Awareness is all important. Just be aware that you’re aware. You could do that. Try to wrap your awareness around the mantra so that it’s wrapped up tight. That’s the main job and the heavy lifting of chanting japa; it’s not moving your lips, but it’s wrapping your awareness around the mantra. So be aware that you’re aware. See what awareness is. It can go any direction, wrap it around the mantra and keep doing that. Make sure it’s wrapped tight.

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There's a story my teacher told about a person. In this case it is a man, Scott. Poor Scott, he put his money in the wrong bank account.

He was investing over many years. He was 37 years old, and had been investing since he was seven. He got a US Treasury bond and he invested that when he was a kid—he got it for his birthday, and he kept saving his whole life. When he went to make a withdrawal, he realized he had been putting his money in the wrong bank account his whole life, and there was nothing in it.

Knowing the difference between reality and illusion is really important because if you invest in illusion, first of all, there’s no compound interest. Second of all, there’s nothing there to draw upon. So, what’s the practicality of knowing the difference between yourself and your life situation? Well, that’s indicated in the next slide—'the money slide':

Take time to invest in Sat. If you're doing an experiment with this and you're setting goals, find out what’s eternal, what is always existing, and what will be there after this body is finished. I set a five-year goal that culminates in 2026, and I’m working on it right now to make sure that it happens. Those five years went by so fast; I don’t even know where they went. It’s just, all of a sudden, 2026, and I say, "Okay, this is the year."

If everyone set a five-year goal, it would go by really fast. But what if you set a 125-year goal? JM, why don’t you write down a goal that you’d like to see come to fruition in 125 years? Manu, why are you smiling when I say that? Why does that seem so funny?

Manu: "I think it just makes me think that I can write some impossible goals, also, which I think is impossible.

Well, it does bring your mind to the question: Where will I be in 125 years? Doesn’t it? It’s possible to live to 125, but okay, stretch it out to 150. Where will you be 150 years from now? For that matter, where will you be100 years from now? Where were you 100 years ago? (None of you are 100 years old now.)

So this is a consideration. We don’t know, but what the Bhagavad-gītā is telling us is that you were somewhere. You—the person you are now—you were somewhere. Not the body 'you'. Not the American, Canadian, man, woman... or for any cats listening to this program today. We do have a few cat fans that tune in; Chuck’s looking for the cat. Yeah, they listen too!

But you might not have been a cat in your last life, cats who are listening today. You could have been a dog. I hate to freak any of the cats out here today, but that’s a fact. It's because we are Sat and the body is not sat. So, invest in Sat. That’s the idea. That’s satisfying. You’re putting the money in the right bank account.

There are a couple of excuses there. Somebody did a graffiti down there at the bottom; it must have been with a spray can. It says: "But I'm too busy." And then somebody else came along with another spray paint can and said: "Busy doing what?" That’s the big question.We're always busy. This is something..(41:32)

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See, how yajña works! You do a little something, and the next thing you know, food’s coming in your door. That happened with Mṛgāri the hunter. He was hunting, and he thought, "I can only make my living this way."

And Nārada Muni came along and said, "No, no, I’ll show you a better way. Just break your bow."

"I can’t break my bow!"

He said, "No, go ahead—do it."

So Mṛgāri broke his bow, and then he just started doing little programs at his house; he had a bhajana going on. And the next thing, he was complaining to Nārada Muni. He said, "It's too much! They’re bringing too much!"

That’s what happens with yajña, if you do some service to Kṛṣṇa. People are looking for entrepreneurial opportunities—the best business is preaching. That’s it. If you just move your energy little by little towards preaching—open your door a little crack, invite people in, and just say, "Here, let’s read Bhagavad-gītā for 16.006 seconds and then you can go home. I’ll give you a little something to take with you"—it changes everything. It changes the equation.

So, we want to expand. Every house should be a new community where people can come and learn how to chant Hare Kṛṣṇa, learn the Bhagavad-gītā, and so forth. Every one of you is now deputed. You’re deputed as of today, Akṣaya-tṛtīyā. Put some books in your car. Get a little box; maybe order it on Amazon, make a group order. Get a little box, get a whole package of boxes, and then put some books in it and put it in your back seat.

I guarantee you, the opportunity will come up where someone will say, "Have you heard of the Bhagavad-gītā? Can I have a Bhagavad-gītā?'" And you’ll just pull it out of your back seat and give him a Bhagavad-gītā. Take a little prasādam with you. Be an ambassador of goodwill. Pass it on to other people.

This is what the planet needs. There’s no stopgap measure that can stop people's suffering, because human life is not meant for comfort. It’s actually meant for—and I don’t want to say anything too shocking, but it’s meant for tapasya. It’s meant to take some trouble so that you can do good for others. It’s called paropakāra. That’s what makes us happy, and that’s what makes the world a better place. So, we should try for that.

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There’s a statement we’ve heard: 'We live in our minds; we see through the lens of our minds.' So, japa isn’t just repetition, but it’s a kind of relocation we have to take. We can think of the chanting—the mantra—as a residence that we enter into. It’s where we want to live.

We have to become abhiniveśa. Ni means 'within,' and veś comes from viś, which means 'to enter.' You actually have to go in there. Abhi means 'with determination.' Abhiniveśa means you actually have an intention of entering somewhere, and you go into it deeply.

In Latin and English, 'residence' means re ('back') and sidere ('to sit or settle'). So, the residence is somewhere you go in and you stay there. This entering is what’s most important, because that’s what we can do. We can either enter the material world—which dvitīya means, is an illusory shadow of reality—or we can enter into reality itself, which is Kṛṣṇa and the Holy Names.

The mantra avails us of that opportunity to individually observe that here is a residence; here is another place for me to reside. Because we only reside somewhere in our mind anyway, and go there, be in it, and reside there.

We can see the effectiveness of our chanting by the way that we’re able to actually enter it. So, it’s not merely repetition, but it’s a relocation of our awareness—making sure that we go inside and stay there. So that requires practice, determination, and effort.

Japa is not easy. We have to be okay with feeling a little disturbed or seeing how hard it is, but that’s part of getting good at anything. You have to be willing to get some blisters on your fingers in your practice, and only when you’ve practiced long and hard do you receive a fruit—because it’s not cheap.

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I had a similar experience going on—being on saṅkīrtana and hearing music when I was a brahmacārī. And, I distinctly remember once I heard a song by Diana Ross, and it goes like this: "You are everything, and everything is you." I was going, "That’s Bhagavad-gītā."

And the part where we connect it, and we’re able to see how Kṛṣṇa’s energies are working, and we say, "Oh, I see how that happened"—it’s very similar to what the gosvāmīs do when they mention this: they see boys and girls are spontaneously attracted to one another, and they say, "Yeah, that’s it. I want to be attracted like that to Kṛṣṇa." It’s all a reflection. So, if you’re seeing the connection in the reflection, then it becomes a Kṛṣṇa conscious observation, and that’s a result of our own observations.

We talked about it during japa this morning, that when we’re chanting, we can be acutely aware—ubhayor api dṛṣṭo ’ntas(BG 2.16)—that there’s two things happening: there’s material nature, and then there’s consciousness. The two things are fascinating to watch and see the difference between the two, and then the rest of the world.

As Nārada Muni, when he was a small child, after his mother passed away, he was left an orphan; and by that time, he had already had association with the sādhus. So he went out to observe the world, and he was seeing how all of Kṛṣṇa’s energies were working. Those kinds of observations Prabhupāda constantly made when he was on morning walks. He’d notice things. He’d say, 'This means this. This means that.' And, 'Oh, how interesting.' A bird sitting in a nest was leaving its remnants on the ground, and Prabhupāda asked what it meant. Devotees thought, 'What could it possibly mean?' It's passing and it’s going on the ground in one pile, and Prabhupāda said, 'It means he’s attached to that branch. Every living entity is attached to a particular place."

In this way, Prabhupāda would see something. He saw a father pick up his son to place a letter in a mailbox, and then Prabhupāda made something out of that: like, this is how we work. We have a desire to do; Kṛṣṇa picks us up. We put all of our functions—the way we talk, the way we move... it’s all coming from Kṛṣṇa.

In Hawaii, devotees asked Prabhupāda if it was māyā if they went to the beach—because that’s all there is in Hawaii, is beach. Prabhupāda answered. He said, "How could you be in māyā? Kṛṣṇa is the ocean. He’s the light of the sun and the moon. How could you possibly be in māyā there?" It’s a good question.

So obviously we have to be careful, because unless we have a melted heart and we’re engaged in seeing the world and feeling such an intense connection to Kṛṣṇa through seeing everything that’s happening, then it’s possible to get caught on something as happened to Ajāmila. He was doing his sādhana, but he wasn’t strong enough. So when he saw a scene, it wasn’t like he could connect it. And certain things we should be very careful of looking at and not think, "Oh no, I can process that," but then it might process you—which is the problem in the material world.

We’re really smart because we’re parts of Kṛṣṇa. So we invent television, for instance. I know it’s an old technology; I’ll get to the higher things in a second. But you know, what does it take to figure out how to build a television? It’s an amazing thing. But...(0:51:15)

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You should have a quota for reading.Take a number where you mark it and you make sure you finish it—even if it's one verse or one page—or if you feel like you can do more, try to do more. Because those vows that you make to read Prabhupāda's books every day in a certain amount, they'll push out of the way a lot of the frivolous other things. And for the frivolous other things, the thoughts, you can tell your mind, "We'll get to those later after I finish my quota."

That's Haridāsa Ṭhākura's trick. When the prostitute came and said, "Hi,' he said, "Yeah, no problem. Just wait. I got to finish my rounds." And we should have the same fortification: that every day we have a series of things that we finish first, even to the chagrin of our whimsical friends who say,

"Come on, let's do this; let's do that." Say, "Sure, after I finish my chapter, and after I finish my pages, and of course, after I finish my rounds—then we can do this thing." And next thing you know, they're going to go, 'All right, well, we'll chant the chapter with you," and then the whole environment will change.

That's our daily protection, because any given day we can veer from the path and go somewhere else. So sādhana has to be serious, strict, and calculated. We should line it up at home. Get your ironing board and open it up—it's nice and long. Put down all the śāstra that you're going to read that day. Line it up: 1, 2, 3, 4, 5, 6. Put your bead bag first; put your Bhāgavatam second; put your Bhagavad-gītā third. What else you're going to put on there? Whatever it is. An ironing board is long enough; you can put it all down there. And if somebody else needs it, get another ironing board! But have it—that's how you should line up. (For the context of the ironing board, please watch https://youtu.be/vacZxESREFw?t=3475)

So when you wake up in the morning, you go right for your thing. You have it set up. If you go for a drive and you're not driving—well, even if you are driving—have something lined up that you can listen to, that you're finishing. This is the method of the Goswāmīs: 'saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ.' They counted everything. Everybody who counts, they make progress. In business, if you count, you make progress. What kind of business is it where they don't count anything?

"What's the quarterly report?"

"We don't know, we're just going along."

"What's the yearly report?

"We don't have one, we just do the best we can."

There's no progress there.So, same thing in spiritual life. This is our time to cultivate while you're young and you're vital; make sure you invest. Invest in sādhana. It's the only investment really necessary for the human form of life. I was just reading yesterday from the 11th Canto about varṇāśrama. Whoever was in the car, we all heard it together. Is it that when I get in the car, I always have a speaker system ready so that everybody in the car can hear? Pull it out and read. And what an impression I got from that yesterday; it was talking about...

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It's nice to have everything lined up. My wife and I were just on a personal retreat recently—five days to step back and really look into what we're doing, how we're doing it, and what we plan on doing in the future.

In the room I was staying in, I was trying to find enough surface area to line up everything that I wanted to look at and read while I was there staying in that Airbnb by the coast in California, and I found an ironing board inside the closet—you know, a complimentary ironing board. I put out the ironing board and I put out everything that I was going to read and chant the next day; I had it all lined up on the ironing board. Everyone should get one!

Whenever I get up in the morning, I will have it all lined up—exactly what I'm going to do. I do that at home, also. You put out what you're going to do. This is what I call 'getting your bhajan on.' You should have your own individual bhajan—that’s your thing you do every day. Of course, there's the chanting of rounds, and then what else do you want to do? Line it up! Because if it's there in front of you, you're going to be much less likely to do something else that's random.

One of the techniques for controlling the mind is to say—when the mind says, "Well, why don't you randomly scroll so that your brain can be scrambled a little more?"—you can say, "Fine, I'll do that later. But first, I’ve got to do this, this, and this. These things come first." Put your phone at the very small end of the ironing board and say, "Okay, when I finish all these, then I'll get to that." By the time you're done with all that, you don't feel like scrolling anymore, right?

So, this is one of the ways of really getting your bhajan on in your life. It's our own personal opportunity. Because we're humans, it's not 'time' anyway—it's 'taste.' In order to get a taste, you have to practice and the best kind of practice is methodical: you do it every day, you keep doing it, and it grows from there, right?

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We often talk about trying to remember, Kṛṣṇa; we try to be fully conscious of His holy name. But keep in mind also that when Draupadī called out, "O Govinda! Hey, Govinda!" then Kṛṣṇa remembered her with such affection that He said He was eternally indebted to her for calling out to Him.

If you remember that, Kṛṣṇa is remembering you. He’s also known as kaviṁ in that verse:

kaviṁ purāṇam anuśāsitāram

aṇor aṇīyāṁsam anusmared yaḥ

He is the one who knows everybody and knows everything. So, He knows if we’re sincere, and He especially remembers those devotees who are sincere. So, chanting just means: be sincere. Try to call out His name sincerely, trying to reach Him.

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In fact, the whole concept of the world given in the Vedas is called bhava. Bhava means that everything is morphing into something different, just like in a dream. You may be dreaming about something or someone, and all of a sudden, it changes. So, the whole world is like that; and the idea that "I’ll contain it," or that "I’ll hold on to it"—this is called māyā.

Therefore, when you take the advice from this verse (BG 5.10) taught through this metaphor, then you become "super-māyā-phobic"—which means you can live in an illusory world that is always changing, but it will never affect you.

That is the facility given by the practice that Kṛṣṇa mentions in the Bhagavad-gītā, and that we emulate and teach here in our International Society for Kṛṣṇa Consciousness—Bhakti yoga. It is a way of changing the way we look at the world and our approach to the people in it, we look through a lens of service: "How may I be of service?"

One way to enact this "super-māyā-phobic" superpower that you can attain this very night even before you walk out the door, you'll have this in mind—to ask this question: "How may I be of service?" When the idea comes that "I’m not being served enough," or if you ever feel uncomfortable or unfulfilled, you can ask this simple question: "How may I be of service?" It’s a switch you can flip, and suddenly, you’ll see the world through a different lens.

https://vedabase.io/en/library/bg/5/10/

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I wrote Our Family Business, and it took me a long time to get started because I had already written the book in my mind. My editor was Kaishori Devi, and every time she’d contact me and say, 'How’s it going?' I’d say, 'Great.' She’d say, 'Can you send me something?' I’d say, 'Not really.'

Then I realized I actually have to write the book; it can’t just be in my mind. But then when I started, I felt as if I was going on a sea journey. Sea journeys—especially if you don’t have a compass or you don’t have any way to measure how far along you are—are very difficult. I felt during the writing of that book that I was in the middle of an ocean and that I had no idea when the shore was going to show itself.

And then I thought: all I can do is keep swimming. I just have to take one sentence at a time, one word at a time, and keep writing. I can’t write the whole book; I already tried it—I wrote it in my mind, and my editor didn’t accept it! So, we also have to do that work, but we will come to the shore.

It’s a revelation that Akrūra had. Remember Akrūra going into Vṛndāvana? He talks about how logs float on the water, and then eventually they’ll come to rest on the shore. Or the same on the ocean: it comes to the shore of the ocean; eventually, we will come to that point. More than that, however, is Kṛṣṇa’s reassurances that if you’re engaged in the process of devotional service, you will certainly come to the shore. Regardless of what you think your disqualifications are right now, Kṛṣṇa assures us that if we’re sincere and we practice devotional service steadily—not considering any defeat.

I’ll read you something. One of my favorite purports Prabhupāda wrote is in the Light of the Bhāgavata. I was staying at Govardhana Hill, and there were some devotees that had come along. It was about twenty years ago, and I had come back from Govardhana-parikrama. They were up on the roof. They were like scientists.

You know In the Ādi-līlā of Caitanya-caritāmṛta, when Kavirāja Gosvāmī quotes the verse teṣāṁ satata-yuktānāṁ—you know that quotation in the Ādi-līlā—and then in this purport, Prabhupāda says the devotees are like scientists. They study the śāstra, and then they sit together and they discuss, as Prabhupāda said thoroughly, threadbare.

You can imagine, you know, two overstuffed chairs with two scientists facing each other—a tweed jacket, maybe a little patch on the arm, you know, professor-like thing, professorial attire—and they’re discussing scientific theories. So, Prabhupāda said devotees are like that. So these two devotees were on the roof, and when they saw me come up, they went, 'Come up! Quick, quick, quick!' I came up the stairs. They said, 'I think we found something.' And they read me this...(0:34:36)

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