Some people complain that when they pray to God, they do not feel His presence. We should know that this is due to our incapacities, not God's. There are two conceptions of presence: the physical conception and the vibrational conception. The physical conception is temporary, whereas the vibrational conception is eternal. When we enjoy or relish the vibration of Kṛṣṇa's teaching in Bhagavad-gītā, or when we chant Hare Kṛṣṇa, we should know that by those vibrations, He is immediately present. He is absolute. And because of this, His vibration is just as important as His physical presence. When we feel separation from Kṛṣṇa or the spiritual master, we should try to remember their words of instructions, and we will no longer feel that separation. Such association with Kṛṣṇa and the spiritual master should be association by vibration, not physical presence. That is real association. We put so much stress on seeing, but when Kṛṣṇa was present on this earth, so many people saw Him and did not realize that He is God. So what is the advantage of seeing? By seeing Kṛṣṇa, we will not understand Him, but by listening carefully to Him and His teachings, we can come to the platform of understanding. We can touch Kṛṣṇa immediately by sound vibration. Therefore, we should give more stress to the sound vibration of Kṛṣṇa and of the spiritual master, and then we will feel happy and won't feel separation.

(excerpt from Elevation to Krishna Consciousness discussed in the talk )

https://krishna.com/book/elevation-to-krishna-consciousness

Date: 28 Nov 2020

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Reading a chapter of Bhagavad-gītā makes you smart, because the Bhagavad-gītā is, as Prabhupāda describes, The Vedic intelligence. It's all there in one place, and Kṛṣṇa is speaking himself. So you get to hear directly from Kṛṣṇa, and you have your intelligence fortified by the Vedic intelligence. So, which would you rather have: the intelligence of the combined forces of everyone who posts on the internet, consumed in 10-second bites at a rate of about 50 per 30 seconds, or would you rather have the infusion of Kṛṣṇa's words and His intelligence?

(excerpt from the Talk 'Be Renounced Where it Counts)

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

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There's an old saying, and it came from (I looked it up) William Gladstone from the 1600s. He said that "Justice delayed is justice denied." Have you ever heard that, any law students in here, or anybody who watches the news? "Justice delayed is justice denied" means when you don't mete out justice when it's due and you delay it, then generally it never happens. In the same way, you can apply this to the itches of the senses by saying, "Sense gratification delayed is sense gratification denied."

This comes up in the pastime of Haridāsa Ṭhākura, who was visited by somebody in the middle of the night who wanted to interrupt his chanting. And he told that person, "Fine, but wait later." He didn't say no; he just said, "Just sit down, and later we'll talk about it." And "later" never came. In fact, that person became a devotee and didn't want to distract him anymore—minus all the details. So, rather than saying "absolutely no, never again" and then bouncing back into the same thing one was doing before, one can apply this principle of neglect. Prabhupāda mentions it in a purport; we could call it "tender, loving neglect"—TLN, not TLC. So, when those distractions come into one's mind, urges to do something foolish that becomes entangling, then one can say, "Later," delay.

Does anybody here know how to procrastinate? Well, there's a university major you can take; it's called applied procrastination, and you can learn it from the Bhagavad Gītā and from this lesson today: when the inferior objects present themselves, if you have the power to procrastinate at that point, that's a good thing. Just say, "Fine, I acknowledge you, but I can't engage with you right now—later," and just keep putting it off. You know how to do that, right? I'm expert at it. So you just have to find the right thing to neglect and keep neglecting it while you steal time to do your bhajan and keep doing it, because there will come a point when the scales will tip in favor of the transcendental sound, then you move to the safe side in devotional service.

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"I respect the principle that I am fully responsible for where I direct my attention at any given moment." Just on that, being aware of the fact that it's up to us—we can't blame it on someone else, we can't blame it on our mind. We have to take full responsibility for where our attention is going, and that's our free will. Our free will is where we're directing our attention. So, if we let our mind run off in a different direction and it bites somebody, then we are the one that the police come to and say, "Hey, your dog got loose and bit somebody." You can't say, "Oh, I know nothing about it." No, he's your dog; you are the one who's going to be held responsible.

So, if your attention, if you take it off a leash and let it go and it bites somebody somewhere, then that's on you. So, take full responsibility for your own attention, and don't claim that it's not possible. Don't claim that "somebody else made me do it," or whatever. And then it (the 11th principle of respect written by HG Vaisesika Dasa) goes on to say "Giving my full attention to the Mahāmantra while I'm chanting my rounds is essential to improving my chanting and eventually coming to the pure stage of chanting."

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The problem with the device we keep in our pocket is, it just wants to get engaged in some random thing, and it calls you to do that. So if you, for instance, have a specific reason to go on, then do that. And if there are specific things you can mine out of that huge pile of randomness that say, "This is something I'm working on," for instance, maybe there are some things about how to be articulate. Pick all those things and put them in a separate file somewhere else. So then, when that habit, that urge, comes up, like, "I have to look at things," it's "Okay, only look at this," because you already decided this is what you're going to look at. This is what I'm cultivating something because there's a specific skill I'm trying to develop. Go here. Don't just go to the random site.

When you get used to that, then your mind becomes more and more disciplined. If you don't have some parameter and it just goes at the whim of your mind, then your mind becomes more and more flabby. And then when you try to chant, it's just randomness. There's no sense of control of the mind, or what Krishna describes as vyavasāyātmikā-buddhi—the fixed intelligence. So that, that's my suggestion.

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When you inquire, there's going to be a response, because Kṛṣṇa is fully responsive. So it's quite natural when one evolves. It's not Darwinian evolution that matter evolves, but we, the soul, evolve through different species by the law of karma. When we come to the human form of life, there's a natural sense of inquiry. And when one exercises that inquiry, then Kṛṣṇa, who's the Antaryāmī within everyone's heart, He says in the Gītā: "Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ tam yena mām upayānti te," that if you are sincere and you inquire, then I'll guide you from within the heart. So because Brahmā was deeply self-searching, even though he was born into ignorance, he did have that impetus to ask. And Kṛṣṇa fulfilled his desire: "uvāca puratas tasmai tasya divyā sarasvatī" (Bs. 5.24). Divyā Sarasvatī appeared before him as a representative and gave him a mantra: "tapas tvaṁ tapa etena tava siddhir bhaviṣyati" (Bs. 5.25), and she said, "You take this mantra and you'll have all perfection." Then Brahmā chanted the mantra; he got clear knowledge. He also met personally with Kṛṣṇa. Kṛṣṇa gave him, heart and soul, all the knowledge that he needed, which is the truncated version of the Śrīmad Bhāgavatam in four verses. Does everyone know the catur-ślokī Bhāgavatam?

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'Avatar' means our friend who comes down to get us, and The Holy Name really takes us by the hand. We need a friend in this world to hold us by the hand and to take us out. We can't fend for ourselves here in this world; we are overwhelmed. 'Daivī hy eṣā guṇa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te' (BG 7.14) This surrender is actually sweet surrender. It means, "Accept The Lord's hand." He's holding it out, especially through His name. And if I just grab on and say, "Kṛṣṇa, I can't do this by myself. Please allow me to accept Your merciful hand to pull me out of this material world." That's exactly why He comes as The Holy Name, to save us.

So, I want to point out too that we don't just have to chant during japa. We have to keep The Holy Name always close to us throughout the day. Keep the vibration going as much as possible—in between, after, during, when you wake up in the morning, when you wake up at night, say, "Hare Kṛṣṇa, always Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rama, Hare Rama, Rama, Rama, Hare Hare"

Prabhupada had a god-brother, Akinchana Krishna Das Babaji Maharaj, whom he liked very much. He loved him. When he would come, they would sit together for hours and talk. And Akinchana Krishna Das Babaji Maharaj, he only chanted Hare Kṛṣṇa. I mean, he spoke very few words; he would chant shlokas and he would chant Hare Kṛṣṇa constantly. And this is the prerogative of a soul ready to go back to Godhead: they just say, "You know, hey, it didn't work out. So I tried for a few trillion lifetimes. It didn't work. So no problem, let me just take shelter of a different course now."

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The gopīs spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.

(SB 10.82.48)

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For any reason, if you don't like the material world, then you are in luck because you have the process to rise above it. As a US president used to say during his campaigns, "Don't boo, vote." He would talk about the opposition; people would go, "Boo!" And he said, "No, don't boo. Just vote." In the same way, you don't have to complain. I mean, you can a little bit because it feels good sometimes, but don't complain too much. Just chant and arrange your life so that you can hear.

The śṛṇuyāt principle means the medicine is there. It's right on the shelf. You can just take a few steps and take it down. And don't complain if you have a stomach ache, the cure is right there. Just get it and start taking the cure as much as possible, and rise from being a kaniṣṭha-adhikārī to a madhyama-adhikārī. Kaniṣṭha-adhikārīs complain, a lot. In fact, they're always quarreling. Prabhupāda mentions this in the Śrī Īśopaniṣad. He says, "Kaniṣṭha-adhikārīs quarrel amongst themselves about the details of the process, whether somebody else is doing it right or wrong." And then he says the madhyama-adhikārīs—they're absorbed in thinking how to give Kṛṣṇa consciousness to others. Who would you rather hang out with? People who are always quarreling and complaining and criticizing each other for the details of how they're doing devotional service, or those who are thinking about how to spread Kṛṣṇa consciousness all over the world?

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Kṛṣṇa is the witness in everyone's heart and is fully aware of every devotee's intention. Complete sincerity is the price for tasting the nectar of one's relationship with Kṛṣṇa through The Holy Name. Caitanya Mahāprabhu recommended that if somebody is chanting and feels, "I can't appreciate the name at all, durdaivam I'm unfortunate." Then, He said, "Be very humble and just admit your faults and say, 'I'm so fallen, I'm lower than this straw in the street,' and humbly beg, 'Please give me some standing in devotional service.'"

Dar Śrīla Prabhupāda, dear Śrī Caitanya Mahāprabhu, if You so desire, please instill in us sincerity and humility so that we may chant The Holy Name with full attention and love.

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