SRI ISOPANISAD

BHAKTI CAITANYA SWAMI

Introduction

1. Srila Prabhupada talks about Veda, or the source of knowledge. We cannot be such because we have four defects:

a) Make mistakes eg. Gandhi

b) Illusion eg. we think we are this body
c) Cheating eg. even though we are not educated in so many things we claim to be very advanced in
knowledge
d) Imperfect senses eg. can you show me God? But we cannot see our hand in dark

2. An example of the validity of Vedic classifications: varnasrama.

Srila Prabhupada gives examples of stool of cow, and bone of conch

So the idea is that Vedic knowledge is higher and should be accepted

3. Bottom page viii, Srila Prabhupada explains that particularly Vedas are necessary for knowledge of things beyond
our perception.

eg. Who is your father?

So the Vedas are like our mother and we should accept them.

4. Bottom page ix, 3 ways to get knowledge:

a) pratyaksa — direct experience. eg size of sun

b) anumana — inference — all men are mortal (p xii)
c) sabda — aurally received knowledge of things beyond us

5. How to know about spiritual world — it is beyond us. Only way through sabda.
And the Vedas and all the acaryas say Krsna is God
avoid ascending process (aroha), take descending

6. But even if you approach the Vedas it is very hard — Brahma samhita on speed of mind. So you have to approach
them through guru
Qualifications:

tad-vijnanartham sa gurum evabhigacchet

samit-panih srotriyam brahma-nistham

“In order to learn the transcendental science, one must approach the bona fide spiritual master in disciplic succession,
who is fixed in the Absolute Truth.” (Mundaka Upanisad 1.2.12)

Otherwise Krsna can be very confusing — oldest and youngest etc.

7. Process undergone by Vyasa in dividing Veda

 Finally we come to Vedanta sutra, which begins: Janmady asya yatah
This happens to also be the first verse of Srimad Bhagavatam.
So we have to study Srimad Bhagavatam and Bhagavad-gita under guru.

SRI ISOPANISAD

Invocation

1. The first aspect of completeness is the completeness of the 3 features of the Absolute Truth.
They all fit into the context of the Bhagavan feature

2. He has created this material world to also be complete. It has its time scale, and when it runs out it will be
destroyed, and there is nothing that can be done to change it.

3. The 3rd feature of completeness is that Lord Krsna has given full facilities for everyone to come to Him.
We try to exploit material nature, but it makes things disjointed
We cannot enjoy independently — example given of the hand's relationship with the
body

Srila Prabhupada said in lecture on Invocation: "So if you want to get out of this entanglement, there is complete
arrangement, facility, complete facility. Tesam satata-yuktanam bhajatam priti-purvakam. There is another verse, that
“Those who are engaged in devotional service,” Krsna says, yoga-ksemam vahamy aham, “I take personal charge for
their maintenance.” This is complete arrangement."

4. So we can only realize the complete harmony of things when we work in relation with the whole — not by
materially trying to harmonize etc.

Srila Prabhupada said: “And all forms of incompleteness are experienced only on account of incomplete knowledge
of the complete."

Srila Prabhupada said: "Just like a big machine, and there is a small screw. So the complete facility, completeness of
that small screw, is to become fitted in the particular place. Then it has got value. And if it is out of touch of the
machine, falls down, it has no value. So complete facility is there. Just yourself dovetail into that hole and the screw
is placed there, oh, it has value. When a screw is lost, you have to purchase from the store at the cost of two dollars.
And when it is fallen down, it is not even worth one cent. The same screw."

"So to live in the forest is in the mode of goodness, and to live in the city, or town, is..., is in the mode of passion, and
to live in slaughterhouse and brothel and drunkards, these are the residential quarter in ignorance. And to live in the
temple is transcendental, above goodness, pure goodness. In the material world goodness is sometimes mixed up with
ignorance and passion, but in the spiritual world there is pure goodness—no contamination or tinges of passion and
ignorance. Therefore it is called suddha-sattva.

SRI ISOPANISAD
Mantra One

1. This is continuing the theme of the completeness of everything. If we interfere with anything, there is reaction.

2. Srila Prabhupada first talks about the 4 defects — we have already discussed this.

3. We should recognize His position — it is described in the Vedas. In Bhagavad-gita Krsna explains: bhumir apo
nalu ........ apareyam itas tv anyam

4. So we should be careful enough to stick with our quota and not interfere with the natural quotas of others.
 Srila Prabhupada gives example of the cow eating grass, and then giving milk. But she does not use
that milk — it is for us.

5. It's very important that everyone recognize the situation, otherwise there will be fighting between the capitalists
and the communists or whoever.

6. One great example of imbalance which is having grave consequences is meat eating.

But it is not just a matter of being vegetarian. One must only eat food offered to Krsna.

7. Srila Prabhupada sums up by saying that the root problem is disobedience of Lord Krsna’s laws: "On the other
hand, if one is sober and knows the laws of nature, without being influenced by unnecessary attachment or
abhorrence, he is sure to be recognized again by the Lord and thus become eligible for going back to Godhead, back
to the eternal home.”

Srila Prabhupada explains: "So unless we come to the standard of pure goodness, without any tinge of passion and
ignorance, it is not possible, God realization. Therefore bhakti means anyabhilasita-sunyam jnana-karmady-anavrtam,
jnana-karmady-anavrtam. Jnana is the platform of goodness, and karma is the platform of passion and ignorance. So
bhakti means anyabhilasita-sunyam, without any material desires, devoid of, freed from all kinds of material desire
and uncovered by ignorance, passion and goodness. Goodness also. To become very good man in this world, that
does not mean that he is freed from this material contamination. He’s contaminated by the goodness quality."

8. So we have to have some preliminary knowledge of what God is. Srila Prabhupada was once questioned why he
thought Krsna is God, and Srila Prabhupada replied that do you knwo what the qualifications of God are. The person
did not.

Jut like if you are looking for a medical school you have to have some idea of what it is, other wise you will
be misled. (Story of man looking for gold)

SRI ISOPANISAD
Mantra Two

1. Verse: Idea is that if we act as described in Mantra one we will be unentangled, and life will be very nice.

2. Purport: Para 1: Life is hard, and we are inclined to become entangled.

3. Para 2: But in the human form we have the opportunity to get free from all this. But we have to be careful, as there
are 3 types of work we may become involved in, and they have 3 different types of results:

Karma
Akarma
Vikarma

Most people would prefer karma, as that will elevate one to higher material levels.

4. Para 3: Akarma is better, as one will become freed from the whole cycle of material existance.

5. Para 4: There is no harm in being materially good (altruism, socialism, nationalism, humanitarianism), but those
good activities should be done for Krsna.

6. Para 5: In Bhagavad-gita Lord Krsna makes the point that the result of such Krsna conscious activities is so great
that they can save one from the greatest type of fear:

a) If one does a small amount of Krsna conscious activity (eg take prasad) one can be guaranteed a human birth
b) If one is trying to serve Krsna but one has some major difficulty one simply needs to continue with one's
devotional service and one will be quickly reinstated. (BG 9.30)
Therefore the devotee does not feel that there is an urgent need to get out of the material world. He will stay and
serve Lord Krsna: Lord Caitanya Mahaprabhu said na dhanam, na janam ..... Srila Narottama dasa Thakura said:
tandera carana sevi ........

7. Para 6: If one does one's materially good activities in this spirit one will be doing karma yoga, which is
recommended in Bhagavad-gita.

SRI ISOPANISAD
Mantra Three

1. Verse: If the needs of the soul are neglected, either through simple or sophisticated materialism, one is lost, and
falls down from the human form.

2. Para One: In the human form of life there are some responsibilities that are not there in animal life. (Mention
about birds and children not being arrested if they are on land marked “trespassers will be prosecuted).

3. Para Two: Human form is rarely achieved, so we should remember that and be mindful of the implications.
Example given of material world being like ocean, human body like good boat, acaryas and sastras like expert
boatmen, facilities of human form like favourable breezes

4. Para Three: Animals are just as concerned with what they are doing as we are. But we have much better
opportunities and facilities to do things than they do. Why? Because we have higher duties to perform. But in
human society people are always ignoring these duties and being caught on the animal platform. Thus they suffer
rather enjoy as they are due.

5. Para Four: We are given this human form of life for self realization, but if we don’t utilize for this we end up
working like animals. In this way we are prepared for future lives as animals.

6. Para Five: Even if we fail to become fully successful in Krsna consciousness in this life we will still get the
opportunity in our next life. Krsna is very kind. But the pseudo religionists suffer terrible reactions.

7. Para Six: Conclusion is that we have to live like humans.

SRI ISOPANISAD
Mantra Four

1. Verse refers to four characteristics of the Supreme Personality of Godhead (the first one is apparently
contradictory:
a) He is fixed in one place, but He is the swiftest
b) Can't be approached even by the demigods
c) Localized, but controls all parts of the creation
d) The most excellent (Bhagavan)

2. Para One: Brahma samhita referred to:

One cannot approach the Supreme Lord through mental speculation
Only through bhakti

He is in Goloka, but He's all-pervading also, particularly through His energies (example of heat and light emanating
from fire is given).

3. Para Two: There are 3 main types of energies:

a) Internal
b) Marginal
c) External
Srila Prabhupada explains that there are so many divisions within each type (demigods and humans within marginal
potency).

Material world is external energy, spiritual world is internal.

4. Para Three: But one should not make the mistake of thinking that the Lord has become impersonally distributed
everywhere, or has lost His personality through being distributed (not like when you tear up a piece of paper).

Srila Prabhupada refers to parasya saktir vividhaive sruyate.

5. Para Four: He is hard to understand by even great persons, so what to speak of demons and other unqualified
people?

Srila Prabhupada explains that this verse is supporting personalism, because it is giving so much detail about the
features of the Lord.

6. Para Five: We are one in quality, but not quantity. Therefore it is hard to understand all about the Lord, but through
the descending process we can understand as much as possible.

7. Para Six: We have energy and initiative of our own, but we should not misuse that (according to Mantra One). That
is maya.

8. Para Seven: All our potencies are coming from Krsna, so they should be used in His service. We must be
submissive.

From Srila Prabhupada’s lectures on Sri Isopanisad: "This is also confirmed in Brahma-samhita: goloka eva nivasaty
akhilatma-bhutah. Krsna, although He is always in Goloka Vrndavana, He has nothing to do. He is simply enjoying in
the company of His associates, the gopis and the cowherds boy, His mother, His father. Free, completely free. And
those who are associates, they are still more free. Because when the associates are in danger, Krsna has got some
anxiety how to save them, but the associates, they have no anxiety. “Oh, there is Krsna.” Just see. (chuckles) The
associates, they have no anxiety. Any, anything happening, you will read in the Krsna book—so many dangers. The
boys, along with Krsna, they used to go every day with their calves and cows and play in the forest on the bank of the
Yamuna, and Kamsa will send some demon to destroy them. So you have seen, you will see also pictures. So they’ll
enjoy simply because they are so much confident. That is spiritual life. Avasya raksibe krsna visvasa palana. This
strong faith, that “Any dangerous condition, Krsna will save me,” this is surrender.
There are six phases of surrender. The first thing is that we should accept which is favorable for devotional service;
we shall reject anything which is unfavorable to devotional service. And the next is that to introduce oneself with the
associates of the Lord. Just like Krsna has got so many associates, you can... That will, of course... Not artificially.
When you are advanced you’ll understand what is your relationship with Krsna. Then if you introduce yourself with
that association, then the next stage is confidence that “Krsna will give me protection.” Actually, He is giving
protection to everyone. That is a fact. But in maya we think that we are protecting ourself, we are feeding ourself. No.
That’s not the fact."

SRI ISOPANISAD
Mantra Five

1. Verse mentions another three further interesting and apparently contradictory characteristics of the Supreme Lord:
a) Walks, but doesn't walk
b) Far away, but very close also
c) Inside everything, but also outside

Srila Prabhupada explains in lecture on verse 5: "Just like crude example I give you, that the sun and, at noontime, it
is on your head and somebody walking eastern side or western side, he also sees the sun is also walking with him.
Long ago, about forty years ago, when I was householder, my second son, he was four years old. He was walking
with me, and he said, “Oh, father, why the moon is coming with us?” This is very intelligent. Yes. So similarly, if a
material object can walk so swift... You have seen. You are going on aeroplane or train, you’ll see the moon or sun is
going with you. So how it is not possible that Krsna cannot walk? Although He’s situated... But you ask your friend,
“Where is the sun? Where is the moon?” He’ll say, “Oh, it is on my head.”

So you cannot say that the sun is walking, but at the same time it is.

2. Para One: Srila Prabhupada explains that these contradictions are being presented to establish the inconceivable
nature of the Lord.

The impersonalists accept only the impersonal features (eg He doesn't walk), and overlook the personal. The dualists
accept only the personal and overlook the impersonal, but the followers of Lord Caitanya Mahaprabhu accept both.

3. Para Two: We cannot see Him, but that does not mean He doesn't exist. He is far away, but He can be here with us
any time.

4. Para Three: Because of the Lord's contradictory nature the materialists become confused about Him and try to
ignore Him. They are fond of thinking He is an ordinary person, because He does some things which appear ordinary.

In His pastimes sometimes Lord Krsna acted like an examplary ordinary person (eg showing respect to His elders).
Other times He did things which were clearly superhuman (Universal Form).

5. Para Four: On this basis He can accept our service as He likes, even thought the ways may be inconceivable to the
ordinary person — eg as the Deity. (Give some examples of the extraordinary nature of the Deity)

6. Para Five: This is the mercy of the Lord, and can be appreciated by the devotees.

7. Para Six: He reciprocates according to how we approach Him.

8. Para Seven: 'Saguna', 'nirguna' must be understood. They are often misunderstood.

9. Para Eight: Story of Lord Nrsimhadeva. He appeared by His inconceivable potencies. He can do anything
indirectly through His potencies, but sometimes He appears personally to do things. This is to please His devotees.

10. Para Nine: Summary. Both impersonal and personal have to be understood.

SRI ISOPANISAD
Mantra Six

1. Verse: Three conditions for achieving a non-envious consciousness:

a) See everything in relation to Supreme Lord
b) See all entities as His parts and parcels
c) See Him within everything

2. Para One: Srila Prabhupada explains that this is the condition of the maha bhagavata.
Srila Prabhupada then explains about the three levels of devotees. First the kanistha adhikari:
a) Goes to the church, temple or mosque
b) Considers God to present only there
c) Don't know who is in which position spiritually, or who is realized
d) Mechanical and quarrelsome

3. Para Two: Madhyama adhikaris described:

a) Recognize four different categories and relate with them differently

4. Para Three: Uttama adhikari described:

a) Sees everything in relation with Krsna
b) Doesn't discriminate between different categories
c) Sees all on the spiritual platform, regardless of their material situation
d) But does see how they are relating with Krsna
e) Simply tries to do good for them, regardless of how they act
He sees that they are all obeying Lord Krsna, even if unwillingly. Like criminals are rebelling against the state, but
they also have to obey the police when they are caught.

5. Para Four: Don't imitate uttama adhikari. You'll become "false philanthropist."
To achieve universal peace and brotherhood you have to learn from uttama adhikari, who will teach you how to
actually come to the spiritual platform.

6. Para Five: Anupasyati — see, through following. Sastra-caksusa. Eg seeing the Deity — nondevotees see it as
statue, but devotees see as worshipable.

7. Para Six: Must be received through parampara.

8. Para Seven: Bhagavad-gita 18.54 (brahma bhuta prasanatma ....) Only liberated people can become uttama
adhikaris, not politicians

For example, he might hear someone say the word government and he would exclaim, "Oh Govardhana. Govardhana
dhari." He would convert everything and relate it to Krsna.
As they were walking they saw a train going on a bridge and somehow or other this reminded him of Vrndavan, so he
called out, "rasa mandala, rasa mandala!

One time Vamsi Das asked his servant, Ananta Vishvambhara Das, "Did you hear what Gauranga was saying?" to
which Ananta replied, "I could see that you were talking to Him, but I could not hear what He was saying to you." So
Vamsi Das answered, "He has told Vamsi Das, `You don't go outside for begging for three days. Now you have
become too old, so I will feed you.'" Vamsi Das continued, "This Gauranga, He wants to serve me." Then he went
and fetched a stick and started threatening Gauranga, "You don't go outside for serving me! If You go outside I'll
break Your leg!"

Occasionally, when Vamsi Das was cooking, Gauranga would complain to him; "I'm so hungry. Feed Me quickly." to
which he would reply, "Just wait, I'm still cooking." But if Gauranga was persistent he would tell Him, "You get
outside. Go outside!"

However, many rats used to come daily, digging a hole in the earth next to the hut, making a big pile of soil in their
endeavours to come and eat those bananas, but Vamsi Das never harmed them.
Sometimes, when Vamsi Das would see a rat, he would point at it and say, "aichor aryaichor" or "saichor," meaning
"this is a thief," and then point at Krsna and say, "He is also a thief."

For example, he might hear someone say the word government and he would exclaim, "Oh Govardhana. Govardhana
dhari." He would convert everything and relate it to Krsna.
As they were walking they saw a train going on a bridge and somehow or other this reminded him of Vrndavan, so he
called out, "rasa mandala, rasa mandala!

One time Vamsi Das asked his servant, Ananta Vishvambhara Das, "Did you hear what Gauranga was saying?" to
which Ananta replied, "I could see that you were talking to Him, but I could not hear what He was saying to you." So
Vamsi Das answered, "He has told Vamsi Das, `You don't go outside for begging for three days. Now you have
become too old, so I will feed you.'" Vamsi Das continued, "This Gauranga, He wants to serve me." Then he went
and fetched a stick and started threatening Gauranga, "You don't go outside for serving me! If You go outside I'll
break Your leg!"

Occasionally, when Vamsi Das was cooking, Gauranga would complain to him; "I'm so hungry. Feed Me quickly." to
which he would reply, "Just wait, I'm still cooking." But if Gauranga was persistent he would tell Him, "You get
outside. Go outside!"

However, many rats used to come daily, digging a hole in the earth next to the hut, making a big pile of soil in their
endeavours to come and eat those bananas, but Vamsi Das never harmed them.
Sometimes, when Vamsi Das would see a rat, he would point at it and say, "aichor aryaichor" or "saichor," meaning
"this is a thief," and then point at Krsna and say, "He is also a thief."
 SRI ISOPANISAD
Mantra Seven

1. Verse: One has to see all living beings as spiritual, and one in quality with the Supreme Lord. Then one will never
be in illusion or anxiety.

2. Para One: Only the madhyama and uttama devotees can see spiritually. Everything is one with the Lord in quality,
although not quantity.
Srila Prabhupada gives the example of sparks in relation to the fire.
So the uttama adhikari sees oneness in the sense of everything being the energy of the Lord.
There is and is not a difference, but the oneness cannot be overlooked.

Srila Prabhupada explains explains in SI lecture on this verse: "If one is cent percent one with the Supreme Lord, then
how he has come under the control of maya? This question, they cannot answer."

The spark separated from the fire loses its fiery quality. Most in ignorance, less in passion, and in goodness it is most
manifest.

So we need at least madhyamas — brahmanas. People who can act on the spiritual platform and lead others to it.

Srila Prabhupada makes the point that this verse is explaining the perfection of Krsna consciousness.

3. Para Two: The living entities can possess up to about 80% of the qualities of the Lord, in minute quantity. He
possesses them all in full:

(1) beautiful features of the entire body; (2) marked with all auspicious characteristics; (3) extremely pleasing; (4)
effulgent; (5) strong; (6) ever youthful; (7) wonderful linguist; (8) truthful; (9) talks pleasingly; (10) fluent; (11)
highly learned; (12) highly intelligent; (13) a genius; (14) artistic; (15) extremely clever; (16) expert; (17) grateful;
(18) firmly determined; (19) an expert judge of time and circumstances; (20) sees and speaks on the authority of
Vedas, or scriptures; (21) pure; (22) self-controlled; (23) steadfast; (24) forbearing etc.

4. Para Three: We are meant for enjoyment, and always seek it, but in the wrong way. We are making the wrong
centre.

5. Para Four: Godless civilization is based on illusion, and can only produce anxiety. So we have to make everything
isavasya centred.

6. Para Five: We can only develop spiritual perception through devotional service. That is the real platform for that.
Srila Prabhupada gives the example of a family. In order for all the family members to be happy they have to obey
the father. Same principle applies in relation to Krsna.

7. Para Six: Lord Krsna is not impersonal. We have to respond to Him personally and we will become happy and
become free from illusion.

SRI ISOPANISAD
Mantra Eight

1. Verse: Such an elevated soul has realized the Supreme Personality of Godhead. The Lord's characteristics
mentioned here are:
a) Not material body
b) Omniscient
c) Cannot be subjected to criticism
d) No veins
e) Pure, uncontaminated
f) Self sufficient knower, who fulfills everyone's desires

2. Para One: We see how different the Lord's form is from the living entities.
There is no difference between His body and Himself.

3. Para Two: We cannot conceive of such a form. But we should understand that it is a form — He is not formless.
He has so many potencies, so He has a form, but not the limited type that we have. Therefore He is called
"omnipotent."

4. Para Three: The Deity is an example of such a form. Deities are installed in temples by devotees who have realized
Mantra Seven, therefore They are fully potent.

5. Para Four: Unfortunately the fools cannot appreciate His forms, so He withdraws Himself from them.
He can only be appreciated through devotion, and reveals Himself according to the degree of one's devotion.

6. Para Five: The verse also makes the point that the Lord has been supplying everything since time immemorial.
Srila Prabhupada gives the example of how having a certain qualification is not enough. One has to be recognized by
authority.

7. Para Six: He fulfills their desires in whatever way they like, even to the point of letting them go to hell if they
really want. But if they want to go back to Godhead, He helps in all respects.

8. Para Seven: Only He is self-sufficient. He is also so pure that impure things become purified through contact with
Him. Even if He appears to do something sinful it is actually completely pure and purifying.
Srila Prabhupada explains that this is the most important part of this verse.

SRI ISOPANISAD
Mantra Nine

1. Verse: Those ignorantly engaged in materialism will go to the darkest region. Those cultivating so-called
knowledge will go to even worse places!

2. Para One: Ignorance is dangerous, but misguided knowledge is even worse. Evidence is seen in current society
— so much stress etc.

3. Para Two: First mantra explained the essence of real knowledge — that the Supreme Lord is the owner and
controller of everything. The absence of that is ignorance. Less educated society less dangerous than one
educated in wrong ideas.

4. Para Three: Most people dedicated to sense gratification, to the exclusion of Mantra One.

5. Para Four: Bhagavad-gita 7.15 talks of mudhas and mayayapahrta jnanas. But the latter’s so-called knowledge is
just like the jewel on the head of a cobra.

6. Para Five: There is also be a class called veda-vada-rata, who have misguided knowledge of the Vedas.

7. Para Six: Real goal of real religion is to go back to Godhead, in terms of Mantra One.

8. Para Seven: But veda-vada-ratas are not interested in that. They are interested in material advancement through
their misguided knowledge. They oppose the real Vedic standards, like disciplic succession.

9. Para Eight: Veda-vada-ratas have their own conception of parampara.

10. Para Nine: They are like self made Gods — but what is their qualification?

SRI ISOPANISAD
Mantra Ten
1. Verse: Truly wise people have deduced that the results of having real knowledge and not having it are quite
different.

2. Para One: Bhagavad-gita 13th Chapter lists so many components of knowledge. (See notes on other sheets)

3. Para Two: Srila Bhaktivinoda Thakura says that by becoming materially knowledgeable one becomes an ass.

“So Bhagavata says, “One who has accepted this combination of bile, mucus, and air as self, he is an ass.”

4. Para Three: Because they are not trained properly, young men today are showing so many disqualifications,
which are not there in young brahmacaris.

“So here is one word, iti susruma. Susruma means heard. The word meaning is there. “It is heard.” In the Vedic
disciplic succession, it is never said, “It is experienced.” That is the secret of Vedic understanding. No student will...
Just like people are now engaged in researching what is there in the moon planet. So this is material policy, to try to
understand things by his own experience. Pratyaksa, direct, experimental knowledge. The Vedic understanding is
different. It is sruti. Sruti means to hear from authoritative source. That is real knowledge.”

5. Para Four: An example of one of the wrong ideas which is causing so much trouble now is nationalism.

6. Para Five: Because of nationalism there is so much chaos, and so much waste.

7. Para Six: Dhiras can give such good knowledge. We should approach them.

8. Para Seven: Real knowledge from the dhiras explains about the real nature of this material world, and of us, and
how to interact.

9. Para Eight: One can only become dhira through surrendering to a guru in parampara.

10. Para Nine: Adhiras (eg modern politicians) cannot be teachers.

”Visvanath•
I pay my obeisances to devotion of Supreme Lord by whose grace
knowledge stands and becomes useful. In this 3rd 6 chapters there
is explanation of knowledge mixed with devotion.

Humility means that one should not be anxious to have the satisfaction of being honored by others. The material
conception of life makes us very eager to receive honor from others, but from the point of view of a man in perfect
knowledge—who knows that he is not this body—anything, honor or dishonor, pertaining to this body is useless. One
should not be hankering after this material deception.

Pridelessness is also discussed in the same context.

Srila Prabhupada makes the point that some people join spiritual organizations for impure reasons, and advertise
themselves as spiritually advanced, but there should be a test for this. He says: “he can judge by these items.” (End of
first para)

Nonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put
others into distress. People in general are trapped by ignorance in the material concept of life, and they perpetually
suffer material pains. So unless one elevates people to spiritual knowledge, one is practicing violence. One should try
his best to distribute real knowledge to the people, so that they may become enlightened and leave this material
entanglement. That is nonviolence.

Tolerance means that one should be practiced to bear insult and dishonor from others. If one is engaged in the
advancement of spiritual knowledge, there will be so many insults and much dishonor from others. This is expected
because material nature is so constituted. Even a boy like Prahlada, who, only five years old, was engaged in the
cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion. The father
tried to kill him in so many ways, but Prahlada tolerated him. So there may be many impediments to making
advancement in spiritual knowledge, but we should be tolerant and continue our progress with determination.
Simplicity means that without diplomacy one should be so straightforward that he can disclose the real truth even to
an enemy.

As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual
master one cannot progress in the spiritual science. One should approach the spiritual master with all humility and
offer him all services so that he will be pleased to bestow his blessings upon the disciple.

Cleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and
internal.

Steadiness means that one should be very determined to make progress in spiritual life. Without such determination,
one cannot make tangible progress.

And self-control means that one should not accept anything which is detrimental to the path of spiritual progress.

Real renunciation (tied in with self-control). Srila Prabhupada explains that we should be careful to let the senses
only engage in Krishna conscious activity.

False ego means accepting this body as oneself. When one understands that he is not his body and is spirit soul, he
comes to his real ego.

One should try to understand the distress of accepting birth, death, old age and disease. There are descriptions in
various Vedic literatures of birth. In the Srimad-Bhagavatam the world of the unborn, the child’s stay in the womb of
the mother, its suffering, etc., are all very graphically described. It should be thoroughly understood that birth is
distressful.

As for detachment from children, wife and home, it is not meant that one should have no feeling for these. They
are natural objects of affection. But when they are not favorable to spiritual progress, then one should not be attached
to them. The best process for making the home pleasant is Krishna consciousness.

Happiness and distress are concomitant factors of material life. One should learn to tolerate, as advised in
Bhagavad-gita. One can never restrict the coming and going of happiness and distress, so one should be detached
from the materialistic way of life and be automatically equipoised in both cases. Generally, when we get something
desirable we are very happy, and when we get something undesirable we are distressed. But if we are actually in the
spiritual position these things will not agitate us. To reach that stage, we have to practice unbreakable devotional
service.

Devotional service to Krishna without deviation means engaging oneself in the nine processes of devotional service
—chanting, hearing, worshiping, offering respect, etc.—as described in the last verse of the Ninth Chapter. That
process should be followed.

Naturally, when one is adapted to the spiritual way of life, he will not want to mix with materialistic men. That
would go against his grain. One may test himself by seeing how far he is inclined to live in a solitary place, without
unwanted association. Naturally a devotee has no taste for unnecessary sporting or cinema-going or enjoying some
social function, because he understands that these are simply a waste of time.

As far as self-realization is concerned, it is clearly stated here that bhakti-yoga is especially practical. As soon as
there is a question of devotion, one must consider the relationship between the Supersoul and the individual soul.

Summary: Beginning from practicing humility up to the point of realization of the Supreme Truth, the Absolute
Personality of Godhead, this process is just like a staircase beginning from the ground floor and going up to the top
floor. Now on this staircase there are so many people who have reached the first floor, the second or the third floor,
etc., but unless one reaches the top floor, which is the understanding of Krishna, he is at a lower stage of knowledge.
(In other words, without bhakti all these qualities are useless.)

SRI ISOPANISAD
Mantra Eleven
1. Verse: Only people who can learn about nescience and real knowledge side by side can become transcendental.

2. Para One: The problems of death have not been solved by science.

3. Para Two and Three: Example of Hiranyakasipu.

4. Para Four: If he failed, then what chance to the modern demons have?

6. Para Five: So we shouldn’t bother with this struggle in material life. We should go back to Godhead.

7. Para Six: This knowledge is given in sastra.

8. Para Seven: Lord Krsna has sent representatives and come Himself to help us.

9. Para Eight and Nine: One has to learn the process of material life from sastra. The goal is not sense gratification,
but one’s senses will become pleased through devotional service. This is real enjoyment. Example of necessity of
reducing fever in order to become happy — not try to enjoy in sick condition. But materialists are thinking the
main thing to do is to increase the temperature, but at the same time they complain that everything is going to
hell.

10. Para Ten: This doesn’t mean we neglect the needs of the body, but that we make the best use of a bad bargain.
Regulation should be there so we live a healthy life — for God realization.

11. Para Eleven: We have to concentrate on Srimad Bhagavatam and the 18 items from Bhagavad-gita.

12. Para Twelve: The essence has been given by Srila Rupa Goswami: hear and chant about Lord Krsna.

13. Para Thirteen: So in summary, unless we dedicate our activities of religion, economic development and sense
gratification to Lord Krsna we will be covered by nescience.

SRI ISOPANISAD
Mantra Twelve

1. Verse: (Very similar to Verse Nine. Only difference in the Sanskrit is avidyam/asambhutim in 2 nd lines of 9/12,
and vidyayam/sambhutyam in 4th lines) The demigod worshippers go to deep maya, and the impersonalists go to
an even worse place.

2. Para One and Two: The attempt to figure the Absolute Truth out by one’s brain power will end up being a
process of negation. One will negate the material realm, and at best end up an impersonalist.

3. Para Three: They will not be able to come to the conclusion of the form of the Lord or His personality. But
through surrender one can understand the Lord.

4. Para Four: Bhagavad-gita explains the process of demigod worship in the 7 th chapter. It only gives temporary
results, of cessation of material pains. But for permanent relief one has to come to the spiritual platform.

5. Para Five: Different destinations of different worshippers explained.

6. Para Six: If one goes to the planets of the demigods one stays within the material world, but if one goes to
Krsnaloka, which is beyond the material world, and which is where the Lord enjoys with His associates, then one
gets out altogether

7. Para Seven: It is foolish to practice religion with a goal within the material world. These rascals become misled
by atheists and impersonalists, who have imperfect conceptions.

8. Para Eight: The impersonalists (who often claim to be avataras) and the pseudo-religionists make a perfect
relationship of cheaters and cheated. Srila Prabhupada explains in the middle of page 88: “These impersonalists
 generally pose themselves as incarnations of God to foolish persons who have no knowledge of Vedic wisdom. If
such foolish men have any knowledge at all, it is more dangerous in their hands than ignorance itself.” They
don’t even worship demigods properly.

9. Para Nine: Real knowledge and detachment can only arise from devotional service to Lord Krsna. They try to
make a show of devotional service through philanthropic work etc., but they don’t actually come up to the
standard. They disobey so many important injunctions, like surrendering to a bona fide spiritual master. (They
sometimes claim to be ex-disciples of some other bogus person).

10. Para Ten: These rogues are actually the most dangerous elements in all society. There is no religious government
to help with this, and thus everything becomes corrupted. But they cannot escape Krsna. They go to the very
worst place.

SRI ISOPANISAD
Mantra Thirteen

1. Verse: (Very similar to Verse Ten. The only difference is vidyaya/sambhavad in the first line of 10/13, and
avidyaya/asambhavat in the second lines). According to the undisturbed authorities, who are really clear on the
subject, there is a distinct difference between the supreme cause, and that which is not supreme.

2. Para One: One has to hear from bona fide sources in parampara. It makes a big difference whether we worship
Krsna or demigods. We will get whatever we deserve, based on what we worship or do. We can go to Krsnaloka,
heavenly planets or stay here, as Srila Prabhupada says: “And if we wish to remain on this wretched planet with
our planning commissions and our stopgap political adjustments, we can certainly do that also.”

3. Para Two: It is not that all roads lead to the same place. Example of plane to Calcutta not going to Bombay. So
we have to receive knowledge according to: “evam parampara praptam.”

4. Para Three and Four: The Lord re-established the parampara to Arjuna, because he was a great devotee, and was
therefore able to take the responsibility nicely. But there are so many Bhagavad-gita commentaries by people
who don’t accept Krsna. How can they help?

5. Para Five to Ten: The idea of “the worship of the supreme cause” is very important. Lord Krsna is the Supreme
Personality of Godhead. This is confirmed by sastra — first sruti (various Upanisads p95), then smrti (Moksa
Dharma [Mahabharata] and Varaha Purana p96 top), then Brahma Samhita and Bhagavad-gita (p96), Vedanta
sutra (p97 2nd para), then Srimad Bhagavatam. This is pouring water on the root of the tree.

6. Para Eleven to Thirteen (p98 to top p99): Sri Isopanisad supports this idea. Particularly good to serve the Lord by
chanting His names in this age.

7. Para Fourteen: Upanisads little indirect, but Bhagavad-gita more direct. It is known as the summary of all the
Upanisads. So we should focus on Bhagavad-gita, and also Srimad Bhagavatam, which is even more directly
dealing with the same subject matter. If we do so the Lord in the heart will reciprocate.

8. Para Fifteen: Those in passion and ignorance can hardly become purified. Lord Krsna from within the heart
removes passion and ignorance, and one comes to goodness. This can be done by anyone. There is no limit. All
they have to do is surrender to a bona fide spiritual master.

9. Para Sixteen: Read last para as summary.

SRI ISOPANISAD
Mantra Fourteen

1. Verse: (Similar to Verse Eleven) One has to understand clearly Lord Krsna, and His name, form, qualities and
pastimes, as well as the material world with its varieties in order to go back to Godhead.
2. Para One: Material science has advanced in so many ways but is not at all able to deal with the fundamental
problems of life. We are forced to accept the six stages of life, and there is nothing we can do about it.

3. Para Two and Three: Length of life makes no real difference — everyone dies. Material scientists are trying to
make this world deathless by material means, and they overlook the Vedas.

4. Para Four: Visnu Purana tells us of three main energies. We are marginal, but we belong in the superior energy.

5. Para Five, Six and Seven: Different planets are there with their different time scales, but only in the spiritual
world can we become free from time. Lord Krsna rules their, and one can only approach Him through devotional
service.

6. Para Eight and Nine: So we have to go there to overcome all these problems. We are trying to dominate the
material nature and even Lord Krsna, but we cannot. We are dominated by them. We have to educate people how
to really solve the problems of life.

7. Para Ten and Eleven: So we have to understand both Lord Krsna and the material nature in relation to Him.
There is no other way, and we have to help all people to do this.

SRI ISOPANISAD
Mantra Fifteen

1. Verse: The Lord sustains everything, but still the speaker cannot see Him. He longs to see the face of his beloved
Lord, and asks that the brahmajyoti covering it be removed.

2. Para One: The 3 features of the Absolute Truth are described, and it is explained that the Bhagavan feature is
sustaining the others. Therefore the speaker is appealing to this feature of the Lord.

3. Para Two: Lord Krsna is an ocean of bliss, and this is seen in His childhood pastimes in Vrndavana. Even
pastimes that might appear immoral (eg stealing butter) are transcendentally wonderful.

4. Para Three and Four: To enter those pastimes is not easy — the example of the cowherd boys is given. Lord
Krsna is always engaged in such pastimes in the 5 rasas.

5. Para Six: So if Lord Krsna is always enjoying like this in the spiritual world, we might wonder how He is
maintaining the material world. This is done through he Supersoul.

6. Para Seven: To realize God is a great science. It is not easy. Even if one becomes advanced through sankhya (and
one realizes the 24 elements) or impersonalism (and one realizes the brahmajyoti) one will still not see the Lord
face to face. Somehow one has to get the potency to penetrate the elements and the veil of brahmajyoti to see
Him in person.

7. Para Eight: That Paramatma who is sustaining the material world (as explained in Para Six) is one of the three
Visnu forms beyond the 24 elements, and beyond the brahmajyoti.

8. Para Nine: Perfect knowledge means to understand Lord Krsna as the source of the brahmajyoti. This verse is
proof that the impersonal theory that we and God are one is not true, as if it was, we would not have to pray to
have the effulgence taken away so we could see the face of the Lord.

9. Para Ten: One who has no knowledge of the potencies of the Lord may realize the brahmajyoti. One who has
knowledge of His material potencies one may realize Paramatma. But one has to realize His personality.

10. Para Eleven: Bhagavad-gita makes it clear that the personalist is the highest yogi.

SRI ISOPANISAD
 Mantra Sixteen

1. Verse: The Lord is being referred to in different features in which He is kind to people, and also the fact that we
are one with Him in quality is being mentioned. The devotee again wants to see the Lord directly.

2. Para One: The oneness of the sun and its rays is similar to our oneness with Krsna. Just as within the sun there is
the sun-god, similarly within Goloka Vrndavana, from which the brahmajyoti comes, there is Lord Krsna,
enjoying His pastimes.

3. Para Two: The impersonalists are dazzled by the brahmajyoti and cannot see the Lord’s face.

4. Para Three: The 3 features of the Absolute Truth are progressively more auspicious. The words of this mantra are
clearly not supporting impersonalism.

5. Para Four: Srila Jiva Goswami’s Bhagavat Sandarbha quoted. He defines the meaning of the term “Bhagavan”:

a) Bhaga means “one who fully maintains” and “the guardian”

b) Ga means “guide,” “leader” or “creator”
c) Van means “every being lives in Him” and “He lives in every being”

This indicates that He has all six opulences.

6. Para Five: Krsna:

a) Fully maintains His devotees

b) Guides them on the path to devotional perfection

As the leader He:

a) Gives the desired result of devotional service, by giving Himself to the devotees
b) He helps them to see Him face to face
c) Thus He helps them reach Him in Goloka Vrndavana

As the creator He:

a) Can bestow all necessary qualifications on the devotee so he can reach Him

(There is now a change of theme) The Lord is the cause of all causes, so He is source of His own enjoyment, through
His internal potency. The external potency, which is not exactly directly manifested from Him, comes from the
Purusas. Through Them He creates, maintains and destroys the material creation.

7. Para Six: The jivas are also differentiated parts of the Lord’s Self, and when they desire to enjoy
independently they are put into this world, and they bring this world to life by their energy, but He is the ultimate
controller as the Supersoul.

8. Para Seven: So there is a gulf of difference between the Lord and the jivas.

9. Para Eight: The all-pervading feature of the Lord which exists in all states and from which all jivas have come is
known as Brahman. Lord Krsna is the origin of Brahman and Paramatma, so He is the source of all jivas, and
everything that exists. One who understands this becomes a devotee, who becomes fully attached to Him and
relishes being with other devotees, glorifying Krsna. The imperfect devotees, who have only realized Brahman
and Paramatma, cannot appreciate these activities of the pure devotees. The Lord favours these pure devotees,
which also cannot be understood by the jnanis and yogis, who think that advancement comes through their own
strength. But the Lord is very kind to the devotees.

SRI ISOPANISAD
Mantra Seventeen
1. Verse: The devotee is appealing that his material body be consumed again by material nature, and that the Lord
remember all he has done, so that he may come to Him.

2. Para One: These material bodies are artificial impositions on us.

3. Para Two: Material nature cleverly gives bodies according to our different desires, but humans are not meant to
live like meat eating animals, they are built to be vegetarian.

4. Para Three: One body comes after another, but we are meant to get out of this cycle of birth and death and go
back to Godhead, where we have eternal forms.

5. Para Four: An intelligent person sees the oneness which is there among all living beings on the spiritual
platform., and then surrenders to Krsna.

6. Para Five: The brahmajyoti is full of spiritual sparks, some of who sometimes want to fall down. So to be in the
brahmajyoti is not perfection. That is found in pure devotional service.

7. Para Six: Srila Prabhupada explains that the devotee makes this type of prayer at the time of death. He wants to
go back to Godhead, so he wants to remember Krsna, and He wants Krsna to remember him. The karmis
remember their material activities and take material bodies accordingly.

8. Para Seven: Unlike the animals, dying humans can remember their life like a dream. So seeing their minds are
surcharged with material desires, they then take birth again, and are not able to get spiritual bodies. But even if a
devotee is not able to remember Krsna, Krsna remembers him. Even if the devotee does not ask Krsna to
remember him and what he has done, the Lord does.

9. Para Eight: The Lord’s relationship with the devotees is very intimate and deep, as described in Bhagavad-gita
9.30-34.

10. Para Nine: Srila Bhaktivinoda Thakura gives very interesting explanation of how 9.30 may work, in terms of the
balance between the material and spiritual sides of a devotee.

11. Para Ten: The impersonalists cannot penetrate the brahmajyoti because they don’t believe in the personality of
the Absolute Truth.

12. Para Eleven: There are nine devotional processes, performed by nine devotees. If one does these regularly one
will keep one in constant contact with the Lord, and in this way at the end of life one will remember Krsna.

13. Para Twelve and Thirteen: This mantra’s explanation appears in Srimad Bhagavatam. Maharaja Pariksit asked
Sukadeva Gosvami what is the duty of a person at the time of death, and SG replied with Srimad Bhagavatam
2.1.5.

14. Para Fourteen: So one should dedicate all one’s time to Krsna consciousness.

15. Para Fifteen: Read last paragraph.

In Bhagavad-gita 18th Chapter Lord Krsna explains the rigorous process of the jnanis, who may or may not realize
Him. Then in vs. 56 He says:

sarva-karmany api sada

kurvano mad-vyapasrayah
mat-prasadad avapnoti
sasvatam padam avyayam

“Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and
imperishable abode by My grace.”

In his purport, Srila Visvanatha Cakravarti Thakura says:

Arjuna: This doesn't sound logical. Jnani takes many births and performs so much austerity after so long and so much
difficulty. How is it possible, bhakta has little knowledge and isn't renounced? What is the logic?
Krsna: The logic is that it is beyond logic. It is by My mercy. My mercy has inconceivable power in it.
Story of Lord Rama and Vibhisana.

Mantra 18, Para 7: If one takes shelter of a bona fide spiritual master, it is to be understood that he has obtained the
grace of the Lord. The Lord appears as the spiritual master for the devotee. Thus the spiritual master, the Vedic
injunctions and the Lord Himself from within—all guide the devotee in full strength. In this way there is no chance
for a devotee to fall again into the mire of material illusion.

SRI ISOPANISAD
Mantra Eighteen

1. Verse: The speaker humbly throws himself at the lotus feet of the Lord, and begs for guidance and for help to
become free from his karma.

2. Para One: By surrendering to the Lord one’s karma is burnt away. Otherwise one will inevitably be involved in
vikarma, and one will create a bad future.

3. Para Two: Birth is not the only thing. Main thing is to be well trained.

4. Para Three: Bhagavad-gita explains that if one falls from the path of yoga one will get the opportunity in one’s
next life.

5. Para Four: Through surrender one is elevated to the spiritual platform quickly, and the Lord gives all help, which
is not available to others. The Lord has the potency to elevate even the most fallen.

6. Para Five: The Lord mercifully gives good direction to the devotee.

7. Para Six: To err is human, but Lord Krsna helps the sincere devotees, even if they make mistakes, and He
corrects them. Either through sadhu, sastra and guru, or directly from within the heart.

8. Para Seven: One has to learn all this under good direction. If one gets the direction of a good spiritual master it is
to be understood that he has the mercy of the Lord. The Lord actually appears to the conditioned soul as the
spiritual master. Thus he reaches perfection. This whole process is hinted at in this mantra, and Srimad
Bhagavatam 1.1.17-20 elaborately explains it:

srnvatam sva-kathah krsnah

punya-sravana-kirtanah
hrdy antah stho hy abhadrani
vidhunoti suhrt satam

Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone’s heart and the benefactor of
the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge
to hear His messages, which are in themselves virtuous when properly heard and chanted.

nasta-prayesv abhadresu
nityam bhagavata-sevaya
bhagavaty uttama-sloke
bhaktir bhavati naisthiki

By regular attendance in classes on the Bhagavatam and by rendering of service to the pure devotee, all that is
troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is
praised with transcendental songs, is established as an irrevocable fact.

tada rajas-tamo-bhavah
kama-lobhadayas ca ye
ceta etair anaviddham
sthitam sattve prasidati
As soon as irrevocable loving service is established in the heart, the effects of nature’s modes of passion and
ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness,
and he becomes completely happy.

evam prasanna-manaso
bhagavad-bhakti-yogatah
bhagavat-tattva-vijnanam
mukta-sangasya jayate

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with
devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of
liberation from all material association.

9. Para Eight: Hearing and chanting is the essence of all devotional practices. Through focussing on this one becomes
a pure devotee.