Sound Bhakti

You don't have to divert your attention anywhere else. It's all complete there, and therefore Rūpa Gosvāmī begins his Nāmāṣṭakam, verses that I'll comment on over the next several days: that you can fully surrender there, put your full attention, and that's one of the most important aspects of chanting japa.

"Nām binā kichi nāhi ko'r, catur-daśa bhuvan-mājhe." Bhaktivinoda Ṭhākura says, "Don't look anywhere else. There's nothing else to be had in all of the fourteen worlds except the Holy Name." One of the ways to keep the mind focused is to just know that everything comes from the Holy Name. Everything attainable comes from the Holy Name.

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Caitanya Mahāprabhu’s leading Lord Jagannātha toward the Guṇḍicā temple corresponded to Śrīmatī Rādhārāṇī’s leading Kṛṣṇa toward Vṛndāvana. Śrī Kṣetra, Jagannātha Purī, was taken as the kingdom of Dvārakā, the place where Kṛṣṇa enjoys supreme opulence. But He was being led by Śrī Caitanya Mahāprabhu to Vṛndāvana, the simple village where all the inhabitants are filled with ecstatic love for Kṛṣṇa. Śrī Kṣetra is a place of aiśvarya-līlā, just as Vṛndāvana is the place of mādhurya-līlā. Śrī Caitanya Mahāprabhu’s following at the rear of the ratha indicated that Lord Jagannātha, Kṛṣṇa, was forgetting the inhabitants of Vṛndāvana. Although Kṛṣṇa neglected the inhabitants of Vṛndāvana, He could not forget them. Thus in His opulent Ratha-yātrā, He was returning to Vṛndāvana. In the role of Śrīmatī Rādhārāṇī, Śrī Caitanya Mahāprabhu was examining whether the Lord still remembered the inhabitants of Vṛndāvana.

When Caitanya Mahāprabhu fell behind the Ratha car, Jagannātha-deva, Kṛṣṇa Himself, understood the mind of Śrīmatī Rādhārāṇī. Therefore, Jagannātha sometimes fell behind the dancing Śrī Caitanya Mahāprabhu to indicate to Śrīmatī Rādhārāṇī that He had not forgotten. Thus Lord Jagannātha would stop the forward march of the ratha and wait at a standstill. In this way Lord Jagannātha agreed that without the ecstasy of Śrīmatī Rādhārāṇī He could not feel satisfied. While Jagannātha was thus waiting, Gaurasundara, Caitanya Mahāprabhu, in His ecstasy of Śrīmatī Rādhārāṇī, immediately came forward to Kṛṣṇa. At such times, Lord Jagannātha would proceed ahead very slowly. These competitive exchanges were all part of the love affair between Kṛṣṇa and Śrīmatī Rādhārāṇī. In that competition between Lord Caitanya’s ecstasy for Jagannātha and Jagannātha’s ecstasy for Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu emerged successful.

https://vedabase.io/en/library/cc/madhya/13/119/

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When we realize our real identity and our ultimate purpose in life, we'll feel enriched. So, one of the statements that's on the first slide, that I love—is from a commentary written by my teacher from one of the books called the Śrī Īśopaniṣad.It says, "All forms of incompleteness are experienced due to incomplete knowledge of the Complete Whole."

The idea here is that we're only seeing part of reality, and we're getting the short end of it. If we understand the entirety of our existence and its purpose, and what we're part of, and what our function is in relationship to the Whole, then we'll feel satisfaction. So, satisfaction is a matter of practicing in such a way that we come to realize our connection, and that is the definition of yoga or yuj—to reconnect. (20:34)

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The mind is like a movie screen, and we project on it various images. Now, a movie, you can watch it or not watch it. If you're driving by a drive-in theater, you don't have to watch the movie. But you could get absorbed in it. Like I saw people on the way home on the plane, they were totally absorbed in watching a movie. They didn't even know they were flying on a plane. They forgot, and that's probably why they put the movies on there, so people pass the time faster.

So when you're able to step back and notice that those fears, anxieties, whatever it may be, are noticeably energies moving through your mental system, but they're not you, you can disassociate yourself from them. So one way to do that is, instead of identifying with them, be curious about them. It's one way that, as a soul in your interaction with your body and mind, you can be a little detached.

Just like let's say you stub your toe and you go, "Oh, that hurts!" You can just react like that, or you can say, "What is that sensation?" Be curious about what it is, and just notice it. The same thing when fear comes into your mind: try to notice the energy. Don't push it away, but just notice what is fear energy and where is it coming from. If you do that, it'll help you detach from the mind.

And as far as getting a taste for chanting Hare Kṛṣṇa, it's good to study the mantra and understand what is the power of the Holy Name and why it's powerful. Ultimately, it's because Kṛṣṇa is a person, and He's the Supreme Person, and He's all-merciful. And that's something that makes a lot of sense because impersonality doesn't fit with anything that we're used to. So if you can appreciate that Kṛṣṇa is the Supreme Personality of Godhead, and you're saying His name, it's quite natural to just lean into the feeling of it, because who else is going to help you?

Prabhupāda mentions also that when you're being tossed—in other words, when you're going through things here in this world—you can admit it to Kṛṣṇa. Say, "Kṛṣṇa, I'm really being tossed by the ocean here." There's a solace in that, because He's our benefactor. (07:24)

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There is an eternal relationship we have with Kṛṣṇa—it is personal. He is in our heart. He understands what our intentions are. For instance, if someone is very sincere, even if they have a very simple understanding of the Supreme Personality of Godhead and they pray, in the Gītā, Kṛṣṇa says (10:10):

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

"For those who are sincerely calling out to Me with their heart," He says, "I respond." How? Dadāmi means to give. Dadāmi buddhi-yogaṁ tam—"I give them intelligence how to come to Me."

And of course, it's well known, Kṛṣṇa says (BG 4.11):

ye yathā māṁ prapadyante

tāṁs tathaiva bhajāmy aham

mama vartmānuvartante

manuṣyāḥ pārtha sarvaśaḥ

Which means that He's reciprocating with every living being, and according to the way that living being wants to approach Him or avoid Him, He is accommodating that person.

Also in the Gītā, Kṛṣṇa says (BG 9.29):

samo 'haṁ sarva-bhūteṣu

na me dveṣyo 'sti na priyaḥ

ye bhajanti tu māṁ bhaktyā

mayi te teṣu cāpy aham

That means that Kṛṣṇa says, "I'm equal to everybody, but if somebody sincerely approaches Me, uses their free will and says, "Kṛṣṇa, I want to worship You. I want to serve You," He said, then He immediately embraces that person. Mayi te teṣu cāpy aham—"I and My devotee become deeply connected."

There is such a thing as mercy, which is the reciprocation of Kṛṣṇa. Mercy means when somebody is in a superior position and they can decide what to do—to vanquish you, or to reward you. There is another concept called justice. Justice means you get what you deserve. We don't want that. We want mercy, because mercy means you get more than you deserve, or what you don't even deserve. And Kṛṣṇa is willing to give that. (0:43:47)

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As soon as you look at things in this world with the wrong attitude—which means, "Yeah, maybe I could do something with that for me," then it becomes a problem immediately, an immediate problem.

Prahlāda Mahārāja says the same thing to his classmates. He said the second you start thinking about how to enjoy, that's the very second you start suffering. So this pastime is freeing us to show what sweet surrender is. When we come to this revelation that this is the prize of life—to be able to unlock the heart and say, "Kṛṣṇa, everything for you"—you're free! You're a free soul, you're happy, there is no impediment, and it's so close by.

The Bhāgavatam is freeing us from this illusory idea that the more stuff I can hold on to, the happier I'll be. (48:01)

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This morning when we went on our morning walk, our extensive morning walk, there was a woman with a little dog. As we walked by, she kind of smiled as she stood back and went, "Oh, good morning!" Not everybody does that. A lot of people pretend like you don't exist. And I could see immediately: Ah! Some beginning in Kṛṣṇa consciousness.

We have to see people. We should be looking through the environment. If you’re driving down the street, you should be watching out the window and seeing: that guy would take a book. You should see all the stores when you're going by— I'm coming back there later; I'm going to go in every one of them.

Caitanya Mahāprabhu went into the house of a drunkard; why can't we go into a tire shop? We can go into a bar. We can enter: avatīrṇaḥ kalau. Because in Kali-yuga everybody is degraded, we have to give mercy. We have to enter. We have to see carefully, look everywhere. We have to be scanning constantly: Where is that spark, so we can fan it? And we have to enter there. We have to go in. So that's number two: you have to enter. You have to see, you have to enter and number three is you have to extend yourself.

Māyā-mṛgaṁ dayitayepsitam anvadhāvat—it means Caitanya Mahāprabhu chased after, he extended himself to the fallen, conditioned souls to catch them and give them Kṛṣṇa consciousness, because they won't take it in Kali-yuga. So he made sure that he went everywhere. Plus, he made a discount! It’s mentioned in the Caitanya-caritāmṛta that everything was discounted. The members of the Pañca-tattva didn't consider who was a fit or unfit candidate. They didn't consider what was a good place or a bad place; they gave it to everyone wherever they went.

So this is an extension. We have to extend ourselves, and this is the mood of the verse today. This is Prabhupāda’s mood. Caitanya Mahāprabhu is Kṛṣṇa Himself, and when you worship Caitanya Mahāprabhu, then you can understand the ujjvala-rasa. Then you can understand Rādhā and Kṛṣṇa—not otherwise. There is no other entry point.

yathā yathā gaura-padāravinde

vindeta bhaktiṁ kṛta-puṇya-rāśiḥ

tathā tathotsarpati hṛdy akasmād

rādhā-padāmbhoja-sudhāmbu-rāśiḥ

This is a verse by Prabodhānanda Sarasvatī in the Caitanya-candrāmṛta. It says that the more you worship Caitanya Mahāprabhu, the more your heart floods with the mood of Vṛndāvana. Otherwise, we can't understand it; we can't approach it.

Now, what’s the mood of Lord Caitanya Mahāprabhu? It’s in the verse: anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau. He comes specifically, enters Kali-yuga in order to extend himself to give mercy to others. His rasa is distribution. His rasa is going to the lowest place and giving the highest thing. (0:29:35)

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This verse is Lord Śiva speaking to Pārvatī, noting that pure Vaiṣṇavas are tulyā; they are equal in whatever circumstances there are in life. So this is a principle of the Bhāgavatam. There are a few words that are really important in this verse that we can take away something practical. I had written down a mnemonic to remember a few points, and you can remember the letters C I S as: Circumstances Invite Service.

nārāyaṇa-parāḥ sarve

na kutaścana bibhyati

svargāpavarga-narakeṣv

api tulyārtha-darśinaḥ

(SB 6.17.28)

First we have nārāyaṇa-parāḥ sarve. Parā indicates Kṛṣṇa. No one can compare to Kṛṣṇa, and parā is the priority of devotees. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. That means their main objective in life is Nārāyaṇa or Kṛṣṇa. Although they may be walking in this world, they are focused on the ultimate goal of life, and they are looking at Godhead. Therefore, parā means that their ultimate vision is that life's purpose is to attain Kṛṣṇa. No other purpose. Everything is subservient to that goal.

Nārāyaṇa-parāḥ sarve na kutaścana bibhati, means under all circumstances, the devotee is fearless. na kutaścana bibhati—bibhati means bhayam or fear and darśinaḥ means to see. So the devotee is never fearful. Why? Because his ultimate goal is Nārāyaṇa and therefore he or she sees everything equally as an equal opportunity to serve Kṛṣṇa, and whenever a circumstance unfolds, favorable or unfavorable, in the life of the devotee, he or she accepts it as an opportunity to serve Kṛṣṇa.

This is parallel with the verse 10.14.8 from the Bhāgavatam, in which Brahmā says:

tat te ’nukampāṁ su-samīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

Whatever happens to a devotee—whatever, anything—he or she takes it as Kṛṣṇa's mercy to invoke more service: in body, mind, and words. And when one's aligned with this vision, that takes every circumstance as an opportunity to purify oneself to serve Kṛṣṇa, then Brahmā says, "This attitude literally entitles one, as if one is an inheritor and one's entitled to the inheritance." What do you inherit? The kingdom of God.

As any self-respecting self-help guru in the world will tell you, "It's not what happens to you; it's how you interpret what happens to you that matters, and how you react to it." So, devotees have the ultimate sense of what the purpose of life is—parā—and therefore they see everything as Kṛṣṇa's mercy, which means an opportunity to increase service. (19:45)

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This verse is indicative of Caitanya Mahāprabhu's teachings to Sanātana Gosvāmī. In fact, Caitanya Mahāprabhu quotes this verse when he is teaching Sanātana Gosvāmī, that the way in which one is attracted away from the material energy is by observing a devotee who is no longer interested in the material world. He quotes a verse from the Bhāgavatam—which I haven't memorized, but I'll give you the essence of it—when one comes to the end of one's material existence, then one meets a pure devotee of the Lord.

Now, our ācāryas comment on that quite straightforwardly, and they're all in agreement. They say the purport of this verse is an indication of a poetical device in Sanskrit where you state the effect before the cause in order to emphasize something. In this case, it is saying that when you end your material existence, then you meet a pure devotee. What our ācāryas say is that's an emphasis that when you come anywhere close to meeting a Vaiṣṇava, then your material life is finished; it's a foregone conclusion, in other words. That's the emphasis given in the verse.

So Caitanya Mahāprabhu gives that verse. He also offers this verse as well, and points out that this is the beginning of one's spiritual journey back to Kṛṣṇa, and we all know the famous extended metaphor that Lord Caitanya Mahāprabhu uses:

brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

When one is wandering in the brahmāṇḍas—or as Prabhupāda says in other places, "loitering," which is worse than wandering, because in any case you have no real purpose; you're just hanging out. In that state, when you meet a Vaiṣṇava, then you get Kṛṣṇa, and from Kṛṣṇa you get the Vaiṣṇava, or vice versa.

Caitanya Mahāprabhu says that the means by which one is awakened is by the devotee, and he says also that the devotees are like vaidyas; they are doctors that carry with them two things: one is hymns, and the other are instructions. In their little black bag, they hold out the hymns and the instructions, and by those, one can become cured of the material disease.

The meaning of smearing one's body with dust, (rajo-’bhiṣekam means taking the dust and putting on on one's body) is to awaken to the realization that we are helpless without the instruction of Krishna that comes through the spiritual master. Prabhupada explains how a spiritual master means two things: one is it's a position and also a person. He would give the example that(17:57)

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In the purport of SB 10.14.8, there is a rhetorical question: "If a devotee is taken to devotional service and is free from all karma, then why should there still be material desires left?" Well, Viśvanātha Cakravartī Ṭhākura says, "That's because there's always some residual effect, and then Kṛṣṇa is giving some situation in the devotee's life that may seem like karma, but it's not. It's a custom-designed situation just for that person, because Kṛṣṇa knows exactly what that last vestige of desire to hold on to the material world, to cherish something here in the material world, is, and He is expert at dissolving that by putting one in a particular situation, where then one just fully takes shelter of Kṛṣṇa." Isn't that nice?

Now, the verse itself says, "There is no stronger obstruction to one's self-interest than thinking other subject matters to be more pleasing than one's self-realization."

I just try to expand the conversation by mentioning the efficacy, as presented in the Śrīmad-Bhāgavatam, of going on worshiping Kṛṣṇa and remembering Him, because there are examples of famous bhakti-yogīs who attained perfection in devotional service, but who started off with some attitude that may not have been perfect. Shall we pursue that?

First, I would like to bring to mind, if I can, three verses that are highly consequential in this conversation, that are in the Seventh Canto of the Śrīmad-Bhāgavatam, and they indicate a very interesting aspect of bhakti, which is—it's based on absorption. Viś means to enter into something, like Viṣṇu. Viṣṇu means 'He who's entered into everything.'

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-stham-

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Brahmā says, "O my Lord Govinda, You've entered into everything. You're even within the atom, in the heart of everyone." Āveśa then means to be absorbed in something, to enter within it. Śukadeva Gosvāmī is pointing out the perfection that devotees achieve by various attitudes, which may seem to be contrary to self-realization. Shall I tell you what they are? (0:14:41)

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