When you're used to something, you don't see it after a while. And when somebody new comes and looks at it, they go, "Oh, that!" Like, if you have a beautiful picture in your house, you see it all the time, so you don't even notice it until you bring someone over and they look and say, "Where'd you get that? It's beautiful!" And you go, "Oh, that? Yeah, I haven't seen it for a year."

That's why it's important to bring new people into Kṛṣṇa consciousness, because they come in and they're wide-eyed—meaning, full of wonder. And then we remember that it's not just some ritual, that it's an awakening when we see other people awakening.

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The other one I was thinking of was that Śukadeva Gosvāmī gives this verse (SB 10.90.48): jayati jana-nivāso devakī-janma-vādo

yadu-vara-pariṣat svair dorbhir asyann adharmam sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena vraja-pura-vanitānāṁ vardhayan kāma-devam

You know that one? It's in the padyātis as a good, recommended verse to say when you first wake up in the morning. And I have said it for a long time when I wake up. But then, when I was studying that section of the Bhāgavatam, I found out that Śukadeva, according to Viśvanātha Cakravartī Ṭhākura, recited that verse for a very specific purpose. Which was, he says, it starts with "Jayati", which is in the present tense: "The Lord is victorious now." "Jayati jana-nivāso", and then he goes on to describe how He walked among all the people, "jana-nivāsa", and what were His attractive features.

But the point is, it's in the present tense that it's happening now. And Viśvanātha said, "Because, to assuage the disappointment that people would feel that they were not here for Kṛṣṇa's appearance." They're thinking, "Why couldn't He have just kept His pastimes going here on earth and been fully available even now? Why did I miss it by 5,000 years or whenever?" And so he said, "Don't worry, 'Jayati', they're going on right now. They're fully available through the medium of the Śrīmad Bhāgavatam at the present time.

Sections read:

https://vedabase.io/en/library/sb/2/10/9/

https://vedabase.io/en/library/sb/2/2/35/

https://vedabase.io/en/library/bg/14/27/

https://vedabase.io/en/library/sb/11/3/44/

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In the verse today, by context, boy met girl, they got married, and then, at some point, the husband went away to the forest to hunt, which means he left his wife for some time. Obviously, he wasn't satisfied, so he went away and tried to enjoy separately. Now he's come back to his wife and to his kingdom.

And this verse, after he's been away hunting in the forest, describes him feeling hungry and thirsty. So, he eats, he takes a bath, he puts on sandalwood pulp, and now he's feeling relieved. So, Prabhupāda turns this into a metaphor. In his purport, he describes this as analogous to a person becoming refreshed by finding a saintly person. In this verse, we have a very straightforward understanding of how one can improve one's life: that is by attaining the association of saintly persons.

Everything we are now is because of our previous association. "Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān kāraṇaṁ guṇa-saṅgo ’sya

sad-asad-yoni-janmasu." Kṛṣṇa says in Bhagavad Gītā 13.22 that whatever good or bad we have in our life, or whatever kind of body we have now, it has come about because of our association. And the means by which one can come to the perfection of life is by getting the association of the pure devotee. This is a theme throughout The Bhāgavatam, The Śrī Caitanya Caritāmṛta, and The Bhagavad Gītā. Bhāgavatam 5th Canto: 'rahūgaṇaitat tapasā na yāti na cejyayā nirvapaṇād gṛhād vā na cchandasā naiva jalāgni-sūryair vinā mahat-pāda-rajo-’bhiṣekam.'

This is a verse that, when Jaḍa Bharata meets Rahūgaṇa, he realizes that he has been transformed by the association of the pure devotee. So he says you cannot achieve perfection by tapasya -'na cchandasā naiva jalāgni-sūryair' means that you may go in the summertime and sit next to hot fire just to detach yourself from the body or same thing with cold water. Or you may perform your duties properly in the grihasta ashrama or the sanyasa ashrama, but none of these things will bring you to the perfection of life...

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Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sankirtana movement of Lord Caitanya Mahaprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(Śrī Gurvaṣṭakam, Verse 1)

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Student: How did you find your path? Did you do something else before, right?

Vaisesika Dasa: Well, I got involved in this when I was around 16.

Student: Oh, that's pretty early.

Vaisesika Dasa: I became a monk when I was 16. From the time I was born, I had a curiosity about what life was, why I was here in the world, and why I had to die, things like that.

Student:Okay

Vaisesika Dasa: But in high school, I came into this Bhagavad Gita and other spiritual knowledge. My teacher is from the tradition of Bhagavad Gita. You know Bhagavad Gita? Bhagavad Gita is from India. It's where yoga comes from, meditation. Teaches that the body's like a machine, but the consciousness, the soul inside, is the driver.

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There are five stages in Deity worship starting with gathering paraphernalia and putting it together, that's the first stage. And then the second, once the paraphernalia is assembled, it is called Yoga, which means that one has to conceptualize oneself as an eternal servant of Kṛṣṇa, separate from the body. To that end, there's the Bhūta Śuddhi; 'I am by nature the eternal servant of Kṛṣṇa, but by misfortune, due to being inimical towards Him since time immemorial, I have been wandering in the cycle of birth and death again and again in this material existence being burnt by the threefold miseries. Now, as a result of some unimaginable good fortune, by the mercy of my spiritual master, I have attained the good fortune of serving at his lotus feet, as well as the lotus feet of Lord Chaitanya Mahāprabhu and Rādhā-Śyāmasundar. And then: nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro nāhaṁ varṇī na ca gṛha-patir no vanastho yatir vā kintu prodyan-nikhila-paramānanda-pūrnāmṛtābdher gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80)

I have no material designation. I'm only the servant of the servant of Kṛṣṇa.

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This morning, I was listening to Prabhupada, and he was talking about how there are different kinds of liberated souls: "muktānām api siddhānāṁ nārāyaṇa-parāyaṇaḥ su-durlabhaḥ praśāntātmā koṭiṣv api mahā-mune (SB 6.14.5).' There are millions and millions of sages and different kinds of people who have achieved liberation through knowledge. They've seen the impersonal Brahman and Paramatma. But it's the most rare that someone can understand Bhagavan -Kṛṣṇa. And it's only by association with pure devotees, He said, that only by understanding Bhagavan is there Ananda.

When you have that relationship, you know you have a relationship. And then Prabhupada named the different relationships you could have: as a parent, as a lover, as a friend, as a servitor. Then he started saying, you could be the water in Vrindavan. And he was talking about how, once you have that relationship, then that ānanda is unlimited. It's not like, he said, in the material world, we think ānanda comes from some temporary pleasure, but that, he said, only lasts for a few minutes. So intelligent people, 'ye hi saṁsparśajā bhogā' they don't appreciate it at all.

The sages, he said: 'ramante yogino ’nante satyānande cid-ātmani iti rāma-padenāsau paraṁ brahmābhidhīyate (CC Madhya 9.29).' That those who understand that real pleasure comes from Rama, association with Kṛṣṇa, that's the real happiness, and they don't need anything else. Once they taste that ānanda of Kṛṣṇa, then every other kind of pleasure is insignificant for them.

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When we chant with intention, and we remember that we're requesting Krishna for service, or requesting Him to give us the best of association and the wherewithal to take advantage of it, then our chanting can be more pointed.

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There's a fairy tale called "The Princess and the Pea." The princess, the true princess, was born into a kingly family and then somehow or other was estranged from her family. There was a mix-up, and when the royal family came to know of it, they wanted to reclaim their daughter, the princess. So they put out a royal edict that anyone could come to their home, because they were in search of the real princess. Thousands signed up for it, and there was a lineup, because everyone thought, "Well, maybe they'll just claim me."

And they had a device to determine who was the princess. Does anybody remember what it was? It's in the title: the pea. So, for the sake of this story, it was a garbanzo bean, or a chickpea, that was dried up. If you've ever seen those, if you step on one, you'll know it's like a little stone. So what they did is they put the pea on the floor, and then they put seven mattresses on it, and made the bed for the visiting candidates for princess-hood. They would give a royal feast and then invite the candidate, "Here, here's your room, royal bedstead. Please go to sleep, enjoy yourself." And in the morning, they would interview, "How did you rest last night?"

All the candidates, one after another, would say, "Oh, the best sleep I ever had! Thank you very much for your hospitality." And they'd say, "Next." And finally, after hundreds and hundreds, they came to one, and the royal feast, invited her to her room, "Please have a nice rest tonight." And in the morning, the person said, "I couldn't get any rest at all!" And they said, "Why not?" "There was something hard underneath." And they said, "Aha! Here's the princess!" The idea is, her body was so delicate as a princess that she couldn't tolerate even the protrusion of one little pea underneath seven mattresses. That's the idea.

In a similar way, no matter what kind of situation we arrange for ourselves in this world, as conscious beings who are used to subtlety, aesthetic beauty that's beyond anything we can see in this world—because this world is a reflection of the spiritual world—we just can't get comfortable. You can never get comfortable in any body, and no matter how much money you have, no matter how fit you feel, still there's a pea under those seven mattresses. And you go, "Ugh, it's not right!"

So, this spiritual practice is something that brings us back to a real comfort. When we know who we really are and we don't have to struggle with a false identity and keep up appearances, then we feel naturally enlivened in life and happy, not the least of which is because we don't die.

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'Bhejire munayo ’thāgre bhagavantam adhokṣajam sattvaṁ viśuddhaṁ kṣemāya kalpante ye ’nu tān iha.' Suta Goswami says in the Srimad Bhagavatam, First Canto, Second Chapter, that previously - agre, all the great sages worshiped Lord Narayan because He's beyond the modes of material nature. Therefore, they attained the highest benefit. Anyone who follows in their footsteps, even if they're not great sages, is eligible for the same result. So, this point that Ranchor Prabhu is making is very important: if we follow the pathway of the great acharyas—mahājano yena gataḥ sa panthāḥ—however insignificant we may be, we'll attain the same result because of following in their footsteps.

And Krishna gives us this encouragement, as He spoke to Uddhava in the Bhagavatam, 11th Canto (11.21.2): 'sve sve ’dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ,' that if you follow according to your capacity, that's a good quality. 'Viparyayas tu doṣaḥ syād'—it's the opposite if you try to do more than you're qualified for. Then, He said, it's a fault. Stay within your limit and do the best you can with what you have right now, and you'll be able to attain everything by the mercy of the process, which is also mentioned: 'tvat-pada-potena mahat-kṛtena, kurvanti, govatsa-padam bhavābdhim.' This means it's a process left behind by the great acharyas. And if we embrace the process that has been given to us by the great acharyas, 'tvat-pada-potena mahat-kṛtena,' then the material world, which is like a dangerous ocean, shrinks to the size of the water contained within the hoof print of a calf, and then one can easily step over by the mercy of the acharyas' process that they have left for us.

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