Sound Bhakti

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I've seen that coming to Vṛndāvana—especially, I mean, I'm coming to India three times a year now—but this is a special kind of retreat. And I agree with you on the intensity I've seen. It takes a while to get in resonance with the environment here, and if you fall out of resonance, it can be torture, because you could be here and then not want to be here. That can happen. The mind can just flip, and then you're gone. So, it's a real art. It's like surfing or something, you know? Learning to catch the wave while you're here and staying on it—don't wipe out.

I've seen that as a really important part of my sādhana, to come to the dhāma very deliberately, to leave things behind and be incognito in many ways, although not completely, and then to spend the time here and ride those waves. It takes cultivation to be able to resonate with the dhāma. I mean, some people come here and then they wear a t-shirt that says, "I Left My Heart in Vṛndāvana," and that's probably true because it's charming. But, as you were saying, going anywhere and then living there in your heart, you have to have a relationship here. Means Kṛṣṇa is a person, and ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam. There's no difference between Kṛṣṇa and his dhāma—they are non-different.

So, to come here and then be able to feel welcomed here, and also to feel that this is becoming more and more the place, the only place you really want to be even when you're somewhere else, I think that takes a lifetime of dedication, of coming on a regular basis. That's why Prabhupāda kept telling us every year we had to come. It was something he ordered all his disciples: he said, "Just come, whatever you're doing," because there were so many thoughts. "Yeah, but we're building a temple," or "Is it just come?" You have to come. So, I really like the way you were thinking about that and the feeling of resonating with the dhāma. (HG Vaiśeṣika Dasa's reflection )

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A devotee, therefore, should execute his devotional services with full energy, endurance, and confidence. He should perform his scheduled duties, he should be pure in heart, and he should serve in association with devotees. All six of these items will lead the devotee to the path of success. One should not be discouraged in the discharge of devotional service. Failures may not be detrimental; they may be the pillars of success. One must have good faith in the regulative principles followed by the self-realized souls, and one should not be doubtful about the ultimate result of such devotional service. Rather, one must go on executing his prescribed duties without hesitation, and one should never be influenced by unwanted association.

We should not consider going back to Godhead a plaything. We must take it seriously, as enjoined in the scriptures. For a strict follower, the result is sure and certain, and when the time is right the result will come of its own force. Dhruva Mahārāja went to worship God to gain something, but when he actually came in contact with God he did not want anything from the Lord. The Lord, however, awarded Dhruva Mahārāja both benefits—that is, the Lord fulfilled his desires and also gave him eternal salvation. Such are the lessons we learn from all the revealed scriptures. The almighty God awards the results we desire, and therefore we should desire that which is eternal, blissful, and full of knowledge. In devotional service we should not endeavor for that which is temporary and useless.

(Text 43)

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All of us living beings are differentiated expansions of the Lord, but our affection for the Lord is submerged within us, artificially covered by the material quality of ignorance. Spiritual culture is meant to revive this natural affection of the living being for the Lord. The ingredients of fire are already present in safety matches, and only mild friction is needed to ignite a fire. Similarly, our natural affection for the Lord has to be revived by a little culture. Specifically, we have to receive the messages of the Lord with a purified heart.

For spiritual realization one has to purify the heart and know things in their true perspective. As soon as one does this, the flow of one's natural affection begins to glide toward the Lord, and with the progress of this flow one becomes more and more self-realized in various relations with the Lord. The Lord is the center of all the affection of all living beings, who are all His parts and parcels. When the flow of natural affection for the Lord is clogged by desires to imitate His Lordship, one is said to be in māyā, or illusion. Māyā has no substantial existence, but as long as its hallucinations go on, their reactions are felt. The Lord, by His causeless mercy, displays the reality of life so that our hallucinations may be completely dissipated.

(Text 23)

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Because a person who is spiritually advanced accepts any adverse condition of life as the mercy of the Lord, he is completely eligible to enter into the spiritual kingdom. Even though a person takes to the devotional service of the Supreme Lord, he may sometimes become diseased, impoverished, or disappointed by life's events. A true devotee of the Lord always considers these sufferings to be due to past sinful activities, and thus without becoming disturbed he patiently awaits the mercy of the Supreme Lord. Such devotees are compared to high mountains, which are never agitated in any way, even when struck by powerful torrents of rain in the rainy season. Rather, such devotees remain humble in spiritual enlightenment. Free from pride and envy, they easily gain the mercy of the Lord and go back home, back to Godhead. (Text 12, Light of The Bhāgavata )

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I was just realizing on the trip to Vṛndāvana, I just felt enveloped by the words I've heard from the purports. You can't not get affected—it's like radiation. You may think, you know, that was nothing, and then next thing you know, you're totally radiated.

And I think that it takes a little time: vidyāṁ cāvidyāṁ ca yas tad vedobhayaḿ saha avidyayā mṛtyuṁ tīrtvā vidyayāmṛtam aśnute (Iso-9)

Only one who can cultivate nescience and transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality.

So, there's a way in which everything goes in. That's my realization. I don't have to chase it as hard as I think I do because it's up to Krishna. My job is to hear it as faithfully as possible śuśrūṣoḥ śraddadhānasya , be eager to hear it, be open to hear it, don't run away from it, don't try to control it too much. Let it be there, and then Krishna knows exactly how all the places fit into my consciousness—like, this goes here, that goes there. It's automatic. And when I go out into the world and I start doing whatever I'm doing again, I find that there's nothing lost. It all went in somewhere and it all gets integrated into my life. That's my current realization of the consolidation of the experience of hearing. (excerpt from the answer)

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Of all His Divine Grace's writings, this work is perhaps the most unique. It was written in Vṛndāvana in 1961 in response to an invitation to attend a world conference, the Congress for Cultivating the Human Spirit, held in Japan. As most of the participants to the Conference were from the Orient, Śrīla Prabhupāda considered deeply how he could best present the timeless teachings of the Śrīmad-Bhāgavatam suitable to the Oriental people. The original Bhāgavatam was written over five thousand years ago as an extremely large book composed of eighteen thousand verses. Participants to the conference would not have the time to hear it all. He therefore chose one chapter from the original version for presentation.

The chapter he selected was a description of the autumn season in Vṛndāvana, the place of Lord Kṛṣṇa's appearance. Śrīla Prabhupāda knew that the Oriental people were very fond of hearing descriptions of nature and that the time of the autumn season is particularly auspicious to them. Presenting spiritual philosophy by examples from nature would be best for their understanding. For each seasonal phenomenon, a parallel teaching could be given. For example, the dark, cloudy evening of the rainy autumn season when no stars are visible is compared to the present materialistic, godless civilization when the bright stars of the Bhāgavata's wisdom (the devotees and scriptures) are temporarily obscured. Altogether Śrīla Prabhupāda composed forty-eight commentaries to go along with the verses of the chapter.

Śrīla Prabhupāda's plan was that the organizers of the conference should find a qualified Oriental artist to illustrate each verse, and he wrote directions from which the artist could design each painting. He hoped that the paintings and their accompanying explanations would make an impressive display for visitors to the conference. If possible, he wished that there might be published a book containing the illustrations and the texts.

Due to unfortunate circumstances, Śrīla Prabhupāda was unable to attend the conference, and the whole project of Light of the Bhāgavata was postponed. In fact, at the time of Śrīla Prabhupāda's disappearance the Light of the Bhāgavata still remained unpublished and the illustrations not yet painted.

The task of completing this great project was therefore left in the hands of the Bhaktivedanta Book Trust, the publishing house dedicated to keeping all of Śrīla Prabhupāda's books in print. Particularly, the work was assigned to the Hong Kong branch of the Book Trust, since Śrīla Prabhupāda had meant the book especially for the Oriental people. After much searching it was our good fortune to secure the help of the renowned artist Madame Li Yun Sheng, whose mature creative talent and sensitive brushwork alone could properly complement Prabhupāda's beautiful descriptions of the autumn season. Thus the beautifully effulgent light of the Bhāgavata may now shine upon the world. (Preface: Light of the Bhāgavata)

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The description of the dealings of Kapiladeva and His mother is very confidential, and anyone who hears or reads this narration becomes a devotee of the Supreme Personality of Godhead, who is carried by Garuḍa, and he thereafter enters into the abode of the Supreme Lord to engage in the transcendental loving service of the Lord.

The narration of Kapiladeva and His mother, Devahūti, is so perfect and transcendental that even if one only hears or reads this description, he achieves the highest perfectional goal of life, for he engages in the loving service of the lotus feet of the Supreme Personality of Godhead. There is no doubt that Devahūti, who had the Supreme Lord as her son and who followed the instructions of Kapiladeva so nicely, attained the highest perfection of human life.

(SB 3.33.37,translation & purport)

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The devotees adopt the devotional process: hearing about the Supreme Lord’s pastimes and glorifying His activities and thereby always remembering His beautiful eternal form. By rendering service, becoming His friend or His servant and offering Him everything that one possesses, one is able to enter into the kingdom of God. As it is said in Bhagavad-gītā, tato māṁ tattvato jñātvā: after discharging pure devotional service, one can understand the Supreme Personality of Godhead in fact, and thus one becomes eligible to enter into His association in one of the spiritual planets.

(SB 3.31.22,purport)

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