Contents:
The first Jewel
GURU-TATTVA: The Guru Principle
One must accept a genuine guru in the
proper disciplic line: 1.1 - 12
A qualified guru and disciple are hard
to find: 1.13
A genuine guru knows krsna-tattva, the
truth about Krsna.
A genuine guru is surrendered to Krsna,
and is well-versed in all the
Vedic literatures: 1.14
A guru is a goswami, master of the
senses: 1. 16
A pure devotee is the guru of all the
varnas and asramas: 1.17 - 20
A real guru is an acarya of
sambandha-jnana: 1. 21
Who is an acarya?:1.22 - 27
The "Inconceivable Oneness and
Difference" of guru, Vaisnava, and Krsna:
1.28 - 31
The two kinds of instructing gurus:
caitya guru and mahanta guru: 1.32.
By the mercy of Krsna, one obtains the
mercy of guru: 1.36
Guru is nondifferent from Rupa Goswami:
1.37 - 39
Guru is krsna-sakti, and is known as
mukunda-prestha: 1.40
Gurudeva is gaura-sakti, and
gaura-priyattama, the dearmost of Sri
Gauranga: 1.41 - 42
One who becomes a guru in name only
commits a great offense: 1.43, 44
Mundane scholarship alone is no
qualification for becoming a guru: 1.45
A nondevotee cannot be a guru: 1.46
Bogus gurus: 1.47,48
The injunction to abandon a bogus guru:
1.49 - 51
One should abandon a guru who is envious
of Vaisnavas: 1.52
A materialistic, professional, family
guru must be given up: 1.53
One who rejects a false guru must accept
a real guru: 1.54
Why become a disciple?: 1.55
One who thinks that the guru is an
ordinary man goes to hell: 1.56
He finds his attempts at spiritual
progress useless: 1.57
One must approach a guru for
transcendental knowledge: 1.58
Gurudeva takes one beyond knowledge to
jnana-sunya-bhakti: 1.59
Sri Gurudeva is nondifferent from
Nityananda: 1.60 - 61
What is the authorized sacred
tradition?: 1.62
Lord Brahma: the original teacher: 1.63
Sriman Madhvacarya - the sampradaya
acarya: 1.64
The Brahma-Madhva-Gaudiya disciplic
succession (guru-parampara : 1.65
The Second Jewel
BHAGAVAT-TATTVA: The Bhagavata Principle
Srimad-Bhagavatam is the crown jewel of
all revealed scriptures: 2. 1,2
Srimad-Bhagavatam is the ripened fruit
of the Vedic desire tree: 2.3
Srimad-Bhagavatam is the literary
incarnation of Krsna: 2.4
Srimad-Bhagavatam is the
Paramahamsa-Samhita: 2.5
Srimad-Bhagavatam is the spotless Purana:
2. 6
It is the commentary on Vedanta,
Mahabharata, gayatri mantra, and the
Vedas: 2.7 - 12 Srimad-Bhagavatam is the
essence of all the Vedas, Puranas
and Itihasas: 2.13
One who relies on the Vedanta commentary
of Sankaracarya is lost: 2.14
Srimad-Bhagavatam reveals the inner
meaning of Vedanta: 2.15
Srimad-Bhagavatam is the cream of the
Vedas and the very form of Krsna:
2.16 - 18
Srimad-Bhagavatam is a self-manifest,
eternal reality: 2.19
Srimad-Bhagavatam is transcendental:
beyond sensual experience: 2.20
There are two kinds of Bhagavatas: book
Bhagavata and the
bhakta-bhagavata: 2.21 - 24
The inconceivable nature of
Srimad-Bhagavatam: 2.25 - 27
Srimad-Bhagavatam can only be understood
through the Vaisnavas: 2.28, 29
Srimad-Bhagavatam should be studied
under the guidance of gurudeva: 2.30
One should study Srimad-Bhagavatam in
the light of the previous acaryas:
2.31
Those who do not recognize
Srimad-Bhagavatam are doomed: 2.32 - 34
Those who are proud cannot drink the
nectar of Bhagavatam: 2.35
It is prohibited by the scriptures to
lecture on Srimad-Bhagavatam as a
profession: 2. 36
Who would not hear the message of
Srimad-Bhagavatam?: 2. 37
Further prohibitions against lecturing
on Srimad-Bhagavatam for money: 2.
38
One should not hear Srimad-Bhagavatam
from nondevotees: 2. 39
The eighteen Puranas: 2.40
The eighteen Puranas have three
divisions: sattvika, rajasika, and
tamasika: 2. 41,42
What is to be known as sastra or
scripture?: 2.43
What is to be known as Pa-caratra?:
2.44,45
The words of the Pa-caratra are as good
as God: 2.46
Narada Pa-caratra is the cream of all
Vedic literatures: 2.47,48
Narada Pa-caratra is Authorized: 2.49
The Third Jewel: Vaishnava-Tattva
The Vaishnava Principle
The definition of a Vaisnava: 3. 1
The different kinds of Vaisnavas:
Pa-caratrika and Bhagavata: 3.2
Three kinds of devotees:
Arcan-marga, or deity worship, and
neophyte devotees: 3. 3
Arcan-marga and the intermediate
devotees: 3. 4
Arcan-marga and the advanced devotees:
3. 5
Three kinds of devotees in relation to
krsna-prema:
The symptoms of the neophyte devotee or
kanistha-adhikari vaisnava: 3. 6
The symptoms of the intermediate or
madhyama-adhikari vaisnava: 3. 7 - 8
The symptoms of the topmost devotee or
uttama-adhikari-vaisnava: 3.9, 11
Further symptoms of the most advanced
devotee: 3. 12 - 18
The Paramahamsa Vaisnava: 3. 19
A description of the three kinds of
devotees from Caitanya-Caritamrta: 3.
20
Sri Caitanya Mahaprabhu Himself explains
the three kinds of devotees:
A Vaisnava: 3. 21
A superior Vaisnava: 3. 22
The topmost Vaisnava.: 3. 23
Who is a Vaisnava?: 3.24
The twenty-six qualities of a Vaisnava
Surrender to Krsna is the natural and
essential quality of a devotee:
The other twenty-five qualities are
secondary and marginal: 3.25
The Vaisnava sees with equal vision: 3.
26,27
The Lord Himself is conquered by His
devotees: 3.29, 30
A Vaisnava is supremely merciful: 3. 31,
32
The glories of the Vaisnavas: 3.33, 34,
35
The glories of the servants of the Vaisnavas:
3. 36
Further glories of the Vaisnavas: 3. 37
- 38
Without taking shelter of the Vaisnava,
all knowledge is lost: 3. 39
Vaisnavas alone are really merciful to
the most fallen: 3.40
The glories of exclusive Vaisnavas: 3.
41, 42
Vaisnavas are very rare: 3. 43 - 45
Out of many liberated souls, a pure
devotee is very rare: 3. 46, 47
A Vaisnava cannot be understood with
mundane knowledge: 3.49
A Vaisnava is paradumkha-dumkhi:
compassionate for the sufferings of
others: 3. 50 - 53
A Vaisnava is transcendental,
supramundane: 3.54
A Vaisnava's birth, family, and nation
are of no importance: 3. 57
A pure devotee is even dearer than one's
own family: 3. 61
The twelve mahajanas: 3. 62
Important devotees: 3. 63
Prahlada is the best of the devotees
beginning with Amburish Maharaja: 3.
64
Better than Prahlada are the Pandavas:
3. 65
The Yadavas are superior to the
Pandavas: 3. 66
Uddhava is superior to the Yadavas: 3.
67
The gopis are superior to Uddhava: 3. 69
The gopis are superior to the Laksmis of
Vaikuntha: 3. 70
Radharani is the best of all devotees:
she is superior to all: 3. 71 - 72
The glories of the devotees of Sri
Gauranga: 3. 73 - 76
The unfortunate position of nondevotees:
3. 77
Nondevotees, karmis, jnanis, and yogis
are all cheaters: 3. 78
Without devotion to Sri Gauranga,
"knowledge" of the scriptures is
nonsense: 3. 79
Without the mercy of a devotee of Sri
Gauranga, everything is impossible:
3. 80
The Fourth Jewel: Gaura-tattva
The Gauranga Principle
The evidence of Sruti in connection with
Sriman Mahaprabhu: 4. 1
The Sruti establishes that the Lord will
appear in a golden form as Sri
Gauranga: 4. 2
The evidence of Srimad-Bhagavatam: 4. 3
- 7
The evidence of Mahabharata: 4. 8
The evidence of the Puranas: 4. 9,10
The version of the Goswamis: 4. 11
Sri Gauranga is the fountainhead of all
avataras: 4. 12,13
He is transcendental truth: he cannot be
attained by wordly knowledge: 4.
14
Sri Krsna Caitanya Tattva: the Lord's
sixfold nature: 4. 15
Gauranga is the supreme truth: 4. 16
Sri Caitanya Mahaprabhu is the
jagad-guru: 4. 17
Gauranga is the best of all: 4. 18
Sri Gauranga's principle, name, form,
qualities and pastimes: 4. 19
Sri Gauranga delivers everyone by
distributing the holy name of Krsna: 4.
20
Gauranga is the giver of Krsna prema: 4.
21,22
Who would cheat themselves out of love
of godhead?: 4. 23
By the mercy of Sri Gauranga one can
know the proper conclusions of
scripture: 4. 24,25
Sri Gauranga's preaching pastimes: 4.
26, 27
Sri Gauranga's example and precept: 4.28
Sri Gauranga's principle and ultimate
goals: 4. 29
Sri Gauranga is like a lion: 4. 30
Sri Gauranga's external reasons for
appearing: 4. 31
Sri Gauranga's ultimate and confidential
reason for appearing: 4. 32
Internally he has the mood of Sri Radha,
externally he preaches the holy
name: 4. 33
The pastimes of Sri Gauranga are
eternal: 4. 34
Materialistic and demonic persons are
envious of Sri Gauranga: 4. 35
Sri Gauranga in his acarya-lila is not
the enjoyer of the rasa dance: 4.
36
The glories of the mercy of Sri Gauranga
and Nityananda: 4. 37
The unfortunate position of those
cheated out of Sri Gauranga's mercy: 4.
38, 39
Sri Gauranga appears in the form of His
holy name and as His deity: 4. 40
The teachings of Sri Gauranga in a
nutshell: 4. 41
The Fifth Jewel: Nityananda-tattva
The Nityananda Principle
The two main branches of the Caitanya
tree: Nitai and Advaita: 5. 1
The divine position of Nityananda: 5. 2
- 6
Baladeva is the original Sankarsana: 5.
7
The pastimes of Balarama and Nityananda
are nondifferent: 5. 8
The Glories of Nityananda Prabhu: 5. 9,
10
Nityananda is the savior of the most
fallen: 5. 11
The desire for bhakti is strenghtened by
the mercy of Nitai: 5. 12
Nityananda is Sri Caitanya's foremost
preacher: 5. 13
Nityananda is mad about the service of
Sri Caitanya: 5. 14
Those who have no faith in Gaura and
Nitai are are offenders: 5. 15, 16
The Sixth Jewel: Advaita-tattva
The Advaita Principle
The Advaita Principle: 6. 1,2
Mahavisnu, the Supersoul of material
nature, is the efficent cause
[nimitta] and
Sri Advaita is the material cause
[upadana] of the material creation: 6. 3
Advaita is Sadasiva: 6. 4
The meaning of the name Advaita: 6. 5,6
Advaita Acarya is a preacher of
krsna-bhakti: 6. 7
He is the avatara of Mahavisnu of and is
the servant of Sri Caitanya.: 6.
8
Advaita and Nityananda are servants of
Sri Caitanya: 6. 9
The twofold branches among the followers
of Advaita: saragrahi (those who
accept the essence) and asaravahi (those
useless persons who accept the
nonessential): 6. 10
The Saragrahi followers of Advaita are
devotees of Gauranga:
the asara-grahi (useless) are those who
act independently and reject
Gauranga: 6. 11
The useless followers of Advaita Acarya
acted contrary
to the principles of Sri Caitanya and
thus became cut off from his mercy:
6. 12
The Seventh Jewel: Krishna-tattva
The Krishna Principle
The Absolute Truth is one, but it is
realized in three different ways: 7.
1
Scriptural judgement on Brahman,
Paramatma, and Bhagavan: 7. 2
The understanding of that nondual
absolute as Bhagavan is complete, while
understanding of the absolute as
Paramatma is partial, and as Brahman is
incomplete: 7. 3
Brahman is the effulgence of the Lord's
transcendental body.
The conclusions of the Srutis: 7. 4 - 6
The conclusion of Brahma-samhita: 7. 7
The conclusion of Bhagavad-gita: 7. 8
The conclusion of the Goswamis: 7. 9
Paramatma: The yogis worship the
Supersoul in everyone's heart: 7. 14 - 17
Paramatma is an "ekamsa "
expansion of the Supreme Lord: 7. 18,19
Scriptural judgements on the position of
the Supreme Truth
Bhagavan, is possessed of three-fold
potencies: sandhini (existence),
samvit (consciousness), and hladini
(ecstasy). He is the Absolute Person,
the origin of all energies, one without
a second. He is by Himself and for
Himself: 7.20
Visnu is the Supreme Truth: 7. 21
Krsna is the Supreme Visnu: 7. 22
Krsna is the independent Supreme
Personality of Godhead: 7. 23
Sri Krsna is the ultimate goal of all
the Vedic literatures: 7. 24 - 27
The meaning of Bhagavan: 7.28 - 30
Krsna is the cause of all causes: 7. 31
Krsna is the Supreme Shelter of
everything: 7. 32
Krsna is the Original Person: 7. 33
Krsna and Narayana are one but, on the
basis of rasa, Krsna is superior. :
7. 34
All the demigods beginning with Siva
recognize Krsna as the Supreme
Master: 7. 37
This world is maintained by an expansion
of an expansion of Krsna: 7. 41 -
43
The real form (svarupa) of Sri Krsna: 7.
44
The Vedas speak of the pastimes of the
Supreme Lord as the son of Nanda:
7. 45
Krsna is the root of everything. By
serving Him, the universe becomes
satisfied: 7. 46
The demigods headed by Brahma and Siva
know Krsna as the Supreme Lord: 7.
47
Although He is one, Krsna appears in
three categories of forms:
svayam-rupa, tadekatma-rupa and
avesa-rupa: 7.49
Two divisions of svayam-rupa: prabhava
and vaibhava.
Prabhava-prakasa manifestations of
Krsna's divine forms
for the purpose of performing pastimes:
7. 51
Expanding many forms for the purpose of
marrying thousands of queens:
prabhava-vilasa: 7. 52
Vaibhava-prakasa: 7. 53
Examples of vaibhava-prakasa: Balarama
and Vasudeva Krsna: 7. 54
The four-handed form of the Lord as
Vasudeva or Devakinandana is known as
prabhava-vilasa. both the two-handed and
four-handed form of the Lord are
prakasa-vigrahas.
Explanations about the form of the Lord
in the mood of a cowherd boy in
Vrndavana
and the form of the Lord in the mood of
a ksatriya as the son of Vasudeva:
7. 55
tad-ekatma-rupa: 7. 56
Two divisisions of tad-ekatma-rupa:
Vilasa and Svamsa: 7. 57
Two divisions of Vilasa: prahava and
vaibhava.
Prabhava-vilaasa - in Mathura and
Dvarakapuri,
and in the original quadruple expansion:
7. 58 - 59
Vaibhava-prakasa and prahava-vilasa
forms are categorized according to
different moods and pastimes. One
example of this is Balarama: 7. 60
From that prabhava-vilasa, the original
catur-vyuha, comes the entire
pantheon of caturvyuhas which are
vaibhava-vilasa features of the Lord: 7.
61
The original caturvyuha are the Lords in
Mathura and Dvaraka: 7. 62
The expansions of the original
caturvyuha differ in name and the placement
of their weapons. The twenty four
principle expansions are known as
vaibhava-vilasa: 7. 63
The original caturvyuha expand into
Vaikuntha for the pastimes of
Narayana: 7. 64
Further expansions of the second
quadruples: 7. 65
The svamsa expansions appear within the
material world
to help the sadhus and destroy the
demons.
The different avataras: 7. 66
Six kinds of avataras: 7. 67
Who is called svayam-bhagavan?: 7. 68
He who descends (avatari), and the
different descents (avataras) of the
Lord: 7. 69
The distinction between avatara and
avatari: 7. 70
The avataras of the Lord are divine.
They are not subject ot material
influence: 7. 71
The time and purpose for the advent of
the Lord's avatara: 7. 72,73
The internal purpose for the advent of
the Lord: 7.74
Krsna's avataras are countless: 7. 75
The three purusavataras: 7. 76
Because he descends within the material
world, the Lord is called
"avatara.": 7. 77
Mahavisnu is but a partial part of Krsna
Himself: 7. 78 - 81
Mahavisnu's form is transcendental: 7.
82 - 83
Aniruddha is the third purusavatara,
known as Ksirodakasayi Visnu. He is
also the guna-avatara Visnu. He is the
Supersoul and maintainer of all
living beings as well as the maintainer
and rest of the universe: 7. 84
The three guna-avataras: Brahma, Visnu,
and Siva.
Brahma is the avatara of raja-guna, the
mode of passion: 7. 85
Although Brahma is different from Krsna
he is empowered by the Lord for
the work of creation just as the sun
invests its power within a stone: 7.
86
Rudra (Siva): the incarnation in the
mode of ignorance: 7. 87
The distinction between Krsna, Siva, and
jiva: 7. 88
Rudra is one with and different from the
Lord. The example of milk and
yogurt: 7. 89
Brahma-samhita confirms this point: 7.
90
The difference between Siva and Krsna:
7. 91
The materialistic Rudra is always
absorbed in a synthesis of the qualities
of maya: 7. 92
The quality of Visnu is that he is above
the modes of material nature: 7.
93
The Visnu who is situated in sattva-guna
is the pastime form of
Garbhodakasayi Visnu and a svamsa
expansion of the Supreme Personality of
Godhead, Krsna: 7. 94
Krsna expands as Visnu just as an
original candle lights other candles: 7.
95
The constitutional position of Visnu,
Brahma, and Siva. Brahma and Siva
are different from Krsna and are subject
to His command, while Visnu is
the Supreme Lord, nondifferent from Sri
Krsna, the Supreme Personality of
Godhead: 7. 96
The eternal and transcendental character
of Sri Krsna's birth and
pastimes: 7. 98
Evidence from the Srutis about the
transcendental character of Krsna's
pastimes: 7. 99
The "apani-padam" verse means
that His body is transcendental: 7. 100
The Lord's body is not material, but He
manifests Himself by His own
potency: 7. 101
The transcendental science cannot be
understood by material intelligence:
7. 102 - 109
The eternal, blissful body of the Lord
is transcendental substance: 7. 110
The name and form of the Lord are
sac-cidnananda: 7. 111
One who cannot understand that Krsna's
form is transcendental is a fool:
7. 112,113
The form of the Lord appears in eight
kinds of material substances: 7. 114
The Eighth Jewel: Shakti-tattva
The Shakti Principle
The energies of the Supreme Lord are
unlimited: 8.2
The unlimited energy of the Lord is
divided into three principle
categories: 8. 2
Three varieties of the Lord's energy: 8.
4,5
The evidence of the Sruti on the subject
of cit-sakti: 8. 6
The evidence of the Smrtis on the
subject of cit-sakti: 8. 7
The evidence of the Sruti on the subject
of cit-sakti: 8. 8
The evidence of the Smrti on the subject
of jiva-sakti: 8. 9,10
The evidence of the Sruti on the subject
of maya-sakti: 8. 11
The evidence of the Smrti on the subject
of maya-sakti: 8. 12,13
Two kinds of maya: guna-maya and
jiva-maya: 8. 14
Material maya is the shadow of Yogamaya:
8. 15,16
Hladini, samvit and sandhini - three
kinds of energy: 8. 17 - 20
Those who are most dear to Krsna are His
internal energy: 8. 21
Sri Radhika is Krsna's most complete
energy: 8. 22
All the Laksmis are expansions of Sri
Radha: 8. 23
The Ninth Jewel: Bhagavad-Rasa-Tattva
The Principle of the Mellows of Divine
Rasa in relation to Krsna.
Krsna is the reservoir of all pleasures,
the ocean of transcendental
mellows.
He appears in different ways to
different devotees and manifests all the
varieties of mellow rasa: 9. 1
The Supreme Absolute Truth is the
personification of divine mellows: 9. 2
The five principle rasas: 9. 3
The seven secondary rasas: 9. 4,5
Srimad-Bhagavatam's version on
santa-rasa: 9. 6
Being fixed in Krsna is a quality of
santa-rasa: 9. 7
The qualities and essential features of
santa-rasa.
In santa-rasa, a devotee wants nothing
but Krsna: 9. 8
Santa-rasa+service=Dasya-rasa: 9. 9
Srimad-Bhagavatam's version on
dasya-rasa: 9. 10
The Srimad-Bhagavatam on the glories of
dasya-rasa: 9. 11
The glories of being a servant of Krsna:
9. 12
The version of the Srutis about
Friendship, or sakhya: 9. 13
The infinite, is defeated by the finite:
9. 14
Sakhya-rasa=santa-rasa+dasya-rasa+the
feeling of kinship: 9. 15
Vatsalya-rasa, the mellow of
parenthood=santa+dasya+sakhya+ nurturing: 9.
16
Madhura-rasa,conjugal
love=santa+dasya+sakhya+vatsalya-rasa+the desire for
offering one's body in service to the
Supreme Personality of Godhead, Sri
Krsna: 9. 17
Sthayi-bhava or permanent ecstasies,
together with different kinds of
affection (rati) are transformed into
transcendental mellow (rasa). In
other words, rati, or affection, is the
root cause of rasa, divine mellow:
9. 18
The "cause" of rasa as the two
forms of vibhava:alambana - the support, or
the peson who is the object of the
sentiment (those things in connection
with Krsna, his flute, his devotees,
etc. - and uddipana - the incentive
or inspiration for awakening (Krsna
Himself.): 9. 19
The object and shelter are two different
kinds of objects of bhakti;
These are known as two kinds of
alambana: 9. 20
Sri Krsna is the best of all objects of
worship: 9. 21
Srimati Radharani is the best of all the
asrayas, the sources of devotion:
9. 22, 23
subdivisions of rasa: 9. 24,25
The Tenth Jewel: Jiva-tattva
The Jiva Principle
The jiva is a separated infinitesimal
particle of the Lord (vibbhinamsa):
10. 1,2
The very nature of the jiva soul is
transcendental substance: 10. 3, 4, 5
The jiva is a particle of a ray of the
Paramatma: 10. 6, 7
The jiva is conscious atomic energy: 10.
8
This atomic soul is infinitesimal and
pure in nature,
although he sometimes becomes involved
in piety and impiety: 10. 9
The atomic soul inhabits the body and
pervades it with consciousness: 10.
11
The evidence of Vedanta on the nature of
the soul: 10. 12
Two kinds of souls - "bound"
(baddha) and "liberated" (mukta): 10. 13
The soul's constitutional position and
relationship with divinity:
Caitanya Mahaprabhu's conclusion: 10. 14
The soul is an eternal servant of Krsna:
10. 15
The jiva is Krsna's marginal potency
(tatastha-sakti): 10. 16
The jiva is a manifestation one with and
different from the Lord:
The Lord is the controller of maya - the
jiva is controlled by maya: 10.
17 - 20
The jiva soul is dependent on God and
eternally different from Him: 10.
20,21
The opinion of "Suddhadvaita"
on the difference between the soul (jiva)
and God (isvara): 10. 22
The difference between the soul (jiva)
and God (isvara) is eternal: 10. 23
The version of the Srutis on this
eternal difference: 10. 24,25
Sankaracarya's version on the difference
between soul and God: 10. 26 - 28
Turning away from Krsna is the root
cause of the soul's ignorance: 10.
28,29
In ignorance, the soul identifies with
the subtle and gross body
and thus suffers repeated birth and
death: 10. 30 - 31
Attainment of the lotus feet of Krsna is
liberation from all material
suffering: 10. 32, 33
The siddhanta of the acarya of
visisthadvaita-vada:
consciousness and matter are like the
subtle and gross body
of the Lord, as He is the soul of all
souls: 10. 34
The siddhanta of the acarya of
dvaitadvaita-vada on the subject of the
jiva-soul: 10. 35
The siddhanta of the acarya of
suddhadvaita-vada (Visnuswami, represented
by Sridhara Swami): 10. 36
A liberated soul attains a spiritually
perfect body in the service of
Krsna: 10. 38
The opinion of suddhadvaita-vada on the
distinct position of the eternally
liberated souls: 10. 39
One who equates the individual soul with
the Supreme Lord is an atheist:
10. 40, 41
The Eleventh Jewel: Acintya-bhedabheda
tattva
The principle of inconceivable oneness
and difference
The evidence of Sruti on the subject of
acintya-bhedabheda tattva:
The principle of inconceivable oneness
and difference: 11. 1
The evidence of Srimad-Bhagavatam on
acintya-bhedabheda-tattva: 11. 2
The evidence of the Smrti on
acintya-bhedabheda-tattva: 11.3 - 6
The conclusion of Jiva Goswami on
acintya-bhedabheda-tattva: 11. 7,8
The Brahma-sutras support the view of
sakti-parinamavada: 11. 9
The meaning of parinama-vada (the theory
of transformation)
and vivarta-vada (the theory of
illusion): 11. 10
The Twelfth Jewel: Abhidheya - tattva
The methodological principle - the
"means" of appoaching divinity
Sreyas and preyas: two different paths -
The path of spiritual well-being and the
path of material well-being: 12.
1
Attainment of the ultimate good is the
real purpose of the human form of
life: 12. 2
Three different ways: the way of karma,
the way of jnana, and the way of
bhakti: 12. 3
Who is qualified for taking to the paths
of karma, jnana, and bhakti?: 12.
4 - 6
To be fixed in one's adhikara is a good
quality: 12. 7,8
Bhakti, or devotional service is the
real goal of the Vedas: 12. 9 - 12
The Vaisnava guru never encourages the
path of karma: 12. 13 - 15
Materialistic karmic activities are
condemned: 12. 18
The path of karma is condemned by the
Vedas: 12. 22 - 24
Without the worship of Visnu, the
worship of demigods is improper: 12. 25
Impersonalism is condemend in the
Upanisadas: 12. 26, 27
The scriptures condemn the ascending
path of knowledge: 12. 28
The followers of the ascending and
descending paths and their
destinations: 12. 30 - 35
The instruction of the Vedas about the
ascending path: 12. 36 - 38
Bhakti is superior to karma and jnana:
12. 39
The eightfold yoga system does not lead
to the highest goal: 12. 40
Controlling the mind through Pranayama
is not possible: 12. 41,42
Yoga and Pranayama are only a useless
waste of time: 12. 43
Who is a real yogi and sannyasi?: 12. 44
- 47
Without bhakti there is no means to
attain the Supreme Lord: 12.48
Pure devotion - suddha-bhakti is the
only means by which Krsna can be
attained: 12. 49
The goal of bhakti and the goal of karma
and jnana are not the same: 12.
50 - 53
What is the character of bhakti?: 12. 54
The Thirteenth Jewel:
Sadhana-bhakti-tattva
The principle of devotional practice
Jnana-misra-bhakti: devotion (bhakti)
mixed with knowledge (jnana): 13. 1
Karma-misra-bhakti: devotion (bhakti)
mixed with fruitive action (karma):
13. 2
The definition of bhakti: 13. 5
The Srutis glorify bhakti: 13. 8 - 11
Two kinds of sadhana-bhakti:
"vaidhi" (regulated by scripture) and
"raganuga (spontaneous).
1) Vaidhi-bhakti: 13. 12
2) Ragatmika-bhakti: 13. 13
An example of vaidhi-bhakti: 13. 14
An example of Ragatmika-bhakti: 13. 15
The ninefold system of bhakti: 13. 16
Among all nine processes of bhakti,
sravana, kirtana, and smarana, are the
best: 13. 19
Sravana - Hearing: 13. 20,21
The gradation of what is obtained by
sravana: 13. 22
The glories of sravana: 13. 23
The meaning of the word
"kirtana": 13. 26
Hearing and chanting about Krsna is not
the same as hearing and chanting
about
mundane topics. And therefore, the
material senses cannot appreciate
the transcendental nature of hearing and
chanting about Krsna: 13. 27 - 29
The glories of kirtana of the holy name
of Krsna: 13. 30
Kirtana describing the Lord's qualities
is the final aim of all knowledge:
13. 3