When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one’s sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered. (3.9.38 purport)

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The statement here that the Lord manifests Himself before the devotee in the form in which the devotee likes to worship Him indicates that the Lord becomes subordinate to the desire of the devotee — so much so that He manifests His particular form as the devotee demands. This demand of the devotee is satisfied by the Lord because He is pliable in terms of the transcendental loving service of the devotee. This is also confirmed in Bhagavad-gītā (4.11): ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. We should note, however, that the Lord is never the order supplier of the devotee. Here in this verse it is particularly mentioned: tvaṁ bhakti-yoga-paribhāvita. This indicates the efficiency achieved through execution of matured devotional service, or prema, love of Godhead. This state of prema is achieved by the gradual process of development from faith to love. On faith one associates with bona fide devotees, and by such association one can become engaged in bona fide devotional service, which includes proper initiation and the execution of the primary devotional duties prescribed in the revealed scriptures. This is clearly indicated herein by the word śrutekṣita. The śrutekṣita path is to hear from bona fide devotees who are conversant with Vedic wisdom, free from mundane sentiment. By this bona fide hearing process, the neophyte devotee becomes cleansed of all material rubbish, and thus he becomes attached to one of the many transcendental forms of the Lord, as described in the Vedas. (SB 3.9.11, purport)

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The most intelligent man is he who tries to find the cause of his personal existence and that of the whole cosmic creation and thus tries to find the ultimate cause. If his attempt is properly executed with penances and perseverance, it is sure to be crowned with success. (SB 3.8.18)

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The only way to understand the Lord as He is, is by devotional service to the Lord, or by approaching the devotee of the Lord who always has the Lord in his heart. By devotional perfection one can understand that the impersonal brahmajyoti is only a partial representation of the Supreme Personality of Godhead, Lord Kṛṣṇa, and that the three puruṣa expansions in the material creation are His plenary portions. In the spiritual sky of the brahmajyoti there is no change of various kalpas or millenniums, and there are no creative activities in the Vaikuṇṭha worlds. The influence of time is conspicuous by its absence. The rays of the transcendental body of the Lord, the unlimited brahmajyoti, are undeterred by the influence of material energy. In the material world also, the initial creator is the Lord Himself. He brings about the creation of Brahmā, who becomes the subsequent creator, empowered by the Lord. ( SB 3.9.3 purport)

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There's a logos in the spiritual world also, and that's what Brahma was able to meditate on through the mantra—the divine logos in which, the center in which is Rādhā and Kṛṣṇa in Śvetadvīpa, the pinnacle of the spiritual world. So, the verse I just quoted mentions through this tapas, through this meditation on Kṛṣṇa, as Kṛṣṇa says in the Bhagavad-gītā man-manā bhava mad-bhakto (BG 18.65): that meditate on—just meditate on me. How do you do it? Through the mantra. Then He says this very important next step:

atha veṇu-ninādasya

trayī-mūrti-mayī gatiḥ

sphurantī praviveśāśu

mukhābjāni svayambhuvaḥ

gāyatrīṁ gāyatas tasmād

adhigatya sarojajaḥ

saṁskṛtaś cādi-guruṇā

dvijatām agamat tataḥ

trayyā prabuddho 'tha vidhir

vijñāta-tattva-sāgaraḥ

tuṣṭāva veda-sāreṇa

stotreṇānena keśavam

Brahma-saṁhitā (5.27,28)

So now, in his meditation, he hears the flute song of Śrī Kṛṣṇa, and that flute song of Śrī Kṛṣṇa, this is the Gāyatrī. Now, this is a very sweet understanding or fact is that enlightenment comes from music.In the spiritual world. Every gopī, every devotee, has his or her own rāga through which they worship Kṛṣṇa. And in fact, the amazingly Bhāgavatam says or commentary on the Bhāgavatam says, every living species has its own rāga. And this sound vibration, accompanied by the Vedic rhythm called the Gāyatrī—Gāya means song, and tri means trāyate, to deliver through the song that comes from Kṛṣṇa's flute—then Brahma hears it as om. AUM means there's a relationship. We have a relationship, yay! with the.. ( Excerpt from the talk )

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Artificially stopping a mischievous child is not the real remedy. The child must be given some better engagement so that he will automatically stop causing mischief. In the same way, the mischievous activities of the senses can be stopped only by better engagement in relation with the Supreme Personality of Godhead. When the eyes are engaged in seeing the beautiful form of the Lord, the tongue engaged in tasting prasāda, or remnants of foodstuff offered to the Lord, the ears are engaged in hearing His glories, the hands engaged in cleaning the temple of the Lord, the legs engaged in visiting His temples — or when all the senses are engaged in transcendental variegatedness — then only can the transcendental senses become satiated and eternally free from material engagement. The Lord, as the Supersoul residing in everyone’s heart and as the Supreme Personality of Godhead in the transcendental world far beyond the material creation, is the seer of all our activities. Our activities must be so transcendentally saturated that the Lord will be kind enough to look upon us favorably and engage us in His transcendental service; then only can the senses be satisfied completely and be no longer troubled by material attraction. ( SB 3.7.13 purport)

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The quivering quality of material existence, which comes from identification with matter or from thinking oneself, under the material influence of philosophical speculation, to be God, can be eradicated by devotional service to the Lord, by the mercy of the Personality of Godhead, Vāsudeva. As discussed in the First Canto, because the application of devotional service to Lord Vāsudeva invites pure knowledge, it quickly detaches one from the material conception of life and thus revives one’s normal condition of spiritual existence, even in this life, and frees one from the material winds which cause one to quiver. Only knowledge in devotional service can elevate one towards the path of liberation. The development of knowledge for the purpose of knowing everything, without rendering devotional service, is considered fruitless labor, and one cannot get the desired result by such labor of love. Lord Vāsudeva is pleased by devotional service only, and thus His mercy is realized by association with pure devotees of the Lord. Pure devotees of the Lord are transcendental to all material desires, including the desire for the results of fruitive activities and philosophical speculation. If one wants to acquire the mercy of the Lord, he has to associate with pure devotees. Such association alone can, by degrees, release one from the quivering elements. (SB 3.7.12 purport)

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Maitreya’s statement is that in order to avoid unchaste conscious activities, he was trying to describe the unlimited glories of the Lord, although he did not have the ability to describe them perfectly. This glorification of the Lord is not a product of research, but the result of hearing submissively from the authority of the spiritual master. It is also not possible to repeat all that one has heard from his spiritual master, but one can narrate as far as possible by one’s honest endeavor. It does not matter whether the Lord’s glories are fully explained or not. One must attempt to engage one’s bodily, mental and verbal activities in the transcendental glorification of the Lord; otherwise such activities will remain unchaste and impure. (SB 3.6.36, purport)

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The ear is the most important instrument in the body of the living entity. Sound is the most important medium for carrying the message of distant and unknown things. The perfection of all sound or knowledge enters through the ear and makes one’s life perfect. The entire Vedic system of knowledge is received by aural reception only, and thus sound is the most important source of knowledge. (SB 3.6.17, purport)

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O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikuṇṭhaloka in the spiritual sky simply by drinking the nectar of Your topics.

(SB 3.5.46)

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