If you win something, you call somebody on the phone: "I just won something!" and tell somebody else. We've won a lot! We've won a free human birth. There are several places. For instance, the Avadhūta Brāhmaṇa—he's out in the wilderness, and Mahārāja Yadu meets him and says, "How did you become enlightened? You're obviously enlightened." And he said, "I have all these gurus around." Mahārāja Yadu said, "I didn't see anybody. It's just wilderness." And he starts pointing to natural phenomena and saying, "I got lessons from the mountain, from the tree, from the kurara hawk." He names these 24 gurus, and one of the statements is: 'labdhvā su-durlabham idaṁ bahu-sambhavānte mānuṣyam artha-dam anityam apīha dhīraḥ.' That is, the human life is very rare to get. You can't sign up for it. You just either get it or you don't. And once you've got it, you can turn this temporary (and miserable, by the way) life into something eternal and blissful forever. That's a pretty good deal. So that's something we've won.

And then we have also won because of the sampradāya—the sages, the great devotees—they feel so happy, and they also understand Kṛṣṇa's mission for the world. Kṛṣṇa's mission for the world is: He's the Prabhu, He's the master, and we're all His jana—we're all His subordinate servants. Those who are ensconced in material energy and lost to the happiness of the spiritual world, Kṛṣṇa wants to reclaim, and that's His main purpose for creating the material world. And if you know that, then you can be an insider in spiritual life by helping Kṛṣṇa in His mission, by sharing Kṛṣṇa consciousness with other people. If you do that, then you become part of this phenomenon called sampradāya, giving the greatest gifts.

There are lots and lots and lots—millions—of good causes in the world. Even in London, there are good causes, but there's only one great cause, and that is to take Kṛṣṇa consciousness while you're a human and you have the opportunity, and you give it to as many people as possible. And that's the spirit of the sampradāya. The more we take it ourselves through these five methods and feel the effect of it, the more you'll be enthusiastic to administer the medicine. That's a metaphor given often in Śrīmad-Bhāgavatam: 'nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-mano-'bhirāmāt' in which Śukadeva Gosvāmī describes how this is medicine. You're in a diseased condition, and hearing Śrīmad-Bhāgavatam is medicine. And you give the medicine to people if you see that there's a need for medicine, and you have it, and then you get a chance to distribute it, it's a very heartfelt service. Sometimes people don't know they need it, but they get it and then take it, and then they feel revived and then become eternally grateful, and they want to give it out also to other people. That's nice to see, right?

So that's all part of this idea of sampradāya. It's a great life. It's the best life—is taking what's the most valuable, imbibing it for oneself so you feel genuinely qualified to recommend it to others, because you've taken it and you're taking it, and you feel the change in your life, and then you naturally just want to share it with other people. So it's not really a technique; it's just life—life in abundance. There is only one way to be abundant in life, and it's to think of Kṛṣṇa and chant Kṛṣṇa's names, have prasādam—this is abundant life—and then we share it with other people. And that's Lord Caitanya's mission, which is called audārya.

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Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.

(BG 9.14)

https://vedabase.io/en/library/bg/9/14/

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It comes from the root word viśeṣa, which means specific or special. It's a name of Kṛṣṇa, indicating that His creation is unique in every aspect, and that means that there's no one particle that's the same as another. There's no one relationship that Kṛṣṇa has, as Brahmā mentions in his prayers, in the 14th chapter, of the 10th Canto, that it's multifaceted, or unlimitedly faceted, his relationships with living beings—they're all unique. So it means "unique Kṛṣṇa's unique nature and His unique creation." It's also a name of Lord Balarāma, found in the Balarāma-sahasranāma, where it says He is the knower of Vaiśeṣika philosophy.

And it's also an atheistic philosophy by Kaṇāda. In that philosophy, the word viśeṣa, or the root word viśeṣa, indicates his philosophy of how the universe works—their unique particles that, as I alluded to before, they have different properties, and when they mix in the combinations and permutations, they form, the different forms in the world appear from that process. And if you consider my name to be Vaiśeṣika Dāsa, and I would serve those who are illusioned by that philosophy by giving them Prabhupāda's books, that's a service that I would like to offer to the Vaiśeṣikas.

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When Caitanya Mahāprabhu asked, "What is the most unbearable pain in this world?" He said, "The most unbearable pain in this world is separation from the Vaiṣṇava." There's nothing more severe than that, which indicates that the way that one finds this thread of connection is to become very deeply attached to a Vaiṣṇava. The way to become most definitely connected is through service necessity. The service is passed down through the disciplic succession. If one can find a Vaiṣṇava who's fully engaged in service, having had that bequeath to him or her, and then one is able to take that same service mood, then one also, even more readily, becomes attached to Kṛṣṇa through that service from the Vaiṣṇavas. And we find the same taste and association with the Vaiṣṇavas when we're able to associate and serve Vaiṣṇavas. Prabhupāda writes in the Caitanya-caritāmṛta, Ādi-līlā, first chapter, that in the absence of one's spiritual master, one should take the instruction of the spiritual master as one's life and soul; even if there's some physical separation, one never feels separated.

I had experienced this when Prabhupāda left the world, and I was in New York at the time, at 340 West 55th. And every day, I was going to LaGuardia Airport with my godbrother Praghoṣa. As we heard the news that Prabhupāda left there in the temple, we stayed up all night chanting, and there was a feast the next morning. Everyone was emotionally and physically exhausted, but Praghoṣa came to get me, and he said, "Of all days, today we have to go out and do our service." And we got in our station wagon, and we drove to LaGuardia Airport rather dazed. As I went up the escalator to approach the place I usually would distribute books, I felt disconnected from the world. But as soon as I stepped on that little area where I was supposed to stand every day going to the airport, I suddenly felt this acute sense of connection to Prabhupāda that I had not felt so acutely throughout my devotional life. Because I put my foot on the floor, there was a sense of spiritual electricity coming through, and a revelation that you'll never be separated, because that service is there. And through our service, we can actually take the power of Kṛṣṇa's presence.

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Just a reminder, there are thousands, tens of thousands, millions of scriptures. They have admonitions about what to do and what not to do. But when we come to our Vaiṣṇava śāstras, and it's repeated in the Bhakti-rasāmṛta-sindhu by Śrīla Rūpa Gosvāmī and agreed upon by our own ācāryas, there's only one purpose to all of them, and that's to somehow or other fix your mind on Kṛṣṇa. There's no other place where the mind is satisfied, anywhere in the three worlds. Doesn't matter where you go, how much you get, it won't be satisfied. It'll be disappointed. It'll be morose. And if you think of Kṛṣṇa, then naturally you'll feel satisfied and you'll achieve everything.

Lucky for us, there's an all-encompassing and all-engrossing way that we can do that. It's just by chanting the holy name and bypassing the mind. Just let the name of Kṛṣṇa, which is non-different from Him, go directly into our minds and just hear the sound into our ears, and just hear the sound. So don't feel that you have to think of anything else. You don't. Yena kena prakāreṇa manaḥ kṛṣṇe niveśayet—one way or another, find a way just to fix your mind on Kṛṣṇa. That's the...that's the whole purpose. And chanting Hare Kṛṣṇa is the topmost way to do that. It's been vetted by all the great ācāryas. So feel free, just fix your mind on Kṛṣṇa.

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There's another aspect of the Rāmāyaṇa that always touches me very deeply, and it's a story that's told again and again about Rāvaṇa's brother. Rāvaṇa, of course, was the archetypal demoniac king who wanted to enjoy the whole world—the opposite of what we're talking about. Rāma gave up silk to wear tree bark; Rāvaṇa, he wanted everything in the world for himself and couldn't help himself.

One of his family members, his brother, Vibhīṣaṇa, tried to dissuade Rāvaṇa from his suicide course, stealing Sītā and holding her there in his kingdom. And when Rāma came with his armies, Vibhīṣaṇa, after having a very severe fight—argument with his brother about his wrong-headed ways—came to surrender to Rāma. At that time, he told Rāma, "I want to join you. I was born into this family, I tried to take Rāvaṇa on the right course; it wasn't possible. So now I'm submitting myself to you." Some, as we've heard from the Rāmāyaṇa, were suspect, because during wartime, there is a sense of mistrust of the other side. It's the first conclusion people often come to: they're trying to harm us in some way. It's no trust. But Rāma, being the Supreme Personality of Godhead, had observed the countenance of Vibhīṣaṇa, as did one of his great devotees, Hanumān, whom Rāma consulted. But Rāma was responsible then for accepting him or not accepting him.

He uttered a verse which you can keep in your pocket, and you can pull out any time you feel like you need a boost in life, in which He said that if one time somebody says, "I'm surrendering to you, I take you as my shelter." If someone says it one time, He says, 'sakṛd eva prapanno yas, tavāsmīti ca yācate—one time somebody says to Me,' "I accept you as the supreme, and you're my shelter." He said, "dadāmy etad vrataṁ mama—that I make a vow for that person', to that person—'abhayam'—'that from that time forward, you'll be without fear, you'll be without burden, and always, I make the vow that I will protect you and I will always be there, one time if you say it." You want to say it? Go ahead, say it.

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You are very rare, because not many people take the time to practice spiritual life, and the ones that do are not so focused; they don't have the specificity that you do and the momentum that you do, that you're getting from the mercy of the paramparā. So let's take the advice we're giving ourselves every day and keep practicing, because the ultimate test comes ante nārāyaṇa-smṛtiḥ—to remember Kṛṣṇa at the time of death. It's serious business. Prabhupāda says, "Going back to Godhead is not a plaything." We're not doing it as a hobby or a show or a fad or anything like that. This is for us to use the human form of life to go back home, back to Godhead.

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In friendship, we require trust between the two. So it's not just that we're trying to develop faith in Kṛṣṇa. It's also that we're trying to act in such a way that He'll have faith in us. Easy come, easy go. If one has very easy access, it would seem like something very insignificant. We do have access, but it's a serious relationship also, where Kṛṣṇa, when He sees that we're sincere and serious, the more that He does reveal Himself to us and talk to us.He does talk to those who are pure devotees and who have no other motive. He says so in the Bhagavad-gītā, that "I'm attentive to those who are attentive to Me."

So as an example, let's say you're chanting Hare Kṛṣṇa and what if Kṛṣṇa did talk to you, and He said, "Why don't you come back to Godhead right now?" What would you say? "I would, but I got work later today," or "I still have to go to school," or "I would, but, you know, I wanna take care of my family a little more before I go with You." Kṛṣṇa's relationship is beyond an ordinary relationship where you can be serious or not serious, but Kṛṣṇa wants to evoke that sense of seriousness in us.

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I read a quote—I hope it's accurate, it was from Einstein. He said, "You can see the world as an ordinary course of events, or you can see everything as a miracle." And the poet Blake had mentioned how you can, through observation, appreciation and gratitude, actually notice within a drop of water the entire cosmos. So there's this sense of, when you look out and you see the rain, or you see the ocean, or you see the ability in another person, you can notice that all these things are coming from a source, and it's overwhelmingly amazing.

When we have that sense of awe and gratitude and appreciation, this is the next stage of consciousness, opening consciousness, not being contracted and just resigned to the material body, but then it becomes more and more expansive. And what is it that's becoming more and more expansive? It's that emotion of gratitude that's the beginning of our spiritual awakening, besides just noticing that we're not our body, but also noticing that we're grateful for our life and that everything around us is amazing. There's not one thing around us that isn't unique and amazing. So this becomes more and more expansive as bhakti grows, and it grows unlimitedly, just as if you shine a light upwards towards the sky. Theoretically, it will expand unlimitedly like this, and our consciousness can expand like that, unlimitedly, through the process of appreciation and gratitude, otherwise known as bhakti.

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Hearing the voice of his master, Kirāta, suddenly stood up, breaking the anthill. And as he emerged from the anthill, Nārada said, "Your name is Vālmīki." In Sanskrit, the word Vālmīki means "one who emerged from an anthill," chanting over decades, centuries, being absorbed in the mantra. His heart became pure. He was a new person. He made his journey to meet Sītā and Rāma, and as we know from the Rāmāyaṇa, he took to a life of compassion. What's more, he became so empowered by chanting the Rāma mantra that he was appointed the to be the author of the Rāmāyaṇa. And so powerful was the name of Rāma in his life that he wrote the pastimes of Rāma as if he was seeing them in his own room. They were taking place right before his eyes, and all he had to do was write down the activities in detail, which formed the Rāmāyaṇa.

Śrīla Prabhupāda brought the Hare Kṛṣṇa mantra and distributed it literally everywhere. He brought it. People would come together. I was in San Francisco today with a group of very new participants in the Kṛṣṇa Consciousness Movement. And I took them to a couple of places in the city where the old temple used to be and where Prabhupāda used to stay. They were walking behind me, and I noticed that they couldn't stop chanting, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare." Everywhere he went, they kept the vibration going, and I felt the same power.

Anyone from any position of life, whether one be a Kirāta or a person on the street in San Francisco, or what to speak of somebody with a high birth being born from devotee parents who takes the sacred name of the Lord and repeats it again and again—well, certainly, as the Bhāgavatam says, āpannaḥ saṁsṛtiṁ ghorāṁ, yan-nāma vivaśo gṛṇan, tataḥ sadyo vimucyeta, yad bibheti svayaṁ bhayam—the Lord gives protection to anyone who calls His name. What's more, by chanting Hare Kṛṣṇa, the heart becomes pure, and one can see the Lord directly, just as Vālmīki saw the pastimes of the Lord. Those who chant Hare Kṛṣṇa will come to know their eternal relationship with Kṛṣṇa.

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