Questions on today's Swami call:

If I made a commitment to be patient and kind, would it be okay to detach from this commitment in extenuating circumstances?

How can I avoid offering too ordinary prayers to Sri Krishna rather than dignified prayers?

Sri Caitanya Mahaprabhu's associate Kalidas would accept maha-prasadam from everyone without considering their level of advancement. I myself find it difficult to accept maha-prasadam from anyone, even from advanced devotees. What principle is being taught through the story of Kalidas, and how can I overcome my mental block?

Have you ever had to deal with devotees being jealous of you? How did you handle that? And if you were to praise a disciple, would it be okay for others to be jealous of them? Can jealousy be helpful in any way?

Can you comment on the affection, anger and indifference of the guru towards a disciple? What do if one feels the guru is angry for no good reason? How can one avoid the guru becoming indifferent?

Dear Maharaja, can you share something about your connection with Srila Bhaktivedanta Narayana Maharaja, as today is his appearance day?

How do you understand the relationship between experiential realization and scriptural authority in the development of true knowledge (inana), and where do you see these two approaches converging?

Questions on today's Swami call:

In Jaiva Dharma, the jiva-shakti is called incomplete. How could any of Bhagavan's shaktis be incomplete?

Can you simplify the description from Jaiva Dharma of how Bhagavan manifests in relation to his different shaktis, such as cit-shakti, jiva-shakti, and maya-shakti?

Are jivas manifest in the world through the jiva-shakti?

What does it mean to be a "transformation" of a shakti? Because "transformation" implies change.

Pranams, my dear Guru Maharaja. Could Ananta Sesa and Kaliya be seen as analogies to Yoga-maya and Maha-maya? And could the fact that Krishna does not kill Kaliya indicate that the ego is not to be destroyed but rather made purified and subservient to Sri Krishna?

Is the point of Brad-aranyaka-upanisad 4.3.30 that knowledge would cause suffering for the liberated self and therefore it is unmanifest?

How can there be several devotees in Krishna-lila with the same name?

How can I get rid of the anartha of being disturbed by kirtan that is not to my liking?

Is it okay not to always have questions, philosophical or practical, to ask the guru? And who do you turn to when you have questions yourself?

Should we try to see Sri Krishna's hand in material situations?

Why is Sri Krishna's quality of beauty particularly emphasized in our tradition?

Questions on today's Swami call:

What is the difference between Lord Shiva and Maha-Sankarshana?

Dandavat pranams, Guru Maharaja. What can we lear from experiences where we thought we were going to die but forget to pray?

Should I eventually give up my habit of offering Sri Krishna ready-made cakes from the store?

If Lord Shiva and Maha-Sankarshana are one, why is it listed among the ten offenses to the holy name to consider the demigods like Lord Shiva to be independent of or on the same level as Sri Krishna?

Can you comment on the different levels of remembrance (smaranam)?

I heard a story about Bhakti Saranga Goswami being warned that he was cheated by other Vaishnavas. His response was that he wished to keep his faith in those Vaishnavas even if they were cheating him. How can we understand this attitude?

How can I know if Sri Krishna accepts my offerings?

Do you believe that Sri Krishna's lilas continue on earth as long as someone remembers them with love?

What is the difference between the separation from Sri Krishna felt by the sadhaka and that felt by the associates of Sri Krishna in the lila?

Would you like to say something about Sri Jagadisha Pandit as it was his appearance day recently?

Why is it that orthodox Gaudiya Vaishnavas disapprove of certain lineages that worship Sri Caitanya Mahaprabhu while approving of traditions that are more removed, such as the abrahamic religions?

Do you have any plans to go to India, and do you have any plans for 2026?

In your book Joy of Self you say that a real guru has no disciples, but rather sees their disciples as being sent by Sri Krishna to engage the guru in service. At the same time, the guru honors the sentiments of the disciple as it is inspired by Sri Krishna. Can you explain

1. Follow-up from last week on consciousness: "If the difference between vishaya (object) and ashraya (subject/shelter) disappears at a certain point, then in terms of the subjective experience of the manjaris, does the difference between Radha and Krishna also disappear to them, and does service to one become service to the other?" [00:25]

2. Object of consciousness: "Can consciousness also be the object of consciousness? On one hand, no, because consciousness belongs to subjective reality and is the experiencer, not the experienced. On the other hand, God, His form, name, and companions are all spiritual (sat-chit), which means they can be experienced with our consciousness. Does God as pure consciousness become the object of our consciousness?" [09:48]

3. Nature of consciousness: "Can we say more properly that consciousness is the function or attribute of the jiva, or is it their very essence?" [26:54]

4. Spiritual progress (Kanishta stage): "If the madhyama-kanishta stage corresponds to nistha, then how can we recognize our spiritual progress at the kanishta-kanishta stage? Does this initial stage also have any gradations or levels? Is there any place where one can read about this?" [30:16]

5. Kardama Muni and Lord Kapila: "Why did Kardama Muni leave home to meditate on the Paramatma when the Lord Himself, Lord Kapila, was his son in his home? Secondly, was Kardama Muni in vatsalya-rasa?" [34:49]

6. Qualities in disciples: "What are the most important qualities you would be pleased to see in your students?" [40:47]

7. Process of Sharanagati (Surrender): "Does the process of sharanagati involve an inner aspect (releasing the tendency to control and placing trust in Krishna) and an outer aspect (taking practical steps to improve one's life, such as seeking guidance or reorganizing daily activities)? Is this understanding and approach correct?" [48:49]

8. Sharanagati and Shradha: "I would like to understand more how sharanagati and shradha are not considered an anga (limb) of bhakti while being also the very base of it and one of the stages of bhakti development?" [50:40]

9. Adversity and service: "If you accept your situation and understand it for what it really is, there stops being a problem—there are only service opportunities. How does this apply to everyday problems for someone at the kanishta stage? Is it through practicing tolerance and humility, or something else?" [01:00:00]

• [00:43]: I would appreciate your guidance regarding the Mridu stage of Anartha-nivritti as described in Madhurya Kadambini. When I am conscious of an anartha being triggered and there is emotional pain, I notice that remembering Krishna and taking shelter of philosophical understanding brings relief. Is this movement from being absorbed in the anartha to returning to remembrance a healthy sign of progress?

• [09:02]: I understand that chanting the Hare Krishna maha-mantra is our bhajan. How important is archan (deity worship)? Could you please give some guidelines on how to do archan at home for busy householders?

• [24:40]: My question relates to Gopa-swami and Jaiva Dharma, specifically about sakhas like the older surit-sakhas (Virabhadra and Mandalibhadra). Mother Yashoda gives them weapons to protect Krishna from demons. But in Vraja, there are no demons, only rumors. Does this mean drawing a sword to protect Krishna is only possible in the prakata-lila (manifest pastime), or does it also happen in the aprakata-lila?

• [28:09]: I heard a devotee quoting that one cannot practice humility, and any attempt to do so is a symptom of pride, because real humility is a natural state that can only be bestowed upon us. Could you please say something about that?

• [38:24]: If Shri Krishna is Vishaya (the object of love) and Radharani is Ashraya (the shelter of love), how does a manjari tread this path? Her love for Krishna is subtle, while her dasyam (service) for Shri Radha is her life air. How does her love for the Ashraya (Radha) exceed her love for the Vishaya (Krishna)?

• [46:46]: (Follow-up) In the "Circle of Friends" you mention that Krishna is both Rasa and Rasika, being both the Vishaya and the Ashraya for his friends. You also mention that for intimate devotees, the distinction between Ashraya and Vishaya dissolves. Is this specific to sakhya-rasa due to equality among friends, or does it happen in other rasas as well?

• [58:11]: Do the priya-narma-sakhas have equal love for Radha and Krishna, or are they a mirror of the manjaris, meaning they take Krishna's side and have more affection for him?

• [59:24]: (Follow-up) Regarding the "no-self" concept in Advaita Vedanta—my experience is that, just as in Gaudiya Vaishnavism, there are different levels of understanding. Some say there is no individual self, while others (like Ramana Maharshi) say the Self is the only reality. How do we distinguish between these perspectives and the Gaudiya view?

• [00:00:21]: Is the fear justified that if someone sees Krishna personally while awake, they might be considered insane and unable to perform their service to the Guru?

• [00:06:50]: Who is the Sri Guru who resides in the heart along with Paramatma, if Paramatma is a passive witness and Guru provides active guidance from within?

• [00:09:40]: Could you explain the "Sphota" theory regarding the meaning of words and the idea that someone with wrong understanding or bad intentions can turn even a sacred mantra into a materialistic sound?

• [00:16:01]: Does the statement that good spiritual instructions are only useful when they match the practitioner's stage of spiritual realization apply only to the topic of meditation?

• [00:24:35]: Why does Balarama carry a plow and a mace? Is there a specific meaning behind these symbols?

• [00:30:56]: Why does Radha ask Balarama to marry the Gopis who are in love with him?

• [00:31:37]: Are there specific techniques or practices that help the heart retain and realize the supernatural sound vibrations of the Lord?

• [00:36:12]: How can one control the desire for recognition, validation, and respect from others?

• [00:47:08]: Are there "sakhi" (female friends) of Krishna in Vraja, and does sakhya-rasa (friendship) extend to the maidens, or is it exclusive to certain groups?

• [00:50:31]: How should we approach an atheist who believes that if God exists, He must be evil because He allows suffering in the world?

Questions on today's Swami call:

Obeisances, Srila Maharaja. How do the levels of kanistha, madhyama, and uttama relate to the nine stages of bhakti?

Pranam, Guru Maharaja. Will our eternal identity and service upon attaining perfection be determined by qualities inherent one one's self or by the desires of Sri Sri Radha Krishna?

Is sakhya-rasa an uddipana for other Vraja-vasis than the gopis?

Dandavat pranam, do the disciples of a guru carry krishna-shakti to other people?

Are there any disciples of Srila Prabhupada or Srila Sridhara Maharaja that have inspired you?

What did Srila Bhaktisiddhanta Saraswati mean when he said he perceived his gurus, Srila Gaurakisora Das Babaji and Srila Bhaktivinoda Thakura as Svarupa Damodara and Gadadhara Pandit?

Dandavat pranam, Guru Maharaja. Can you tell us about the members of the catur-vyuha?

Are Karanadakasayi-, Garbhodakasayi-, and Kirodakasayi-Vishnu three separate deities?

If the vision of Goloka only descends on those engaged in Vraja-bhajana, why are descriptions of Goloka necessary?

What does it mean that some of Sri Krishna's lilas are enacted in conjunction with the maya-sakti?

What can we learn from the attitude of the bull of dharma speaking in the first canto of the Srimad Bhagavatam?

Is there a connection between the pastimes of mother Yashoda tying Sri Krishna to the grinding mortar in the Damodara-lila and the cowherd boys tying him to a tree?

How does the shift happen from material to spiritual personality?

Questions on today's Swami call:

Dandavats, Maharaja. Pranama to you and all the devotees here. You mentioned in another session that one can make Krishna-bhakti a limb of one's guru-bhakti, rather than the other way around, and this will be pleasing to Sri Krishna. How does one do this? Could it, for example, be to pray to Krishna to bless us in fulfilling the desires of our spiritual master?

Radhe Radhe! What did you mean when you said that your inner guide inspired you to wear gopi-candana tilaka?

Why did Srila Krishnadas Kaviraja Goswami liken Sri Caitanya Mahaprabhu to a lion?

Can you explain Srila Jiva Goswami's verse stating that one has to be identical with God in order to worship him?

Pranama, dear Guru Maharaja. If the hladini- and sandhini-shaktis are presided over by Srimati Radharani and Lord Balarama, who presides over the samvit-shakti?

Can you share your thoughts on the differing statements from our acharyas about whether or not we can attain the spiritual world immediately at the end of this life?

Was it Mahaprabhu who also prayed to take birth among devotees wherever that might be?

Can you say some warming words about Gita Jayanti and tell us what your plans are?

Can you share some words of inspiration for the December book distribution marathon?

Questions on today's Swami Call:

To what extent is Gaudiya Vaishnavism intertwined with Bengali culture? Is it necessary to adopt this culture to experience Gaudiya Vaishnavism fully?

What does it mean that Sri Krishna's lilas are present in his name?

Pranams, Maharaja. If someone is aspiring for madhurya-rasa and joints the lineage of Srila A. C. Bhaktivedanta Swami Prabhupada, will they join the group of Sri Nayana-mani Manjari upon attaining perfection?

I have noticed you are now wearing gopi-candana instead of Syama-kunda tilaka. How come you changed tilaka?

Is it true that by associating with devotees, rendering service, and practicing sadhana we will awake our desire serve Sri Sri Radha Syama in our eternal svarupa?

Sometimes it is said that pure devotees have no enemies. Why does it look like they do, for example, in the cases of Srila Haridas Thakura and Prahlada Maharaja?

Hello, Maharaja. What does it mean that karma is not eternal?

What does Srila Jiva Goswami mean when he says that nama-kirtanam is more powerful than nama-smaranam?

Questions on today’s Swami call:

Dear Guru Maharaja. My husband does not identify as a Vaishnava, but he is supportive of my practice and also approves of me teaching our children about bhakti. I think of him as a Vaishnava and serve him prasadam. However, he does not like food without onion, and according to deity worship standards, onions should not be offered to Sri Krishna. Can I still serve my husband food with onions, meditating that I am serving a Vaishnava according to his preferences?

Why do demons appear in the lila of Sri Krishna? Is it to show what happens when we turn away from Sri Krishna?

What is the significance of Sri Caitanya Mahaprabhu worshipping Sri Advaita Acarya with the mantra "yo 'si so 'si namo 'stu te”, meaning "Whatever You are, You are — but I offer My respects unto You”?

What happens with deities that get stolen and end up in a place where there are no devotees around?

How can we dispose of mahaprasad items if we are in a country where such items cannot legally be disposed of in the way our scriptures prescribe, such as burning, burying or putting them a river?

Does Bhagavad-Gita 5.16-17 refer to realizing one’s bhava and seva and entering the spiritual world?

Are there any examples that illustrate Lord Balarama’s being the presiding deity of the rasa of laughter (hasya-rasa)?

Can you explain the differences between eligibility for vaidhi-sadhana-bhakti and for raganuga-sadhana-bhakti?

Pranams, Guru Maharaja. One devotee said that earlier in the history of Gaudiya Vaishnavism, when there were not many members, the small groups of practitioners made for an informal atmosphere suitable for the practice of raga-bhakti. But when it became bigger, things became more formal, and that is more suitable for spreading vaidhi-bhakti to the masses, and then there will be small pockets of people interested in raga-bhakti. What is your opinion on this view?