If you consider advertising, how does it work? You have to repeat it. People say things over and over again. Also as mentioned, politically, if lies are repeated over and over again—enough times—then it just becomes an accepted idea from the repetition. So, that’s conditioned life. I’m repeating to myself various false senses of myself.

From the Rāmāyaṇa, we have this profound example: that Kaikeyī is transformed from a loving appreciator of Rāma to someone who envies him and fears him because of Mantharā’s statements. She says it several times, makes several arguments. So, this is the repetition that’s going on internally; we’re taking it in externally.

In this sense, the chanting of Hare Kṛṣṇa is a reorientation, and we repeat it:

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare

Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

Again and again we’re saying, "Kṛṣṇa, I’m Your servant. Kṛṣṇa, I’m Your servant. Please engage me in Your service."

The mind says, "I, me, my; I, me, my; I, me, my"—it’s a lyric from a song—and we say, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare." We need that because the layering is thick. It’s been for many, many lifetimes—the misconception that I’m the center. But here, we’re putting Kṛṣṇa in the center, saying, "Kṛṣṇa, I’m Your servant. How may I serve You?" That’s a great relief: to come to reality. So, we can consider this therapeutic.

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Prabhu sent me a video of his mom this morning. It was when he was teaching her how to chant japa. She was 91, I think, and physically she was having a hard time. Her hands were hard to move but she was determined to do it.

It was really sweet, and it just reminded me that I miss her. When my siblings and I got to know her, they used to come out and visit, and we would do family gatherings at their house in Lafayette. I remember my sister saying, "I found my real mother." That’s just how she was. She just welcomed everyone with love, and she was such a great role model. She really was.

She was in college, and she got married during the World War II. Then she had two children, and she had left college. There was a big gap between Prabhu and his brother and the two older kids. Prabhu was the youngest, and when Prabhu went to school, she decided to go back to college. She had to finish her undergraduate degree. Then she went on and got her Master’s; then she went on and got her PhD, and taught sociology at San Francisco State.

And then, in her 60s, she went back to school while she was still teaching and got a Master’s in family therapy or something like that. Then she started working for the Alameda court system to help determine when there were difficulties in the families; she would give advice. She had such a great background because she was a sociologist, she had taken the psychology courses as well, and she had raised four kids, one of whom left home at 16 to become a devotee.

She had been through an awful lot. So I was just really remembering her today, and all the sacrifices that mothers make, that kids have no idea, right? We have no idea until we get older, or until you are mothers yourself. Prabhupāda says it’s the closest thing to pure love: the love that you have for your kids.

So on this Mother’s Day, I am so grateful for all of your association, for all of your examples, for your determination, for your dedication to your families, to your gurus, to Prabhupāda, and to Rādhā-Madana-Mohana. Thank you for giving me your association and your example. I’m always inspired by you.

(excerpt from the address by HG Nirakula Dasi)

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List of nectarean verses: https://versecircle.com/?s=1118

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You’ll notice that the last six verses of the 12th chapter of the Bhagavad-gītā tell us the result of practicing Kṛṣṇa consciousness in any of its forms. As Kṛṣṇa mentions, the person becomes straightforward and truthful. There are different ways to interact with people. Somebody who is Kṛṣṇa conscious will be able to sort out situations without resorting to false ego. It's the hardest thing that we, all of us do—interpersonal dealings. I'll just see if you all agree with me on this.

Every service is easy, really; it's just straightforward. You just follow the system: 1, 2, 3, 4, and you're there. But along—between one and two—there are some interpersonal dealing that becomes troublesome. It's like, "No, no, I was there first!." "And that's my pot holder over there, by the way—I brought that from home." Whatever it is, there's always something to deal with in there. But a devotee whose heart has become freed from envy—nindati śūnyam hṛdam īpsota-saṅga-labdhya—he doesn’t have to give in to the false ego at every stage, and therefore is able to progress in management from one step to another, because he or she is able to accommodate others, to find workarounds, and do things.

Of course, there’s different styles of management, but the main point is: whatever the motive is in the heart of the person who is administering whatever form of guidance there is, if that is pure intention, then it comes out well. Actually watch Prabhupāda’s way of dealing with all kinds of problems and interpersonal dealings. He was expert, dakṣa. It’s one of the qualities of a pure devotee; dakṣa is that person is expert in dealing with all kinds of situations, the hardest of which is interpersonal kind of things that took place.

I mean, people made all kinds of outrageous claims and had difficulties, and they just brought them all to Prabhupāda and left them at his door. "Only our group is bona fide." That's mantra has been going on since the universe started. Look at Śiva and the Dakṣa fight. It’s like, you they had gangs going—gang violence at that time. So that’s been going. That’s the nature of the material world.

So when we become pure in heart, that is, we see that "My only interest is serving Kṛṣṇa." If I have another interest, anyeṣām bhāvanām, it means that’s going to manifest in my interpersonal dealings with people, and it’s going to become troublesome because I’m holding something else in. We can all see this for ourselves. If we have a pure motive in what we’re doing, then the ways in which we’re able to maneuver in the material world become unlimited.

But once we say, "I, me, my; I, me, my; I, me, my; I, me, my"—the mantra of the material world—if you listen carefully: "I, me, my; I, me, my; I, me, my." Even somebody can (gestures playing mṛdaṅga), "Look at me! Look at me! Look at me! Everybody look at me!" That’s different from somebody who’s chanting with, "I just want to please You, Kṛṣṇa, by this mantra." And so it all comes from that point: anyeṣām bhāvanām. All forms of difficulty come from misidentification and thinking that there’s something separate from my interest of serving Kṛṣṇa.

Verse for discussion: https://vedabase.io/en/library/sb/11/13/31/

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A devotee is not vitally concerned with the ups and downs of the material world, but is concerned with going on with his or her service without deviation.

Of course, Lord Nṛsiṃhadeva recaptured Hiraṇyakaśipu, and this resembles the tussle between a cat and a mouse. On the lawn of the Denver temple. I saw the cat—who was a temple cat, doing its service—and it caught a mouse. The cat was sitting casually on the lawn, and the mouse was hopping along, and the cat pretended that, "Yeah, it’s cool," but then it would pounce again and catch the mouse.

Prabhupāda points out in this section that Lord Nṛsiṃhadeva is part cat, and therefore He played with Hiraṇyakaśipu. He bifurcated him—you know what that means. He eviscerated him? It means He pulled out his entrails; He pulled out his heart as well.

We have it from Viśvanātha Cakravartī Ṭhākura that when pulling out his heart, the Lord marveled at how a living being, especially an elevated one, could carry such burdenous, material desires within the heart to want to conquer the worlds. He thought, "Why would you keep these things in your heart?" This is also an invitation for everyone to unburden him or herself from carrying around material desires.

We find from the contrast between Hiraṇyakaśipu—vilulitanin—in his prayers, Prahlāda Mahārāja says: "Why would I want any stake in the material world, since my father had the biggest stake of anyone in history, and he lost it within a moment?"

He was in such a powerful position that when he moved his eyebrows, he forced people to do things; they would cower. And by his mystical potencies, he would be able to dictate to them whatever he wanted, and they would have to do it, he said. But he lost all that within a moment.

In the aftermath...(0:25:07)

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We avoid four sinful activities and especially avoid four things. Be careful about what we eat, as it directly affects your consciousness. No illicit sex, no intoxication, no gambling, no meat-eating. These are just low activities.

When we’re engaged in devotional service, we have to be careful because we may not see everything. So there are different kinds of aparādhas. There’s vaiṣṇava-aparādha, there’s nāma-aparādha, there’s sevā-aparādha and there’s dhāma-aparādha.

For instance, when you go to the dhāma, you have to be very careful because you may not know where you’re stepping. You should not develop a flippant attitude—that "Who are all these people? What's this place?" If you’re around devotees, you should be very humble because you should know that they are very dear to Kṛṣṇa. When you’re around the Deities, don't be a bull in a china shop.

That’s why there are regulations in pañcarātrika worship. You make sure there’s no cross-contamination. If you touch some prasād, like if you pick up a tulsī leaf already offered, then you purify your hand before you offer a fresh tulsī leaf. You have to be careful where you step, never step over Kṛṣṇa, never put your feet on things. There are ways— like don't talk loudly before the Deities, don't cry, wail.

There are all these points for avoiding aparādha. 'Rādhā' means ārādhanam, worship of Kṛṣṇa in the proper way. And there are ways that are improper. So you refine your mind and the way you act when you’re around the devotees, when you’re around Kṛṣṇa, when you’re around the dhāma, and when you’re around the Holy Name. Then you can be fully receptive to their mercy and take it all in.

Pāpa are gross activities that come from our attachment to the modes of rajas and tamas, and even sattva to some degree, but it’s very light. But the tamasic, we have to be very careful and purify our minds and hearts so that we can at least develop sāttvic habits. Kṛṣṇa talks about this in the 11th Canto, there is a whole chapter about it. Everything you use in your life should be sāttvic. Because otherwise, in rajas, tamas, then you’re still subjected to activities that are animal-like.

And we need clarity, we need sattva. Sattvaṁ yad brahma-darśanam. You have to come from the raw wood, to the smoke, to the fire. That’s tamas, rajas, sattva. So we avoid the things that are obviously degrading, and then we avoid offenses so that we can be gentle and worshipful around the Holy Name, around the Vaiṣṇavas, around the Deities, etc. I'm going to read you the verse again, because this is the verse for the day. This, for those of you who are interested, it's in the.. (15:04)

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A person who is sincere and tries on the path of devotional service is never without knowledge. Kṛṣṇa gives knowledge. In fact, we hear in the Bhāgavatam (Sb 1.2.7):

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam

That is: by the process of devotional service, one gains knowledge and gains detachment. And where does that come from? Kṛṣṇa, as the Supersoul, is within the heart. Dadāmi buddhi-yogam taṁ—He gives intelligence. He is giving us the opportunity to come closer to Him.

Prabhupāda mentions in his purport to Bhagavad-gītā 10.10 that a person who is sincerely engaged in devotional service can never be without knowledge. Even if a person isn’t very adept at the practice of devotional service, by his or her sincere endeavor, Kṛṣṇa will give everything necessary.

These encouraging verses come in volleys. We find also in the ninth chapter of the Bhagavad-gītā:

ananyāś cintayanto māṁ ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham

Ananyāś means that without any other consideration, if you give your heart to Kṛṣṇa and say, "Kṛṣṇa, even though I’m busy, my main purpose is to be with You, to serve You." To such a person who is worshiping (paryupāsate), for those who are constantly engaged (nityābhiyuktānāṁ), He says, "I will fortify you (yoga-kṣemaṁ). I’ll give you whatever you need. I’ll provide the circumstances, the association, whatever is necessary."

Vahāmy—He says, "I’ll do it personally." This is a very special aspect of this verse that our ācāryas mention. When Kṛṣṇa says yoga-kṣemaṁ vahāmy aham, vahāmy means that He is there personally. It is not an impersonal force. It’s not "the universe gave you a Volkswagen." Well, which part of the universe gave you a Volkswagen? Trace it back. Was it the clouds, the stars, a comet somewhere?

No, there is a person behind it. That is what "Cosmos" means. Cosmos means somebody designed it; it’s not random, it’s not chaos. There is an intelligence behind it, but we have direct access to Kṛṣṇa, who gives us intelligence. And for those who are interested in Kṛṣṇa, Kṛṣṇa extends Himself.

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When you put the sugar cane through the grinder—not once, not twice, thrice, and maybe, if you're really cheap, you put it through again—that's tuccha. Even the cows come over and smell and go that’s nothing left. That's tucchavat.

Tucchavat means then you see these accumulations of material desires as being insignificant. They don't mean anything to you anymore because you have this: ar kabe nitāi-cānder. By the mercy of Nityānanda Prabhu, karuṇā hoibe—by His mercy, saṁsāra-vāsanā, these stored desires, layer upon layer, storage rooms full of all these desires, the vāsanās.

Karma really means that we're forced to act now because of what we did before. In our mind, we're pushed to go in a certain direction because we've accumulated this karma, and we may think, "When's it going to hit me?" It's driving you right now.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

And everyone thinks, "No, no, I meant to do that."If you've ever seen anybody mess up, and they go, "Yeah, I'm meant to do that"—every soul is messing up in the material world and is like, "We meant to do that.": And so they're forced into this because of saṁsāra-vāsanā, carried from one situation to the next to the next to the next because of vāsanā.

So he says, 'kabe tuccha ha’be'—when will that time come? When, by the mercy of Lord Nityānanda, will I no longer be forced by material nature to move in a certain direction. When will Nitāi bestow His causeless mercy upon me, so that my desire for material enjoyment will become very insignificant?

(Excerpt from the talk Krishna Favours Those Who Continue https://youtu.be/796BMQYnELc)

(1)

'gaurāńga' bolite habe pulaka-śarīra

'hari hari' bolite nayane ba' be nīra

(2)

āra kabe nitāi-cānder koruṇā hoibe

saḿsāra-bāsanā mora kabe tuccha ha'be

(3)

viṣaya chāriyā kabe śuddha ha 'be mana

kabe hāma herabo śrī-bṛndābana

(4)

rūpa-raghunātha-pade hoibe ākuti

kabe hāma bujhabo se jugala-pīriti

(5)

rūpa-raghunātha-pade rahu mora āśa

prārthanā koroye sadā narottama-dāsa

TRANSLATION

1) When will that opportune moment come to us, when there will be shivering of the body as soon as we chant Lord Gauranga's name? While chanting Hare Krsna, when will there be tears in the eyes?

2) When will I obtain the mercy of Lord Nityananda-candra? When, by His mercy will the desire for material enjoyment become very insignificant?

3) When the mind is completely purified, being freed from material anxieties and desires, then I shall be able to understand Vrndavana and the conjugal love of Radha and Krsna, and then my spiritual life will be successful.

4) When shall I be very much eager to study the books left by the Six Gosvami's, headed by Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami? By their instruction I shall be able to properly understand the loving affairs of Radha and Krsna.

5) My only aspiration is to attain the lotus feet of the Six Gosvamis headed by Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami. Narottama dasa constantly prays to attain their lotus feet.

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Considering the desire of the soul to experience something that is pleasurable—because we’re naturally pleasure-seekers—sac-cid-ānanda is our constitution. However, we’re limited by the boundary of our own mind. People take intoxication to try to cross that boundary, but then they find themselves degraded. Although they may have a "peak experience" or they may loosen inhibitions—which is one of the ways that people enjoy intoxication, they feel less inhibited—in any case, one’s trying to cross a boundary.

Śrīla Prabhupāda mentions in the Caitanya-caritāmṛta that by chanting the Hare Kṛṣṇa mahā-mantra, one may come to experience the sound of the mantra as being extraordinary. In other words, it’s not routine; it’s something that one’s never heard before.This is the endeavor of most people: to try to enjoy something, they go to an amusement park to try to have an extraordinary experience—something that is outside of the ordinary. In fact:

Ordinary: Comes from ordo, which means "according to order," or closely related with the idea of doing a routine—something you're used to doing according to an order.Extraordinary: Ex means "outside," and tra means "the state of something." So, extra means the state of being outside the ordinary.When you say "extraordinary," it means you’ve crossed the boundary of the order or the routine.

The word mantra, of course, has those two parts: Man: The mind, which is the boundary-place we live in (a small place in our mind) and tra: can mean either a "tool" or trāyate, which means "to deliver."

The mantra delivers us from the boundary of our mind. People say, "Well, that’s fantastical! How could Kṛṣṇa expand Himself into 16,108 forms, accommodate His queens, and have palaces? That’s not possible." This is because we are limited by the boundary of our own minds, and our perceptual horizon is not expanded enough to understand that.

The mantra helps us to rise above the mind. When we have a peak experience in chanting, we would resemble what Prabhupāda mentions in his purport: you hear the sound and it is extraordinary. It’s beyond what you have heard anywhere else. This is the point at which we may be attracted to the mantra.

However, it requires practice, effort, and keeping the mind fixed on the mantra in order to experience such a thing. We may notice that the mind becomes bored because it considers the mantra to be "ordinary." It’s helpful to cultivate knowledge that the mantra is not ordinary—it is Kṛṣṇa.

It is our attention that becomes ordinary, and we take the mantra to be ordinary because we’ve not been able to focus on it. Because of rajas (passion), the mind is still seeking another peak experience: "It must be somewhere else."

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To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025

https://vaisesikadasayatra.blogspot.com/

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