When one becomes completely purified, one no longer identifies with the material body, what's more, the ways in which we're attracted to the material world become completely superfluous to us. So in essence, the subtle body and all its predispositions towards the world, it's more that we become uninterested in them, and that we're not pushed by them anymore.

Karma really means that what we've done in the past is pushing us forward right now in a certain way, like there's choices. We may say we have free choice, but then, because of our past activities, although we have two choices, we pick the wrong thing because of what we did in the past. And when we're purified of that impulse that pushes in a certain way, we're freer to make better choices, and one becomes freed from the influence of the subtle body that impels one to make predictable choices, predictable because one's conditioned by the modes in nature. When you're non conditioned, you're free to not engage according to the impulses of the subtle body anymore.

So karma gradually gets diminished, and that's what this verse is talking about, the impulse to again and again act in the material world, and you feel as if you're pushed into it, even if you don't want it. And you say, I thought I gave that up. And it comes back again that the very source of that impulse becomes neutralized by the power of devotional service, and then one's not obligated to take another material body. There is a time at which karma stops. So when you leave this material body for the last time, when you're no longer engaged in karma in your mind or compelled or impelled by it, your only attraction is to devotional service then you don't get a material body again, forest fire is put out, and you get a spiritual body.

One of the very practical ways is to say that sounds unattainable, but if you become engaged in devotional service in such a way that you don't want to do anything else, nor do you have time for anything else. Often times, when devotees are doing devotional service, they're thinking, I wish I could do more, but I'm limited by my material body. Have you ever felt like that? I want to do more service, but I have to take rest now. I read a letter just the other day Prabhupada wrote. He said, "I want to spend more time writing my books but I also have to manage the movement." And He said in the letter, "Sometimes I have to sleep four hours a night, and I have to use that time." When you have this kind of inclination that you're so eager to do devotional service, then what is the accommodation for that in your next life? Well, there's only one way to keep doing devotional service without being interrupted, and that's get a spiritual body, so that gets accommodated. And that subtle body that was impelling you to keep working in the material world, it's no longer there, it's no longer effective, it becomes neutralized.

Verse For discussion: https://vedabase.io/en/library/sb/3/25/33

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O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmā, for You appear in two features — externally as the ācārya and internally as the Supersoul — to deliver the embodied living being by directing him how to come to You.

https://vedabase.io/en/library/sb/11/29/6

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You may notice when you look at the Caitanya-caritāmṛta in the paintings, that Prabhupāda commissioned certain paintings. Andne of them was of the Harinām-saṅkīrtan Party and the rāsa-līlā split screen. One is the rāsa-līlā, the other is Harinām-saṅkīrtan. The reason for that is that Kṛṣṇa-līlā and Caitanya-līlā are interchangeable. They're kind of like if you've ever seen one, I don't know if they have them down here in SLO, but there are reversible jackets. Have you ever seen a reversible jacket? You can wear it one side, and then you turn it around and it's like, Hey, you got a good jacket. The other way, it's a good jacket. The deeper you go into Caitanya leela, e. The deeper you go into Caitanya-līlā, you'll eventually come to Rādhā-Kṛṣṇa-līlā, and the deeper you go into Rādhā-Kṛṣṇa-līlā, the more you're going to come into Caitanya-līlā.

That theology is expressed at the very beginning:

rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam (CC Adi 1.5)

This explains how The Lord is eternally separated Himself into Rādhā and Kṛṣṇa for His own enjoyment, but now they've come back together again in Lord Caitanya. Bhaktivinoda Ṭhākura says that by serving the feet of Lord Caitanya Mahāprabhu, you become qualified to enter into Kṛṣṇa-līlā.

When Caitanya Mahāprabhu appears thousands of years later after Kṛṣṇa, He brings all His associates with Him. Just as you read in the Kṛṣṇa Book that when Kṛṣṇa is coming, it's called tat-priyārtham, meaning all these other exalted people should come with Him. When Kṛṣṇa appears, it's like a huge dramatic performance -His līlā, and He brings all the players with Him, each with their own roles. And when He comes again as Caitanya Mahāprabhu—because He is Svayam-Bhagavān Kṛṣṇa—He brings the same associates, only now they have different names and interactions with the Lord, although their interactions identify them as being the ones from before.

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If during a japa session, we can feel that "this is where I want to be; I don't want to be anywhere else," if that feeling comes over you when you're chanting japa instead of being harassed by the thought that "oh, I need to be somewhere else. When's this going to be over?" then you're getting traction. You're going somewhere because it means we're willingly associating with the holy name. And that's the sum and substance of the process of Kṛṣṇa consciousness. How to advance is to be willingly in the association of the holy name, in a mood of service, and to feel that I don't want to be anywhere else.

Śraddhā'-śabde — viśvāsa kahe sudṛḍha niścaya kṛṣṇe bhakti kaile sarva-karma kṛta haya (CC Madhya 22.62). And part of that feeling is that everything's done by this. I can't be effectual in this world, really, because everything's already—to quote one of our leaders—"rigged." The material world. It's all rigged. The whole material world is rigged by the three modes of material nature. This is: 'tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā.' This means the whole world's rigged. It's already rigged. So don't worry about trying to change the karma. Worry about trying to go deeply within The Holy Name and stay in a mood of service to the holy name. And then there's happiness, and then there's traction in spiritual life.

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There's a difference between Kṛṣṇa and his name, even though the Śrīmad Bhāgavatam says there's no difference. What does this mean? He says, 'Certainly, Kṛṣṇa and his name are the same, but there's a difference because Kṛṣṇa's name is more merciful than Kṛṣṇa himself.' Although one may leave Kṛṣṇa, one may forget Kṛṣṇa, one may ignore Kṛṣṇa, the holy name follows us into the dark material world. As Bhaktivinoda Ṭhākura says, 'nāma binā kichu nāhiko āro, caudda-bhuvana-mājhe', there's nothing else to be had in the 14 worlds except the holy name, and that's the essence of life. So, let's sing this beautiful tune, Haṁsa Dhvani, to usher in the kīrtan melā.

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This is the title of Jagannath Puri itself-- Vipralambha Kṣetra, the place where Caitanya Mahāprabhu goes to dive deeply within this mood of separation. The residents of Vṛndāvana felt. And so, the benefit of this festival, of course, there are many verses. We have read some in the Nectar of Devotion. There are many verses in the various Purāṇas, that if somebody sees Lord Jagannātha on his cart, or hears about his pastimes, such a person gets eternal benefit. It even says they'll go back to Godhead. And for those who have dedicated themselves to Śrī Caitanya Mahāprabhu and his movement, Brahmā gives us a verse in his prayers to Lord Kṛṣṇa that is uplifting and directive. He says:

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo ’jita jito ’py asi tais tri-lokyām (SB 10.14.3)

And a key part of this verse is where Brahmā says, "jīvanti san-mukharitāṁ bhavadīya-vārtām," and the word "jīvanti" means to live, but to live for what? To live just to hear about Kṛṣṇa, as is mentioned in this verse, "Don't try to speculate. Don't try to follow your own path." This morning, we were on a japa walk. We went three times around the entire block, and at the end, we had a sharing session to see how it was for everyone and how the japa went. And Bhāgavata Prāṇa, who's sitting right here, said that he had gotten a little behind the parikramā, and so he thought he would cut across somehow and try to catch up. He found himself in the middle of a sprinkler that went off. Dogs barking, (I'm embellishing, a little), zigzag, lost, couldn't find it. And when he finally caught up at the end, he said, "Better just to follow the straight path." The moral is, don't try to take a shortcut. And so, "jīvanti san-mukharitāṁ" means that if you simply take the authorized version given through paramparā and hear about Kṛṣṇa, that's your life.

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There have been attempts since time immemorial in this world to try to find abundance. It never happens, ever, not even for one second. But if you're able to connect for one second to the spiritual stratum, you'll immediately feel it for yourself. It's who you are. We don't belong to the temporary world. We belong to the eternal world, and the sages and the Bhagavad Gītā have given us this path. It's very simple. It's not easy, but it's simple, and it's highly recommended.

So, what you're all doing here—this is just what the sages were doing 5,000 years ago at Naimiṣāraṇya: sitting in a room together and discussing these points. This is real spiritual practice that you're doing. And then, just take what you can of it and apply it. The more you apply it in your life, the more you'll feel abundant, satisfied, and grateful.

I'll end by saying, Oṁ Tat Sat. The scripture recommends it in the Bhagavad Gītā. Do you know that one? Repeat after me: Oṁ Tat Sat. It means, "Whatever you just did, you dedicate it to God." But try to dedicate it ahead of time too, because there's a story of Gopāl Ban. My spiritual master taught us this. He said, "Gopāl Ban was a rascal." All his friends told him, 'Listen, Gopāl Ban, you never give anything to God. Why? Why are you such a miser?'"

So, Gopāl Ban was in his field and he was carrying a big basket of grains back to his house, and a big gust of wind came and blew the grains way up in the air, scattering everywhere. He goes, "I offer that to God!" So, Oṁ Tat Sat doesn't mean that. Dedicate whatever you're doing to the supreme and then intentionally keep your consciousness absorbed in Bhagavān through chanting the mahāmantra, and every part of your life will feel complete and abundance will be abundant.

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If we can touch that region of absorption and experience, just for one second, then the controlling of senses is not an issue—because it's a higher taste. And it takes a lot of practice, because the mind has been controlling us since time immemorial—not just this lifetime, but previous lifetimes as well. It keeps forcing us to do things. It's like an overlord. Kṛṣṇa tells that to Uddhava in the 11th Canto of the Śrīmad Bhāgavatam, that we've been under no other master except for the mind since time immemorial, and it has fearsome, god-like powers over us—as in, practically nobody can do this. We can only do it with the help of Kṛṣṇa.

So, the chanting of Kṛṣṇa’s names—calling out to Him for help—and the ways that He has extended Himself to us The Holy Name, if we extend back.. Attention, It has the word ten in it. It’s the same root as in the word tendon, which comes from Latin tendere, “to stretch.” It means to hold on to something, just like a tendon holds muscle and bone together. So that’s our attention: we have to extend ourselves back to Kṛṣṇa.

And just from this one process—there is no other process: "harer nāma harer nāma harer nāmaiva kevalam," eva kevalam --nothing else. It’s only one thing. So don’t think you have to go shopping anywhere else for some other process. That’s just another trick of the mind—to say, “This is too hard,” or “I’ll go find something easier,” or “There must be something fancier or more rasika.” No—the rasika is in The Holy Name, and the real rasikas are the ones who do the hard work. They try it every day.

That’s why I called you stalwarts: you show up with your lunch box, and you sit down, and you do your work—and that’s sādhana-bhakti. No excuses. No cutting class. You show up for your japa, and you make sure that you extend yourself as much as possible and keep practicing. And at some point, the mind becomes attracted to The Holy Name. It starts to sound sweet. Even before that, in nāmābhāsa, there’s this radiation from The Holy Name that is described in the Harināma cintāmaṇi—that is bringing us unlimited benefits and preparing us for continuance in the process of chanting The Holy Names.

So, nothing is lost in the process. And then, if we can really try to avoid the offenses—especially being inattentive—don’t be lazy. Really try to work at it. Do the heavy lifting that nobody else wants to do. Everyone wants to scroll. "Just let the mind do it and maybe figure it out at the time of death." It won’t work. You have to do it now. You have to do it when you’re young. And you’ve gotta get really strong now. Then everything else becomes easy. The only thing that makes it hard is the mind.

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I'm going to relay to you the advice given in the Bhagavad Gītā in the next slide. It may sound commonplace, but one of the main ways to deal with the modalities is to tolerate them because they come and go. If you don't like the mode that you're being assailed by at a particular moment, then if you persevere and you keep going—of course, that would require a little bit of sattva—the modes will eventually change.

Tolerate means to be capable of continued subjugation to an environmental condition without averse reaction. So, a person who anticipates the modes, knows what they look like when they come, and is able to recognize that this will pass, doesn't overreact to them. It's not an adverse reaction; adverse reactions entangle one more. But if you're able to tolerate it and let it pass like a storm..

When a storm comes, or when there's a particular geopolitical event that's happening, we can become so absorbed in it that our whole body and mind become affected. Or we can learn to tolerate because it's going to move on. That's why the mantra, 'This too will pass,' is very helpful. In fact, at the very beginning of this show, when we started on Zoom, it was the beginning point of the pandemic. And we talked a lot about this mantra, 'This too shall pass.' That's how the material world works; things come and go constantly. The thing that doesn't come and go is us, because we're the constant; we're the consciousness observing the things coming and going.

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That's really the philosophy of Kṛṣṇa consciousness. You know, maybe you want to stop for a minute and think about where you're going ? Are you heading into a desert somewhere, and you're going to dry up like a little worm in a hot, in a hot field? Bhagavad-gītā gives that perspective. And then, Śrī Caitanya Mahāprabhu comes to simplify the Bhagavad-gītā. He says, "Okay, you know, you don't have a lot of time for philosophy in this age. After all, you've got to go to kindergarten, and that's a lot of responsibility. You have got to finger paint and all that stuff, and then learn how to cooperate with others. And it never—it doesn't, it doesn't stop either. You know, once you finish college, you've got to get an internship, right? And for the internship, it's like, "Okay, you're hired, and, by the way, you've got to work hard." So, I mean, it doesn't stop in the material world.

So, Lord Caitanya said, "Okay, we need a simple way that people can connect directly to that fourth dimension, beyond all the considerations and the anxieties we have here in this world. We need a transport system that takes us to the next level." He said, "It's sound vibration. It's very simple, one thing—that's it, only one thing. And if you just invest your intelligence in it and understand how it's possible on a physical level, you can understand how it works on a metaphysical level, and then you can concentrate long enough to embrace the process. But even if you can't, that's okay, because the chanting is very engaging.

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