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Anxiety grows when we lose control and forget the context of our life. We lose context; we forget we're in a universe. In fact, a friend of mine was telling me yesterday that he had kind of a trans-rational experience once on a dark-moon night when he was standing on the seashore. There was no light pollution whatsoever. He turned off his car lights and stepped out onto the beach.
The stars were so pronounced that he felt himself separate from his body and felt the power of the universe. Of course, we're in a universe which is practically inexplicable, and there are various powers and forces that are working on us all the time. But we can forget that. In various contexts, we may just think, "I am a worker bee," "I'm a little cat," or "I'm a dog," and we care about our territory on the block.
In human life, we can also develop such limited perspectives, and then we get anxious about it. But when we widen our perspective and think about who we are in the context of the greater universe, we can come to a sort of equanimity through which anxiety reduces. Equanimity lets you care without being shaken. You can still care—you still have empathy—but you're actually more useful because you don't become overwhelmed by various circumstances, because your perspective is so deep.
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Prahlāda Mahārāja says, 'duḥkhauṣadhaṁ tad api duḥkham atad-dhiyāhaṁ' (SB 7.9.17)—I think that the kind of remedies people make to stave off suffering in the material world are worse than the suffering itself. The anxiety of trying to fight an uphill battle that one eventually loses is quite disheartening and causes great consternation.
But if we have the right process—and that is to take direct shelter of the Supreme Personality of Godhead—as recommended in the Śrīmad-Bhāgavatam: 'samāśritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ'(SB 10.14.58)— He is the shelter of the whole universe, and therefore one should feel free to take complete shelter of Him. There is no other remedy, and there is no other process.
Direct devotional service especially means chanting Hare Kṛṣṇa with heartfelt eagerness to offer oneself to Kṛṣṇa and take shelter of Kṛṣṇa. So, one of the helpful guidances that Bhaktivinoda Ṭhākura gives is that if you stay attentive to the chanting, then you will overcome many of the offenses; or, as he puts it, being inattentive is the root cause of other offenses. So it’s simple. It may not be easy, but it’s very simple is to chant with heart. Remember that there is no other solution to the puzzle of the material world—and the puzzling situations that we have to face—other than taking shelter of Kṛṣṇa. The direct way to do that is to chant Kṛṣṇa's names.
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A simple reading of Prabhupāda's books brings us into the presence of Prabhupāda. It nourishes us, it maintains us, and it becomes an industry unto itself—that is, people come from all parts of the world just to hear because the experience is unique; just hearing Prabhupāda's voice, reading his books straight through.
Oftentimes people think, 'I've already done that. I know what Prabhupāda says.' He says: "sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja," as Rādhikā Ramaṇa Prabhu pointed out one time. Prabhupāda wanted to make sure that in every purport, everyone got the full meal, just in case they only read one purport in their life.
But there's something else about Prabhupāda's books which is understandable only when we go into them very deeply, and that is that they're as deep as the ocean. Every time we read, we realize that assimilating what Prabhupāda has given would require a Herculean effort. Another thought along those lines is that Prabhupāda gave a Herculean effort to write the books. It's legendary that he wrote whenever he could, and he said, 'Drops of water wear the stone away.' He sacrificed his sleep in order to translate and commentate during the night time.
I thought once while reading that I cannot write like Prabhupāda wrote; I never will. However, at least I can try to put in the same effort reading Prabhupāda's books that he put into writing them. What if I tried to catch up on that level? Since Prabhupāda already said, 'You must also read my books,' it means the potency is there, and that goes for everyone.
Assimilating what's in Prabhupāda's books is only realizable for those who try to read all of the books, because once you do, you see that upon completing the Bhāgavatam, you'll realize, 'Oh, I was only able to take away a fraction of this.' So, I'm eager to express enthusiasm that everyone who would like to may make it a lifetime endeavor to read all of Prabhupāda's books. Read them with your friends, read them with your family, and if you get consistent, it's amazing how you'll find that you go through each book miraculously. And what I mean by that is...(14:36)
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We have no idea where we are, how we got here, or how much time we have. So, having that state of mind and preparation with Khaṭvāṅga consciousness is very mature. It’s very smart. Everybody else is whiling away their time playing as if they're going to live forever. Prabhupāda once said—you can mark it, it’s in the database—he said, 'A materialist is somebody who thinks, "I’ll live forever." A transcendentalist is someone who thinks, "I could die at any minute."' And therefore, they are taking their life seriously.
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We carry in our hearts many different intentions and desires, and we don't want anybody poking around. In fact, oftentimes we try to hide something from Kṛṣṇa. But Kṛṣṇa is so kind to the devotees; He knows what's there, and when He sees a little sincerity within our hearts, He tries to help us to overcome any of the anarthas that are still there within our heart.
I was thinking how going through security is kind of like the time of death. It's not a judgment; it's a revealment. We carry what we carry because we want to carry. But we have an opportunity, when we're able to perform devotional service, to winnow out those things that we really don't want to carry, and only carry the best of intentions—which are service to Kṛṣṇa. All other things, better to leave them somewhere else. Otherwise, we have to carry them into the next life, and the next life after that, until we come to feel that, 'I no longer need these.'
So, presenting ourselves before Kṛṣṇa in these various places is kind of like the X-ray machine. You know that one where you walk through and they go like 'zzzzz'—or the other one too. I don't know what they're shooting at you, but I don't like walking through that thing! Put your arms up and they take an X-ray of your whole body. That must be really good for you! But that's how I feel; like we go into the temple and Kṛṣṇa is there, and you're like, 'Okay, He's taking an X-ray.' He can see all the little knick-knacks, doodads, whatever is there within the heart. And it's a great joy to be able to deliberately consider removing those items—leaving them behind.
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Śrī Caitanya Mahāprabhu stayed here for four months during the Cāturmāsya, and here He had conversations with Veṅkaṭa Bhaṭṭa over that time about the theology of Vaiṣṇavism, which are highly consequential.
Luckily, that conversation is recorded in the Caitanya-caritāmṛta, the Madhya-līlā, so we can read it again and again and understand the hierarchy of rasa. In tattva we know that Lord Nārāyaṇa and Lord Kṛṣṇa are the same, but—as they say in Thailand—"same-same, but different.".
This is another point to be observed in Caitanya Mahāprabhu’s preaching: He sat with Sārvabhauma Bhaṭṭācārya, without saying anything, for seven days. And with Veṅkaṭa Bhaṭṭa, who was a venerable Vaiṣṇava and a leader in the community here, He didn't charge in, barge in, very harshly speak to him or condescend. He asked him questions—simple questions.
The question was: "Why was it that Śrī Lakṣmīj wanted to enter into the rāsa-dance, and why couldn’t she enter into the rāsa-dance?" By these two questions, He unlocked the wealth of knowledge of the importance of Vṛndāvana and the relationship of Rādhā and Kṛṣṇa as the pinnacle of all rasa and understanding.
rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam (Cc Adi 1.5)
Śrī Caitanya Mahāprabhu came to reveal this. He revealed it in the house of Veṅkaṭa Bhaṭṭa because he was a qualified person to discuss this transcendental subject matter. But from that one conversation, we now have a solid theology based on Śrīmad-Bhāgavatam. Nānā-śāstra-vicāraṇaikā-nipuṇau sad-dharma-saḿsthāpakau—Gopāla Bhaṭṭa Gosvāmī, who was the son of Veṅkaṭa Bhaṭṭa stayed here also and later helped to propagate this with the other Gosvāmīs all over the world and gave a foundation so that now, even a person walking out of a baseball game or a cricket match can receive this basic information on how to chant the mantra and how to take up the practice of Kṛṣṇa consciousness.
Every conversation we have is highly consequential, and the way that we approach it is extremely important because we are ambassadors for the cause of Lord Caitanya Mahāprabhu. We have to be very aware of how to touch people's hearts and bring them closer to Kṛṣṇa consciousness. We should also be aware that every conversation we have has an impact on the world; therefore, we should hone our speech in such a way that we can benefit ourselves and benefit everybody in the world.
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The beauty of Lord Caitanya’s body and His ecstatic love of God were witnessed by everyone. Many people used to come see Him, and as soon as they saw Him, all their unhappiness and distress vanished. (Text 88)
Many hundreds of thousands of people from various countries came to see the Lord, and after seeing Him they all chanted the Hare Kṛṣṇa mahā-mantra.
(Text 89)
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You will have different opportunities at different stages of your life, even as Prabhupāda showed by his example. At the time when Prabhupāda was working and he has family, he went to one of the yātrās of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, but he only had one day out of ten because he was so busy.
But in that one day, he took advantage by staying and hearing from his Guru—so much so that his Guru noticed: "Here is this person that doesn’t go away, that likes to hear." Because half the other pilgrims went away to visit a temple. They were given a choice; they were saying, "Some who want to go see Śeṣaśāyī Viṣṇu, you can come now, or you can listen to Śrīla Bhaktisiddhānta speak."
So many people left. They thought, "Oh, I'll go see the Deity." And Śrīla Bhaktisiddhānta commented, "What will they be able to see?" But he also noted those who stayed. So, it’s not necessarily the quantity, because you might find somebody who has access every day to the Deities—they live in the āśrama. Let’s say somebody is in a brahmacārī āśrama, but they’re thinking, "I wish I could go out and see a movie right now." Or you might be living in a gṛhastha āśrama, working behind something like a computer screen, and you might be thinking, "I wish I was in darśana right now." Which one’s better?
It’s an internal process, and it grows more robust as we develop that desire, that greed—'tatra laulyam api mūlyam ekalam'—when we’re held back sometimes we have more greed because we’re thinking, "Why can’t I get anything?" This is one of the moods of when we are feeling greedy: "See, everybody else got something. I can’t even get one drop." And we’re praying, 'Kṛṣṇa, please give me one drop.' It’s an awakening of this taste, that we want more. So, that can happen from any āśrama...
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May the Supreme Lord who is known as the son of Śrīmatī Śacī-devī be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.
(Cc Adi 1.4)
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(1)
ohe! vaiṣṇaba ṭhākura, doyāra sāgara,
e dāse koruṇā kori'
diyā pada-chāyā, śodho he āmāya,
tomāra caraṇa dhori
(2)
chaya bega domi', chaya doṣa śodhi',
chaya guṇa deho' dāse
chaya sat-sańga, deho' he āmāre,
bosechi sańgera āśe
(3)
ekākī āmāra, nāhi pāya bala,
hari-nāma-sańkīrtane
tumi kṛpā kori', śraddhā-bindu diyā,
deho' kṛṣṇa-nāma-dhane
(4)
kṛṣṇa se tomāra, kṛṣṇa dīte pāro,
tomāra śakati āche
āmi to' kāńgāla, 'kṛṣṇa' 'kṛṣṇa' boli',
dhāi tava pāche pāche
TRANSLATION
1) O venerable Vaisnava, devotee of Krsna! O ocean of mercy, be merciful unto your servant. Give me the shade of your lotus feet and purify me. I hold on to your lotus feet.
2) Teach me to control my six passions; rectify my six faults, bestow upon me the six qualities, and offer unto me the six kinds of holy association.*
3) I do not find the strength to carry on alone the sankirtana of the holy name of Hari. Please bless me by giving me just one drop of faith with which to obtain the great treasure of the holy name of Krsna.
4) Krsna is yours. You have the power to give Him to me. I am simply your servant running behind you shouting, "Krsna! Krsna!"
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You don’t have to look elsewhere. If your mind goes searching for something else, bring it back. Bring it back; it’s a reminder. 'Nāma binā kichu nāhiko āro, caudda-bhuvana-mājhe'—there’s nothing within any of the worlds. Doesn't matter where you go—up, down, or middle—you can’t find anything that’s not there in the Holy Name. The Holy Name is the source of everything and the source of everyone; it’s our only focus of meditation that is fruitful.So, just remind your mind that you don’t need to go 'shopping' elsewhere. Everything complete is here. Just stay focused on the Name and remember: it’s personal. It’s all personal. It’s Kṛṣṇa.
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Question by HG Vaisesika Dasa: I was interested in how we might cultivate the mood You emphasized. It's not by our supposed expertise in anything or our positive thinking, but by the descending mercy that comes by rigidly adhering to the orders of the spiritual master. If you could elaborate that point and give any advice to us of how we might attain success through that principle—as we're interested in doing, individually and collectively, and spreading the saṅkīrtana movement—we would be deeply grateful."
Answer by HH Jayādvaita Mahārāja:
"Spreading the saṅkīrtana movement" There's the answer in the question. Yes!! Prabhupāda said that was the desire of his spiritual master: that the holy name of Kṛṣṇa be distributed all over the world. It was the desire of Caitanya Mahāprabhu; it was the desire of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura; it's the desire of Śrīla Prabhupāda; it's the desire of your spiritual master—that the glories of Kṛṣṇa be spread all over the world. The glories of the holy name, the name of Kṛṣṇa, the message—"name" means name, form, qualities, pastimes, everything. There's no difference. The saṅkīrtana movement should spread all over the world.
Prabhupāda said he learned everything from his father; actually, he said he learned everything: how to chant Hare Kṛṣṇa, how to perform the Ratha-yātrā, how to offer to Kṛṣṇa. He said, "But this I learned from my spiritual master: to distribute books; the importance of distributing books." He said, "Everything else was already there from my father, but this I learned from my Guru Mahārāja. He had a great desire to distribute books and said, 'If you ever get money, just print books.'" And we saw how Prabhupāda gave such importance to that. So that's a specific—and a very important—specific.
But whatever the service given to me may be by my spiritual master—he told me to worship the Deity, or he told me to chant more rounds, or he told me to cook something, or he told me to teach something—so whatever order I may have received, or even if I haven't received a particular order, I can understand what his desire was, what desire he expressed. Let me do that wholeheartedly.
Otherwise, what is the use of my life? Everything else will be finished. I'll get a certain quota of sense gratification in my life; I'll eat a certain number of pizzas, I'll get a certain number of whatevers. But at the end, that will all be of no importance—what clothes, what enjoyment, what house I got to live in, what car I got to drive, what computer I got to use, or what headlines appeared about me in Dandavats.com. That will all be finished.
But if we are able to serve the spiritual master—that is, serve his desire, his instruction—that stays with us eternally, or that enables us to stay with him eternally. That should be our treasure: the words, the desires, the instructions, the mission of the spiritual master. And in that verse that's so important:'tomāra se śakti pele guru-sebāya bastu mile.' If we just pick up that one understanding—What do we want from Kṛṣṇa? " Please give me the strength, the inspiration, the determination to serve my spiritual master.' Then everything will be there."
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We see things are 'powered by this' and 'powered by that.' That should be our motto, our slogan for ISV: 'Powered by Japa.' Because that’s where we have the opportunity to express our heart to Kṛṣṇa individually, reach out, and take shelter, and remember every day. Remember why we’re here in the first place. It is a very short ride, but an opportunity to take shelter of Kṛṣṇa; and you can best take shelter through the Mahāmantra, which is just an expression of: 'Oh Kṛṣṇa, I need You. Please help me.
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#vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose
(1)
ohe! vaiṣṇaba ṭhākura, doyāra sāgara,
e dāse koruṇā kori'
diyā pada-chāyā, śodho he āmāya,
tomāra caraṇa dhori
(2)
chaya bega domi', chaya doṣa śodhi',
chaya guṇa deho' dāse
chaya sat-sańga, deho' he āmāre,
bosechi sańgera āśe
(3)
ekākī āmāra, nāhi pāya bala,
hari-nāma-sańkīrtane
tumi kṛpā kori', śraddhā-bindu diyā,
deho' kṛṣṇa-nāma-dhane
(4)
kṛṣṇa se tomāra, kṛṣṇa dīte pāro,
tomāra śakati āche
āmi to' kāńgāla, 'kṛṣṇa' 'kṛṣṇa' boli',
dhāi tava pāche pāche
TRANSLATION
1) O venerable Vaisnava, devotee of Krsna! O ocean of mercy, be merciful unto your servant. Give me the shade of your lotus feet and purify me. I hold on to your lotus feet.
2) Teach me to control my six passions; rectify my six faults, bestow upon me the six qualities, and offer unto me the six kinds of holy association.*
3) I do not find the strength to carry on alone the sankirtana of the holy name of Hari. Please bless me by giving me just one drop of faith with which to obtain the great treasure of the holy name of Krsna.
4) Krsna is yours. You have the power to give Him to me. I am simply your servant running behind you shouting, "Krsna! Krsna!"
To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025
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I have a few sayings I want to put down for you here in the last few minutes.
One is the question to ask whenever something comes up in your life—and you can use this all day long: 'What’s the lesson?' When you ask what the lesson is, then you train yourself to react to things in a responsible way, rather than becoming a victim.
Next is a mantra: 'Things are never as good as they seem, or as bad as they seem.' Because the immediate reaction when you hear bad news, or you hear something that sounds scary, is this: overreact and become intolerant. So remember this: things are never as good as they seem, nor as bad as they seem.
Next one is this: 'This too shall pass.' Oh, what a powerful mantra! And that’s one that Kṛṣṇa uses throughout the Bhagavad-gītā. Remember, it’s just passing through. We’re just passing through, so tolerate.
Next one is: 'Concentrate on effort, not results.' Put in your best effort. Do the best you can with what you have right now, and don’t worry about the results. It’s not up to you.
'Whatever you resist, persists.' So if you push back on things, then it grows.
Another is: 'Flip the switch.' I’m going to show you how to do it. Just put your hand behind your head right now, everybody—there’s a little switch back there. You didn’t know it was there. And then, flip it. And you turn off the 'humanoid' in you, and you become a little AI robot. So, turn off your emotion and just learn to do that; you can flip the switch.
Another one is to meditate and practice noticing that you are not your thoughts. If you’re able to isolate and see that thoughts are passing through all the time, just like clouds, and that you are not your thoughts, you gain a perspective which gives you a means by which you will naturally feel equal in all circumstances. Practice equanimity.
Try it out for a week and see what it’s like. Try it out for a day. Try it out for an hour. Employ some of these principles and see what it feels like. It’s an authorized practice given in the Bhagavad-gītā. People will notice the difference in you. You’ll notice a difference in you, and you’ll also come to the heart of the matter, which is: 'I am not this body.' I’m just in a body, and I’m in a world that’s always changing, but it has nothing to do with me—nothing at all. I just am here by circumstance.
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#vaisesikaprabhu #vaisesikadasa
Śrīla Prabhupāda talks about just listening. Just listening is enough to give us advancement in our japa and, hence, in our spiritual lives. Because japa is the basis. If we notice where our mind is going, we just gently pull it back to the sound vibration. I find myself that whatever I spend my day on—or whatever I am doing when I’m not doing my japa—that’s where my mind tends to wander: where I am, what I’m going to have to do later, or what I’ve spent time doing the day before.
So, the more our engagement is in Kṛṣṇa consciousness, the more our kathā is speaking about Kṛṣṇa and His pastimes then, even when our mind wanders, it’s not off to such a bad place, and it’s more gently and easily brought back to the sound. I know sometimes devotees I have heard ask, "Should I be meditating on Kṛṣṇa’s pastimes?" But that’s not what our meditation should be, unless those pastimes come into our mind by Kṛṣṇa’s grace. We just need to listen to the mantra, making sure we’re chanting each syllable clearly and with attention.
And then, if we think of a pastime—like when we go to the dhāma and remember the pastimes—if they just come into our mind, then that is Kṛṣṇa’s mercy on us; it's not that we force it. Our concentration should just be on listening—listening to each syllable. If we’re able to "make a comeback," as Prabhu says, sometimes bead by bead, then that’s the practice. That’s what it is: it’s a practice.
Over many, many sessions of japa, many days of chanting sixteen rounds (or however many rounds we are all chanting), that practice becomes more steady, more natural, and more enlivening. I like to look at it as my personal time with Kṛṣṇa. I’m putting in the time to chant my rounds, so why not put in the best time? Why not give Kṛṣṇa my full attention or as much as I can bringing my mind back to hearing His name? When I do that in a mood of gratitude, I find having a mood of gratitude really helps me to control my mind. Gratitude and humility.
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If you go around India, or even around Silicon Valley or London, you may find churches, temples, mosques—places where people are pointing their attention in worship. You know, the word comes from the word "worth" (W-O-R-T-H). When something is "worth" something, you consider it most valuable; that’s where you put your attention. When you put "-ship" on the end of the word "worth," you get "worth-ship," which means it’s a noun. It’s something you do because you consider it valuable where you place your attention. Because of Sandhi rules, from "worth-ship," you get "worship."
So, people are investing their attention in various places and worshiping various entities in this world. Sūta Gosvāmī says (SB 1.2.23):
sattvaṁ rajas tama iti prakṛter guṇās tair
yuktaḥ paraḥ puruṣa eka ihāsya dhatte
sthity-ādaye hari-viriñci-hareti saṁjñāḥ
śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ
He mentions Brahmā, Viṣṇu, and Śiva. He says that these are different entities, and by worshiping them, you will get different results. Kṛṣṇa also says in the Bhagavad-gītā (BG 9.25):
yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino ’pi mām
Basically, this means that as free souls with free will, we can go wherever we wish. But if we don't know where we're going, any road will take us there—we'll just be pulled by the whims of our senses. If one wants the ultimate goal of life, Sūta Gosvāmī is saying in this verse (sattvaṁ rajas tama iti...), you should put your attention on the Para-puruṣa, the Supreme Person. This is echoed in another verse that comes up which says:
bhejire munayo ’thāgre
bhagavantam adhokṣajam
sattvaṁ viśuddhaṁ kṣemāya
kalpante ye ’nu tān iha (SB 1.2.24)
Previously, all the great sages—and you can see from the evidence here in South India, they built these temples to Lord Viṣṇu because they understood the clear indication of the Vedic literature that Viṣṇu is to be worshiped ultimately. So it says, "bhejire munayo 'thāgre": the munis—sages, agre means in previous ages, bhejire—they worshiped Viṣṇu. Why? Because He is Bhagavantam Adhokṣajam—He is the infallible Lord who is beyond the senses and the modes of material nature. 'Sattvaṁ viśuddham kṣemāya': they knew that they would achieve the highest benefit by thinking of Viṣṇu and worshiping Viṣṇu through the nine methods of bhakti employed in the service of Lord Viṣṇu.
'Kalpante 'nu tān iha' —and here is what is in it for us: the verse says that regardless of one’s current position, whatever situation you are in now, if you also worship Lord Viṣṇu, then you are eligible for the same result that those previous sages achieved by worshiping the Supreme Lord, who is beyond the modes of material nature.
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Whenever a kīrtana of pure devotees takes place, the Lord is immediately present. By chanting the holy names of the Lord, we associate with the Lord personally. (Cc Madhya 1.126)
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Any person in any part of the world can take up this simple process of chanting Hare Kṛṣṇa and using resources to help expand the Saṅkīrtana movement; and Prabhupāda showed how successful that can be. Caitanya Mahāprabhu also taught that it's important to avoid offenses while chanting, and one of the ways to avoid offenses is to take shelter of Lord Nityānanda and Lord Caitanya, because Lord Nityānanda is adoṣa-darśī—He doesn't see anybody's faults. Do you know anybody like that? It's pretty rare.
But there's a description by Viśvanātha Cakravartī Ṭhākura in the Śrīmad Bhāgavatam about different classes of people in this world who find faults. He says that some people are professional fault-finders.They're so expert at finding faults in others that even when there are no faults in somebody, they're able to find one and bring it up. That's a professional fault-finder. If you ask somebody what they do for a profession, they could say, 'I'm a professional fault-finder.'
I said something about, 'Don't find faults in others,' and somebody wrote something back saying, 'This is a faulty conclusion; you should try to find fault with people.' Then he talks about someone who is adoṣa-darśī—that even when there is an obvious fault, the person doesn't see any fault. Viśvanātha Cakravartī Ṭhākura gave an example: He said if somebody is very charitable, then the person who is a fault-finder might say, "Oh yes, he's charitable, but he's going to become very puffed up because he's giving charity. Actually, probably then people will start giving him money too and making him famous, and then he'll accept it all, and then he'll fall down—so it doesn't amount to much."
Then he gave an example of somebody who doesn't find faults. He mentioned a householder. One night a burglar came in, and when the residents of the house woke up, the burglar had a weapon and said, "Give me all your riches." So they started handing over the riches. When he left, the householder said, "Oh, he's very pious! First of all, he really needed the money, because otherwise, why would he even come in here? And second of all, he had a weapon and he didn't harm any of us. Such a pious, nice person."
Anyway, he gave these examples, but Lord Nityānanda is exactly like that. The śāstra says He is adoṣa-darśī; He doesn't find any fault. Sometimes we're the worst fault-finders of ourselves because, although we're trying to make advancement on the path of devotional service, we may compare ourselves to others and imagine that everyone else is doing okay except for me—and then we may discourage ourselves from advancing in devotional service. We definitely need Lord Nityānanda's help. (24:41)
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Add to your wisdom literature collection:
https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025
https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025
https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025
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Great
Hare Krishna! this is nice series of lectures