energies, as well as one's own constitutional
position: “All power is obtained …submissive service attitude. “ (p 36) Again, the isavasya principle is
established as the means to reawaken our knowledge of and connection with Sri KŠa.
Points/Topics to Cover(Mantra 5):

3. QT
Attempts at understanding the Supreme must first take into account His inconceivable potencies
(37-39)
(a) Not understanding the concept of transcendental potencies, Mayavadi philosophers are forced to reject some
of the sastric descriptions of the Lord, such as here, where it is explained that the Lord can walk. They are
therefore hampered by a limited concept of the Absolute.
(b) The Bhagavata devotees understand that the Lord must have inconceivable potencies, and is thus both
personal and impersonal at the same time: “The Bhagavatas know that without inconceivable potencies
there can be no meaning to the words “Supreme Lord” (p 38). Such inconceivable potencies are proven
by descriptions in sastra which appear contradictory to the mundane perspective.
(c) Two Mayavada argument can be defeated by this verse: that God is a mortal being, and that He comes
before us with a body produced of matter. “These arguments are nullified if we accept the existence of
the Lord’s inconceivable potencies. Then we will understand that even if the Lord appears before us in
the form of material energy, it is quite possible for Him to convert this energy into spiritual energy.
Since the source of the energies is one and the same, the energies can be utilised according to the will of
their source” (p. 39).

4. QT(c) AR(b)
The Lord’s potencies make Him simultaneously near and far (38-42)
(a) He is far away in the spiritual abode, but is near because he can immediately make himself visible. “But
despite the Lord’s …the previous verse”.(p 38).
(b) The Lord is always near to the surrendered, as he reveals His presence to them. He is far away from the
non-believers, though, as He covers Himself to their vision.
(c) KŠa’s manifestation as the arca-vigraha is an example of how He uses His inconceivable potencies to
manifest Himself to the vision of the devotees.

5. The Lord is simultaneously inside and outside of the creation through His purusa avatars (41-42)
(a) The Lord is within all things as the Supersoul expansion. He is within the hearts of all living beings and
in every atom. The Lord is outside of all things as the virat-rupa, the universal form, which contains all
space and time in the cosmos. The jiva is different from the Lord.

Additional References:
1 KŠa’s all-pervasive energies and their relationship with this world: BG 7.4-7, 9.4-10
2 Knowing KŠa through empiricism versus through devotion: BG 10.1-12
4(b) KŠa’s potencies make him unknowable to those who do not seek His favour: BG 7.25, CC Adi 7.137-
146

Recommended Focuses of Learning:

Und 1-5 (the inconceivable nature of the lord)
PrA 1(b), 2-5 (arguments against Mayavada) 3(c) (Mayavada notion of incarnation)
Aut 2(d) (difference between mental and philosophical speculation)

Please refer to Section Four (page 4) for “Possible Learning Experiences”

Sri Isopanisad Lesson Six Mantras 6 & 7

Overview/Summary:

Mantras 4 and 5 explain that the Lord is all pervading through His energies and His expansions. They
instruct that one can see this only when he receives KŠa’s mercy in response to his devotion and humility.

Mantra 6
Mantra 6 describes the vision of one who can see KŠa everywhere, the maha-bhagavata.

Mantra 7
Mantra 7 continues describing the consciousness of the maha-bhagavata, which was introduced in Mantra 6.

Points/Topics to Cover(Mantra 6):

1. QT(c) SG
Realisation of KŠa’s presence takes place in three stages (43-45):
(a) kanistha-adhikari: this is the lowest stage of worship, where one is a materialistic devotee trying to
advance. Such a devotee worships the Lord at a temple, etc., according to the rules of worship. He can
only appreciate the Lord's presence at the place of worship and nowhere else. He does not have the
ability to discriminate the advancement of others in devotional realisation.
(b) madhyama-adhikari:: this is the second level, where one has the discrimination to make distinctions
between four categories of beings:
i) the Lord, whom he adores
ii) the devotees, with whom he makes friends
iii) the innocent, whom he tries to give the seed of devotion
iv) the atheists, whom he avoids
(c) uttama-adhikari: in this stage, the highest in devotional service, the devotee sees all things in relation
with the Lord. He does not discriminate between others due to bodily type or even beliefs, but rather
sees them all as part and parcel of KŠa. Accordingly, he tries to help them advance from their respective
level of consciousness. Mantra 6 of Isopanisad describes the vision of such an uttama-adhikari.
(d) Srila Prabhupada makes the point that there are many people who artificially try to imitate the
symptoms of an uttama-adhikari by flaunting some sentimental sense of oneness on a material level.
Such people are not qualified to teach others about spiritual vision, as they are completely unrealised on
the matter. One must approach the uttama-adhikari for actual knowledge about universal brotherhood.
Without doing so, he remains on the material platform with no information about the spiritual world.

2. SG(a)
Viewing reality in the proper perspective involves following the previous acaryas (45-47)
(a) The Sanskrit word describing our method of seeing is anupasyati, “to observe by following.” Real
vision is not dependent on one's blunt material eyesight, but is to hear descriptions of reality from those
who have a superior angle of vision. This knowledge is passed down in disciplic succession. Following
the disciplic succession gives one the perspective by which he may gain direct realisation of
transcendence, as described in Mantra 6.
Points/Topics to Cover (Mantra 7):

3. QT(a,c) SG(c)
Spiritual oneness is of quality and interest (49-53)
(a) The oneness of the Living entities and the Lord is qualitative, not quantitative. This means that the
living entity is one with the Lord as they are both spirit, but the living entity is never equal to the Lord is
all respects. There are two analogies in this regard:
i) the sparks and the fire: the sparks of fire are the same quality as the main fire, but are much
smaller in potency
ii) the drop of ocean water and the whole ocean: the drop of ocean water has proportionate
qualities (salt content, etc.) as the whole ocean, but is vastly smaller
(b) To prove this point, Srila Prabhupada states, “If the individual living being were equal to the Supreme
Lord both qualitatively and quantitatively, there would be no question of his being under the influence
of the material energy” (p.50).
(c) Ekatvam, or the oneness of the living entity and the Lord, also indicates, in a broader sense, the one
interest of all living entities. As children of the same Father, there is one universal family. Only by
acting in this relationship, placing KŠa in the centre, can the soul achieve pure spiritual happiness in
relationship with the Lord.

Suggestions:
1 There are many references to the three levels of adhikaris (and Bhagavatas) described in Srila
Prabhupada’s books. Be careful not to confuse the students by bringing in material from the
Bhagavatam, CC or NOD that use other criteria to gauge the level of adhikari mentioned in this verse.
2(a) Stressing the word anupasyati, the teacher may wish to reiterate how a major theme in Isopanisad so
far has been that proper hearing (sabda) is the only method for preliminary knowledge of KŠa. The
teacher may mention all the places it has come up so far (Intro, Invoc, Mantra 1, 4, etc.)

3(c) Srila Prabhupada explained in a lecture that real oneness means to work together to satisfy KŠa.
Although we have our individual opinions, we agree to work together for the interest of the KŠa
conscious family (see Quotes).

Recommended Focuses of Learning:

Und 1(a-c) (3 level of devotees) 2 (receiving genuine knowledge)
PeA 1(d) (recognising imitation uttama-adhikaris; difference between following and imitating)
PrA 3 (arguments against Mayavada – esp. by qualifying ‘oneness’)
ThA 2,3 (issues of equality)
SC 2(a) (e.g. how to develop correct vision; perceiving equality)

Possible Learning Experiences:

3(c) Drawing up list (Theological Application)
We often hear the phrase “Unity in Diversity”. Draw up a list of principles that could be used as
guidelines for behaviour that would reflect this slogan.

Please refer to Section Four (page 4) for another “Possible Learning Experience”
Sri Isopanisad Lesson Seven Mantras 8 & 9

Overview/Summary:
Mantra 8
Mantra 8 describes some qualities of the Lord as he is known by the maha-bhagavata described in mantras
6 and 7.

Mantra 9 SG
The previous three mantras have described the maha-bhagavata, and his vision of KŠa. Mantra 9 discusses
two kinds of people who lack knowledge of KŠa: those who are simply ignorant and those who are followers
of material scholarship, thinking it the end-all of knowledge. Both kinds of people disregard the Lord’s
propriety and consequently are degraded into the “darkest regions of ignorance.” (Read purport: “As far as
vidya…are less ‘educated’ p 64).

Points/Topics to Cover (Mantra 8):

1. AR SG(c)
The Lord has a transcendental form that is unlike the form of the materially embodied entity (56-
58)
(a) The Lord is described as asnaviram, without veins. His form is not a temporary machine made of pipes
and tubes. Rather, His form is non-different from Himself.
(b) A material body is simply a mechanism that acts as a vehicle for the conditioned soul in the world. As
such, an embodied soul's senses are different from his body, which is different from his mind, which is
different from his intelligence, all of which are separate from the pure soul.
(c) On the other hand, the Lord's body is not a machine. It is His Self. Because the Lord is not different
from His senses, body, mind, soul, etc. each of His limbs are capable of performing the functions of the
others.
(d) The Lord is described as unembodied (akayam). This emphasises the point that the Lord does not
assume a material body like the fallen souls. Rather, his form is sac-cid-ananda.

2. The Lord fulfills the desires of everyone (58-60)

(a) The Lord fulfills the desires of sincere devotees by accepting them into His association.
(b) He also fulfills the material desires of illusioned condition souls, but only according to their karmic
qualification.

3. QT(a) SG(a)
KŠa is the supreme purifying agent (60-61)
(a) The Lord is described as suddham (antiseptic) and apapa-viddham (prophylactic). He is understood as
suddham because His touch can purify the most impure things, while He always remains pure. He is
apapa-viddham because the most impure person can be considered pure if he is engaged in the Lord's
service, as such service quickly rectifies him.
Points/Topics to Cover (Mantra 9):

4. QT(a,c)
Ignorance is dangerous, but even worse is misguided knowledge (63-65)
(a) Vidya (knowledge) is to know the supreme propriety of the Lord.
(b) Avidya (ignorance) leads one to darkness, as one in ignorance will act in disharmony with the Lord's
creation.
(c) Ignorance that is disguised as knowledge is worse, however, because it gives one the illusion of
advancement without giving him any spiritual enlightenment. Such is the modern situation, where on a
mass scale people are educated to believe that sensual gratification is the goal of life. (Read purport: “In
the same … darkest region of ignorance” (p 65).
Analogy: Such education is like a jewel on the head of a cobra — very attractive, yet ultimately
dangerous.

5. Worse than materialists are pseudo-spiritualists, who mislead others about the true conclusions of
sastra (65-68)
(a) Veda-vada-rata: Such people claim to be scholars of the Vedas, but do not approach the Vedas through
the disciplic succession. They instead concoct their own understanding. Therefore, they miss the true
goal of the Vedas, Sri KŠa. Veda-vada-ratas prefer to believe that the goal of the Vedas is sense
gratification by elevation to higher planets. Due to their gross misunderstanding, they fall down.
(b) Mayayapahrta-jnana: These people are puffed up by material accumulation of knowledge and think
themselves God. They do not consider how “God” could be overpowered by the material energy as they
are.

Additional References:
1 Description of the Lord’s body as transcendental: BG 4.5-6

Suggestions:
1(c) The teacher can use the bottom page of 57 to introduce a discussion on Deity worship.
3(a) In his preaching Srila Prabhupada quoted this verse to show that because KŠa is pure, He can perform
any activity, such as dancing with the gopis, and it will not be considered sinful. We should not try to
imitate KŠa, but we should follow His instructions to become pure enough to gain His association.
M9 The teacher may wish to point out to the students that verses 9-11 and 12-14 have a similar
construction. The only change is that the words vidya and avidya are replaced with sambhavat and
asambhavat.
M9 Mantra 3 described the killer of the soul, and mantra 9 specifically describes two types of these
persons: the materially ignorant and the materially knowledgeable.

Recommended Focuses of Learning:

Und 1(a) (Krishna has no veins but He bled from Bhisma’s arrows?) 2 (relationship between soul &
Krishna) 2 (does the living being really “want to go to hell”? 3 (antiseptic, prophylactic)
PrA 1 (claims of idolatry) 5 (the veda-vata-rata and the mayayapahta-j‰€na)
ThA 4(c) (modern education)
AMI 5(a) (SP’s warning against misinterpretation of scripture)

Please refer to Section Four (page 5) for “Possible Learning Experiences”

Sri Isopanisad Lesson Eight Mantras 10-11

Overview/Summary:
Mantra 10
Mantra 9 described the results of cultivating ignorance and false knowledge. Mantra 10 explains that true
knowledge brings a different result than either of these. It also emphasises the need to take guidance from a
dhira in the act of discriminating between real and illusory knowledge. (Read purport: “Sri Isopanisad
warns us … from a dhira” p. 73).
Mantra 11
The previous two mantras have explained that ignorance and false knowledge bind one and are in contrast to
true knowledge. Mantra 11 describes how one must know the relative positions of material and spiritual
knowledge to transcend the material energy and attain deathlessness.

Points/Topics to Cover (Mantra 10)

1. QT AR SG(a) OHT
True knowledge is the process by which one realises his eternal spiritual nature. Knowledge of the
varieties of material phenomenon simply binds when devoid of spiritual understanding (69-73)
(a) Srila Prabhupada explains that modern education devoid of spiritual discipline brings only an increase
of bad qualities such as pride and nationalism. Modern education focuses on the advancement of
technology. Due to the lack of moral education, such technology is used simply to further gross
materialism.
2. QT
One can discriminate between knowledge and illusion by accepting the instructions of a dhira (73-
74)
(a) The dhira is off the bodily platform and can thus give instructions that are beneficial for one’s spiritual
progress.
(b) To qualify as a dhira, one must have certain qualifications, including discipleship of a genuine guru,
detachment, and spiritual knowledge. Untrained imitators should be avoided.

Points/Topics to Cover (Mantra 11):

3. QT
Permanent happiness is impossible to attain through mastery of material knowledge. The only
way to attain permanent happiness is to return to one’s eternal spiritual existence (75-77)
(a) The material world is inherently temporary and miserable. This cannot be changed. Therefore, even the
most powerful persons in the material world must eventually fall at the hands of death (ex. of
Hiranyakasipu).
4. QT(4,a)
Vidya gives salvation, whereas avidya gives bondage (77-80)
(a) Avidya: This is the advancement of material knowledge for sense gratification. Such “knowledge”
increases bodily attachment, locking its followers into repeated birth and death. It aggravates the pursuit
of material control and power, leading to dangerous situations such as those caused by atomic
weaponry.
(b) Vidya: This is the culture of transcendental knowledge. Understanding this knowledge places one
beyond death. The culture of vidya has one minimise and regulate bodily activity. Material pursuits
(dharma, artha) are balanced against spiritual endeavours and are ultimately aimed at full spiritual
realisation. The highest culture of vidya is the hearing and worshipping of the Supreme Personality of
Godhead.
5. AR(a) SG(a)
 One may appreciate the relative importance of material activities and knowledge by seeing them
as sub-principles on the path of liberation (80-82)
(a) Srila Prabhupada explains that material activities are not to be stopped, but performed with the intention of
maintaining one’s body and mind for the sake of spiritual realisation. (Read purport: “The culture of spiritual
knowledge necessitates the help of the body and mind; therefore maintenance of the body and mind is
required if we are to reach our goal” (p. 80). The central purpose of the sub-principles is to attain devotional
service to the Personality of Godhead.

Additional References:
1 Eighteen items of knowledge (BG. 13.8-12). Knowledge in the three modes BG 18.20-22
5(a) Regulated sense gratification leading to purification BG. 3rd Chapter, especially vs. 10-16

Suggestions:
1(a) The teacher may wish to analyse knowledge in the three modes as quoted above, to show that there are
certain types of knowledge which are considered nescience from the spiritual point of view.
5(a) One discussion that may be relevant for the students is the role of the spiritual master in determining
the disciple’s balance of material and spiritual duties according to the disciple’s conditioning.

Recommended Focuses of Learning:

Und 1 (18 items of knowledge) 2 (educators must be dhira) 4(b) (balanced programme of
spiritual and material knowledge) 5 (analogy of normal body temperature)
PeA 1 (18 items of knowledge)
Aut 1 (life-span “is gradually decreasing to twenty of thirty years)
Rea 3 (the transience of the world; this is not out home – see page 76)
PrA / ThA 4 (faulty education – with previous lesson also)
5 (purpose of economic development, sense gratification)

Possible Learning Experiences:

1 Analysis (Understanding)
Ask students to compare the eighteen items with those listed in the Bhagavad-gita. Ask them what
they learned from such a comparison.
1 Role-play (Authority)
Set up a role-play where a devotee is taking questions after reading from the Sri Isopanisad. The
questions can be put on cards, as follows:
1) How can we reasonably accept the authority of the Vedas? It appears to me to be a type of faith
or belief — and possibly flawed at that. For example, it is hard to believe that our life-spans are
diminishing when medical statistics are showing, quite clearly, that we are living longer.
2) Do you accept everything that the Vedic scriptures say? Can you use your discrimination?
3) Do you take everything literally? Surely, much of it is symbolic or mythological?
Note: Question one relates to the question of abortion (and also the quickly dropping life-
expectations in countries rife with HIV and Aids). You may get the opportunity to show the
importance of having the right vision, i.e. statistics show one thing to those who believe life
begins at birth and quite a different picture to those who hold that the soul enters at
conception.
After the third question, debrief and consolidate learning.
Sri Isopanisad Lesson Nine Mantras 12 & 13

Overview/Summary:
Just as verses 9-11 compared knowledge and nescience, and the respective destinations for the followers of
each, verses 12-14 explain the worship of the relative and the Absolute. Just as cultivation of the wrong
knowledge can be binding, so too can improper conceptions of the Absolute Truth.

Mantra 12
Mantra 12 explains that both worship of the dependent (the demigods) and the Absolute (impersonal
Brahman) can lead to bondage
Mantra 13
Mantra 13 explains that one achieves a different result when his understanding of the absolute is guided by
a dhira.

Points/Topics to Cover (Mantra 12):

1. AR(a) SG(a)
Conceptions of the Absolute based upon mental speculation alone are imperfect (83-85)
(a) Fully understanding the Absolute Truth is impossible by mere speculation. This is because one will tend
to contemplate the Absolute by negating the qualities of the relative material world. Such a conception
is also relative as it is only the reversal of relative qualities, and is based on one's experience in the
material world.
(b) This kind of attempt at knowledge therefore forces one to place his own conceptions upon the Absolute
Truth and does not allow the Absolute Truth to be known in His own glory. Through speculation, one
can only reach the impersonal Brahman effulgence, but not Bhagavan, who is Supreme.

2. Demigod worship is ultimately futile, as it gives temporary satisfaction, but does not elevate the
soul (85-87)
(a) People worship the demigods to obtain sense gratification and relief from material misery. The problem
with this is that all awards the demigods can give are temporary, and the worshipper will soon find
himself suffering again.
(b) These worshippers are considered to be in darkest ignorance because they remain trapped in the material
universe, ignorant of spiritual reality. The only way to find permanent relief from misery is to go back
to Godhead.

3. QT(a,d)
Unethical spiritual guides incur heavy karmic reactions (88-90)
(a) Pseudo acaryas and gurus lead others into darkness by glorifying material attempts at happiness
(demigod worship, space travel, etc.) as well as mundane religiosity.
(b) Others present themselves as incarnations or as acaryas but do not show any qualifications. These types
preach atheism and impersonalism.
(c) Some present a false display of religious sentiments, while secretly indulging in immoral activities.
They have no respect for the genuine acaryas in disciplic succession.
(d) Because they mislead others toward ignorance, they are headed for the darkness of the lower regions.
Points/Topics to Cover (Mantra 13):

4. One must approach a true s.m., a dhira, to acquire transcendental knowledge (91-92)
The same point was discussed in Mantra 10.

3. Spiritual realisation is obtained only by following the proper process. Any other
attempt is destined to fail (92-94)
(a) One must follow the parampara to advance in spiritual understanding. The fallacious claim, “All paths
lead to the same goal” is refuted by scripture and by common sense. Those who attempt to understand
sastra without the guidance of the parampara miss the conclusion of sastra and mislead others as well.

6. Sri KŠa is unequivocally the supreme cause of all causes (sambhavat) (94-100)
(a) Pages 94-100 are a collection of sastric quotes which firmly establish Sri KŠa's position as the topmost
cause of all causes. The word sambhavat indicates Narayana, who creates the material cosmos.
Narayana is a plenary expansion of Lord KŠa.
(b) Sambhuta (the Supreme Cause) is described by Srila Vyasadeva as abhijna. Abhijna means “fully
conscious.” Therefore the Absolute Truth is not some abstract void, but is the supremely conscious
being from whom all existence emanates. Sri KŠa is described as such throughout the Vedic literature.
(c) Because KŠa is the ultimate truth, life’s goal is to understand Him & our relationship with Him.
(d) Teaching this truth to others is true service to humanity. Only by service directed for the pleasure of the
Lord will all people be satisfied (ex. of root and leaves). This is done by hearing of KŠa from sastra. As
one cultivates such hearing, the Lord personally purifies him of impurities within the heart, leading him
toward fuller realisation.

Additional References:
1(a) Mayavadi philosophers and hell: SB. 3.4.20 and 3.9.4

Suggestions:
1(a) The teacher may wish to cover SP’s argument against impersonalism, bottom of page 84 so that the
students internalise it and can explain it - very effective in preaching .

Recommended Focuses of Learning:

Und 6(b) (the nature of the Lord)
PrA 1 (arguments re; mental speculation) 5(a) (“all paths lead to God” – also Mantra 13 itself)
6(a) (useful quotes re: Krishna’s position) 6(d) (”manava-seva, Madhava-seva”;
also, good arguments regarding ambiguous/contradictory values)
M+M 6(d) (pg.99, top, “…to sing about them. In modern…pseudo incarnations)

Possible Learning Experiences:

5(a) Analysis (Mood and Mission / Preaching Application)
Discuss Srila Prabhupada’s mood regarding preaching. How would you describe it? Why do you
think it is justified? Isn’t his mood devoid of compassion?
Break the class into groups to discuss and analyse the following statements, coming up with lists of
arguments against them, from the Isopanisad and possibly from other sources.
1) “Service to man is service to God/”
2) “Mental speculation can at least give us some knowledge of God. At least it is logical.”
3) “All paths ultimately lead to God.”
4) “There is no sastric evidence that Krishna is better than other gods and goddesses.”
Take feedback on flipcharts and request students to add results to their preaching portfolios.
Sri Isopanisad Lesson Ten Mantras 14 & 15

Overview/Summary:
Mantra 14
Mantras 12 and 13 explained that one who conducts worship of the improper object or with the improper
conception will not achieve spiritual emancipation. Mantra 14 states that one must know the spiritual and
material energies properly, in their respective positions, to achieve liberation.
Mantra 15
Mantras 12-14 described the necessity of understanding KŠa in relationship with His material energies.
Mantra 15 explains that one must also understand KŠa’s relationship with His spiritual potency, the
brahmajyoti, in order to achieve realisation of Him.

Points/Topics to Cover (Mantra 14):

1. SG
The only way to deathlessness is the path of devotion to the Lord by which one awakens one’s
dormant spiritual consciousness (101-108)
(a) Material scientists attempt to remove material miseries, aiming at a utopian earthly civilisation. This
idea is foolish as they will never ultimately stop material miseries. Regardless of their promises, death is
inevitable for all materially embodied beings. Such scientists aspire to conquer death because they have
no information about eternal life in the spiritual world.
(b) As stated in previous verses, knowledge of KŠa brings deathlessness, as it brings one to realise his
eternal spiritual nature. As long as one is contaminated with the enjoying mentality, he is forced to
suffer repeated birth and death in the material world. Only by taking shelter of Sri KŠa in pure devotion
can one end the cycle.

Points/Topics to Cover (Mantra 15):

2. AR SG
Bhagavan Sri KŠa is the ultimate source and maintainer of all spiritual and material
manifestations (109-111)
(a) Srila Prabhupada focuses on the word pusan (sustainer), describing how Sri KŠa is the root of all
spiritual potencies and all other forms of Godhead. The brahmajyoti is His impersonal energy. His
expansion of Paramatma is the means by which He creates and maintains the material manifestation.
Srila Prabhupada quotes scriptural references supporting these truths.
(b) Because KŠa as Bhagavan maintains all manifestations, both material and spiritual, one must look
beyond them to realise Him.

3. QT AR
Bhagavan is higher than Brahman or Paramatma realisation, as it contains both of them. Bhakti-
yoga is the topmost path as it leads to Bhagavan realisation (109-116)
4. Because the Absolute Truth is a person, He engages in variegated relationships with His devotees
(111-112)
(a) This verse introduces an important aspect of the Bhagavan feature, which is the interaction between the
Lord and His devotees. Here the devotee is praying to the Lord for direct realisation of His face.
(b) Srila Prabhupada quotes S.B. 10.12.11, describing how the Lord reciprocates with all varieties of people
in accordance with their desire to know him.
(c) Bhagavan realisation is distinguished from the other levels because there is loving exchange, rasa. It is
due to this rasa that one can experience the highest bliss through realisation of Sri KŠa.

Additional References:
2 Brahmajyoti as a covering BG. 7.24-25
3 Relationship between Bhagavan, Paramatma, and Brahman: CC Mad. 8.154-156

Suggestions:

1 Many of the points in Mantra 14 have been expressed in previous mantras. Therefore, present the
material efficiently, not dragging on where the subject has been thoroughly explained. Srila
Prabhupada focuses on the concept of deathlessness. One may wish to underscore that topic.
2 Srila Prabhupada explains in a lecture that in every Upanisad the impersonal realisation of the
Absolute is explained first, but then the personal form of the Lord is established as supreme.

Recommended Focuses of Learning:

Und 1 (how people try to surmount death; the nature if time – cyclical, eternal and, this world,
relative, etc.) 2-4 (the nature of the Lord in His different features )
PrA 2-4 (arguments against Mayavada – including Mantra itself – and against mystic yoga)
ThA 1 (how the concept of linear and limited time underpins the materialistic approaches to life,
science and current issues)
Aut 1 (description of spiritual sky – why do we believe it? Also, the statement, “There is no
question of liking or disliking the truth”)

Possible Learning Experiences:

1(b) Advertisement Draft (Preaching Application)
In the same way that companies market their products, have the students draft advertisements to attract
others to KŠa consciousness, with the main selling point being how it frees one from death and the
benefits of the spiritual world. Try to make it attractive to thoughtful, intelligent people.
1 Buzz Groups (Understanding)
Ask students to pair up and discuss how people — we possibly included — try to surmount death.
Sri Isopanisad Lesson Eleven Mantras 16 & 17

Overview/Summary:
Mantra 16
This mantra continues the prayer of Mantra 15 for the Lord to reveal His spiritual form.
Mantra 17
The prayers of the devotee continue from mantras 15 and 16. At mantra 17, the prayer has an emphasis of
understanding KŠa at the time of death.

Points/Topics to Cover (Mantra 16):

1. AR(a) SG
The Lord and the jiva souls are one and different simultaneously (118-122)
(a) The jiva souls and the Lord are one, but in terms of quality (ex. of the sun and sun rays).
(b) The jiva souls are of the same nature as the Lord, but are not completely the same as they lack His
omnipotence. They are controlled and He is the controller.

2. AR(a)
KŠa is the maintainer of all, but He especially maintains His devotees (119-122)
(a) Again the theme of maintainer (pusan) is stressed in this verse. The Lord maintains His devotees by
guiding them on the progressive path of devotion, ultimately giving them realisation of Himself.

3. The activities of pure devotees can only be understood by other pure devotees, not by jnanis or
yogis (121-122)
Just as knowledge of KŠa is a mystery to those without the proper qualifications, so also is the
knowledge of His pure devotees who relate with him in His highest aspect of Bhagavan. KŠa gives
special favour to devotees by enlightening them from within. Such mercy cannot be experienced in the
brahmajyoti.

Points/Topics to Cover (Mantra 17):

4. AR(a) SG(a)
The spirit soul is eternally individual; the body is made up of matter, which temporarily covers
the spirit soul according to karma (123-127) (Read Purport, Para1: “The identity ... the
indestructible person”)
(a) It is described that one will attain a certain body according to his consciousness at death. When one has the
spirit of independent material enjoyment, he takes a future birth in the material world according to the
modes of enjoyment to which he is conditioned. Therefore the devotees try to focus their mind on KŠa, in an
attempt to forego this world and return to Him.

5. AR(a) SG(b)
Devotees return to KŠa by the powerful process of bhakti-yoga (126-132)
(a) The bhaktas prepare for remembrance of KŠa at death by cultivating remembrance during their lives.
This is done by practising the nine processes of devotional service, serving the Lord with all of their
senses.
(b) Because the Lord takes a personal interest in his devotees, He will help them even if they do not have
perfect remembrance of Him at death. This again displays the special feature of reciprocation which is
found in Bhagavan realisation.
Additional References:
1(a) The jivas as KŠa’s energy: BG. 7.5
2(a) KŠa as maintainer of devotees: BG. 9.22, 9.29-33, 10.10-11, 12.6-7
4(a) Transmigration: BG. 2.22, 15.8-11
5(a) The story of Gajendra: S.B. 8.2-4

Suggestions:
1. The impersonal overtones of this verse may be confusing for some students. The
teacher may wish to discuss why it is important to establish the oneness of the soul and
KŠa alongside the difference between the two. Then the students will have a better
understanding of the logic behind the verse.
4(a) SP here argues for spiritual personhood as it relates to the individual soul. BG 2.22
includes a useful analogy – as the body gives form to cloth and clothes; so also it is the
soul’s form that gives shape to matter.
5(b) A valuable point to emphasise is the absolute importance of KŠa’s mercy in knowing Him, as
discussed in the purport.

Recommended Focuses of Learning:

Und 2(a) (significance of the word ‘pusan’; breakdown of word ‘bhagavan’)
5(b) (Bhaktivinoda Thakura’s explanation of occasional worldliness)
PeA 4(a) (point of death – are we ready?) 5(a) (the role of prayer – see also AR and final para.)
PrA 4(a) (1st para. – the soul is not impersonal. See also SG)
PeA / Rea 5(b) (the Lord’s personal interest in our welfare)

Possible Learning Experiences:

4(a) Guided Meditation (Personal Application)
Relax students, ask them to close their eyes. Remind them that at some point they will stare death in
the face (i.e. they’ll know, “I am about to die” or “I am dying”).
Ask students to pretend that this is the moment of death. “You are lying on your death-bed. You are
about to leave the body. Notice how you feel. You’re going to leave this body and everything
connected with it.”
Note: This exercise requires expertise, preparation and sensitivity. It can be powerful to help us
realise the truth that death is definitely going to come.
5(a) Discussion Groups (Personal Application)
Discuss the role of prayer in our lives. What about personal prayers (rather than the recitation of
standard, authorised prayers). Is it actually bona-fide? Can we express even some negative emotions
towards Krishna? Explore the subject thoroughly (see AR for guidance).
Sri Isopanisad Lesson Twelve Mantra 18

Overview/Summary:

Mantra 18 SG
Mantra 18 is the concluding prayer of the devotee, who desires to achieve KŠa’s mercy.

Points/Topics to Cover:

1. The Lord purifies the conditioned souls of sinful reactions in order to allow them to advance in
self-realisation (133-136)
(a) The Lord gives all people the opportunity to achieve freedom from karma in the endeavour to advance
in spiritual realisation. The quickness by which one can achieve freedom is determined by his
attachment. The Lord has presented different paths of purification for those of higher and lower material
attachments.
(b) He presents a process of karma-kanda as a system of pious sense gratification by which one can
gradually be purified of materialistic propensities. Additionally, He has created brahminical culture to
maintain the principles conducive for the conditioned souls to progress toward self realisation. By
following these processes, one slowly comes to a position where he is ready to fully surrender to the
Lord.
(c) If one bypasses the preliminary processes of purification and immediately takes shelter of KŠa, the Lord
personally takes charge of his life. KŠa frees the surrendered soul from the reactions to his previous
sins, bringing him to the position of brahmana, regardless of his situation at birth.

2. The Lord provides direction to those who aspire to realise Him (136-138)
(a) Externally through guru, sadhu and sastra (spiritual master, saints and scripture).
(b) Internally through the Paramatma situated within the devotee's heart.
(c) The devotee prays to the Lord to rectify him from within his heart.
Suggestions:
M18 The teacher may notice that Krsna is addressed as Agni in this verse. An interesting point
that may be raised here is that all the names of the devas can be names of Visnu or
Krsna. See Vedanta Sutra 1.4.28 with commentary of Srila Baladeva Vidyabushana.

Recommended Focuses of Learning:

Und 2(b) (5th para. – the way the Lord differently relates to devotees and non-devotees)
Und / PeA 2(c) (transgression –1st and 6th paragraphs)
PeA 2 (praying - esp. for the Lord’s mercy)
PrA 1(b) (middle of 2nd paragraph – arguments re: caste and varnasrama)
M+M 2(c) (transgression – 1st and 6th paragraphs. SP’s attitude and perspective)

Possible Learning Experiences:

2(c) Writing a Personal Action Plan (Personal Application)

 Introduce our subject — dealing with our own shortcomings and our challenges in spiritual life.
 Ask students to reflect on their own spiritual ‘failures’ (fall-downs, mistakes, challenges, bad
habits, etc.) They may jot down a few confidential notes (note: this exercise could be done as
homework the day before).
 Request students to focus on their shortcomings or so-called failures and to notice their feelings
and attitudes towards them (possibly adding to their notes).
 Break students into small groups and ask them to voluntarily share some of their thoughts and
feelings. Especially, get them to share their successes in addressing their failures or deviations
and to focus on what is the correct attitude and behaviour.
 Take some feedback and consolidate learning (ideally mentioning Srila Prabhupada’s approach,
including his quoting, “failure is the pillar of success.”)
 Request students to write a personal action plan to help them overcome their challenges and, more
importantly, any feelings of failure. Most importantly, it should include a heart-felt prayer to the
Lord.
 Request students, in their own time, to go before the deity and submit their prayer.