In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.

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

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In the Bhagavad-gītā, Kṛṣṇa has a student named Arjuna, who asked Him various questions. One of the ones that I've always appreciated was, "How do you tell if somebody is spiritually advanced?" And he asked, "How does such a person sit? How does he walk? And also, how does the person speak?" And all of these are indicative of what's inside ourselves—how we speak, how we think about the world, where we walk, where are we going, using our legs. Sometimes we say we "vote with our feet." And Kṛṣṇa said to Arjuna, when He first answered that, "When one is able to notice that the mind is a factory that's producing ideas for enjoyment, happiness in the world, or avoiding unhappiness, more likely, and is able to observe that 'I'm separate from the mind. The mind is going on creating these things, and I'm not obligated to chase after them.'" And then He said that one who can find satisfaction within him or herself, that's a sign that you're making spiritual advancement. It's something to be experienced directly.

(excerpt from the talk)

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Everyone can become a great devotee, being freed from offenses 100% simply by one's determination and effort. We can remember also that "determination" has the word "terminus" in it; it means to finish something. In the case of chanting japa, there's a complete mantra, there's a complete round, there are complete 16 rounds, and so forth. And if we set ourselves in a mode where we're finishing and being very careful and attentive to finish the mantra, hearing it all the way through, and remembering also that when Yaśodā tried to bind Kṛṣṇa, that there were two inches lacking in the rope each time, and our ācārya Viśvanātha Cakravartī Ṭhākura has said these represent one, our own effort to reach Kṛṣṇa, and two, Kṛṣṇa is appreciating our effort and then reaching back to us. So we can remember that if we extend ourselves—means give special care to listening to the mantra and finishing what we started—then it's likely that Kṛṣṇa will extend Himself to us as well.

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Prabhupāda gives the commentary following Viśvanātha Cakravartī Ṭhākura's explanation, of these ṣaḍ-garbhāsuras. Ṣaḍ means six. Garbha means womb. Asuras—they were born into Devakī's womb because of a curse, but they're representative of anarthas—unwanted habits and sentiments that are deeply rooted within the heart of someone who's been hanging around the material world since time immemorial, and those must be overcome before one can invite Kṛṣṇa into one's life. And they represent kāma, krodha, lobha, mada, moha, mātsarya—these dastardly six, which are the enemies of the soul.

Devakī was afraid of Kaṁsa for good reason.Viśvanātha Cakravartī Ṭhākura says that we, as practitioners of bhakti, should be similarly afraid of material nature if we think that "I'm okay," which a lot of people say—we hear when we go to distribute books. If you attempt to show somebody a book, the hand comes out and they say, "No, I'm okay." But there's a way in which we're not really okay, because we're in the grips of material nature, and we need to take shelter of Kṛṣṇa. And so Viśvanātha Cakravartī Ṭhākura says, when you have a sense of fear of the material nature, as Devakī did have fear of Kaṁsa and the projection of her children, and if one has that, then that fear of material nature is an inspiration to become more dedicated to one's practice of bhakti. And he says that combination of fear and one's earnestness in practicing bhakti will similarly kill these six unwanted elements within the heart.

Verses for discussion: https://vedabase.io/en/library/sb/10/1/5-7/

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But when Lord Caitanya Mahāprabhu comes to the world, "pātra apātra-vicāra nāhi," He doesn't care who the recipient is, whether their mode is goodness or their mode is ignorance. And we find that people everywhere are astounded by the mercy of Caitanya Mahāprabhu when it comes upon them. In fact, several years ago, when I was here in Laguna Beach, this jewel by the ocean, this temple that is a jewel by the ocean, we went out on book distribution, then out several times together, and then one day we went to an area where there were tire shops, pizza parlors, hair salons, and nail salons, because they are ubiquitous in the world.

And we also found a bar. And are we allowed to walk into a bar as Vaiṣṇavas? Don't answer. I'm going to answer for you. Everybody: pātra apātra-vicāra nāhi, nāhi sthānāsthāna, yei yāṅhā pāya, tāṅhā kare prema-dāna." Seven of us approached the bar right here in SoCal, Orange County, on a fine, sunny morning, wearing dhōtīs, tilaka, and sārīs, and we walked up to the bar, and there was a man taking a breather, leaning against the door on the outside. I looked at him, he looked at me. No words were exchanged. He pulled out $20 and gave it to me. We went in the bar and went table to table, and we could perceive that there was a sense of relief from the people there and their absolute boredom doing the same old thing, not being able to come out of the rut, that we were there, intervening in their lives.

When we left that place, I turned to the devotees, and I said, "Why did that guy hand me $20 with no questions asked, no words spoken?" And one devotee, with a very knowing look on his face, said, "He felt embarrassed." And this is the embarrassment of the soul here in the material world hanging around, loitering. The whole material world is a Costco parking lot, or even worse, a 7-11), and there's a sign on every one of them that says, "Don't hang around, buddy. We're here to make money," and that's the material world. When people get tired of that and they want something heartfelt, something real, a relationship that's eternal and perceivably loving, not tit for tat, they surrender to Lord Caitanya. He's there, ready to reach out to us, and anyone who comes in contact with that mood of the devotees who are pātra apātra-vicāra nāhi, they don't care who you are. They just know you're a spirit soul inside, and they want to give you the same access to the spiritual world as they got. And when they realize that's what we're doing, they want to join.

(excerpt from the talk))

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enechi auṣadhi māyā nāśibāro lāgi'

hari-nāma mahā-mantra lao tumi māgi'

4) I have brought the medicine that will wipe out the disease of illusion from which you are suffering. Take this maha-mantra-Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama Rama Rama, Hare Hare."

(excerpt from the song)

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And in rajas, the mind is trying to fix problems. And part of that is a sense of survival. "I have to do this in order to be whole, I have to stave off what I fear." We're in fear mode. That's more touching tamas and then rajas mode. "I'm going to fix it myself," and it takes a while to come out of that mode. The modes are no joke. They actually are very powerful energy: daivī hy eṣā guṇa-mayī. So how we interact with the modes throughout our days and what we think about—it's not that we just sit down and all of a sudden we just switch over into this pure flow of the holy name. It's a product of everything we do from morning till night. That's why the chanting of Hare Kṛṣṇa goes along with the pañcarātrika system—that they go on two tracks.

So the Holy Name is the deliverer. There's nothing else needed. But can you just chant? Or do you think about all your problems? So you're not alone in that. It's the product of the Age of Kali—there's so much rajas and tamas, and our lifestyles are absorbed in rajas and tamas. And you do have a lot going on. You're going to school, you're working, you're doing all these things. So naturally, the mind is in that hyper mode of rajas. So a little more adjustment in some of the things you do throughout the day, like the way you wake up, the way you keep your mind engaged throughout the day, you just by degrees change from rajas habits to sāttvic habits.

You know, like the screen. The screen has become ubiquitous. Everywhere I go, everywhere I look, everyone's got a screen in front of their face, and what's coming out of it? It's, if you analyze it, unless you're really only tuned into one app that's like the Hare Kṛṣṇa app, whatever that might be. And you know you're reprogramming your mind in rajas. Then you sit down to chant, and it is going to take you at 64 rounds before you start to feel something. A few rounds, you may just be somewhere else. Your mind's still going on the scroll. So then, what do you do?

Start to adjust something like, do some Deity sevā, clean something, sweep something to, you know, add that in another 0.05% of your life. Go for another habit, and then start increasing on that side, and you'll see that that goes in parallel lines with your chanting, the lifestyle that we lead. That's why we follow four regulative principles. Because the four regulative principles, the energy that comes from the material world, is also assumed within those four prohibitions. And if you touch those by vision, by hearing, and all those kinds of things, then it just stays there in the mind, and it takes a long time to sweep that garbage out of there. So just by degrees, tiny bit at a time, so you don't feel overwhelmed, transfer your mind to sattva-guṇa. Get into sāttvic habits. And if you see yourself doing rajas habits, then put a time limit on it.

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Of course, everyone should try to stay healthy and alive as long as possible, but one may feel embarrassed by the fact, and there are afflictions in this world, reversals of fortune, where we become embarrassed. But if one takes shelter of Caitanya Mahāprabhu and meditates upon Him as a prime object of meditation in life, Karabhājana, when he says, "Don't worry, you will never be embarrassed."

And then he says, abhīṣṭa-dohaṁ, that Lord Śrī Caitanya Mahāprabhu fulfills the innermost desire of every living entity. And this is a big deal, because it's really hard to get our desires fulfilled in this world. abhīṣṭa-dohaṁ, īṣa is a root word for desire, and abhi is an intensifier, so one really desires. Dohaṁ comes from the root word duh, which means to milk or to produce. So abhīṣṭa-dohaṁ means that Caitanya Mahāprabhu can actually deliver what we really, really want in our life and what is required? "dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ, tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam"—simply remembering Him, meditating on His lotus feet. He is the shelter of all the dhāmas, or holy places in the world.

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gṛhe thāko, vane thāko, sadā 'hari' bole' ḍāko,

sukhe duḥkhe bhulo nā'ko, vadane hari-nām koro re

Whether you are a householder or a sannyasi, constantly chant "Hari! Hari!" Do not forget this chanting, whether you are in a happy condition or a distressful one. Just fill your lips with the hari-nama.

(from the song Gāy Gaura madhur sware)

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The Hare Kṛṣṇa mantra is a spiritual sound. It's coming from the highest position in the spiritual world. In another song, not the one I'm quoting now, but it says, "golokera prema-dhana, hari-nāma-saṅkīrtana," that the sound of the Hare Kṛṣṇa mantra, a sample of which you can give now, that mantra and the name, which is composed of names of God, is an avatāra also. It comes from the spiritual world into this world, and by hearing that sound, it's very much like The Wizard of Oz.

Dorothy got bumped on the head. I think it was a tornado, because she probably lived... Where did she live? Kansas. Thank you. I've got to know my śāstra. She lived in Kansas, where there are tornadoes, and after being bumped on the head, she entered into a dreamland. She was unconscious, apparently, as we find out in the end, that everything seemed real, and there was a wicked witch and there was a good witch, and there was the Tin Man and the Lion and the Scarecrow. Thank you, everybody. I haven't watched it in a long time, and a robot. And, of course, there was Oz and then the dog, Toto, that one I remember. It was a harrowing experience she had there, fluctuating between the good witch and her benevolence and the bad witch, who was sinister and scary—for me as a kid, it really scared me thinking about that. And on the journey, she came to know an incantation by which she could come back to her original consciousness. Does anybody remember what it was? "There's no place like home." I think she had to click her heels also. If anybody wants to correct me, go ahead, because I'm not fully studied on this, but three clicks of the heels, "There's no place like home. There's no place like home." And by that mantra and clicking her heels, she came back into her home in Kansas, and everyone was worried about her. All her loved ones were there, and that was the reality that she came back to after that harrowing journey she had through the Land of Oz.

And there's a way in which the Bhāgavatam describes how we're sleeping, or the song I'm talking about is we're sleeping, and we're having these dreams about our lives, our life situation. Sometimes it's very scary. And there's a way in which we sometimes feel we've come into good fortune, and we feel elated, but then we lose that fortune, whatever it might have been for, due to circumstances which people can probably relate to. And it comes and goes, and then there is a sound that comes and a mantra that comes from the spiritual world, and the avatāra who brings that to teach it to everybody, the Hare Kṛṣṇa mantra, is a sound of home.

You can hear your spiritual home. First you hear it, or you can hear God first also, because He appears in sound. It's the philosophy behind the Kṛṣṇa Consciousness Movement, and Śrī Caitanya Mahāprabhu was teaching that the mantra itself is an avatāra, and by chanting it, we awaken from the dream and we come back to reality.

(excerpt from the talk)

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