The third theme, besides sincerity and wanting to help others, that's so prominent in Prahlāda's prayers is that he said, "My Lord," when he's right in front of Lord Nṛsiṁhadeva, he says, "I just want to serve my spiritual master." Kṛṣṇa has appeared for him. He's right in front of him, and he doesn't say, "I'll serve You, my Lord." He said, "I'll serve my spiritual master to serve You." And that mood of being the servant of the servant, servant of the servant, he said, "Nārada Muni saved me. My spiritual master saved me. So how could I ever forget his service?" What's the verse? Say it loud.

Evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe

kāmābhikāmam anu yaḥ prapatan prasaṅgāt

kṛtvātmasāt surarṣiṇā bhagavan gṛhītaḥ

so ’haṁ kathaṁ nu visṛje tava bhṛtya-sevām (SB 7.9.28)

'Bhṛtya,' I'll be the servant of my spiritual master. "How I was falling into a blind well full of snakes, but my spiritual master saved me from this. That's His mercy that I can see You." So he offers himself to a spiritual master.

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In the Śrīmad-Bhāgavatam, Seventh Canto, ninth chapter, we get a kind of fruit because we hear the prayers that are coming from Prahlāda's heart, and from those we can learn many, many lessons. The fact that the Lord came to save Prahlāda and to answer his prayers, and hearing the prayers that Prahlāda offered, is an important exercise for the devotees because Prahlāda represents the foundational position from which one can actually enter into devotional service—that is, selfless service.

As he says to Lord Nṛsiṁhadeva, who offers him benedictions, "I don't want anything," and he really means it because Lord Nṛsiṁhadeva had to ask him a few times. They said, "No, take something." And Prahlāda said, "No, you're my master. I'm your servant. I serve Your command, and that's what I do. I don't want anything, please." And so this is a foundational point for those who are entering into the realm of bhakti: "I don't want anything in return." This is where one starts to notice the reciprocation of the Lord in a very sweet way—that I'm giving to the Lord without asking anything in return, and that He goes out of His way to give things to such a devotee. So there are many, many lessons we can take.

Verse for discussion: https://vedabase.io/en/library/sb/7/9/7/

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Of all the practices, japa is the most essential. It's the one that we do ourselves. We depend on our own sincerity to fuel the process. In the beginning, we also do it as a medicinal process, as when a doctor gives a prescription and says, "Take this many for the next two weeks, and then don't miss a dose. If you do, then make it up." And when the medicine acts, then we can see for ourselves its efficiency. In the beginning, we have to trust the doctor, and we have to trust the medicine. Śrīla Rūpa Gosvāmī uses this word, nirṇītaṁ. He said, "Don't worry, this medicine is highly potent. It's been vetted by all the best medical scientists in the world—spiritual scientists. And it's a doubtless and fearless way that one can make advancement in spiritual practice.

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Prahlāda Mahārāja is the subject of the Seventh Canto. If you measure which topics are there in the entire lengthy seven cantos of the Śrīmad-Bhāgavatam, Lord Nṛsiṁhadeva makes a very short appearance. He just comes in, tears apart Hiraṇyakaśipu, and that's it. But Prahlāda is featured throughout as a tender child, offering instructions to his classmates and also praying to Lord Nṛsiṁhadeva. These are memorable prayers which have been repeated over millennia, people remembering what is the basic entry-level standard for the process of Kṛṣṇa consciousness, or bhakti, or what we call devotional service, and that is, "I don't want anything except to serve. I just want to serve Kṛṣṇa and Kṛṣṇa's devotees, and whatever I have for myself, it's only so that I can go on serving." And Prahlāda is the emblem of that.

Interestingly, in the Bṛhat-Bhāgavatāmṛta, when Nārada Muni is trying to find the devotee who's received the most mercy from Kṛṣṇa and is interviewing different people, observing them, when he comes to Prahlāda Mahārāja, Prahlāda said, "I didn't get much mercy actually." He said, "Because I didn't get any service; He just came to save me, but He didn't give me specific service to do." And that actually is very telling, because when you get service, then you can go on doing that eternally. If you are granted some service, like, SKP, he just walked in with the list. Hare Kṛṣṇa, we're fortunate because we've been given some service to do, and that's the greatest benediction that we can have.

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We have a special treat, which is a bhajan written by Bhaktivinoda Ṭhākura, five prayers to Nṛsiṁhadeva in Navadvīpa. In a very revealing way. Bhaktivinoda Ṭhākura mentions that by his worship of Nṛsiṁhadeva, ostensibly in Nṛsiṁha Palli, and by rolling in the courtyard in ecstasy there at NṛsiṁhaPalli, the place where Nṛsiṁhadeva himself gives 24-hour darśana (the temple is never closed, because even if you go there and the door is closed, there's still a grid; you can look in and see Nṛsiṁhadeva), and of course, Bhaktivinoda Ṭhākura had a close relationship with Nṛsiṁhadeva in that Lord Narahari Deva had helped to reveal the actual birthplace of Śrī Caitanya Mahāprabhu.

That is, that from the vantage point in Godrumadvīpa (which some of you may have visited), there's a balcony on the house of Bhaktivinoda Ṭhākura, or where he and Śrīla Bhaktsiddanta Saraswati Ṭhākura resided together and did many of their writings. Śrīla Bhaktivinoda Ṭhākura would look out and, curiously, in the morning time, just before maṅgala-āratī, he would see a cloud of dust coming from Nṛsiṁha Palli all the way to the place where the Yoga Pīṭha, or the appearance place of Śrī Caitanya Mahāprabhu, is. And that was one of the ways that he triangulated to come to understand that Nṛsiṁhadeva himself was coming for the maṅgala-āratīk of Śrī Caitanya Mahāprabhu in that place.

We find that Lord Nṛsiṁhadeva, although sometimes people may say or opine that, "Well, he's a Vaikuṇṭha deity. What are you worshiping him for? Our destination is Goloka Vṛndāvana and vraja-prema." But you'll see in this next bhajan, after the Daśāvatāra Stotra, that Nṛsiṁhadeva was actually prevalent, ubiquitous almost, in the pastimes of Śrī Caitanya Mahāprabhu. He appears in various places, not the least of which is one of the first pastimes when the saṅkīrtana movement starts and Nṛsiṁhadeva personally comes and chastises the Kazi. The Kazi had tried to stop the saṅkīrtana, and Lord Nṛsiṁhadeva woke him up at night and put his nails into his chest and said, "Don't do that." And of course, there's Nṛsiṁhānanda Brahmacārī and other appearances of Lord Narahari Deva.

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We've noticed here at ISKCON of Silicon Valley, which is a small little laboratory somewhere tucked away in California where we experiment. We experiment and see how far can we push the goals and how far will Krishna meet us? And every single time we make a new goal, we're not sure how we're going to make it. In fact, it seems like last time it worked, but this time, everything's different. So how will we possibly do it this time? I propose that that's where real life is. It's in that gap where we know what we want to do for Krishna and we have that ambition, but we're not sure how we're going to do it, and we decide we're going to do it anyway, no matter what happens. We're going to try for it with all our heart. And then miracles happen, and right after they happen, and we reach the goal, then we say, or somebody says, "Yeah, but can you do it again next year?" And we have the same feeling all over again.

Śrīla Bhakti Siddhānta Sarasvatī Ṭhākura used to ask His devotees to spend money when they got it; someone would come along and give a big donation, and then he'd say, "Spend it all on a festival." He wanted them to feel this sense that "we're broke. And now what are we going to do? Depend on Krishna." When the devotees lived in Ulta Danga Junction Road, apparently they were very poor because someone, maybe it was Śrīla Bhakti Siddhānta, or one of his disciples, said, "We were so poor. Now, remember, you're in Bengal, it was hard for us to even buy rice." That's hard to believe, because it's Bengal, where you can't not find rice. But that's how poor they were, and when they moved to the big temple in Bagh Bazar, with all the marble that somebody had already paid for, mortgage was clear, everything, Śrīla Bhaktisiddhānta Sarasvatī said, "We were better off in old Danga, because there we had that sense of adventure, what's going to happen next?" And he noticed that devotees were starting to feel that "we're entitled. I've got my room now, and plus, I get to use the car." And then they start..

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Unauthorized or improperly parked vehicles will be towed away at the owner's expense." Means that if—if you leave your mind unattended and not engaged in Kṛṣṇa's service, it's like you just parked it somewhere in the wrong place, it'll get towed away. And when you get your mind towed away, if you've ever had your car towed away, you've got to go down to the impound and pay some exorbitant amount of money to get it back. It's not easy, and so don't park your mind in an improper place and just leave it there, because it will get towed so far away, you may not be able to find it again. Stay present in the mantra and in thinking of Kṛṣṇa

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In the Bhagavad-Gita, Krishna says, "There is a right, there is a wrong. Wrong means you're going towards the darkness. Right means you're going towards the light, which is Krsna. And when you go towards darkness, then there's a repercussion. Your consciousness becomes dark, and there are dark ways in which you relate to other people, heartless ways. And what about animals? How could one even think of harming an animal when when one would think that there's a divine soul within and God's there next to him, within his heart?" Therefore, in the Śrī Īśopaniṣad it is said: 'yas tu sarvāṇi bhūtāny ātmany evānupaśyati sarva-bhūteṣu cātmānaṁ tato na vijugupsate (Īśo Mantra 6)

This means that when one becomes aware of God, is looking towards the light and seeing God within everyone's heart, and every relationship, and every living being has a relationship with God and with me, then I don't hate anything or any being. What's more, I show respect everywhere, and when I don't show respect, when I ignore what is reality, and when that darkness comes in, I do things which cause more darkness in my life. Some people call it sin. We call it vikarma, or missteps that entangle us more and more in darkness. So Caitanya Mahāprabhu, in teaching Rūpa Gosvāmī, said, "As soon as you turn towards the light, then the darkness goes away. Kṛṣṇa, sūrya sama; māyā haya andhakāra." He said, "Ignorance is darkness, and Krsna is light. And when you turn toward Krsna, then the darkness goes away immediately.

The reactions to activities done in darkness, which cause more reactions, called karmic reactions, become so numerous that we can't experience them all in one lifetime, and they're carried over to the next lifetime, the next lifetime, next lifetime." And this has been going on since time immemorial, and it's a process of suffering from one body to the next. So Caitanya Mahāprabhu said this chain of suffering caused by these reactions to ignorance can be immediately stopped by taking to the light. It means turning towards Krsna in what's called devotional service. And he quoted from the most valuable book for those who are eager to come into the light called the Śrīmad-Bhāgavatam. This is the book that points us directly to Krsna.

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Every worthy goal has a discipline. Some people work for becoming a surgeon—four years of college, seven years of medical school, residency, waiting for this and that, maybe to cure cancer. Is there a cure for cancer? No, but they still keep doing it. And there's this practice of reaching our original position with Kṛṣṇa in the spiritual world. What's that worth? Four years of college, seven years of special training? It's worth lifetimes, and every session of chanting japa is a testament to our determination to reach Kṛṣṇa, who says in His teachings to Uddhava, "This dedication that you have—bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām—it's very dear to Me." So if we remember that the goal is something beyond what anybody else is doing in this world, and that our orientation is towards Kṛṣṇa, despite whatever other duties we have to do in this world, our main process is pointing ourselves back home, back to Godhead. Every japa session is a welcome opportunity to lean into that determination and express to Kṛṣṇa from our heart, "This is what I really want." So we can use this session today. For some of us on the West Coast, it's still Akṣaya Tṛtīyā until the sun is fully up. But whatever, it doesn't matter. The main point is that every moment is an opportunity to express our sincere desire to reach Kṛṣṇa, so we can put that into the chanting today.

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By taking a little time to chant, either while you're sitting or you're standing, or even if you're walking, to repeat the mantra, you'll notice that it lifts the mind above the many thoughts about the past and the future. Often times, future is about worrying, past about lamentation, what I could have done. And when we chant the the mantra, then, by its very definition, Mantra, the the word tra comes from trayate, which means to deliver.

The mind gets delivered from the myriad worries, lamentations that are constantly churning within the mind, and by the power of the mantra, we can notice that we're transcendental to the mind. We're also transcendental to the body, and we're not really part of this world altogether. We're part of the spiritual world, and even from here, we can feel that connection to the spiritual world just through the mantra. So Chaitanya Mahaprabhu, who I described, the monk from 500 years ago, taught this as a process that anyone could take to doesn't matter where you're starting from, what your background is, if you sincerely chant the mantra the way a baby might cry out for its mother. When a baby cries for the mother, the mother hears the tone of the baby and knows, "oh, I better go quickly." And if we have that sincerity of purpose when we're chanting the mantra, then we'll also very quickly experience the results of our chanting.

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