Sound Bhakti

I read a book some time ago by David Allen called 'Getting Things Done.' You may have heard of it, it's a pretty popular book. He points out there that many people have systems for organizing their lives, but the one part they leave out is the review. Although they collect information—they may even put it in the right piles, or right files, better say that—there's a way in which they don't stop on a weekly basis to review.

He gave this example about how people may go on an annual vacation. I mean, some people go more than that, but you know, the big one—the big annual vacation. Right before leaving, or let's say two, three weeks before, everyone gets active in making sure everything's tidied up, things are done, and getting ready to go, reviewing what needs to be done before we walk out the door. Well, he said: why do it once a year? Why not do it once a week? That same kind of review, you can do regularly.

This is a call to action that comes from the ancient wisdom literature as well: that now that you've come to the human form of life, it's a good time to get your act together and figure out what's the best way you can use your time, because that's your main asset—time. That's our main asset. Money comes and goes, but time just goes. Unless you put it in the right place, you can end up at the end of life with an empty portfolio. That goes with the title for today: 'Your Attention Portfolio: Your Life is Compounding in the Direction You Look.' (05:04)

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In conclusion, all these people everywhere in San Diego, they're spirit souls from the spiritual world. This is where they should be; they're just disoriented, and it's a sleeping condition. But you can see, even when the soul is asleep, how powerful it is. It creates all these things while sleeping. This is all built while people are sound asleep—the soul is sound asleep—and they build all these semblances of a civilization. Imagine if they wake up! So the Bhāgavatam is the intervention.

I've been asking lots of devotees to make these two-minute videos to promote the Bhādra Pūrṇimā. Viśākhā Devī Dāsī from the Manor in London sent me one last night, and she quoted from Śrīla Prabhupāda's writings on the Jaladuta when he was just coming into Boston Harbor. He was talking about how the Bhāgavatam would be the means through which everyone could wake up and come into their original consciousness. So this is an essential service: to transfer the Bhāgavatam into the society. (8:33)

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Have you ever been invited over for dinner? Let's just say you go over to the house and they invite you, and it's a nice invitation. You're looking forward to the night; you actually get a little dressed up, and then they invite you to the sitting room, and they bring a few hors d'oeuvres. You hear somebody in the kitchen, but it keeps getting later and later, and nobody's bringing anything out. There is no main course. It's just like they're going to give you a couple of crackers. That's it. Here's some rasam and crackers. That's it.

You are wondering is anybody in the kitchen? Is there some food in there? Is there anything going to happen? And it never comes out. You're there left with some hors d'oeuvres, and you're hungry and you're angry inside, but you don't want to show it. Then you go home, and on the way home you're thinking, "What the heck was that?" That's how everyone feels. That's why people honk at each other on this 101 freeway. It's like, "Get out of here! I'm starving. I didn't get what I wanted." That's what everybody's getting throughout the whole world because it's promising something it never quite delivers. Like, come in here, come in here, duty-free shop. You know, what do you want? A little perfume, like eww (gestures perfume smelling bad).

But when you come to the spiritual world, the aesthetic that we want, that pleasure we want—it's there, it's inherent. What's more, it lifts us up (janma karma ca me divyam evam yo vetti tattvataḥ), and it transfers us to another world.

It's like if you're in high school, but you start doing college work. You guys can tell me about this. You're in high school, but you're doing advanced placement, right? In high school, you can go to community college while you're in high school. Yes or yes? You could also take advanced placement college classes. So by the time you get out of high school, you're already halfway through college, right? Yeah, these guys know.

In the same way, while you're living in this world, you could start taking advanced placement classes for the spiritual world. That's what this is. If you want to tell people, like, what is that book anyway? Advanced placement. You are here in the material world, you got a job you don't like, but still you can take the classes for a higher level. So you just graduate and go to the spiritual world. If you're doing spiritual level work while you're in this world, then it's an easy transfer. You can just matriculate and go to the next level. (56:08)

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During the pandemic, the biggest month was the last month. That's when everyone jumped in. We were nowhere until the last four weeks, so it can all happen now...

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As Jīva Gosvāmī says, Kṛṣṇa means unlimited potencies. This is the meaning of Bhagavān. Bhagavān has unlimited, inconceivable potencies, and the most important of those potencies is called hlādinī. Hlādinī means potency of enjoyment, and that's personified in Śrīmatī Rādhārāṇī. So, Śrīmatī Rādhārāṇī is known as the one who serves Kṛṣṇa the best. Kṛṣṇa certifies this when he meets the residents of Vṛndāvana at Kurukshetra (ŚB 10.82.44),

mayi bhaktir hi bhūtānām

amṛtatvāya kalpate

diṣṭyā yad āsan mat-sneho

bhavatīnāṁ mad-āpanaḥ

Here, our ācāryas have explained how Kṛṣṇa is making an exclamation of appreciation for the mood of service of Śrīmatī Rādhārāṇī, saying that there is no better servitor in the context of the verse, and of course anyone who adopts this mood attains the perfection of life.

As explained by Kavirāja Gosvāmī in the Śrī Caitanya-caritāmṛta, Śrīmatī Rādhārāṇī will take the service of those who are eager to serve Kṛṣṇa and bring that service to Kṛṣṇa, and as Prabhupāda told us, that if we please Śrīmatī Rādhārāṇī, then by pleasing her, then Kṛṣṇa becomes pleased with us. So in that way, she's a conduit for the service of all living entities. (12:18)

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Prabhupāda encouraged all of the young people within his movement to take a risk. Don't think that you can get comfortable in this world. You can do your due diligence, which you have to do—tena tyaktena bhuñjīthā. But really, try to extend yourself to take a risk for giving other people opportunity to take to Kṛṣṇa consciousness, and by that you make swift advancement in devotional service, because

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

(ŚB 1.2.16)

Serve the great souls, considering oneself servant of the servant of the servant. Find the servant of the servant to please.

Yesterday, I was on a call with Zone Two in North America, and the devotees from various temples were on there, and we were telling them about how to distribute sets of Bhāgavatams, and also we were showing them what their quotas were. Several of them rather surprised at the high number, but we were telling that everybody has to produce in order to come to the next level for us to achieve the 100,000. At one point, one of the devotees said—I think it was Ranchor, because he had just gone to the temple presidents' meeting, GBC. We sent him as a representative, and he said that Jai Kṛṣṇa Prabhu, who was a leader of that zone, wasn't on the call, but he said when he heard about the initiative for 100,000, he was very eager for everybody to rise to the occasion.

And so I started saying amongst the group that we should do this to please Jai Kṛṣṇa, and it felt so appropriate to have a person who's an authorized person, who has taken some responsibility, that we can think, "How can I do this to please this next person?" When we become servant of the servant of the servant in this movement that Prabhupāda's given us, and in which he has empowered everyone who's serious to take up the process of following the regulative principles, chanting, and then trying to spread the saṅkīrtana movement—that's the sum and substance of what he taught us: hear all the books, chant, and then also try to spread the movement and take risks.

If we take that mood of being the servant of the servant of the servant, and we try to do this, then Lord Caitanya will give us all facility, not just to do it, but also to increase our intense desire to be with Kṛṣṇa and to hear about Kṛṣṇa. So we have a great opportunity. (05:17)

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Rādhe Jaya Jaya Mādhava-Dayite - 3

karuṇāṁ kuru mayi karuṇā-bharite

sanaka-sanātana-varṇita-carite

O most merciful goddess! O You whose divine qualities are sung by Sanaka and Sanātana Kumāras! O most merciful Rādhā, please have mercy on me!

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Smart people have confidential associates because nobody's—'no man is an island.' You know that phrase. We're all dependent on others. Our good friend Dr. Sloman points that out in his book, which is called The Knowledge Illusion. We think we're independent, but we are integrated into everybody else and everything here in the world that we are dependent on.

If we admit the frailty that we have, and we make it a point to identify room for improvement in our own attitudes, in our own practices, see where we can improve ourselves, it's exhilarating!

The mindset where, "I'll just do what I've always done, and I'll ignore my foibles and my shortcomings"—that's a life full of cognitive dissonance, where we know we should be doing one thing, but we're not doing it! And then we always live with a grinding sense in our heart: "Why can't I do it? Why can't I do it?" But you can! So have those kinds of associates who you can talk to anonymously and say, "Listen, I think I'm really messed up, and here is what I have going."

Plus, you should have an attorney, because the material world's complicated. Don't try to go into a legal case by yourself. You see these foolish people; they go into court and they say, "I'm going to defend myself." The judge is going, "I don't think it's a good idea. At least take a public defender." And they are like, "I'll defend myself!" It barely ever works out.

In a similar way, we should have the best legal representation in this world we can possibly get, because we got ourselves in a mess here. Let's admit it. Somehow or other, we got in this material world, and everyone's pretending like everything is fine. You're in big legal trouble. How to prove that? Because you have to die. How's that for an ending to this whole so-called happy life you have? You got to die and give it all back, or give it all back and then die, or whatever combination you take. It's a mess.

So get an attorney. That's a spiritual master. A spiritual master is an attorney. It's like, "okay, let's see what kind of trouble you're in here. Let's go over this." Basically, it's a custody battle between the sons of prakṛti and Kṛṣṇa. Which family do you belong in? (1:06:02)

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Thinking about two of the offenses this morning—five and ten, I considered a few points that I'll mention now.

Number five is to consider the glories of chanting Hare Kṛṣṇa to be imagination. This is a form of tacit atheism. That is, although Kṛṣṇa is present fully in His holy name, I write it off as insignificant. It doesn't exist. It's a kind of denial of God: atheism.

And number 10 is related because 10 means to maintain material attachments, which doesn't mean just that I'm attached to chewing gum (nothing wrong with chewing gum, probably, and I'm trying to give it up) but it's more of a commitment to staying in the material world. That's something that Prahlāda Mahārāja mentions in the verse:

matir na kṛṣṇe parataḥ svato vā

mitho 'phipadyeta gṛhīvatānām

adānta-gobhir viśatāṁ tamisraṁ

punaḥ punaś carvita-carvaṇānām

In this verse, he mentions a vrata, a vow, to stay in the material world and be engaged in materialistic activity: gṛha-vratānām.

So, we are faced with a kind of conspiracy. There is a documentary and noted historical facts about a time in Los Angeles, California, when three companies—Standard Oil, Goodyear Tires, and General Motors—conspired to destroy or create the demise of the light rail system. You may notice in Los Angeles it's hard to get around by anything but car; that was engineered by three big companies that had a vested interest in tires, oil, and cars.

And in a similar way, there is a conspiracy in the material world, as is mentioned by gṛha-vratānām. Individually, souls have a vow that "I'm going to stay here no matter what." As Devāmṛta Swāmī writes in one of his books, this is agreed upon by many souls. He calls it a "mass consensual trance." In other words, everyone gives consent to everybody else that, "Yeah, I'm a soul, but I'm going to remain attached to the material world." It's consensual that we'll stay here in the material world; nobody try to get out.

So we have to note that it requires something like a legal strategy, first of all, to decide that we're not going to participate in the conspiracy that our mind is used to—considering the holy name to be imaginary, and then subsequently making a vow to stay ensconced in the material world. So the chanting of japa is a declaration of, "I'm not going to cooperate with the atheism of my mind." (00:38)

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Take japa as the mainstay of our practice of devotional service, and take time to settle into it. There is maybe a warm-up period where it takes some time to get momentum, to get the mind back on track after sleeping. Sometimes the mind is elsewhere, or we may have things that are troubling us. We have deadlines. We have fears that something is going to happen, but those can be overcome by getting on the train of sound—it's coming, and we create it—and then we take time to settle in.

Once we are on that train, we can hear the boxcars going over the rails: clackety-clack, clack, clack......and we're rolling along. Then we can stay on that train as long as possible and keep the sound vibration going. Every day, if we continue that sādhana, then that will become the place where we take shelter. And then throughout the day, we can remember: get back on the train. Just in my mind, I can stay on the train, no matter what else is happening.

I'm performing my duties, but still my mind is absorbed in that sense of protection by the Supreme Lord. If one can experience even for a second—fearlessness: "I'm not afraid because I'm not my body, and I'm the eternal servant of Kṛṣṇa, and what's more, I'm taking shelter of Kṛṣṇa, despite my present condition. My internal state is that I only have Kṛṣṇa as my shelter." That is the means by which one may live out this life of corporeal existence, embodied existence, and be liberated at the same time. (11:12)

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