Sound Bhakti

kṛṣṇa kṛpā rūpa, kṛpā se samaratha

tava kṛpā hī sīńche

maiń to' kańgāla, 'kṛṣṇa' 'kṛṣṇa' kahi

dhāuń tava piche piche

Krsna is yours. You have the power to give Him to me. I am simply your servant running behind you shouting, "Krsna! Krsna!" (4)

Full song: https://versecircle.com/?s=1512

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kṛṣṇa hoite catur-mukha, hoy kṛṣṇa-sevonmukha,

brahmā hoite nāradera mati

nārada hoite vyāsa, madhwa kohe vyāsa-dāsa,

pūrṇaprajña padmanābha gati

In the beginning of creation the science of devotional service was received by the four-headed Brahma from the Supreme Lord Sri Krsna. Devarsi Narada's understanding of this divine science was obtained from Brahma. The great sage Krsna Dvaipayana Vyasa, who was empowered to compile the Vedic literatures, became a disciple of Devarsi Narada. Sripada Madhvacarya, the founder of the suddha-dvaita school of Vedanta philosophy, who visited Vyasadeva at Badarikasrama in the thirteenth century to learn from him Vedanta philosophy, calls himself a servant of Krsna Dvaipayana Vyasa. Purnaprajna Tirtha [Madhva] is the guru and sole refuge of Padmanabha Tirtha. (Translation, verse 1)

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Verse for discussion: https://vedabase.io/en/library/sb/11/2/31/

Prabhupāda once said, "God helps those who help themselves." And helping oneself means, he said, putting yourself in front of transcendental sound vibration.

There's a great, great advantage to just showing up. Some people say, "I'm unqualified. I, I can't go there." Well, go there, and then you become qualified. Some people say, "I'm overqualified." Those people aren't advanced enough for me. So go there and give them your association so they can become qualified.

And this is smārtāḥ smarantas ca—mitho 'ghaugha-haraṁ harim. If you show up in the association of devotees, then you'll be carried along; you'll be lifted to the next level.

When I look back over my life in Kṛṣṇa consciousness, it seems to have gone very quickly, and it seems like one thing—just, yeah, one thing. But if I think of all the varieties of programs that I've had the advantage of going to, and the different devotees I have had the opportunity to associate with, it's a lot. There is a lot to be consumed and a lot of association to be had because of the paramparā. It's delivered to us here, right directly on our own planet. It's on our own planet—we can have that association.

So to answer your question, we should try to show up for everything, even if we don't feel like it, and even if we feel something else. Once we do, we'll come to a higher level. And the cumulative effect of showing up for everything you can possibly show up for, means that it's very possible that you could tip the scale and move into the highest level of devotional service—and even go back to Godhead in this lifetime—just for being there. (26:24)

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Prabhupāda once said, "God helps those who help themselves." And helping oneself means, he said, putting yourself in front of transcendental sound vibration.

There's a great, great advantage to just showing up. Some people say, "I'm unqualified. I, I can't go there." Well, go there, and then you become qualified. Some people say, "I'm overqualified." Those people aren't advanced enough for me. So go there and give them your association so they can become qualified.

And this is smārtāḥ smarantas ca—mitho 'ghaugha-haraṁ harim. If you show up in the association of devotees, then you'll be carried along; you'll be lifted to the next level.

When I look back over my life in Kṛṣṇa consciousness, it seems to have gone very quickly, and it seems like one thing—just, yeah, one thing. But if I think of all the varieties of programs that I've had the advantage of going to, and the different devotees I have had the opportunity to associate with, it's a lot. There is a lot to be consumed and a lot of association to be had because of the paramparā. It's delivered to us here, right directly on our own planet. It's on our own planet—we can have that association.

So to answer your question, we should try to show up for everything, even if we don't feel like it, and even if we feel something else. Once we do, we'll come to a higher level. And the cumulative effect of showing up for everything you can possibly show up for, means that it's very possible that you could tip the scale and move into the highest level of devotional service—and even go back to Godhead in this lifetime—just for being there. (26:24)

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https://vaisesikadasayatra.blogspot.com/

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Deep inside everybody knows God's there, but they're like (gestures ignoring ). When you ignore God and you push Him away, you hold back, there is one result. There is one obligation for such a person. There is one way to pass your time if you are holding away God. It comes in one word: pachinko.

Pachinko is the stupidest thing. What is it? The whole material world could be described in one word: pachinko, delulu. It's complete delusion. Trains running, where are they going? Where are they driving little cars for? It's all pachinko.

Bhāgavatam—it saves you from pachinko. To save us from pachinko—the pachinko of our mind, bing bing bing bing, and the pachinko of the whole world. Lifetime after lifetime of pachinko. Animals are just doing pachinko, and you come to the human life, and then let's do more pachinko! But you don't have any other choice unless you have the Bhāgavatam.

So this is a very satisfying conversation because the king knows all this, and now he's saying, "Please tell me the alternative. I'm completely open to hearing," because he knows that there's something substantial to understand. (21:53)

Verse for discussion: SB 11.2.31

https://vedabase.io/en/library/sb/11/2/31/

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Deep inside everybody knows God's there, but they're like (gestures ignoring ). When you ignore God and you push Him away, you hold back, there is one result. There is one obligation for such a person. There is one way to pass your time if you are holding away God. It comes in one word: pachinko.

Pachinko is the stupidest thing. What is it? The whole material world could be described in one word: pachinko, delulu. It's complete delusion. Trains running, where are they going? Where are they driving little cars for? It's all pachinko.

Bhāgavatam—it saves you from pachinko. To save us from pachinko—the pachinko of our mind, bing bing bing bing, and the pachinko of the whole world. Lifetime after lifetime of pachinko. Animals are just doing pachinko, and you come to the human life, and then let's do more pachinko! But you don't have any other choice unless you have the Bhāgavatam.

So this is a very satisfying conversation because the king knows all this, and now he's saying, "Please tell me the alternative. I'm completely open to hearing," because he knows that there's something substantial to understand. (21:53)

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https://vaisesikadasayatra.blogspot.com/

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Śrīla Prabhupāda had spoken Kṛṣṇa-kathā in one place in New York City, and then, from the power of his speech, the Kṛṣṇa consciousness movement spread to millions of people around the world. It is especially mentioned in this purport that the Yogendras had no inclination for deception or exploitation.

One shloka spoken by Parikshit Maharaja in the 10th Canto of the Śrīmad-Bhāgavatam (10.1.16) indicates the power of sound vibration in which the speaker has no desire to exploit or deceive the audience. He said,

vāsudeva-kathā-praśnaḥ

puruṣāṁs trīn punāti hi

vaktāraṁ pracchakaṁ śrotṝṁs

tat-pāda-salilaṁ yathā

Which means that when a pure person, a pure devotee, speaks the Bhagavatam, then three kinds of people, three entities, are purified: first, the speaker; second, the inquirer; third, everybody else who walks by and hears anything..

He also mentions that previously I had some anger in my heart, because Parikshit went to the forest to hunt, and then he wasn't greeted properly by Shamika Rishi, and Parikshit Maharaj became angry and road rage. He put a snake around the neck of the sage and then walked out. He said, "Because I was thirsty, that was a material urge, then I got into all this trouble."

He said, "pibantam tvan-mukhāmbhoja-cyutaṁ hari-kathāmṛtam". But now that I'm sitting here listening to you, I'm not thirsty anymore. I don't want to drink, even though I'm not drinking anything; I'm not even thirsty." He said, "cyutaṁ hari-kathāmṛtam". Cyutam means something's falling. What's falling? This hari-kathā. It's falling from the mouth of Śukadeva, 'cyutaṁ hari-kathāmṛtam,' and I'm drinking that nectar. Therefore I'm not thirsty, I'm not tired and I'm not hungry.

So the gopis say that this is the best philanthropy (SB 10.31.9)

tava kathāmṛtaṁ tapta-jīvanaṁ

kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ

bhuvi gṛṇanti ye bhūri-dā janāḥ

They said, "Those who are teaching, speaking hari-kathā, they're bhūridā. They are the best givers. There is no better giver than the one who gives pure kṛṣṇa-kathā: tava kathāmṛtaṁ tapta-jīvanam. All the jīvas are getting burned. That's what that means. Tapasya comes from tapa; it means to be burned. So tapta-jīvanam—all the scorched jīvas are getting soothed by amṛta that comes from topics about Krishna. śravaṇa-maṅgalam: as soon as it's spoken, then it creates auspiciousness, and therefore, Nimi Maharaj is very advanced. He understands this principle. (17:25)

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Śrīla Prabhupāda had spoken Kṛṣṇa-kathā in one place in New York City, and then, from the power of his speech, the Kṛṣṇa consciousness movement spread to millions of people around the world. It is especially mentioned in this purport that the Yogendras had no inclination for deception or exploitation.

One shloka spoken by Parikshit Maharaja in the 10th Canto of the Śrīmad-Bhāgavatam (10.1.16) indicates the power of sound vibration in which the speaker has no desire to exploit or deceive the audience. He said,

vāsudeva-kathā-praśnaḥ

puruṣāṁs trīn punāti hi

vaktāraṁ pracchakaṁ śrotṝṁs

tat-pāda-salilaṁ yathā

Which means that when a pure person, a pure devotee, speaks the Bhagavatam, then three kinds of people, three entities, are purified: one, the speaker; second, the inquirer and third, everybody else who walks by and hears anything.

He also mentions that previously I had some anger in my heart, because Parikshit went to the forest to hunt, and then he wasn't greeted properly by Shamika Rishi, and Parikshit Maharaj became angry and road rage. He put a snake around the neck of the sage and then walked out. He said, "Because I was thirsty, that was a material urge, then I got into all this trouble."

He said, "pibantam tvan-mukhāmbhoja-cyutaṁ hari-kathāmṛtam". But now that I'm sitting here listening to you, I'm not thirsty anymore. I don't want to drink, even though I'm not drinking anything; I'm not even thirsty." He said, "cyutaṁ hari-kathāmṛtam". Cyutam means something's falling. What's falling? This hari-kathā. It's falling from the mouth of Śukadeva, 'cyutaṁ hari-kathāmṛtam,' and I'm drinking that nectar. Therefore I'm not thirsty, I'm not tired and I'm not hungry.

So the gopis say that this is the best philanthropy (SB 10.31.9)

tava kathāmṛtaṁ tapta-jīvanaṁ

kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ

bhuvi gṛṇanti ye bhūri-dā janāḥ

They said, "Those who are teaching, speaking hari-kathā, they're bhūridā. They are the best givers. There is no better giver than the one who gives pure kṛṣṇa-kathā: tava kathāmṛtaṁ tapta-jīvanam. All the jīvas are getting burned. That's what that means. Tapasya comes from tapa; it means to be burned. So tapta-jīvanam—all the scorched jīvas are getting soothed by amṛta that comes from topics about Krishna. śravaṇa-maṅgalam: as soon as it's spoken, then it creates auspiciousness, and therefore, Nimi Maharaj is very advanced. He understands this principle. (17:25)

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https://vaisesikadasayatra.blogspot.com/

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In medicine, the biggest reason that people don't improve is called patient noncompliance. That means the reason that most people don't improve is because either they stop taking the medicine because they think, "I'm okay," or they don't take it at all. So that is also a metaphor that Lord Caitanya uses for His devotees:

enechi auṣadhi māyā nāśibāro lāgi

hari-nāma mahā-mantra lao tumi māgi

He says, "You've been given the medicine, so you should beg: "Please make me take this. Let me take the medicine." So, when we associate with devotees, they'll make us take the medicine. Just like last night, Ananta Gaurāṅga Prabhu told me that Jayasrī always makes people read Prabhupada's books out loud. Good association means those who will make you take the medicine.

This is why people come and take a yoga class, because they know they won't do it at home. They have to go inside the class, and the teacher says, "Okay, now do Warrior One, do Warrior Two. There are plenty of books in the world, but unless you go to school and the teacher says, "You read these three books this week," you won't read them. That's why Krishna said in the verse I quoted, you have to have a guru, someone who says, "You take this." Like Prabhupāda said, "You follow four regulative principles. You chant at least 16 rounds, and I want you to promise me you are going to do that." (19:24)

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In medicine, the biggest reason that people don't improve is called patient noncompliance. That means the reason that most people don't improve is because either they stop taking the medicine because they think, "I'm okay," or they don't take it at all. So that is also a metaphor that Lord Caitanya uses for His devotees:

enechi auṣadhi māyā nāśibāro lāgi

hari-nāma mahā-mantra lao tumi māgi

He says, "You've been given the medicine, so you should beg: "Please make me take this. Let me take the medicine." So, when we associate with devotees, they'll make us take the medicine. Just like last night, Ananta Gaurāṅga Prabhu told me that Jayasrī always makes people read Prabhupada's books out loud. Good association means those who will make you take the medicine.

This is why people come and take a yoga class, because they know they won't do it at home. They have to go inside the class, and the teacher says, "Okay, now do Warrior One, do Warrior Two. There are plenty of books in the world, but unless you go to school and the teacher says, "You read these three books this week," you won't read them. That's why Krishna said in the verse I quoted, you have to have a guru, someone who says, "You take this." Like Prabhupāda said, "You follow four regulative principles. You chant at least 16 rounds, and I want you to promise me you are going to do that." (19:24)

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