Prabhupāda would sometimes come and mostly attend Bhagavad-gītā classes. Sometimes in Vṛndāvana He would come and listen to His students speak, and you'll hear on some recorded lectures, Prabhupāda would defer to Pradyumna. Like once, Prabhupāda was sick, and He asked Pradyumna, "You speak." He didn't let him speak that long, but Prabhupāda did attend classes, and He set an example of what you talked about before, and what Viṣṇu-gadā Prabhu was referring to, when somebody's asked to speak there, they've been given that service. One should, as Prabhupāda says, "If you write about Kṛṣṇa consciousness, you should write as a servant, not think that I'm going to become a famous author or famous devotee, because I wrote something and I wrote more books than somebody else." You should think that "I'm doing this as a service," or actually, first off, it's for self-purification. And if one is asked to speak, one should speak for self-purification, and one should feel that one is fully authorized, having been instructed to speak. So, Prabhupāda set that example Himself.

(excerpt from the talk)

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Oftentimes people just aren't fully informed. They're different types of people, and their motives may be different. And oftentimes, when people get a hold of a Śrī Īśopaniṣad, for instance, and they read it, and then they say, "Oh, okay, I'll worship Kṛṣṇa," or we have experience in presenting Kṛṣṇa consciousness in a systematic way to people, and it's often, or always, a conundrum when to bring up the point that God's a person. In fact, in any presentation anywhere, there's always a reticence to cross that bridge.

But we have found that people are often more ready than one might think. And it's a relief, actually, to find somebody finally comes out and says it: "God's a person, by the way."

And I remember, back in the good old days, when I first got a Back to Godhead magazine, I had read so many books that had this impersonal conception, because that's what was available in my library and in my parents' house and wherever I could get my hands on. And there were directives to offer prayers, and then in the same paragraph, there were descriptions of how "we're God, we just haven't realized it yet." And that was a conundrum for me, because I thought, "Am I praying to myself?" I thought, "Maybe it'll work out. I'll figure it out later."

But when I read the Back to Godhead magazine, the revelation came when I was looking at an advertisement for the Śrī Īśopaniṣad, and it said, "The ancient Vedic literatures say, actually, the Supreme Absolute Truth is a Person." And I looked, and there was actually a picture of a person there. And I thought, "Oh, my God, somebody finally came out and said it!" I found it to be a great relief that someone had the strength of purpose to just say, "God's a person." And I got rather excited about it. I wanted to read that book right away and find out, "Well, how is He a person?" And most people are, I believe, at least the ones I've come in contact with, are innocent. They've been given partial information or misinformation, and sometimes it takes a while to sort that out, but it's a much, actually easier concept to accept, that God's a person, than it is with all the workarounds that you have to do for "He's not a person."

(excerpt from the talk)

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The word sampradāya has a specific meaning, which is a bequeathment, which means to pass down, and in this case, the greatest gift. And we are a sampradāya of givers, and what we give very specifically—because, although there are many ways that one can try to help others—we give the light of knowledge through the Guru paramparā's teachings so that people can extricate themselves from the material world, as Caitanya Mahāprabhu taught Sanātana Gosvāmī: māyā-mugdha jīvera nāhi svataḥ kṛṣṇa-jñāna—it's not automatic, not svataḥ, that people come out of ignorance. But when jīvera kṛpayā koila kṛṣṇa veda-purāṇa, there's an intervention of knowledge. Then living beings who are within the portal of a human body can very readily come to their senses, and we see it very often, don't we? In book distribution, when somebody makes a U-turn in their life just after getting even a smidgen of information—I know it happened for me. (Excerpt from the presentation)

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We find in the Bhāgavatam, in the second verse of the First Canto, the amazing statement: 'sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt.' And that is, that when somebody applies himself or herself to hearing Śrīmad Bhāgavatam, then the Lord feels compelled to stay within that person's heart, or as Prabhupāda says He remains packed up within the heart of that person. He won't leave because He's so attracted by the Bhāgavatam and to a person who would give attention to hearing Bhāgavatam that it's presented as if He can't leave. That's emphasized also in the Śrīmad Bhāgavatam, 10th Canto, 14th Chapter, where Brahmā says: 'sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir ye prāyaśo ’jita jito ’py asi tais tri-lokyām,' indicating that, although Kṛṣṇa is unconquerable, He becomes conquered by the devotee who steadfastly hears about Him.

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Prabhupāda was answering about the position of an advanced devotee. He said, "A pure devotee doesn't mean omniscient like Kṛṣṇa," because one of the interlocutors had asked Prabhupāda, "What if we see that an advanced devotee or the spiritual master has to wear glasses or forgets a verse?" And Prabhupāda said, "Oh no, then they've not understood." And then he said, "Advanced means bhakti-saṁsanāt—that the person is fully absorbed in thinking about how to spread the Kṛṣṇa consciousness movement all over the world, impactfully engaging in it." And he said, "That is the meaning."

We find the same context in the Śrī Upadeśāmṛta, when Prabhupāda is talking about different levels of devotees: 'kṛṣṇeti yasya giri taṁ manasādriyeta, dīkṣāsti cet praṇatibhiś ca bhajantam īśam, śuśrūṣayā bhajana-vijñam ananyam anya-nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā' (NOI, verse 5). And in the purport, he describes kaniṣṭha, madhyama, and uttama devotees. And Śrīla Prabhupāda describes how the uttama-adhikārī is one who's always thinking of Kṛṣṇa, especially in the context of devising means to spread the Kṛṣṇa consciousness movement all over the world—that is the absorption of the devotee. This is a unique, although perfectly śāstric explanation of an advanced devotee, and it is the flavor of our Śrī Guru paramparā, coming down through Śrīla Bhaktivinoda Ṭhākura, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, and His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda, who made this a focal point for the movement.

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So, Śrīla Bhaktisiddhānta [Sarasvatī Ṭhākura], he came here. This is the last place that he came before he left this world, in Kolkata, at the Bāg-bāzār Math, where we were at two days ago. And it was here, as Vaiśeṣika Prabhu was saying, that one gṛhastha devotee from Bombay at that time wrote him a letter and said, "Guru Mahārāja, I'm very unfortunate. I'm... I'm a gṛhastha. I can't do service like the brahmacārīs and sannyāsīs. What can I do?" And it was here that he got that letter, and it was here that he wrote a response to that gṛhastha devotee—his name was Abhay Caraṇāravinda. Śrīla Bhaktisiddhānta wrote him a letter back, and he said, "You should preach." And he said something which has always struck me. He said that when you preach, it'll be good for you and it'll be good for the people who help you. And I always thought, "How does he know anybody's going to help him?" And in that sense, I feel Śrīla Bhaktisiddhānta predicted all of us, and this is really our home, where this movement really began. We're on a movement right now.

(excerpt from the talk)

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Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has kept his place of bhajana here, and the name Śrīla Bhaktisiddhānta is indicative of his personality. As we hear from the Ādi-līlā of the Caitanya-caritāmṛta, Kavirāja Gosvāmī gives this admonition: siddhānta baliyā citte nā kara alasa, ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa—that in order to have a determined mind, one's mind has to be determined. One has to be determined to carry on with one's devotional service. And actually, the word "determine" has the word "terminus" in it, meaning you have to finish what you started. You can't stop, despite the fact there may be obstacles.

And in the verse, Kavirāja Gosvāmī says you shouldn't be lazy. 'Alasa ' means to be neglectful, lazy about what? About discussing the nuances of our relationship with Kṛṣṇa and the meaning of life. siddhānta baliyā citte nā kara alasa—don't be lazy. Face the hard questions. Discuss them, even if there is some difference of opinion, and there always is. Discuss it, as Prabhupāda used the phrase, "thoroughly threadbare." We should come together, he said also before he left the world, and hear Śrīmad-Bhāgavatam together and discuss it, and in that way, your questions will be answered. So, siddhānta baliyā citte nā kara alasa, ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa —that in this way, in this world, you'll be able to stay steady despite the anomalies that all of us face, which we were discussing when we were over by the Gopīnātha Mandir.

(excerpt from the talk)

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The Personified Vedas say in their prayers to the Lord that this is your greatest pastime, the way you extend yourself to the living beings in this world. And so the attitude and the order. If we pick up an order from the Lord and take it seriously and apply it, especially the order of how to assist him in saving conditioned souls, then Haridas Thakur said, we just want to alleviate your anxiety. And Prabhupada comments there that this is the best kind of service, is to alleviate the anxiety of the Lord.

Some souls are lost here in the material energy, and we give them an opportunity to come out. And when we apply these two things, attitude, what's the first thing? Yeah, do anybody here have an attitude. Say, Yes, do your senses have an attitude? Mine do. I describe it as entitlement.I feel entitled to that. It's like no. I really think I should have that. And like no, we can't have it now, or ever.

The second is order. If you just take these two principles, two ingredients, and you put them together, then you have a perfect life following the footsteps of Lord Nityananda. And magic happens wherever you go. You turn a boring drudgery of the material world into a festival wherever you go. And it's hilarious fun as Lord Nityananda, he's also funny, and his name Nityananda means he's always having fun. There's never a time when he doesn't have fun. And the only reason I don't have fun, at a certain point I get bored is because of two things, one is attitude and second one is order. And if I just come back to attitude and order, and I adjust them according to Lord Nityananda, then fun, fun, fun - Nitya, ananda!

Nityananda is just fun from beginning to end. There's nothing to impede our fun. And the greatest fun of all is to go out as a representative, follow the order and in the attitude of Lord Nityananda, of bringing souls back to Krishna. And how much can you do that? Śamyāprāsa is smiling. How much can you do it Śamyāprāsa? Birds fly as high as they can in the sky. You can do it always. You can do it always and everywhere. That's why Lord Caitanya said 'yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa, āmāra ājñāya guru hañā tāra’ ei deśa' (CC Madhya 7.128). That means world's open for business if you have the right attitude and you have the order, and if you follow the order.

(excerpt from the talk)

https://vedabase.io/en/library/cc/madhya/7/128/

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Here in Jagannātha Purī, the chief of the devotees, Haridāsa Ṭhākura —in general society, which was concerned with caste, creed, rules, and regulations, Haridāsa Ṭhākura was not well considered within the Hindu culture. And even with Advaita Ācārya back in Navadvīpa, when performing a śrāddha ceremony at the end, you're supposed to offer the prasāda to the most qualified Vaiṣṇava that's available. And Advaita Ācārya would take that śrāddha-pātra, and He would give it to Haridāsa Ṭhākura. And Haridāsa Ṭhākura said, "This isn't going to look good on Facebook, social media. They're going to put out criticism that, 'Why are you giving it to a Muslim-bodied person?'" And Advaita Ācārya said, "What Caitanya Mahāprabhu said, what the Bhāgavatam says: kirāta-hūṇāndhra-pulinda-pulkaśā, ābhīra-śumbhā yavanāḥ khasādayaḥ, ye ’nye ca pāpā yad-apāśrayāśrayāḥ, śudhyanti tasmai prabhaviṣṇave namaḥ (SB 2.4.18)—the only qualification is that one is surrendered to the Lord, and by the power of the Lord's mercy, that person becomes an exalted soul, not by some birth or social position.

(excerpt from the talk@ Srila Haridas Thakura's Samadhi, Pilgrimage of The Heart )------------------------------------------------------------

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There's a devotee named Sudāma who dressed up as a Hare Kṛṣṇa in Hawaii for Halloween. And on a dare, his friends told him, "Why don't you jump in the van with the Hare Kṛṣṇas?" because they go out chanting on Halloween. And being a joker or a prankster, he jumped in, and then he took it a step further by getting in the van with them and going home and taking prasādam. And it was all fun and games, and it was to impress his friends. Then he found himself on the other side of the world. He was back in Boston, going to school, and he became very depressed about his life. And then he met a devotee who had a book table, and he got a book, and then he remembered his experience with the Hare Kṛṣṇas.

So, in the Caitanya-caritāmṛta, there's a description—the gopīs talk about Kṛṣṇa as being very sticky. They say, "Be careful of Him, because He's like mango sap. If you get mango sap in your hair, you just got to chop it off, because you're not going to get it out. It won't come out—mango sap!" So they said, "Kṛṣṇa is like mango sap. He gets in you and you can't get Him off." And Rūpa Gosvāmī says, yad-ābhāso 'py udyan kavalita-bhava-dhvānta-vibhavaḥ"- even if somebody is in complete abject darkness and ignorance, if they hear "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare," then Rūpa Gosvāmī says that even that person in complete ignorance, they get a feeling for bhakti. It awakens in their heart because the holy name goes in their ears. It dances in their heart and it awakens their sense of bhakti.

(excerpt from the talk)

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