Kṛṣṇa, in the 11th canto of the Śrīmad-Bhāgavatam, says to Uddhava, "sve sve ’dhikāre yā niṣṭhā, sa guṇaḥ parikīrtitaḥ, viparyayas tu doṣaḥ syād, ubhayor eṣa niścayaḥ" (SB 11.21.2)—that it's a good quality to know what you can do, what your adhikāra is, what you're capable of doing. He calls it a guṇa, a good quality. And he said "viparyayas tu doṣaḥ syād." Viparyaya means the opposite. If you try to do more than you're qualified for, then he said, it's not a good quality.

Bhaktivinoda Ṭhākura quotes this and comments on it in Śrī Caitanya-śikṣāmṛta, and he said that the process is like climbing a ladder. If you try to run up the ladder too fast, it's likely that you're going to slip and fall off. Then he said if you're too slow, which means you step on a rung and you know you're there, but then you hesitate to take the next step, he said, then your advancement is going to be slow. He said, so take a steady pace. Remember climbing a ladder—you want to put one foot on, and then take the next step when you feel steady at it. Birds fly in the sky as high as they're able, but the sky is unlimited.

So where you are is inconsequential. What is consequential is your sincere desire to advance. Because it's all Kṛṣṇa. It's coming from Kṛṣṇa anyway. The capacity that we have will be bestowed upon us as we increase our sincerity. We can't really do anything on our own anyway, except for try as best we can and really focus on and pray to Kṛṣṇa with our sincerity. And another example that's given in the śāstra about Yaśodā.When she was trying to tie up Kṛṣṇa, the rope was two inches too short. So Viśvanātha Cakravartī Ṭhākura says that two inches is significant because one inch means our own sincere endeavor to try to meet Kṛṣṇa, and then the second is Kṛṣṇa seeing that we're trying, and then He reaches out to us.

https://vedabase.io/en/library/sb/11/21/2/

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Doubting is not favorable after one determines an authorized source of knowledge, and this is the last slide. So the point is using the intelligence to overcome doubts to answer pressing questions is important, and in the sense of doubting, meaning that one doubts the process itself. Once one is able to determine an authorized source of knowledge, doubting does not become helpful. In other words, doubting helps us triangulate till we come to a source that we can trust. So if you don't have a source that you can trust, and you don't have axiomatic truth, meaning truth is self-luminous, and that you don't question because you trust the source, then you can't make progress, not only in Kṛṣṇa consciousness but any science.

If you go into any of your classes in high school or university, or whatever grade you may be in, and the teacher brings out a textbook and says, "Today we're going to study history," and you say, "I don't believe anything in this book," you'll probably be not very productive in the class, or in chemistry, or in geometry. "Solve for here. Solve for this." There's nothing, no X to solve for. So you have to have axiomatic knowledge that comes from a trusted source. Otherwise, you get what's called infinite regress. If you don't trust anything or anyone and keep going back and back and back, you'll never come to any conclusion whatsoever, and then your life becomes a series of absurd absurdities. So this is the one exception, that once you can determine that the source is valid, like you find a good doctor, and you've verified the doctor has been vetted, has gone to the proper schools and so forth, then you can't doubt the prescription.

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One day, I was walking on an old logging road in the middle of nowhere in Northern California, and I felt something underfoot. I picked it up, and it was a little, tiny screw.

The analogy came into my mind about the screw. I brushed it off a little bit, and I found myself feeling compassion for the screw, like, "What happened to your glorious engagement in some machine?" I had no idea what the machine was, but I did feel sorry for it for a moment. Then, I felt sorry for myself, because existentially, I suddenly saw myself standing there in a world where I don't know how I came in, I don't know how I'm going out. As Kṛṣṇa says in the Bhagavad Gita, he gives an analogy himself of a banyan tree, which is convoluted, and we're in the middle of it, and it's so vast that we can't see where it begins or ends. That's this universe. We can't see much, nor do we know how we came into it, nor do we know when we're going to leave or where we're going to go when we leave.

And I thought about my own situation, and I felt kindred with that little screw for a moment, so much so that I put it in my pocket, and I brought it home, and I keep it on my desk, and I look at it from time to time, and remember the teaching of my spiritual master. He said, "The simple fact is that if we reconnect with our ultimate purpose of life, which is to serve Kṛṣṇa, to serve God, then we become inestimably valuable in that very moment, that very second. You don't have to wait for anything. You don't need a degree. You already are something that is so glorious, and all that's needed is a reconnection through service. And it can be simple service.And In the Bhagavad Gita Kṛṣṇa says "nehābhikrama-nāśo ’sti pratyavāyo na vidyate sv-alpam apy asya dharmasya trāyate mahato bhayāt"- even if you give the tiniest gesture with a humble heart towards God, then you're reconnected in that very instant, and it's never forgotten.

https://vedabase.io/en/library/bg/2/40/

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Once upon a time, a king met a sage, and the king lived around those who always agreed with him, saying, "Yes, Sire, you're correct," and it's possible to have a sense of always being right, and then wanting to have everybody agree with you and condescend. So he had a tinge of that even when he met the sage. So the king, upon meeting the sage, there in a place that seemed a little desolate, when other people there said, "Who are you?" to the sage. And when the sage detected that sense of ego in the king, to impart wisdom to him, he replied something that seemed unusual. Because he was a sage, maybe antithetical to being a king, and he said, "I am a king." Surprising, right? The sage saying "I'm a king." So let's see what happens. (0:38:44)

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There's a way in which Prabhupāda talks about in the Śrī Caitanya-caritāmṛta that our real project in life is to establish a temple within our hearts. And he says, once you're able to cleanse that temple, of all the anarthas, as one would clean an area and thus build a proper place for the Lord to sit, then once you've established the Lord there, you can hold a festival and distribute prasāda to everybody.

So in the Bhāgavatam, Nārada Muni says, iti mūrti abhidhānina mantra mūrti amūrtikam (SB 1.5.38) —The Holy Name itself is our Deity, mūrti, directly Kṛṣṇa, full form. And if we have the opportunity, we can establish, we should establish The Deity as soon as possible, by chanting properly, avoiding all offenses and not hesitate, because if we leave the land open, someone will come build something else there instead of a temple there'll be a 7-Eleven, or it won't be worse. All I could think of worse would be Home Depot. And so we have a short amount of time in human form of life to build that temple in our heart. And any time we have the opportunity, we should immediately take it to capitalize on whatever inspiration we have to chant, otherwise after five minutes or five days or five years, our intention may be different and we may miss the opportunity.

https://vedabase.io/en/library/sb/1/5/38/

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If we can know what the heart of God is, what He likes particularly, and if somehow or other, we could contribute to that to please Him, what would our life be like? Well, according to the logic of the scriptures, which talks about watering the root of a tree, if we figure out that by watering the root of the tree, the whole tree becomes nourished, and we also, as we discussed yesterday, Prahlāda Mahārāja, points us to a principle through which we can be fully satisfied—not partially, not temporarily, but fully and eternally satisfied—naivātmanaḥ prabhur ayaṁ nija-lābha-pūrṇo, mānaṁ janād aviduṣaḥ karuṇo vṛṇīte, yad yaj jano bhagavate vidadhīta mānaṁ, tac cātmane prati-mukhasya yathā mukha-śrīḥ (SB7.9.11). And that is that if you satisfy the Lord, or at least you even attempt to satisfy Him, you have an idea in your heart that "I would like to please God," and you can find the ways and means to do that, then you'll become satisfied, because we're parts of God. And Śrī Caitanya Mahāprabhu's innermost desire, as we learn from our most esoteric scripture, Śrī Caitanya-caritāmṛta, is...

(excerpt from the talk)

https://vedabase.io/en/library/sb/7/9/11/

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nārada muni, bājāy vīṇā

'rādhikā-ramaṇa'-nāme

nāma amani, udita haya,

bhakata-gītā-sāme

When the great soul Nārada Muni plays his vina, the holy name, Radhika-raman, descends and immediately appears amidst the kirtan of the Lord’s devotees. (1)

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It's A Good Idea To Assume You Know Nothing | Pilgrimage of The Heart | 13 Feb 2025 by Vaisesika Dasa

tāhāṅ vistārita hañā phale prema-phala

ihāṅ mālī sece nitya śravaṇādi jala

The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.

https://vedabase.io/en/library/cc/madhya/19/155/

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This morning, I woke up and I was thinking of all the things I had to do and problems I had to solve, and "How am I going to do this all?" And then I just started praying, and I said, "Kṛṣṇa," there's a picture of Kṛṣṇa on my wall, and I can see Him as soon as I wake up, "Kṛṣṇa, I think I need a little help. If You could empower me to deal with all the duties that I have to do today." And I immediately felt satisfied, because I just left it to Kṛṣṇa.

So Caitanya Mahāprabhu taught this simple process. It's very intuitive. It feels quite natural. There are simple parts to it, and He wanted everyone to be able to participate in it. And He also said, "Become a gardener yourself. Tend to your own garden, grow the seed in your heart, let it fructify." Kuñjarī, is she here or is she in class? Give me—pass on the verse number of the verse you were saying in the car on the way here, and we'll read it. I promised I'd read it in the class. It relates to what we're saying. It's her new favorite verse.

And so He also said, "When you water the tree and it grows up, it'll get lots of flowers on it, and after flowers come fruits, right?" Everyone say, "Yes," yeah, just in case you didn't know that. And then, then He said, "You can enjoy the fruits, but there are too many. There are too many fruits for one person to eat." And He said that about Himself. "I'm growing all these gardens in people's hearts everywhere, and all the fruits are coming out. There are so many I can't eat them all." And therefore, He said, "Everybody distribute these fruits." So that's how you can be employed, distributing the fruits that come out of the bhakti creeper and are available to everybody. And when you do, then it becomes a way of reconfirming how nice the fruits are, because when you give them to other people, and you see them eating them, and then they get the same result—that they start to smile, and then they'll laugh, and then they'll chant, and sometimes they'll dance, because they ate the fruit. And then He said, "Then you'll remember how nice it is."

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