Prabhupāda encouraged everyone to write. The main forum for writing during Prabhupāda's time, since Prabhupāda was writing all the books, was the Back to Godhead magazine. He wanted devotees to make articles for that. He emphasized, and all that's there in the record—that writing is a way of consolidating your realizations. If you write essays or books, then you have to do deep research, and you also become very acquainted with it, and you become more articulate in teaching Kṛṣṇa consciousness. Because, as you know well, when you write, you have to refine the way you present it, and then it becomes refined in your mind also. What Prabhupāda said about it was that finding ways to present Kṛṣṇa consciousness in a modern context, he said that you have to be expert to do that. That's one thing he said. To give an anecdote, Prabhupāda encouraged Svarūpa Dāmodara Mahārāja to write a science book, which he did. He wrote a book called 'The Scientific Basis of Kṛṣṇa Consciousness.' And Prabhupāda appreciated that a lot, and he touted that book, and his disciple who had written it, so he was encouraging about that.

(excerpt from discussion)

Verses covered: CC Madhya 1.86-109

https://vedabase.io/en/library/cc/madhya/1/advanced-view/

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I quoted Prahlāda Mahārāja. We quote him again, but that was his, his mood: that even though Nṛsiṁhadeva was personally present, he said, 'Yeah, but I just serve my guru one-pointedly.' And we see, even in the Kṛṣṇa conscious movement, Jayananda Prabhu was famous for having one-pointed attention on serving Prabhupāda. It's palpable. If you see somebody who is like, 'That's their only interest,' they just want to serve their spiritual master. And Prabhupāda had that, in that he said, 'Everything for Kṛṣṇa and nothing for me.'

How did he execute that? It was whatever the order of his spiritual master was. He just took that. That mood evolves from an understanding of our own self-interest, and it's not material, but it's ontologically correct. That's the last statement, because we're over time. But one of the main points made in the Eleventh Canto by Havi-yogendra, where he says:

bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo ’smṛtiḥ

tan-māyayāto budha ābhajet taṁ bhaktyaikayeśaṁ guru-devatātmā (11.2.37)

In which he talks about what is the condition the soul has fallen into in this world. It's fear, which arises when the living entity considers himself or herself to be the material body, because of absorption in the external, illusory energy of the Lord. At that point, hesays, he also forgets his constitutional position as eternal servant of the Lord because he’s turned away from the Lord.

He says, 'In that bewildered, fearful state, he forgets his constitutional position.' He says, 'Therefore one should'—tan-māyayāto budha ābhajet taṁ—'one should serve Kṛṣṇa with one-pointed attention through the medium of the spiritual master, whom he should consider as worshipable Deity.' He says, bhaktyaikayeśaṁ guru-devatātmā, 'his worshipful Deity and his very life and soul.'

That we can see, even in the Kṛṣṇa conscious movement, those who have transferred from being falsely self-interested, or erroneously self-interested because they got the wrong sense of self, to real self-interest, that 'serving Kṛṣṇa is my real self-interest,' and then falling in love with the representative... You know, devotees were in love with Prabhupāda. They just wanted to serve him. You can see that in many of the devotees: that that was their only interest. Just "How would Prabhupāda be pleased with this?' And that's the mood that continues to expand in the spiritual world."

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Prabhupāda explains that if you appreciate and render service to those who are dear to Kṛṣṇa, then Kṛṣṇa will be very accepting. Therefore, we follow the footsteps of Prahlāda Mahārāja, who, even in his prayers to Nṛsiṃhadeva—who's present before him—says that, "First I worship my spiritual master, I serve Him." That's the mood of those who are in the disciplic line: they consider themselves dāsa-dās-dāsa-anudāsah. Caitanya Mahāprabhu liked that verse so much he chanted it during the Ratha Yātrā in front of Lord Jagannāth.

So Prabhupāda said, "Love me, love my dog." If you meet somebody, like we did the other day in Gurugrām, we met a man whose name was Siddhārth, and he was walking his dog. And I said, "That's a nice dog." And the dog was happy; he licked me. The man was happy because I liked his dog, and then he took the book.

So, when we please somebody who's dear to the Lord, or we get the positive glance of somebody who is dear to the Lord, then the Lord considers us. For instance, when Nalakūvara and Maṇigrīva misbehaved, Nārada gave them shelter by cursing them, and then they took birth as twin Arjuna trees. But he said, "When Kṛṣṇa comes for His pastimes"—this was unscripted, because he just uttered it himself—"Kṛṣṇa will liberate you." And so Kṛṣṇa remembers during the pastime of Dāmodara-līlā, when He's dragging the churning apparatus, the grinding mortar. "Oh yeah, My devotee Nārada said that these two will be liberated. So I'm going to go take a little shortcut, or take the long way around, and pull down the trees and liberate them." And His specific thought was, "Because Nārada said it."

So we go by that principle: that we try, as Prabhupāda said, "The more you're the servant of the servant of the servant of the servant, a million times removed," he said, "that is perfection."

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If you have been instrumental in creating the world by your speech and what you're listening to, you can uncreate it. Wouldn't you like to have an undo button, like 'undo whatever you've done,' or an uncreate button? If you don't like what you've created, uncreate it. You can reverse the process. And that's what happens with transcendental sound. Instead of cohorting with the material energy—talking about it, listening to ideas about how to manipulate it, and so forth—one transfers one's hearing process to hearing from the spiritual world.

tad-vāg-visargo janatāgha-viplavo

yasmin prati-ślokam abaddhavaty api

nāmāny anantasya yaśo ’ṅkitāni yat

śṛṇvanti gāyanti gṛṇanti sādhavaḥ

(SB.1.5.11)

It means that there is sound that comes from another creation, and when that sound comes in, and you utilize that sound, it reverses the process of material creation and brings one back to one's original consciousness. And this idea of shpota, living being never actually mixed with the material world. 'Asaṅgo hy ayaṁ puruṣaḥ,' the Vedas say: 'You're not part of the material world. Never were. You're not right now either.' So, even Kṛṣṇa says in the Eleventh Canto of the Bhagavatam, 'There's no liberation for the soul, because he was never actually in bondage.' This is one perspective, and Kṛṣṇa is giving it to Uddhava because you never even touch the material world. You're only imagining that you're interacting with it through this facility that's created because of material sound, which is generated by your own desire. So, change it, and you can uncreate what you've done. And that's the process of Kṛṣṇa consciousness.

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We're all doing something very serious. It's a serious lifetime we're engaged in here. It's very high stakes. Because when you're given something to invest, and you're fully aware of it, then there's some responsibility there. If someone squanders what they're given by a benevolent person, they're known as a miser. They don't spend it properly, or they lose it haphazardly—then they're foolish.

So, we've been given the greatest opportunity. We have a life span. We have the knowledge, and we also have the practice. So it's important to help one another, because even though we have all these assets, still we're put upon by our own senses and mind, the internal sense. What to speak of people who have no knowledge and no practice? They're blissfully foolish, and so we can do the greatest good to ourselves by taking as full advantage as possible of the process and the knowledge we've been given, and to be generous, to offer it to other people. So much happiness and generosity, especially when you have unlimited assets to give!

Just thinking how Mahāprabhu and his associates gave away the contents of the proverbial storehouse of love of Godhead. The more they gave it, the more it increased. And so the more we have generosity of heart to give to other people, the more it grows in us—that storehouse—and the more our community thrives as well.

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Verse for discussion: https://vedabase.io/en/library/sb/2/3/17/

If we look towards Kṛṣṇa in this lifetime, even though we're still within the material modes of nature, if we're utilizing our time to glorify Kṛṣṇa, then we won't be affected by the external circumstances. Kṛṣṇa mentions in the Bhagavad Gītā that such a person is never disturbed or concerned with the external goings-on of the senses and their objects in the material world.

And Prabhupāda also quotes Bhagavad Gītā 2.40, where it says:

nehābhikrama-nāśo ’sti

pratyavāyo na vidyate

sv-alpam apy asya dharmasya

trāyate mahato bhayāt

This means that if one can utilize even a little bit of time for Kṛṣṇa Consciousness, then it protects one from the danger of completely misusing the human form of life and gliding back down again into the lower species. That's the greatest fear, but that can be mitigated by even a little bit of endeavor in Kṛṣṇa consciousness.

Then Prabhupāda gives this metaphor of a drug. The implication here is, if even a little bit can save one from the most dangerous type of fear, why not give more? Why not increase the ratio of the time one uses in this world to use it for Kṛṣṇa?

Prabhupāda then makes a point about transcendent topics. Kṛṣṇa katha is like an injection or an anesthesia. In anesthesia, they are given injection, and once you take it, once the drug is induced into the brain, then you go into a state of deep sleep—anesthetized. In a similar way, he says, if you hear from devotees about Kṛṣṇa, then it acts just as effectively as such a drug. This drug you take by hearing is taken through the ear, and then it'll have an effect on our whole body, mind, and life.

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Ayur means life span. Harati means taking away. So every day the sun is taking away our āyuḥ, except for somebody who's engaged in harikathā.

āyur harati vai puṁsām

udyann astaṁ ca yann asau (SB 2.3.17)

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Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! he

Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! he

Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! rakṣa mām

Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! pāhi mām

That is, “O Lord Kṛṣṇa, please protect Me and maintain Me.” He also chanted:

Rāma! Rāghava! Rāma! Rāghava! Rāma! Rāghava! rakṣa mām

Kṛṣṇa! Keśava! Kṛṣṇa! Keśava! Kṛṣṇa! Keśava! pāhi mām

That is, “O Lord Rāma, descendant of King Raghu, please protect Me. O Kṛṣṇa, O Keśava, killer of the Keśī demon, please maintain Me.”

https://vedabase.io/en/library/cc/madhya/7/96/

Chanting this verse, Lord Śrī Caitanya Mahāprabhu, known as Gaurahari, went on His way. As soon as He saw someone, He would request him to chant “Hari! Hari!” (CC Madhya 7.97)

https://vedabase.io/en/library/cc/madhya/7/97/

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Everything matters, and especially what matters is our personal touch, the personal touch in general, and also our extending ourselves personally. We are persons. I thought about that this morning; I felt kind of enlivened. I was woken up. I was thinking, "What's going on?" And I looked at myself in the mirror and I go, "What's going on is you are a person, and therefore you can recognize that you are a person." I was looking at myself, and I knew, like, "Yeah, I am a person." And I was kind of— Wait a minute. I'm the one thinking that I'm looking, and that's why I thought of that whole train of thought this morning.

There's responsibility in personhood. You can't just merge into the—well, you can—you can merge into the world of other people's control, the mind's control, your senses' control. Just give in to that. Or you can realize, "I'm the person. I can do things." And also, people only respond, ultimately, to the personal touch, that if we have sincerity in our heart, and we have—we're buoyed by Jñāna-tapas and we have Śraddhā in our hearts, and that means also empathy for others.

ātmaupamyena sarvatra

samaṁ paśyati yo ’rjuna

sukhaṁ vā yadi vā duḥkhaṁ

sa yogī paramo mataḥ (BG 6.32)

Kṛṣṇa says the yogī is the one who's had experience in the world and knows what everyone is going through because he or she's been through it herself, and therefore, when seeing other people, is not judgmental, so to speak, but empathetic, compassionate. And it's that personal touch that moves the heart of another person, and that's what Bhagavad Āśraya Prabhu said yesterday: "Our movements about love," a very personal thing, "love and trust." If we don't have that, then we have some external proceeding that may not fulfill our heart's desire.

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Bhūri-dā janāḥ means the most munificent, the person who is giving the best, the best giver in the world. That's what we're coming to in the Śrīmad-Bhāgavatam, because here we start with Kṛṣṇa saying in the Bhagavad Gītā, "Be fully Kṛṣṇa conscious" (Chapter 12). If you can't do that, practice thinking of Kṛṣṇa through the rules and regulations. If you can't do that, then just try to work for Kṛṣṇa. Give! If you can't give to Kṛṣṇa for some reason—and Prabhupāda gives definition to that, like your family won't let you: "I'm sorry, I can't give a check, but it has ISKCON on it. I'm toast."So then he says, "Well, just volunteer somewhere. Go and volunteer in a national park and try to do good for others. That'll raise your awareness that the more I give, the happier I become, the more fulfilled I am." That's a revelation to all living beings in the material world who are just trying to take for themselves. That's:

ahastāni sahastānām

apadāni catuṣ-padām

phalgūni tatra mahatāṁ

jīvo jīvasya jīvanam

(SB 1.13.47)

This statement early in the Bhāgavatam says that living beings are just trying to eat each other. Everyone's stealing everyone else's property; whatever wealth other people have, they try to siphon it off somehow. And ultimately, you know, "You've got a body, I think I'll just eat your body to stay alive." That's the material world, and it's scary, but it's the reality of the world.

So then we have this flip towards the spiritual world. How does it happen? Etāvāj janma sāphalyam: You want perfection in your life? Then learn how to give everything in a way of Śreyas—of doing good for others. That's how you become happy.

tava kathāmṛtaṁ tapta-jīvanaṁ

kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ

bhuvi gṛṇanti ye bhūri-dā janāḥ

(SB 10.31.9)

When Caitanya Mahāprabhu heard this verse, He became so enlivened that He embraced Pratāparudra Mahārāja at this point, when he said this verse, and He said, "You are the most munificent. You are the most munificent," He was saying over and over again to Pratāparudra Mahārāja for reciting that verse and letting that vibration out into the world. Those who are giving Kṛṣṇa-kathā, those who are teaching others about Kṛṣṇa, they are the most munificent in the world. So this principle escalates throughout the Śrīmad-Bhāgavatam.

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