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One of the teachings that comes down to us from Kṛṣṇa, 'tad viddhi praṇipātena, paripraśnena sevayā, upadekṣyanti te jñānaṁ, jñāninas tattva-darśinah (BG 4.34),' is that to find the path forward in spiritual life, then you must find a representative, one who's following the process of Kṛṣṇa consciousness, of spiritual life, who emulates the teachings of the scripture and also speaks authoritatively, and then attach yourself to the instruction. And for better or for worse, in fact, the world moves in strange ways we cannot predict.

We can't hold on to our so-called good fortune in this world, there will be reversals of fortune. But Kṛṣṇa recommends that, as we're living in the world, that we buoy ourselves by taking the order of the Supreme, and especially as it's passed down through the representatives of the Supreme and coming to us. If we hold on to that, that's the rope that will take us through the turbulent waters of the material world, 'mātrā-sparśās tu kaunteya, śītoṣṇa-sukha-duḥkha-dāḥ, āgamāpāyino ’nityās, tāṁs titikṣasva bhārata (BG 2.14).' We can be tolerant, because we'll know, "Although I'm being subjected to many changes in this world, I have one-pointed attention on what I'm supposed to do in all circumstances, and if I try to adjust all the circumstances in my life, then I'll never come to the end of it." So one can take the order of Kṛṣṇa coming down through what we call disciplic succession, and hold on to that in all circumstances in one's life. This is one of the greatest lessons of the Rāmāyaṇa, following the footsteps of Lord Rāmacandra.

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Those who are able to catch the ārya-vacasā—the words that are coming down authoritatively through this disciplic line, coming from the authority of Kṛṣṇa, passed down over many generations—by taking that and, in essence, what Bharata did? He put those shoes up, and he said, "Okay, not my will, but Thy will. I'm going to follow this what your words say." And it doesn't matter if it looks like I'm going in the wrong direction, because everyone said, "Rāma, you're going to the forest. You should be king." He said, "That's okay. I'm following the ārya-vacasā." And of course, it all came out properly. And when Prabhupāda followed the order of his spiritual teacher, he was 69 years old when he embarked on a journey on a not well-equipped cargo ship with no connections in America. But he, as he wrote, he's only following the ārya-vacasā. His guru said to do it. So he's doing it. And many people said, "This is foolhardy. You'll die." He almost did, but he followed the ārya-vacasā. And as the Kṛṣṇa consciousness movement, as we see it now, has spread to every continent—we're working on Antarctica.

Prabhupāda claimed these victories by this principle only. He said, "It's not me, it's the ārya-vacasā. It's the fact that I receive these words and I'm just trying to carry them out. That's what I'm doing, and that's why I'm successful. It's because I'm acting on behalf of the ārya or the authority." So this principle exempts us from the entanglement of the material world. The moment, as a bank teller, I take $1 off the top of the stack and put it in my pocket—it'll be on camera nowadays—you're fired. It's just $1, doesn't matter. It's the principle that's not yours to touch. So this world isn't ours to touch either, only on behalf of the owner of this world, who's mentioned in the Śrī Īśopaniṣad, īśāvāsyam idaṁ sarvam. I'll give you a verse to solve all your problems. You want all your problems solved? Okay, only half of you said yes, the other half cover your ears.

You want your problems solved? All right, here you go: īśāvāsyam idaṁ sarvaṁ, yat kiñca jagatyāṁ jagat, tena tyaktena bhuñjīthā, mā gṛdhaḥ kasya svid dhanam. Here it is. "Everything animate or inanimate within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong." You can thank me later. This is the principle through which anyone can live in this world without being—and I hate to say being, and then the next word—besmirched, meaning smeared by the material energy and entangled in the material energy. Kṛṣṇa says in the Gītā that just as a lotus flower comes from the mud and it sits in the water, but doesn't become wet. Lotuses are amazing like that. They're in the water and they're in the mud, but they don't become muddy or wet. So similarly, if someone lives in this world with this principle that I've just described, that "I'm doing this on behalf of the authority, not for me, it's for the authority," then you're never entangled in this world, and you can become a conduit for Kṛṣṇa. In fact, that's what the Kṛṣṇa consciousness movement is. It means to become a representative to the world, to give goodwill, to become an ambassador of goodwill to the world.

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1. (kṛṣṇa) deva! bhavantaḿ vande

man-mānasa-madhukaram arpaya

nija-pada-pańkaja-makarande

(refrain) O Lord Kṛṣṇa! I offer my obeisances

unto You. Please fix my bee-like mind in the nectar of Your

lotus feet.

2.yadyapi samādhiṣu vidhir api paśyati

na tava nakhāgra-marīcim

idam icchāmi niśamya tavācyuta!

tad api kṛpādbhuta-vīcim

O Acyuta! Although the great Lord Brahmä, in

his trance of samädhi, is unable to see even a particle of the

effulgence emanating from the tips of the nails of Your lotus

feet, still I desire this vision, for I have heard of the wonderful

waves of Your mercy.

3.bhaktir udañcati yadyapi mādhava!

na tvayi mama tila-mātrī

parameśvaratā tad api tavādhika

durghaṭa-ghaṭana-vidhātrī

O Mädhava! Although my devotion for You does

not come forth even a tiny bit, because You are the Supreme

Lord above all, You are the accomplisher of the impossible.

4.ayam avilolatayādya sanātana!

kalitādbhuta-rasa-bhāram

nivasatu nityam ihāmṛta-nindini

vindan madhurima-sāram

O Sanätana! Your lotus feet surpass even the

nectar of the gods. Finding in this lotus flower of Your feet the

essence of sweetness which is endowed with truly wonderful

mellows, I pray that today the bee of my mind may eternally

reside there.

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My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.

https://vedabase.io/en/library/sb/12/3/51/

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Manthrā had caught on that Rāma would be installed on the throne, and that Kaikeyī was happy about it, but Manthrā was self-interested, because she had this idea that if Rāma took the throne, then maybe Kaikeyī wouldn't be the main queen. She wouldn't have as much wealth. She might even be pushed out of her position. And, as usual, for a materialistic person, Manthrā was thinking, "What's going to happen to me? What's in it for me?"

It was just like when Bali Mahārāja wanted to give away his wealth to Vāmana Dev and Śukrācārya was thinking, "What about my dakṣiṇā? If you give all that away," he didn't say it directly, "but how are you going to pay me?" So this was the self-interested nature of Manthra, and this is the bane of this world, is this self-interest.

So she spoke to Kaikeyī in very devious undertones, gradually diminishing Kaikeyī's enthusiasm for Rāma being installed on the throne. And this is something to keep in mind: that whatever enthusiasm we have and the kind of direction we have in life, especially in our spiritual life, can easily be diminished by being around offensive or envious people—a few words here and there. In fact, you might notice that there might be somebody you revere very much in devotional service but then, if you hear somebody who's envious of them write something or say something, then you might become doubtful, or now you hold back a little bit.That wholehearted appreciation of that person starts to diminish because of hearing envious words of somebody. So this was the case with Kaikeyī, and then she started thinking in a self-interested way, "Yeah, what will happen to me and so forth."

So then, of course, she took the advice of Manthrā and came up with this plan, which is practically unthinkable nowadays, because people don't follow vows very well, nor do they keep their promises. They say, "Yeah, I'll do it," and then later on, saying, "No, I forgot." That's one thing people say all the time when they go in front of the court and say, "I just don't remember." It's like, what are you going to do with that person now? Yeah, it's like, "I don't remember if I did it or not." They either avoid the truth or they outright lie, or they don't keep their promise, and so forth. But that wasn't the case in this pastime with Rāmacandra and Daśaratha, his father. Because Daśaratha had given a promise to Kaikeyī years and years before, when she had saved him on the battlefield, and he gave her three boons. And she said, "I'll take it later." So somehow, Manthra knew about these and said...

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Devotees come here to Govardhana by the millions every year, and they just walk around. You can see all night long, you can hear them all night long, groups of people walking around Govardhana. And I can say that in the years that I've been coming to Govardhana and staying here, which would be—this would be year 25, if we stay at Kārtika over here—25th stay here at Govardhana. I've seen people that do parikramā every day, all the way around. I know people that go around twice a day. It's their main occupation. I've met people who do 108 daṇḍavats in one place, and then they move to the next place and do another 108. I've seen whole families, including mom, dad, all the kids, doing daṇḍavat parikramā together all the way around Govardhana Hill instead of going to Disneyland to see the mouse.They come here to the holy place. And I've never, ever seen anybody unhappy, ever. In fact, there's a blissful look in people's faces as they walk around Girirāja or they do daṇḍavat parikramā. You'd think somebody would be complaining, like, "Mom, Dad, this is enough. I want to go somewhere else." But no, everyone feels satisfied, and it's a great miracle of Govardhana Hill that everyone who comes here feels satisfied.

And people come for many different reasons. They'll come because they want a husband or wife, or they want to pass the final exam, or whatever they want. Kṛṣṇa fulfills everyone's desire here, as it's already mentioned in the Śrī Īśopaniṣad. He's the primeval philosopher who's been fulfilling everyone's desire since time immemorial, but especially for those who want pure devotional service. There's a flavor here at Govardhana that one can imbibe, or a beverage that one can imbibe, that is an elixir from walking around Govardhana, praying to Govardhana Hill, and remembering the pastimes of Kṛṣṇa around here. One can feel satisfied and invigorated.

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HG Vaiśeṣika Dāsa encourages young minds to share the benefits of japa, a form of mantra meditation. They concur that japa is good because it helps individuals connect with Kṛṣṇa, providing assistance and guidance. Japa is particularly beneficial in Kali Yuga, as it is the recommended process. It helps one remember Kṛṣṇa, even when not actively chanting. Japa is also useful for calming down during moments of anger, promoting rational thinking and better decision-making. Additionally, it fosters a sense of interaction and closeness with Kṛṣṇa, potentially making one more spiritual.

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How it is that one can perceive higher intelligence and, beyond that, the source of that intelligence, which we call the Supreme Being? Is because the Supreme Being can reveal Himself to us. And one may say, "Well how would that be possible?" We may answer by saying, "How would it not be possible?" Because by the very definition of the Supreme Being, one would have to assume that such a being could do anything. And if you say, "Well, there's a limitation," then you're not talking, by definition, about a supreme being. Therefore, the personified Vedas say, they advocate a personalist idea, and that is that the universe is a very personally designed environment in that it's responsive to us. Everything that happens in this world has a cause, and there's an effect of that cause, and in our lives, everything is arranged within the framework of this perfectly designed universe.

The Śrī Īśopaniṣad gives this very reassuring statement that the universe is perfect, and everything that happens to us is perfectly arranged by that perfect universe. And behind that perfect universe, there's a perfect intelligence. And there's a further development of this thought in the Bhagavad-gītā, and that is that perfect intelligence is a perfectly intelligent person, and that perfectly intelligent person is our friend. So that's good news. And the prayers of personified Vedas say, as a friend, the Supreme Absolute is eager to facilitate our upward trajectory in this lifetime, and can arrange through the energies of this world to support us on our spiritual quest. In the Bhagavad-gītā, for instance, Kṛṣṇa says "teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ taṁ yena mām upayānti te."

This verse, if you really think about it, could change your way of thinking and living. You might reorganize everything in your life just based on this one verse, because what it says is—well, I will rephrase that. What Kṛṣṇa says in this verse, He's speaking for Himself directly in the Bhagavad-gītā—is that "I'm with you, I'm for you, and when you turn your intelligence toward Me voluntarily, then I'll reciprocate in kind."

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

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One has to become an expert gardener to know what weeds look like when they come up under what circumstances, and one has to protect the creeper. Going around on Govardhana parikramā. You see very frequently that people try to plant things, and when there are new plants, you'll notice that there's more fence and barbed wire around each plant than there is plant, and it takes years for it to grow up, because everybody wants to eat that plant. The monkeys will come and break it, just for fun, the cows will eat it. Others will deface it one way or another. So we can remember that we're under assault from all different directions, and we have to be very careful to protect the creeper. And then we also, as Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura elaborately explains in the Śrī Caitanya-caritāmṛta, in the matter of cleansing the Guṇḍicā Mandira, that there are categories of offenses that one might not even have thought of as an offense that one should catalog and become aware of in order to be an expert mālī, an expert gardener, and he names the various ways that one can impede the growth of the bhakti-latā. It's worth studying again and again and looking at very carefully.

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