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(1)
ujjvala-varaṇa-gaura-vara-dehaḿ
vilasita-niravadhi-bhāva-videham
tri-bhuvana-pāvana-kṛpāyāḥ leśaḿ
taḿ praṇamāmi ca śrī-śacī-tanayam
(2)
gadgadāntara-bhāva-vikāraḿ
durjana-tarjana-nāda-viśālam
bhava-bhaya-bhañjana-kāraṇa-karuṇaḿ
taḿ praṇamāmi ca śrī-śacī-tanayam
(3)
aruṇāmbara-dhara cāru-kapolaḿ
indu-vinindita-nakha-caya-ruciram
jalpita-nija-guṇa-nāma-vinodaḿ
taḿ praṇamāmi ca śrī-śacī-tanayam
(4)
vigalita-nayana-kamala-jala-dhāraḿ
bhūṣaṇa-nava-rasa-bhāva-vikāram
gati-atimanthara-nṛtya-vilāsaḿ
taḿ praṇamāmi ca śrī-śacī-tanayam
(5)
cañcala-cāru-caraṇa-gati-ruciraḿ
mañjīra-rañjita-pada-yuga-madhuram
candra-vinindita-śītala-vadanaḿ
taḿ praṇamāmi ca śrī-śacī-tanayam
(6)
dhṛta-kaṭi-ḍora-kamaṇḍalu-daṇḍa
divya-kalevara-muṇḍita-muṇḍam
durjana-kalmaṣa-khaṇḍana-daṇḍaḿ
taḿ praṇamāmi ca śrī-śacī-tanayam
(7)
bhūṣaṇa-bhū-raja-alakā-valitaḿ
kampita-bimbādhara-vara-ruciram
malayaja-viracita-ujjvala-tilakaḿ
taḿ praṇamāmi ca śrī-śacī-tanayam
(8)
nindita-aruṇa-kamala-dala-nayanaḿ
ājānu-lambita-śrī-bhuja-yugalam
kalevara-kaiśora-nartaka-veśaḿ
taḿ praṇamāmi ca śrī-śacī-tanayam
TRANSLATION
1) I prostrate myself before the Son of Mother Saci, Whose radiant lotus face and body shine with the splendor of molten gold. This transcendental body is the playground for the continuous expression of variegated moods and ecstatic symptoms, that carry His consciousness to the realm where He is no longer aware of that transcendental body. By only a particle of His mercy he has delivered the three worlds.
2) I salute the Son of Mother Saci, Whose heart is in a state of rapture, transformed by feelings of intense love. In His pastime of loud roaring, before the mischievous and malicious rascals, He removes all fear of the vast ocean of material existence, by the effect of His unlimited compassion.
3) He is wearing garments the color of the eastern sky during the dawn, and His lovely cheeks shine with the same radiance. The nails of His hands and feet have the same pleasing effect of the moon, shining in the sky. His pleasure diversion consists in discussions and glorification of His own wonderful qualities and names. I offer my obeisances to the Son of Mother Saci.
4) His lotus eyes are always wet with tears. His ornaments are the new and ever fresh transformations of ecstatic love that decorate His transcendental form. His gait is slow and majestic, yet His dancing is a wonderful pastime of enjoyment. I bow down before the Son of Mother Saci.
5) The movement of His lovely, yet restless, lotus feet captivates the mind, and His ankle bracelets sweeten that charming scene all the more. His face, which defeats the beauty of the moon, is very cooling and pleasant. I offer my salutations to the Son of Mother Saci.
6) He wears a cord around His waist and carries in His hands a water pot and staff. His divine appearance is complemented by His shaved head. The sins of the wicked are annulled by the rod of chastisement that he carries. I salute the Son of Mother Saci.
7) His ornaments are the dust on His body and His radiant tilak, prepared with sandalwood. The beautiful sight of His trembling reddish lips brings delight to the mind and heart. I offer my obeisances to the Son of Mother Saci.
8) His lotus eyes defeat the color of pink lotuses. His two lotus hands are very long, reaching down almost to His knees. He appears to be a mere adolescent, dressed as He is, ready to dance. I prostrate myself before the Son of Mother Saci.
To put on a yajña takes a lot of work—any kind of yajña—and to take it down takes a lot of work. The middle portion is often very short. Again, in a fire yajña, there’s only a few spoon fulls that go in, but getting all the ingredients (especially if you have to grow them yourself) and then cleaning up afterwards is the heavy lifting. But the combustion—spiritual combustion—happens in the middle, and this is one of the five most important practices according to Lord Caitanya Mahāprabhu.
I feel like we had that combustion because of the hard work of Śraddhā Devī Dāsī ,team members, and Divyanāma Prabhu—working, all of them, constantly. I’m in on weekly meetings for planning, and then I hear Śraddhā with her team. I see Divyanāma Prabhu constantly planning also for his team. And this is a confluence of different teams coming together; it’s just been really nice. I hear Nirākulā in the other room on meetings, and the detail that Śraddhā goes into to plan these is astounding to me, and many of you mentioned those types of things.
I don’t know if you could hear out there, Śraddhā, but a lot of people were appreciating that you had a motherly presence and you were attentive to every detail. Really, it’s your tenacity and your very deep devotion that shows up in the way that you lean into your service completely. I couldn’t be more grateful, and all of us feel that way too. So thank you very, very much for giving such sacrifice so that we can achieve this yajña that is irreplaceable in our lives, in our sojourn, in our journey back to Godhead. Thank you very much.
Divyanāma Prabhu, Vṛndārikā Ramāi, and their team—they have dedicated their lives, or a good portion of them, to putting on Yātrās. And just in the way things have come together over the years, we have now three Yātrās a year. They’ve just evolved. But they didn’t just evolve, just like the material world and all the species didn’t just evolve—there’s an intelligence behind it.
Divyanāma and Vṛndārikā Ramāi are attached to the dhāma. They have spent a lot of time in the dhāma, and it was good fortune that they ran into Mukhāravinda in the Istanbul airport distributing books one day. Believe it or not, they were in transit, and that’s—without all the details—how we met. Then one thing led to another, with a ride from their house to the airport about starting the Youth Yātrā. I had always wanted to do it; didn’t know how it would ever happen, but then Kṛṣṇa sent them and they said, ‘We’ll do it.’
Now there’s been a merging of Yātrās, and we have added on in October to the wonderful UK devotees coming together, and I get to spend time going around with that other Yātrā, and now these Yātrās are coming together. Kṛṣṇa has definitely got a plan, and we’re really grateful to you and Vṛndārikā Ramāi. Thank you very much for the tireless service you do.
Back at ISV years ago, we used to have Devotee Appreciation Day, and we would come together once a year, I think, to try to appreciate the devotees. Every time driving home, I would look at Nirākulā and say, ‘Why am I so exhausted?’ It was really hard, because we all have this feeling—I’m hearing it from everyone—you want to try to mention everybody. It’s like seeing all the preparations that were just offered to Lord Jagannātha and then thinking you can eat them all. It’s impossible to glorify the devotees enough or appreciate them enough.
And I always walked away feeling like, ‘Oh, I could have done more.’ And that’s exactly how I feel now—for all of you, that we came together to render service and create this environment. It’s a miracle. It’s a spiritual miracle that will be imprinted in our hearts forever.
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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I really want to thank Divyanāma Prabhu and Śraddhā Devī Dāsī for threading the needle, because it’s not so easy to land in all these places and have a stretch of time that we’ve had to sit here and do bhajan.
I keep resonating with the cleaning ladies who asked Ānanda Vrindāvana if we all live in one āśrama back in California, and she said, "No, we’re from all over the world," but these yātrās are like living in one āśrama and having the opportunity to see what it’s like. See how you like it—just hearing and chanting and going to holy places. And if you do like it, then you’re really lucky, because this is life.
The other part of the life is to take whatever drop we get and give it to as many people as possible. The spiritual mathematics given in the Caitanya-caritāmṛt is: the more you give it out, the more it swells in our own lives.
Dear Śrīla Prabhupāda, dear Śrī Caitanya Mahāprabhu, dear Śrīla Sārvabhauma Bhaṭṭācārya, Śrīla Rāmānanda Rāya, Śrīla Svarūpa Dāmodara, and all the residents of Jagannātha Purī who are followers of Lord Caitanya Mahāprabhu:
If You so desire, please instill in our hearts a drop of the mercy of Śrī Caitanya Mahāprabhu—for You are His great devotees—so that we can follow in the footsteps of Lord Caitanya by following the footsteps of Śrīla Prabhupāda and his followers, and bring millions and millions of people back here to Jagannātha Purī to chant, dance, and live in one huge āśrama. Make the whole world one āśrama with everyone chanting and hearing. Thank you for considering our request.
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I’ve collated quotes from Prabhupāda and found that specifically when it comes to quotes relevant to japa, they are not unlimited quotes, so I’ve chosen four. I read one to you yesterday, and today’s quote is as follows.
Prabhupāda wrote this in 1969, so you can appreciate the fact that during this time, devotees had been active for a couple of years—two or three years. Prabhupāda started in 1965, then 1966, '67, '68, '69... Devotees were just getting started. They had lots of questions about how to chant japa. One of them, to begin with, was how we're going to do 64 rounds, and then how are we going to do 32, and how are we going to do 16.
Prabhupāda gives the following in a letter:
"Regarding your last question about the ecstatic symptoms of chanting Hare Kṛṣṇa, you should know that the Hare Kṛṣṇa mantra has an equal effect upon all devotees, just like the sunshine has an equal effect on everyone. But when it is covered, the sunshine has a different effect. Similarly, the influence of the Hare Kṛṣṇa mantra becomes manifest when one is no longer covered by the ten offenses to chanting. The more we become free from the ten offenses, the more the effect of chanting becomes manifested through us. Everyone can become a great devotee, being freed from the offenses100% simply by one's determination and effort."
The word "determination" has the word "terminus" in it, which means an ending point. One can take it that determination means you finish what you started. And that means when you start a mantra, hear it all the way through—not just the "Hare Kṛṣṇa" part, but also the "Hare Rāma" part. If you stay in the mood of finishing—finish the mantra, finish hearing it, and then finish your rounds—you’ll be considered determined.
"Effort" means that we’re not dead stones. We’re responsible for wherever we are now and for wherever we’re going to be in the future, because we know the science: where attention goes, energy flows. Therefore, if we’re careful and vigilant, then we’ll be progressive in our march back to Godhead. And that brings me to the word...(1:31)
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We have instances of others who, by the definition of nigranta, are bereft of any wealth or good qualities or education, and Mṛgāri is given by Lord Caitanya as an example of somebody who had no qualification whatsoever, but because of the qualities of The Lord, He became attracted. We need some time and practice; there's a way in which Nārada Muni is an example of this when he got association with the pure devotees in his home for two seasons. Rainy season, four months, about eight months. Then they left, the sages, and his mother died. He was left alone, single parent home, and he already, as a child, felt fearless, so he went out by himself, just depending on the Lord and seeing the Lord's energies, and he came to a forest.
He sat down in his practice, and then the Lord revealed Himself to him in such a way that he was stimulated—every sense in his body was connected to Kṛṣṇa in transcendence—and then he lost it.Then Kṛṣṇa spoke to him in an unembodied voice, and said that you still have some work to do, and therefore you use this lifetime. This is a free sample. People may become attracted to Kṛṣṇa, and then at some point, because of lingering mental impressions, they may feel harassed and waylaid, but they never forget the quality of the Lord. This is also stated by Nārada in the chapter we're reading now in first canto, fifth chapter. He says:
na vai jano jātu kathañcanāvrajen
mukunda-sevy anyavad aṅga saṁsṛtim
smaran mukundāṅghry-upagūhanaṁ punar
vihātum icchen na rasa-graho janaḥ (SB 1.5.19)
He said, the even if somebody, if somebody, takes to devotional service, and then they fall down again—which you see, happens more frequently than not, and it depends on the level of the fall down—but people go through things. It's a harrowing life we live, and there are many different phases we go through. But Nārada says if somebody takes to devotional service—na vai jano jātu kathañcanāvrajen mukunda-sevy anyavad aṅga saṁsṛtim—and they fall down from the process, he said, they'll keep remembering the taste that they got. Rasa-graha, there's a rasa they get, and graha— it keeps grabbing them again and again.
Commentary by Viśvanātha Cakravartī Ṭhākura, he says, people, they're devotees, and they fall down. They're haunted by rasa. It's like, "Hey, why you are wallowing in this material world? Remember the taste, the quality of Kṛṣṇa." Kṛṣṇa shines that quality forth in the heart of the devotee. So that attraction for Kṛṣṇa pulls the soul back into the devotional service at some point, so that it's never lost. And once having tasted that, then one remembers it again and again. Nārada says, can't give it up. So we've seen, if you live long enough, you see devotees who are very enthusiastic...(37:06)
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Glories to the husband of the goddess of fortune, who is the transcendental Cupid and the enemy of the demon Mura. Glories to the divine couple Radhe Syama, also known as Syama Syama! Glories to Lord Kesava, who has fine hair, who removes the miseries of the age of Kali—Radhe Syama Syama Syama!
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I remember the actor Sean Penn. He was married to Madonna a long time ago. His house burned down in Malibu during a big fire there. He was on public radio in an interview with Terry Gross, and she was asking him: 'So, your house burned down. What was it like?'
And he goes, 'Well, you know, all those nagging duties you’re supposed to do? All the papers, the notebooks full of stuff, the to-do lists that piled up? You’ve got so many things you’re supposed to deal with—all those drawers you wanted to clean out?' She goes, 'Yeah, yeah.' He goes, "I don’t have that anymore."
I’m not advocating for nihilism, you know—just like 'wipe everything out'—but I am talking about changing perspective. Regarding your point about the false ego, it’s a practice in seeing what the Upaniṣads say: 'What if my body turns to ashes? How does life go on after that?'
In fact there have been books and writings where people come back and visit themselves after their own demise. I think it’s one of the themes of It’s a Wonderful Life. Yes or yes? Nobody has seen that except for Mālini and a couple of people, because I told them to. A person feels completely overwhelmed by his life, and just as he is about to commit suicide, an angel comes—and the angel’s duty is to save him. So, they’re both standing on the bridge; the angel jumps into the water and preempts his suicide attempt, so he jumps in to save the angel.
Then the angel says, 'I’m going to show you what the world would have looked like if you were never born.' And he takes him around and shows him the consequence of his life. There’s a sort of otherworldly, out-of-body sense, because he’s going around to all the places he knows and people, seeing how different everything is—and nobody knows him because he’s not him anymore. He’s taken out of the picture.
So, he got a different perspective. You view it from far away, and you see that vanishing point where everything becomes simple. There is a point at which we can realize that carrying the false ego around is complicating my life. Caitanya Mahāprabhu said to work on this (Śikṣāṣṭakam, Verse 3):
tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
Which basically means: practice leaving your ego behind and see how your life is without the false ego. You could practice that for an hour, right?
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If you want to build a skyscraper, you first think about it. Then, it will come to the mind level—you start considering how you might do it. And then, you speak it. Then all the ingredients, as he (Srila Prabhupada in the 3rd Canto) said, are already there in the world, but by your speech, they come together.
That’s why people were able to do so much even during the pandemic. When they weren’t touching anything, they were just on Zoom talking; they talk, talk, talk, and the ingredients somehow come together, and you keep building. So, we build the world through our speech—in other words, through sound vibration.
In the reverse process with mantra, you have the spoken mantra and you have attentive hearing. Then there’s an internalization of the sound, and then there is an awakening of desire for Kṛṣṇa. It’s coming in reverse order: you’re saying it, and it’s coming 'down' and affecting us internally. So it is going from: Tongue → Mind → Heart → Soul.
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All glories, all glories to the beautiful arati ceremony of Lord Caitanya. This Gaura-arati is taking place in a grove on the banks of the Jahnavi [Ganges] and is attracting the minds of all living entities in the universe.
(Translation, Verse 1, Gaura Arti)
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If you're following Kṛṣṇa’s authority and you take initiation, you're authorized. It means you become a follower of the original author; and the word '-ize'—say, 'ize' and 'ized'—it’s almost like a bolt of electricity. You’re 'author,' and then 'authorized'—you suddenly become endowed with a kind of śakti.
Where does that śakti come from? It comes from Kṛṣṇa, and it gets passed down through the Śrī Guru-paramparā. Those who would follow Kṛṣṇa as 'servants of the servant of the servant of the servant' are also given the duty to serve others by giving them the opportunity to follow the instructions that have been passed down from Kṛṣṇa.
That's what a Guru is: a Guru is the servant who’s been authorized. Kṛṣṇa is the Author. Those who follow Kṛṣṇa are authorized; they become transcendental by dint of following.
Therefore, the third offense is to 'go off-road.' That’s why SUVs are there. Everyone’s on the verge of going off-road, but nobody ever does. They just drive on the 101 freeway with a $75,000 car and wheels that could drive on ice, snow, or sand. But that’s why people like SUVs—it's because they think, 'Well, one of these days, I’m just going to get off the 101 and drive wherever I want.' But the third offense says: Don’t do that. Follow the authorized instructions that you’re given, and then you stay in the protection of Kṛṣṇa. And therefore, it’s indicative of initiation. You take the instructions given to you by an agent who’s been authorized—by following the authorized agent, and so on down the line. If you stay within that, then you’ll be safe.
Remember Sītā? Lakṣmaṇa said, 'Don’t go outside this,' and we shouldn’t chase after golden deer. I’ll just leave it at that."
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Pradyumna said, “Prabhupāda, I'm studying all these things about this yajña, that the other, this name, that, in this part of it. What would you like?” Prabhupāda leaned over and said, “Shortcut.”
Jīva Gosvāmī says something similar. He says, any of the rituals we perform in Deity worship or anywhere else have to be preceded by and ended by chanting Hare Kṛṣṇa. That's what makes them successful—not the extensive rituals, tying strings on this and that, throwing rice here and there, although it's kind of fun. It's the chanting of The Holy Names. That's the yajña-saṅkīrtana prayer, yajanti hi sumedhasaḥ. That's the ritual for the age of Kali. That's the sacrifice. That's the worship.
And unless you have an ācārya who's associated with the topmost devotees and has imbibed this mood, who brings it and then sets the path, then how is everyone going to accommodate? What's more, people generally get into the details and then make them so exclusive that hardly anybody can follow them, or they exclude people from following certain rituals because they only—this one can follow, only that one can follow.
But we find this is the teachings of Lord Caitanya: kibā vipra, kibā nyāsī, śūdra kene naya / yei kṛṣṇa‑tattva‑vettā, sei ‘guru’ haya (Cc. Madhya 15.106). This is revolutionary, because Lord Caitanya Mahāprabhu was at a time when there were unlimited rules and regulations to follow. But he said, what really counts is if somebody knows the science of Kṛṣṇa. Such a person should be given the opportunity to become a teacher of Kṛṣṇa consciousness and respected as such.
So there is our arcana process, our Minister of Deity Worship, Nṛsiṁha Kavaca Prabhu, who's been here before. He's one of the most affable people on earth. He also knows about rules and regulations. He stays at the—during the GBC meetings. He knows all the procedures that you have to follow in order to have a bona fide meeting. So if somebody brings up a point, they call on him and say, “Is that… is that working right?” And he goes, “No, you have to say this before you say that,” etc.
And in Deity worship, he knows all the things, yet he doesn't have any Deities at home. He told me. I said, I do that because Prabhupāda said, come worship at the temple. Unless you live far away and you can't come, don't prioritize your own home worship and don't make it too complicated. Many people don't know that, but that's our Deity Worship Minister's example.
Once I was harassing him—we were driving on a rickshaw to Navadvīpa-dhāma—because I wanted to…
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(1)
boro sukher khabor gāi
surabhi-kuñjete nāmer hāṭ khule’che (khoda nitāi)
(2)
boro mojār kathā tāy
śraddhā-mūlye śuddha-nāma sei hāṭete bikāy
(3)
jata bhakta-bṛnda basi’
adhikārī dekhe’ nāma becche daro kasi’
(4)
jadi nāma kinbe, bhāi
āmār sańge calo, mahājaner kāche jāi
(5)
tumi kinbe kṛṣṇa-nāma
dasturi loibo āmi, pūrṇa ha’be kāma
(6)
boro doyāl nityānanda
śraddhā-mātra lo’ye den parama-ānanda
(7)
ek-bār dekhle cakṣe jal
‘gaura’ bole’ nitāi den sakala sambal
(8)
den śuddha kṛṣṇa-śikṣā
jāti, dhana, vidyā, bala nā kore apekṣā
(9)
amani chāḍe māyā-jāl
gṛhe thāko, bane thāko, nā thāke jañjāl
(10)
ār nāiko kalir bhoy
ācaṇḍāle den nāma nitāi doyāmoy
(11)
bhaktivinoda ḍāki’ koy
nitāi-caraṇa binā ār nāhi āśroy
TRANSLATION
1) I am singing news of great happy tidings. Lord Nityananda Himself has opened a market-place of the Holy Name in Surabhi-Kunja.
2) The news of its great results is that He is selling the pure Holy Name in that market-place for the price of only one's faith.
3) Lord Nityananda, the proprietor of the market, seeing all the devotees become attracted, is selling them the Holy Name after bargaining with them.
4) O brother, if you want to buy the Holy Name, then go with me. We must go to the presence of that great soul, Nityananda.
5) You will buy the name of Krsna, I will take my commission and all of our desires will be fulfilled.
6) Lord Nityananda is greatly merciful. Taking only one's faith, He gives the highest ecstasy.
7) If Nitai sees only once tears in the eyes while chanting the name "Gaura", then He gives all resources to that person.
8) He gives the pure teachings of Krsna to everyone and does not care for one's birth, wealth, knowledge and strength.
9) Now, giving up the illusory snare of Maya, either remain in household life or in the forest as a sannyasi for no more troubles remain.
10) There is no more fear of the age of Kali. The merciful Nityananda gives the Holy Name to even the candalas.
11) Bhaktivinoda calls out "Except for the lotus feet of Lord Nityananda there is no other shelter!"
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(1)
boro sukher khabor gāi
surabhi-kuñjete nāmer hāṭ khule’che (khoda nitāi)
(2)
boro mojār kathā tāy
śraddhā-mūlye śuddha-nāma sei hāṭete bikāy
(3)
jata bhakta-bṛnda basi’
adhikārī dekhe’ nāma becche daro kasi’
(4)
jadi nāma kinbe, bhāi
āmār sańge calo, mahājaner kāche jāi
(5)
tumi kinbe kṛṣṇa-nāma
dasturi loibo āmi, pūrṇa ha’be kāma
(6)
boro doyāl nityānanda
śraddhā-mātra lo’ye den parama-ānanda
(7)
ek-bār dekhle cakṣe jal
‘gaura’ bole’ nitāi den sakala sambal
(8)
den śuddha kṛṣṇa-śikṣā
jāti, dhana, vidyā, bala nā kore apekṣā
(9)
amani chāḍe māyā-jāl
gṛhe thāko, bane thāko, nā thāke jañjāl
(10)
ār nāiko kalir bhoy
ācaṇḍāle den nāma nitāi doyāmoy
(11)
bhaktivinoda ḍāki’ koy
nitāi-caraṇa binā ār nāhi āśroy
TRANSLATION
1) I am singing news of great happy tidings. Lord Nityananda Himself has opened a market-place of the Holy Name in Surabhi-Kunja.
2) The news of its great results is that He is selling the pure Holy Name in that market-place for the price of only one's faith.
3) Lord Nityananda, the proprietor of the market, seeing all the devotees become attracted, is selling them the Holy Name after bargaining with them.
4) O brother, if you want to buy the Holy Name, then go with me. We must go to the presence of that great soul, Nityananda.
5) You will buy the name of Krsna, I will take my commission and all of our desires will be fulfilled.
6) Lord Nityananda is greatly merciful. Taking only one's faith, He gives the highest ecstasy.
7) If Nitai sees only once tears in the eyes while chanting the name "Gaura", then He gives all resources to that person.
8) He gives the pure teachings of Krsna to everyone and does not care for one's birth, wealth, knowledge and strength.
9) Now, giving up the illusory snare of Maya, either remain in household life or in the forest as a sannyasi for no more troubles remain.
10) There is no more fear of the age of Kali. The merciful Nityananda gives the Holy Name to even the candalas.
11) Bhaktivinoda calls out "Except for the lotus feet of Lord Nityananda there is no other shelter!"
To connect with His Grace Vaiśeṣika Dāsa, please visit www.fanthespark.com/next-steps/ask-vaisesika-dasa/
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We are creating our own bodies. The body you have now is a 3D printing of the kind of sound vibration—the kind of data we took in, the kind of data that we listened to, and that we perpetrated in our last life—and therefore, we got printed. Here's your 3D-printed body, exactly because of the sound vibration you put into it.
Kṛṣṇa’s creative force is inconceivably powerful—the material apparatus—but even more powerful is the sound vibration of His name. So the chanting of His name, remember that it's repositioning us, creating our destiny. We're creating everything in our lives because of the sound vibration we're making.
So you can take it that when you're chanting, you're printing. If you want to print a new life, if you want to print a spiritual body, and so forth... Sorry, it's kind of a gross example, but it comes from the sound vibration because—and I'll reiterate and finish—everything comes from subtle to gross. It all starts with sound vibration; even in physics now, the theory is that everything's vibrational. The whole universe is tied together by combinations and permutations of vibration. So the Hare Kṛṣṇa mantra is the supreme vibration, and it's the best idea for printing a new life.
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We are at an amazing time, an amazing juncture, because we are here at a time not so long after Śrīla Prabhupāda landed in America and spread Krishna Consciousness. Perhaps most beneficial is that some of the devotees that first met Śrīla Prabhupāda are still with us. Śyāmasundara Prabhu lives just down the road; I talked to him a couple of days ago. He's working on consolidating his three books into one to make it easier to read and have them translated into other languages.
Mukunda Mahārāja lives in New Zealand, and he was just in a car accident—a very close call actually. He's okay, but the fact is that we're still in the midst of those devotees who were arm-in-arm and surrounding Prabhupāda in service, going to various places around the world on his order.
So, it's an important time to take advantage of such association by hearing what the devotees who were there have written, have said, and, if possible, meeting them—taking advantage of their association. When they are gone, they are gone. I realized that when I was writing my book, Our Family Business, because I was interviewing a lot of devotees, trying to get as much personal information as possible.
One of the devotees was Brahmānanda Prabhu, and as I was interviewing him—just a short time after I had finished talking with him—he had left the planet. And Madhudviṣa—I had interviewed him in Los Angeles as he had come to the Ratha-yātrā. He was in a wheelchair at that time as he was very ill, but he still led kīrtana. You could barely distinguish his voice, but he wanted one last opportunity to come to the Ratha-yātrā. He had very eagerly granted me an interview. I took advantage of that; a couple of days later, he was gone.
There was also Keśava. Keśava was Karandhara's brother. Karandhara is still here on the planet, but I was trying to get an interview with him and somebody said, "Okay, in a few days." And then they said he has a cold. Then they said he was in the hospital, and then they said he was gone.
So, when devotees are gone, they're gone, I realized. I got so much from talking to them personally—things I had never heard before and things I was able to record. So, we should be sponge-like in trying to take advantage of as much association as possible from these iconic devotees who had spent time with Śrīla Prabhupāda. One of the ways to do that is to hear what they have written.
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Today, I’m dedicating our Śrīmad-Bhāgavatam class to His Holiness Badrinārāyaṇa Swāmi. Whether you knew or knew not, he was our GBC for many years although he never came here. He was dedicated to Śrīla Prabhupāda since he was a teenager, joined around 1971.He was known as a stalwart in practicing Kṛṣṇa consciousness throughout his life. He was a householder, took sannyāsa. I had the fortune of serving next to him in many meetings in North America and also on the GBC body.
My last interactions with him were in Māyāpur. I gave a report to the GBC which included a proclamation that we would distribute this year, combinedly around the world, 108,000 Śrīmad-Bhāgavatam sets. After my presentation (which was a little more than that), I was interacting with some of the devotees, but he came to me immediately. He grabbed my hands and he said, "Vaiśeṣika, I’m really into this 108,000!"
He looked at me with such a sincere expression, and I said, "Mahārāja, I feel like hugging you right now." And he goes, "Well, why don’t you then?"
I sat next to him during the BBT-GBC Relations Committee. The BBT is a trust—the Bhaktivedanta Book Trust—and a trust has a beneficiary. The beneficiary is ISKCON, and therefore there’s a committee of GBCs and BBT directors and trustees that meet regularly, at least once a year for the whole day, or most of the day to go over various ways in which the BBT and GBC are cooperating in beneficial ways.
At that meeting, I sat next to him in the meeting room, and I was marveling at how he was able to stay in the body he was in, because he was completely emaciated. Although he mentioned and it was obvious that his body had become very much degraded. Every warranty there is had run out, but he was still running that body and in that body as if his duty was higher and he had no lag time.
Actually, before we went to Vṛndāvana from Māyāpur, I asked him where he was going next. He said, "Vṛndāvana." And I said, "Oh, great, I’ll see you there." And he said, "Well, we’ll see." Because he said, "I’m going there to...
Link to the Srimad Bhagvatam class: https://youtu.be/AKrXvKkr--I?t=2793
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Śrī Caitanya Mahāprabhu every day would walk from Akrūra Ghāṭ in Vṛndāvana and sit down at Imlītala. It’s preserved in a temple, and there’s a little shrine outside where Caitanya Mahāprabhu used to sit under the tree and see the Jamunā.
It’s a celebrated place where you can remember Caitanya Mahāprabhu sitting and chanting, as it is mentioned in the śāstra that he would come there early in the morning—especially because many people came to see him at Akrūra Ghāṭ and he was besieged by the crowds, people wanting to just look at him and ask him questions. So, he would retreat to Imlītala, and there he would sit alone and see the beauty of the Jamunā River. It is said that he would chant into the late morning and early afternoon, just chanting japa.
So that place is very special. We can remember how Caitanya Mahāprabhu is setting the example for all of us: how to relish Kṛṣṇa consciousness is taking time away from any other obligation to just sit and absorb the chanting of the Holy Names. There is nothing more effective than examining oneself and considering one’s relationship with Kṛṣṇa by just chanting and hearing the name.
We don’t have to speculate. We can just suspend any doubts that we have and remember that God is a person; He has a name. His name is non-different from Him, and if we just chant sweetly and let it hit our ears without any expectation or any extra strain—and just be patient and consistent—then everything else will be done by Kṛṣṇa. After all, we’re helpless and He’s the Supreme Controller, so don’t try to do anything extra other than what you can do, and everything will be okay.
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We have here in our first slide a personality sitting, and you'll notice the aura around her. She has a myriad of images; and if we sit in a similar posture and note what we have moving about in our aura around our minds, we might notice something similar. Can you identify any objects in there, anybody? Are they descriptive enough to identify any of those things?
Twitter? Social media? God! That's all there is nowadays. There is nothing else besides Twitter and social media, so that must be all that's there.
We do have, according to the ancient wisdom literatures, a reservoir of impressions. So, what to do about all that? Let's look at the first slide. Slide number three says everything is recorded and stored in your mind—in your subconscious mind. It's a storage place, and the aggregate of our mental impressions becomes what one professor at Carnegie Mellon (if I'm not incorrect—is that the professor that uses this phraseology of 'Default Mode Network', or is it another one?)—we've been in conversation with several academics lately, because we're doing a project of sharing ideas from the Bhagavad-gītā and ancient wisdom literatures with leading academics.
In any case, one of them (and JM will find it) said this aggregate of mental impressions—recognized in modern psychology also as our subconscious mind’s storage of thoughts, impressions, and feelings—creates what's called a 'Default Mode Network.' And drawing upon that Default Mode Network, we might engage in what's called 'mind scrolling.' You know our phones... does anybody have a phone near them right now? If your phone is within arm's reach, give me a sign. A few people? It's nearby, right? If you look into your phone, it seems to have an unlimited source of faces, impressions, ideas, and so forth. Our mind is kind of like that. Whatever channels you've allowed on your device, whatever you've downloaded to your device—it's all....(12:26)
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At San Francisco airport we would go and sit down with people, and mostly we were looking for hippies—people with longer hair—because we thought nobody else would take it. We would sit down next to them like we were just sitting there randomly. And then we would turn to them and go, 'Hey, you want to see something far out?'
They would go, 'What do you have?'
We would say, 'No, no, this is really far out. Check this out.' And we would show them the pictures in the Kṛṣṇa book. Then, people would get attracted. So there has to be something to be attracted to.
Lord Caitanya— gaura-vāṇī-pracāriṇe, Śrīla Prabhupāda came and said, 'Here is Lord Caitanya’s teaching.' It's about describing the spiritual world and our relationship with the Supreme Person. Minus that—āruhya kṛcchreṇa paraṁ padaṁ tataḥ—everyone works hard for nothing and falls down from their imagined position of liberation.
Conclusion: Lord Caitanya is the best. He preaches the Bhāgavatam perfectly because He is Kṛṣṇa. He has come to show people how to do this, how to become free from weakness of the heart. Anybody can do it. And the chanting part—Kṛṣṇa is the ultimate, because everything is contained within the mantra. It’s a very specific path; it’s not willy-nilly. He explains it very clearly.
Śrīla Prabhupāda, understanding completely how to present it, brought it and gave it even to the Westerners—pāścātya-deśa-tāriṇe. The pāścātya-deśa: he came and gave the same teachings of Lord Caitanya.
So now that Prabhupāda has left, He gave us the instruction to carry it on. Whatever or however we feel about ourselves or our abilities, we have to rise to the occasion and give mercy, especially in the Western countries. As I was saying this morning: bhārata-bhūmite haila manuṣya-janma yāra. janma sārthaka kari' kara para-upakāra. We have to do para-upakāra—the greatest benefit to human society—by distributing the message of Lord Caitanya, especially if you have any roots in Bhārata, it’s our duty.
This is really nice thing—anywhere you live, if you can come out. We didn't get a very good view of it today because there's cloud cover and all these buildings, but it's nice to come out and watch the sunrise every morning. It's a glorious thing. It's nice to chant a few mantras, like the Gayatri mantra, and there are others. Bharat Maharaj, when he went off to the forest, he was worshiping the Lord within the sun.
dhyeyaḥ sadā savitṛ-maṇḍala-madhya-vartī
nārāyaṇaḥ sarasijāsana-sanniviṣṭaḥ
keyūravān makara-kuṇḍalavān kirīṭī
hārī hiraṇmaya-vapuḥ dhṛta-śaṅkha-cakraḥ
(Rg Mantra, quoted in SB 5.7.13,14)
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Great
Hare Krishna! this is nice series of lectures