When we think about a great person and we think, "How could I sit down and have a...? What do you want to have with a famous person? What kind of snack? What kind of prasadam? What kind of prasadam would you like to sit down and have with a famous person?

Audience: "A bagel?"

Okay, Mazel Tov! So Anapayanai Bhakti(from the audience) wants to find a famous person, sit down, have a bagel and talk. So how realistic is this? Most famous people that we contact and say, 'Hare Krishna! Would you like to talk?' they don't even answer us, and the ones who are very polite, they send a message through their secretaries, like, 'Ah no, thanks. Yeah, no.' Some people say yes, but it's very rare. Even when the people say yes and we talk to them, how much can you assimilate in an hour of talking?

But if you take the book of a famous person, you enter into the intimacy of their own thoughts. They pour out their hearts into their books. So there's a way in which Srila Prabhupada had mentioned that "Everything I had to say is in my books." And he said, "These are my own realizations I'm offering to you." Therefore we have access, and anyone can have this kind of association. So Krishna is very kind, and although he appears, not everyone can have direct association with him. After all, all of us who were born recently, within the last 100 years, anyone? We missed it. We missed being on the planet with Krishna by approximately 5,000 years. That's a pretty big miss, isn't it? But do not worry. Well, Chaitanya Mahaprabhu—we missed him by 550 years. That's still quite a miss. So what to do?

'Kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha kalau naṣṭa-dṛśām eṣa

purāṇārko ’dhunoditaḥ (SB 1.3.43).' Just after Krishna left, the Bhagavatam appeared as an incarnation of The Lord to give us that direct association. Anyone who takes the time every day and hears from the Śrīmad-Bhāgavatam will not feel bereft. Actually, the person will attain all the good qualities of the devas— even better than the devas—because, as we'll hear in this chapter itself, 'yasyāsti bhaktir bhagavaty akiñcanā

sarvair guṇais tatra samāsate surāḥ.' That one who performs devotional service attains so many good qualities, and especially here from hearing Śrīmad-Bhāgavatam, that the devas want to come and live in your house. Would you like that?

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Daivī hy eṣā guṇa-mayī,

mama māyā duratyayā.

Mām eva ye prapadyante,

māyām etāṁ taranti te.

That means that the material world is too complicated; nobody can ever figure it out. Why are you in so much anxiety? Because everyone, from the ant to Lord Brahmā, is. So, there’s a resort: it's the holy name. It's the only resort. Don't feel bad about being in anxiety. Everybody's in anxiety because the material world is duratyayā. Don't try to fix it by figuring it out—you can't do it, it's impossible. But if you take shelter of the holy name and just say, "Kṛṣṇa, you're my only resort. I'm just taking shelter of You, please show me the way, and please show me how to figure out this complicated mess I'm in here in the material world." Just keep doing that and put that into The Holy Name and take shelter take shelter take shelter, over and over again.

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Today is a reminder that there's a point in time—and we should take it seriously—that if we put ourselves on the line for Lord Caitanya, then He'll remember us quite favorably. One of my godbrothers, in the early days, went to join Śrīla Prabhupāda in India because Prabhupāda had asked some Americans to come to India and help out because he had gone back there to start the movement, and he had been there for several months. He had a few little services, and he'd go to Prabhupāda's darśanas and classes, but Prabhupāda never recognized him.

Untill he went out on a traveling Saṅkīrtana party, and there were some things in the newspaper that were favorable because of the efforts he took along with a few others on travelling sankirtan. As soon as he got back, Prabhupāda started talking to him regularly and consulting with him about how to expand what he was doing. That's the way to advance in Kṛṣṇa consciousness, and it's also the way to advance the Kṛṣṇa Consciousness Movement: is to take risks.

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That's the first step in spiritual life: to be self-effacing, or effacing the false self, and say, "I'm not anything in this world. It's just a dream that I'm something." My main designation is, "I'm a servant of Kṛṣṇa" And that's what comes out of this is that Kṛṣṇa is so kind; he gracefully helps us to divest ourselves of the false ego that I'm something great. What to speak of the poison that we get.

Kṛṣṇa says in the Bhagavad-gītā, "Icchā-dveṣa-samutthena dvandva-mohena bhārata sarva-bhūtāni saṁmohaṁ sarge yānti parantapa." Everyone gets born into this world with an attitude. Lose your attitude, he says. You give it up. Don't be such a fool. Just take shelter of Kṛṣṇa. And we see that right before our eyes in the pastime of Kāliya and how nice Kṛṣṇa was to Kāliya also. In fact, it's noted by Rūpa Gosvāmī in the Bhakti-rasāmṛta-sindhu, after he chastised Kāliya, his words were so sweet to Kāliya. After he beat him up, Kāliya's heart was really touched. Kṛṣṇa was so nice to him. So we can know from this pastime, we can learn that we're getting beat up for a reason in this world. It's so that we can open our hearts and actually live the real life we want to live, which is to be lovers of Kṛṣṇa. And we can't do that when we're holding all this poison, and don't put any more in either. There's so much poison you can drink in your ears or watch and take in through your eyes. Why drink poison? Drink Śrīmad Bhāgavatam.

Hi, I'm Vaiśeṣika Dasa. I drink Śrīmad Bhāgavatam. We recommend it.

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There's a way in which, if one is pure or impure, "oṁ apavitraḥ pavitro vā sarvāvasthāṁ gato 'pi vā yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantaraḥśuciḥ." If you somehow or other remember Kṛṣṇa, then whether you are in an impure state or not, you'll become pure by remembering Him. And the best way to remember Kṛṣṇa is by chanting His holy name. The conundrum comes when I feel that I'm so impure that I can barely chant. So when and how do we get out of that rut?

The śāstra says, "nāmāparādha-yuktānāṁ nāmāny eva haranty agham aviśrānti-prayuktāni tāny evārtha-karāṇi ca," that "go on chanting, somehow or other, keep that vibration going, and by the power of the vibration, then we'll get more strength, and we'll also rise above the three modes of material nature. When we're taking off in an airplane or a rocket or in a project, the energy in the beginning has to be concentrated so we can get off the ground. So similarly, when we start chanting, when we are in the beginning stages of devotional service, there is more pressure from the atmosphere. It's difficult to get out. So we have to have association. We have to hear sambandha-gyān, and we have to try really hard to focus our minds and to chant the holy names without offense.

When we come to the point of niṣṭhā and ruci, then we're taking off from the ground, leaving the atmosphere of the three modes of material nature, "māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate" (BG 14.26), and the chanting will become easier because we have taste and a standing in devotional service. So whatever situation of life we're in, we should take shelter of the holy name. Whatever condition I think I'm in, there's no disqualification. I have to go on chanting, somehow or other. Fix the mind on Kṛṣṇa, which means somehow or other, go on chanting Hare Kṛṣṇa.

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I would also like to mention a poetical phrase, one of Prabhupāda's penchant for phraseology that especially lends itself to mantras and the brief presentation of Kṛṣṇa consciousness in such a way that people can assimilate it that I found at text number SB 10.1.34, in the second paragraph. Prabhupāda writes, "The entire world is suffering because of spiritual thirst." I don't know about you, but I hate being thirsty. Sometimes I wake up at night and I'm thirsty, and it's a real bummer. So if there's thirst, that means thirst can be quenched. If anybody wanted to know why people are anxious? Why people are morose? Why is there morosity in the world? Why is there anxiety in the world? What is the cure for it all? It's to quench the thirst with Kṛṣṇa kathā. And once people are in the shelter of the sound vibration, "satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ" or "mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ." Kṛṣṇa says, "If you're in the association of mahātmās (great souls), what are they doing? "Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

taj-joṣaṇād āśv apavarga-vartmani śraddhā ratir bhaktir anukramiṣyati (SB 3.25.25)."

Kapiladeva says, "Here's what devotees do. They're always engaged in hearing and chanting about Kṛṣṇa." Satāṁ prasaṅgāt, if you sit with sādhus (saints), you are going to hear something that is spiritually melodious, and it's no ordinary melody. It's not a titillation of the sense for hearing, something which one may grow tired of, but he says it goes in the ear, and then from the ear, it goes in the heart, and it acts like medicine to overcome the attachments one has to the bhava roga or the constantly changing, treacherous material world. And then step by step, just by that process of sitting with sādhus...

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Nāmābhāsa, there's a way in which, if we keep trying, Kṛṣṇa notices that we're showing up. And despite the fact that the mind is difficult to control, or sometimes we don't have taste, we show up anyway. This is an indication that one's moving into that clearing stage. The Padma Purāṇa says,

nāmāparādha-yuktānāṁ

nāmāny eva haranty agham

aviśrānti-prayuktāni

tāny evārtha-karāṇi ca

Even if you're offensive in chanting, keep showing up and keep the mantra going no matter what, because the mantra is more powerful than the mind; it can overcome. And there is a point at which we'll cross over. Even one mantra crossed over from offensive chanting into the Nāmābhāsa, according to Haridāsa. He says it's so beneficial that it can clear one's way for more offenseless chanting. And you have to start somewhere, so don't stop chanting. Always show up for the practice as much as you can, be attentive, and get that one molecule you're talking about.

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vahasi vapuṣi viśade vasanaḿ jaladābhaḿ

hala-hati-bhīti-milita-yamunābham

keśava dhṛta-haladhara-rūpa jaya jagadiśa hare

O Kesava! O Lord of the universe! O Lord Hari, who have assumed the form of Balarama, the yielder of the prowl All glories to You! On Your brilliant white body You wear garments the color of a fresh blue rain cloud. These garments are colored like the beautiful dark hue of the River Yamuna, who feels great fear due to the striking of Your plowshare.

(Verse 8, Dasavatara Strotram)

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We have that opportunity to save human beings whose lives are most valuable, like connecting them to the sound vibration of the spiritual world. In any case, it was the preoccupation of Śrīla Prabhupāda to render The Śrīmad Bhāgavatam, The Bhagavad-gītā, and all these priceless vibrations into written form. So obviously he labored for this, and that's what Prabhupāda calls kriyāsu, manual labor.

And in the Śrīmad Bhāgavatam, Tenth Canto, Second Chapter, Thirty-seventh Verse, Prabhupāda writes the following in his purport, from this famous verse spoken by the demigods to Lord Kṛṣṇa in the womb. It's the last paragraph. He says: "The word kriyāsu, meaning “by manual labor” or “by work,” is important in this verse. One should engage in practical service to The Lord. In our Kṛṣṇa consciousness movement, all our activities are concentrated upon distributing Kṛṣṇa literature. This is very important. One may approach any person and induce him to read Kṛṣṇa literature so that in the future he also may become a devotee. Such activities are recommended in this verse. Kriyāsu yas tvac-caraṇāravindayoḥ. Such activities will always remind the devotees of The Lord’s lotus feet. By fully concentrating on distributing books for Kṛṣṇa, one is fully absorbed in Kṛṣṇa. This is samādhi." Couldn't be any clearer.

I'll just make one last point, because we would like to hear from the devotees from various parts of the world what kind of manual labor they are engaged in to distribute the books. First comes pledges, then comes the mercy. In fact, when people are depressed, psychologists say, "Find something you can do," and then your mind will rise to the occasion. If I say, "Oh, I can't do anything," and then I say, "Well, that way I won't do any manual labor," then you'll just stay in that doldrum. This is a movement for those who want to take risks. The biggest risk is making a pledge and saying, "I'm going to do something." And therefore our battle cry is, "Assume it can be done." What's illegal is keeping a list of all the reasons it can't be done. If somebody keeps a list like that, they should hide it very carefully, because if we find it, you are going to be in big trouble, and definitely don't bring it with you wherever you go. Just assume it can be done. Take a risk. Life is short. Try to do this. Kṛṣṇa is doing it anyway; we are just instruments. We have to rise to an occasion.

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There is one other mechanical aspect that's not from the Bhāgavatam, but it's from The Psychology of Patañjali Muṇi. I find it helpful because he has defined the stages and states of mind that we can be in. Here are the five that he lists: dull, which is in tamas; and then there's wandering, which is rajas; then distracted, which is sattva-rajas; and there's one-pointed, which is sattva. And finally, it's called nirguṇa, above the guṇas. So, there you have it, a few thoughts about how everything's manifesting in our lives. It's coming from us. One may say, 'I don't like my situation,' and we just say, 'undo it.' Reverse the process, use transcendental sound, and be aware of how you're manifesting whatever you have in the world, and take help from Bhagavad Gītā and Śrīmad Bhāgavatam to understand how to properly point your desires towards your highest interest.

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