This course is part of Sastra-Caksus, Year 2 and consists of 25 lectures, available on:

http://seminary.bhaktivedantaacademy.com/classes/noi-thematic/

Given in Bhaktivedanta Academy, Sridham Mayapur November-December 2011

The following are lecture notes briefly delineating its contents.

JANA-SANGA

• Jana-sanga refers to the association of those who are devoid of devotional service.
• Worldly people - mayavadis and atheists, sense enjoyers, those who are fond of sense enjoyers, women, womanizers, the hypocritically devout, the ill-behaved outcastes.

• Mayavadis don't believe in devotional service.
• The lust of sense-enjoyers is never satisfied, they are devoid of sambandha-jnana. Common people are also devoted to sense enjoyment, but here it specifically means one who is committed to sense enjoyment.
• Senses connected to sense objects on their own is not a problem, if one is dedicated to the service of the Lord.
• Those who like sense enjoyers will soon become enjoyers themselves.
• Devotees may also be attached to sense enjoyment, but if they keep Krishna the center of their sense enjoyment, that will be progressive.
• Association means with affection; if one has some business with such people, one does it, one deals according to the etiquette, but formally.
• If there are no genuine devotees, one may remain on one's own, but that is not ideal.
• One should not associate with the opposite sex; that is only allowed within marriage and within the prescribed duties according to shastra.
• One who does not follow dharma but just makes a show of it should be avoided.
• Dharma-dhvaji, one who makes a show (and know it's only a show) of following scriptures, may be in karma, jnana and bhakti (sahajiyas).
• Association of hypocrites is even worse than that of sense enjoyers.
• Actually most people in the world are more or less dharma-dhvajis.
• Peaceful means that there is no material desire for karma and jnana.
• The association of pious people who are not devotees is not desirable, but the association of devotees whose background is sinful, is still desirable, since one is not associating with their sinful background, but with their devotional sincerity.
• Restlessness comes from too much greed. It can be of mind or intelligence.
• Restlessness of the mind (due to attachment or aversion) can be overcome by dovetailing all attachments in the service of the Lord.
• Indifference does not mean one does not interact nicely, it means there is no personal interest.
• When the restlessness of the intelligence is vanquished, one can regulate attachment and aversion of the mind.
• Single-pointed determination to serve the Lord is a symptom of a vaishnava.
• When our plans to be materially happy fail, we always concoct new and new plans.
• We are used to the importance of the external form, but actually the important thing is attitude.