When we would stay at Govardhana Hill during Kārtik every year, he would come on parikramā with thousands and thousands of devotees. The Govardhana āshram is a quiet place, and during the festival season, sometimes during the day, a yātrā will come in and swarm the place for half an hour, an hour, and then go away. Mahārāja was so personal that he would stop in to see any of his godbrothers, whatever room they were in. And I can remember many times when he would just burst in the room, and then the room would be flooded because devotees would come in with him. Sometimes I'd be sitting doing a pūjā or getting ready for something, and all of a sudden the door would fling open, and Mahārāja would come in with his devotees, and we'd offer obeisances. He would grab my hand, and he'd always have some encouraging words to say. He would say something personal, and it was 99.9% of the time about book distribution, that we have to distribute more, we have to double it. He would say encouraging things, and he would stop in and see other godbrothers, and then he would go on his way.

When he came here to ISV, we invariably asked him to make a video for us. Luckily, we have those and we have the pictures of them. One of the times I remember, he sat outside there in front of the hedge in a chair, and we had all he camera set up, and he had the microphone, and it was a blissful time that we had to sit around him and feel that here's one of the senior most leaders in our movement, and he's a book distributor, and he's for us. He would take the time to sit down and go through the rigors of making a video. "Did that go through? Did that take? Fix the microphone, move a little to the left." He didn't mind because he knew the influence he would have by advocating for book distribution, so he would take the time to do that, and we would sit with him and listen to him speak, and it did have a huge effect on people all over the world, as it still is now.

Last year, because the devotees were dedicating their activities in distributing books to Mahārāja, and they were especially inspired, which is also the mode of the devotees after their spiritual master leaves the world—where to take shelter? The tirobhāva means when the light of the spiritual master's personal presence goes out, then what light does one follow? One must follow the order of the spiritual master, and one must reconstitute everything one's heard and seen in one's guru to understand how to conduct one's own life. How did my guru speak? How would he make a decision about a particular issue that's going on? We all of you who are his disciples and all of us who are his loving godbrothers and anyone else have a catalog of all he said and the way he said it and the way he reacted to circumstances that we can remember and bring out as we go through the maze which is the material world and trying to find our way through darkness and conduct our services. A heartfelt moment I had with Mahārāja was after...

(excerpt from the talk, 24 Apr 2025, ISV)

Link to full programe: https://youtube.com/live/2IRzqMpeQ7U?feature=share

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Once, the spiritual master of my spiritual master, my Param-Guru Mahārāja (Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura) had said that he wanted a magazine published every day about Kṛṣṇa-kathā and distributed in many places. Someone said, "But how will you have enough news?" He said, "The spiritual world is full of the pastimes of Kṛṣṇa and His devotees eternally. In the material world, the news is old within a few hours. And," he said, "what to speak of one day or every day, we can publish a magazine every second, every minute, about the pastimes of Kṛṣṇa." Practically speaking, that's been done in the form of the Śrīmad-Bhāgavatam. These are the pastimes of Kṛṣṇa, and as is mentioned in the Śrīmad-Bhāgavatam in the commentary by our ācāryas, the Bhāgavatam that we have—that you see here on the bottom shelf—this is the short version. There are longer versions in the higher planetary systems, some of them with hundreds of volumes, some of them with thousands, and some of them with millions, because Kṛṣṇa's pastimes are unlimited. And not only that, they're ever-fresh news. In this world, you may read half the newspaper or maybe a couple of pages and then just throw it in the dustbin. But the Śrīmad-Bhāgavatam is revered and worshiped and read thousands and thousands of times again and again, and it's always fresh.

Therefore, satāṁ prasaṅgān mama vīrya-saṁvido—when one is in the association of devotees and hears these topics of Kṛṣṇa, then one becomes enlivened and purified. And what's the result of that? 'bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ,' says Kapila-deva speaking in the Third Canto of the Śrīmad-Bhāgavatam, that when you hear about Kṛṣṇa, the sound vibration acts like medicine. It goes in the ear—most medicine, how do you take it? Orally? Ayurvedic medicine—you take a little medicated ghee, right? But this, He said, this medicine you take in the ear, and it goes from the ear to your heart, and then one begins to change one's course in life.

The person who's representing Kṛṣṇa is 'priya' dear to Kṛṣṇa. So there's a philosophy Prabhupāda used to say, "Love me, love my dog." So there's a way that, if you're walking around SLO, if you just approach somebody and try to talk to them directly, appreciate them, they may be taken aback. But if they're walking their dog and you say, "Nice dog," they'll stop and they'll say, "Oh, do you have a dog too?" And then you can say, "Well, what kind of dog is it?" You'll immediately have a rapport—"love me, love my dog."

So in a similar way, Prabhupāda said, if you appreciate the representative of Kṛṣṇa, then you very quickly please Kṛṣṇa. So that the path to Kṛṣṇa is direct, but it's indirect at the same time. You become the servant of the servant of the servant of the servant. That way, it pleases Kṛṣṇa, and you're able to have direct contact with Kṛṣṇa, although it seems indirect.

(excerpt from the explanation)

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One of the principles: the less you claim to have or to know, the more you're open to learn, and the more grateful you are for what you get. There's a way in which entitlement—thinking that I deserve more, leads to disappointment, to the degree we have this sense of entitlement. And also in learning, one may see, "The more I know, the more I know I don't know." Oftentimes people, including myself, when I'm hearing some valuable information or getting a lesson from someone, I may think, my unruly mind may say, "I already know that." One of my colleagues, who speaks all around the world, says there are four words that block all learning. Should I say what they are? I'm going to write them in the chat.

There they are: "I already know that." So how can you receive more knowledge if you already know something? "I know that. I know that." And oftentimes due to a sense of knowing more than other people, we can't listen to what other people say, because my mind's saying, "I already know that. I already know that, already know that. I know more than this person. When they stop talking, then I'm going to say something more valuable." So of course, we want to listen to those who are most qualified to teach us something. But in the Bhagavad-gītā, Kṛṣṇa talks about this principle of knowledge. When you're akiñcana and you come as an empty slate, then you can take in so much, even if somebody is not as qualified as you, you might hear something from them that will edify you.

In the Gītā, Kṛṣṇa says that there are three ways you should approach somebody teaching you knowledge. One is that you should be open to hear. It's called praṇipāta. The other one is that you should be in a mood of service—that somebody's giving me something, I should give them service. And you should also be ready to ask questions that are relevant so you can get more out of that person. All this takes place when you are willing to be akiñcana—to, said the golden monk and Queen Kuntī.You can learn so much when you claim to know nothing

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If we sincerely try to fix our mind on Kṛṣṇa and we practice, then:

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

Kṛṣṇa directly gives us intelligence, the practice of devotional service. He's there. He's speaking to us. Actually, He's always trying to direct, but it's like when somebody's speaking to you and you're looking into your cell phone and you're not actually paying attention, or your mind is going somewhere else, and then you say, "What'd you say?" And they say, "I just told you." It's like, "Yeah, but I didn't hear you," but it went right in your ear, but I didn't hear you because I didn't give attention. So Kṛṣṇa is speaking to us, but in material life, 'bhayaṁ dvitīyābhiniveśataḥ syād'—I'm absorbed in something else, some other thing besides hearing Kṛṣṇa.

Kṛṣṇa consciousness is so simple, it means turning our attention, our awareness, back to listening to Kṛṣṇa. And if we follow four regulative principles, and we chant 16 rounds, and we live in the association of devotees, take prasādam, then gradually we can hear Kṛṣṇa's voice in the buddhi-yoga. He tells us exactly what to tell people, which person needs this, which person needs that, and also guides us on how to move forward in Kṛṣṇa consciousness. Of course, He also expands Himself externally, as Uddhava says to Kṛṣṇa, "Then I'm so grateful to You, because You not only instruct me from within, but You also manifest outwardly in the form of my different gurus who are directing me."

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What is the access point for all of us in talking about conquering the heart of Kṛṣṇa? We hear the pastimes in which great devotees conquer Kṛṣṇa's heart, but how is it that we all have access? Well, we heard this morning that one of the ways is to understand what providential means. Once, when I was having a managerial crisis, I consulted some godbrothers about what to do, and they tried to placate me by saying, "It'll probably be all right." And I've heard that a lot before, throughout my whole life, and it wasn't necessarily true. I came home and was still quite disturbed about the situation, which I won't go into now, because I'm sure you have many of your own. Then I got an email from one of my godbrothers who had been there when I had gone to consult with several of them, they happen to be in one place same time. And he said, "Oh, maybe this will help you." It was a verse from the Śrīmad-Bhāgavatam in the pastimes of Pṛthu Mahārāja.

Pṛthu Mahārāja had been engaged in performing his 100th horse sacrifice, but it was thwarted by Indra, as you know, who became envious and didn't want to see him complete it, because he's known as the one who's done 100 horse sacrifices—Indra, that is. He disguised himself several times as a sannyāsī (which he's not), and he stole the sacrificial horse and rode off into the sky with it a couple of times. Pṛthu Mahārāja's son, chased after him. Finally, Pṛthu Mahārāja said, "Oh, I'm going to kill him." The priest there said, "Not a good idea. We'll kill him. We'll use our power of mantra, and we'll suck him into the fire, and he'll be killed in that way." Then Brahmā came and said, "You can't kill Indra. He's a devotee." And at that time, Brahmā gave a verse to Pṛthu Mahārāja, saying that these kinds of twists of fate come to us, and we have to learn to tolerate them when there's nothing else that can be done. In the purport, Prabhupāda said, "When something's providential, and you have to learn to tolerate, just as Kṛṣṇa says in the Bhagavad-gītā, what else can you do?" When I read that, I felt relief, amazingly, as if I had taken a magic pill.

There's a way in which we have the opportunity to enter into the mercy of Vṛndāvana and avail ourselves of the Lord Caitanya Mahāprabhu's mercy by ārya-vacasā— by following the order of the Supreme Personality of Godhead. In the Second Canto of the Śrīmad-Bhāgavatam, in the matter of the catuḥ-ślokī Bhāgavatam, Śrīla Prabhupāda writes in a purport that "The order of the Supreme Personality of Godhead is a manifestation of His internal potency." I'll say that again: "The order of the Supreme Personality of Godhead is a manifestation of His internal potency." And then he goes on. You want to hear the second part? (Yes) "It is by that particular potency that one comes to see the Personality of Godhead face to face."

When I read that, I thought, "Oh, this is access." I had spoken with the scholar and great devotee, Rādhikā-ramaṇa Prabhu, when we stayed at his house in Utah, and we had a conversation about access. And he said, "Scholars everywhere, philosophers everywhere, say that whatever philosophy you may present, if it has no access point for people in general, that philosophy is useless." What good is it to us? It sounds good, but where do we come in? And finding the access point is always important, because we want something to do, and we want to know what's in it for us, right? so this is the order of The Supreme Personality of Godhead, which is abundantly available to anybody.

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Extended mental concentration. If you can practice this, your mind gets better at it. If you practice scrolling, that's what you'll get good at. It's not helpful, because it puts rajas in the mind, and that's one of the reasons we have a problem sitting and concentrating—too much rajas. The mind wants to go somewhere else, somewhere else, somewhere else, but the more we can practice in our japa extended mental concentration and stay focused on hearing the holy name, just the sound vibration, keep coming back to be aware that we're chanting, the stronger it will become. It's like developing a muscle. Also, it's not by chance; it's by practice.

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Books are beloved in human society. People revere them, and when somebody takes the trouble to put a book together and organize thoughts put in a bound form or electronic. Then people respect it, and they read it. It gets passed around, the ideas that get embedded in society. So it's actually a good idea to inculcate various philosophies into wide sections of society and perhaps even the whole world by distribution of books. It's not a sentimental process. It's extremely practical.

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Well one is to express gratitude. One of my godbrothers told me, while we were traveling, and this is an example of getting something valuable from association. He said, every morning when he wakes up, as soon as he swings out of bed and puts his feet on the floor (of course, if you're a brahmacārī—I don't know how you're going to do that), but before he stands up, he says, 'Thank you, Śrīla Prabhupāda.'" And I said, "I'm going to start doing that too." So I started doing that upon getting up. And then I started saying, "Thank you, Kṛṣṇa." I'd say it a few times until I was chanting Hare Kṛṣṇa. I'd say, "Thank you, Kṛṣṇa. Thank you, Kṛṣṇa. Thank you, Kṛṣṇa. Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma." And then when I'm chanting my japa, I'm thinking, "Thank you, Kṛṣṇa.

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Don't underestimate the power of reading Bhagavad Gita everyday, it can be that - "I think, oh, yeah, Bhagavad Gita, I've read that." I distribute Bhagavad-gītā. I mean, I meet people—all the time in the street. In fact, I don't hand Bhagavad-gītās to Indians, because they're going to say, "I already know Bhagavad-gītā, my mother read Bhagavad-gītā, and my grandmother memorized Bhagavad-gītā." So as everybody knows, if they see me distributing on the street, I withhold and I say, "You already know this. This is not for you. Your mother read Bhagavad-gītā, your grandmother memorized Bhagavad-gītā." And they were going, "What do I say now? " There's more to it. It's not like I don't give them a Bhagavad-gītā, but that's it.

But the fact is, millions of people know about the Bhagavad-gītā, but who actually communes with Kṛṣṇa through the Bhagavad-gītā? I'm not saying that I have such intimacy, but it is Kṛṣṇa's direct words. There's nothing like the Bhagavad-gītā in this whole world. It's Kṛṣṇa speaking directly to us, as Prabhupāda said, "It's not just Arjuna." And as Lord Caitanya said, "With one arrow"—that is the speaking of the Bhagavad-gītā, Kṛṣṇa saved the whole world." What kind of book is that that I'm not reading? And so that's another one: to really try to read Bhagavad-gītā and listen for His voice, that He's speaking to me when I read the Bhāgavata. When He says, "Māma," He's actually there on the page.

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