One has to become an expert gardener to know what weeds look like when they come up under what circumstances, and one has to protect the creeper. Going around on Govardhana parikramā. You see very frequently that people try to plant things, and when there are new plants, you'll notice that there's more fence and barbed wire around each plant than there is plant, and it takes years for it to grow up, because everybody wants to eat that plant. The monkeys will come and break it, just for fun, the cows will eat it. Others will deface it one way or another. So we can remember that we're under assault from all different directions, and we have to be very careful to protect the creeper. And then we also, as Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura elaborately explains in the Śrī Caitanya-caritāmṛta, in the matter of cleansing the Guṇḍicā Mandira, that there are categories of offenses that one might not even have thought of as an offense that one should catalog and become aware of in order to be an expert mālī, an expert gardener, and he names the various ways that one can impede the growth of the bhakti-latā. It's worth studying again and again and looking at very carefully.

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In chanting Hare Kṛṣṇa, there are ways that the Padma Purāṇa suggests we upgrade our attitude, and by upgrading our attitude in various ways, we'll have more appreciation for the holy name, and we'll feel the effects more. Much as the sun has an equal effect on everybody, but if you go inside and close all your curtains and the sunshine doesn't come through, you're not going to get the benefit of the sun. So in the same way, it's an organic process, and it's natural that we contact Kṛṣṇa and we feel His presence. And because of His presence, vāsudeve bhagavati, bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyaṁ, jñānaṁ ca yad ahaitukam—very quickly, we see the residual benefits. But if we don't take advantage of the process that Kṛṣṇa, Lord Caitanya, has given, then, as a lyric in an old song from the 1980s said, "I don't know what you expect staring into a TV set." I mean, what do you want? You're the one sitting there staring into a TV set, and not you. I'm just saying one. And what do you expect out of your life if you stare into a screen for a long, long time—self-realization ? happiness?

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Cultivate habit patterns. I love this. I stole that phrase, "habit patterns," from Brian Tracy. I've always appreciated it because I noticed that the brain develops its own patterns. It has neuroplasticity. If you read something, if you listen to something, the brain just starts to develop a new neural pathway to accommodate it. You can cultivate habit patterns in the same way they are ingrained in us. When we deliberately cultivate them, they become ingrained in us. If you consider this, I read this a few weeks ago, maybe a few months ago, whatever you're doing, you're practicing. Consider, let's just say you spent more time than you planned to randomly look at a screen, like on a phone. That's a practice. And you're programming your mind to do that, to sort of be random.

Nowadays, things come in videos that are 10 seconds or two minutes, and your mind then gets programmed in that way. Is that the habit pattern you want? Remember, whatever you do, you're practicing. So cultivation of habit patterns that take you towards your goals, not away from them, that's something exciting. You get yourself going in a healthy direction for body, mind, spirit. What is a habit? A settled or regular tendency or practice, especially one that is hard to give up. So if you can get used to doing the things that are taking you towards a higher level of consciousness, and those become hard to give up, you don't want to give them up, because they feel so good to do, you'll feel extraordinarily empowered in your life, and it's all possible. And the last slide: Take responsibility. For what? For refining your desires.

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Just remember Srila Kavi Karnapura and all his family members, especially his father, Sivananda Sena! (Oh, always remember, always remember!) (Sri Kavi Karnapura and his family!) Just remember all the sadhus who follow the path of Sri Rupa Goswami and who are absorbed in the ecstasy of bhajan! (Oh, if you actually want residence in the land of Vraja!) (Just remember the sadhus who are followers of Srila Rupa Goswami!)

(Translation verse 4)

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Canto 11

11.2.37 https://vedabase.io/en/library/sb/11/2/37/

11.2.40 https://vedabase.io/en/library/sb/11/2/40/

11.2.42 https://vedabase.io/en/library/sb/11/2/42/

11.2.45 https://vedabase.io/en/library/sb/11/2/45/

11.2.46 https://vedabase.io/en/library/sb/11/2/46/

11.2.47 https://vedabase.io/en/library/sb/11/2/47/

11.3.21 https://vedabase.io/en/library/sb/11/3/21/

11.5.2 https://vedabase.io/en/library/sb/11/5/2/

11.5.3 https://vedabase.io/en/library/sb/11/5/3/

11.5.11 https://vedabase.io/en/library/sb/11/5/11/

11.5.32 https://vedabase.io/en/library/sb/11/5/32/

11.5.33 https://vedabase.io/en/library/sb/11/5/33/

11.5.34 https://vedabase.io/en/library/sb/11/5/34/

11.5.36 https://vedabase.io/en/library/sb/11/5/36/

11.5.41 https://vedabase.io/en/library/sb/11/5/41/

11.5.42 https://vedabase.io/en/library/sb/11/5/42/

11.9.29 https://vedabase.io/en/library/sb/11/9/29/

11.11.18 https://vedabase.io/en/library/sb/11/11/18/

11.14.20 https://vedabase.io/en/library/sb/11/14/20/

11.14.21 https://vedabase.io/en/library/sb/11/14/21/

11.17.27 https://vedabase.io/en/library/sb/11/17/27/

11.19.17 https://vedabase.io/en/library/sb/11/19/17/

11.19.21 https://vedabase.io/en/library/sb/11/19/21/

11.20.9 https://vedabase.io/en/library/sb/11/20/9/

11.20.17 https://vedabase.io/en/library/sb/11/20/17/

11.23.57 https://vedabase.io/en/library/sb/11/23/57/

11.29.6 https://vedabase.io/en/library/sb/11/29/6/

Canto 12

12.1.40 https://vedabase.io/en/library/sb/12/1/40/

12.2.1 https://vedabase.io/en/library/sb/12/2/1/

12.2.3 https://vedabase.io/en/library/sb/12/2/3/

12.2.4 https://vedabase.io/en/library/sb/12/2/4/

12.2.5 https://vedabase.io/en/library/sb/12/2/5/

12.2.6 https://vedabase.io/en/library/sb/12/2/6/

12.2.8 https://vedabase.io/en/library/sb/12/2/8/

12.2.9 https://vedabase.io/en/library/sb/12/2/9/

12.3.51 https://vedabase.io/en/library/sb/12/3/51/

12.3.52 https://vedabase.io/en/library/sb/12/3/52/

12.13.1 https://vedabase.io/en/library/sb/12/13/1/

12.13.15 https://vedabase.io/en/library/sb/12/13/15/

12.13.16 https://vedabase.io/en/library/sb/12/13/16/

12.13.18 https://vedabase.io/en/library/sb/12/13/18/

12.13.23 https://vedabase.io/en/library/sb/12/13/23/

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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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Well, there's a way in which, if you eat candy every day, you may think "I'm okay," but if you cultivate knowledge about where diabetes comes from, and what happens when you ingest junk food over a long period of time, then you can get an overview. When we're practicing a discipline, it's always helpful to take directives seriously that even though I don't know what the result is going to be exactly, I can take it from the experts. This is the outcome. The doctor will say, "If you do this enough times, it's going to lead to this." Or if someone says, "If you play tereketa carefully, you're going to be able to move your hands on the mridanga in a certain way, in a certain time," in the beginning, you have to follow the authority. It's part of the mighty practice is take the order as a military order that "this is the way to march. This is the way to do these things," trusting the doctor and trusting the order that's coming down.

And if I do it properly, then the result will come on it's own accord. So Kṛṣṇa says, "evaṁ buddheḥ paraṁ buddhvā, saṁstabhyātmānam ātmanā, jahi śatruṁ mahā-bāho, kāma-rūpaṁ durāsadam (BG 3.43)—Fortify your intelligence and be smart about it, and don't give into the whimsies of your mind. Rule by your intelligence, not by some idea that your mind has, like, who cares? Be more strict with yourself in the process," and that always seems to turn out better in all aspects of our life, doesn't it?

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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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