SB 10.01.07 – Let there be a symbiosis between the outer call of the tongue and the inner call of the heart

Transcript

This is an AI-generated transcript and may contain some errors.
Shri Ram Prabhu Ki Jai.
Antervahe Hrishikala Ropay Prayichito Mithyumatam Tancha Maya Manushya Sivadasva Vidhvan Vadasva Vidhvan O Learned Sage, please speak. This is Hrishik Maharaj requesting Shukadeva Swami to speak the pastimes of Lord Krishna. The glory is Viryaani.
His heroic deeds. So, the living entities who are in the material world, they are benefited by the Lord’s descent and the performance of his pastimes. Antervahe Hrishikala Ropay This is actually a very profound meaning and is related with the next line.
Prayichito Mithyumatam Tancha So that Lord is present, Anta, internally as Purusha. The Paramatma is Shirodaksha Vishnu. And he is the third of the Purusha avatars.
So here, Anta Purusha refers to Paramatma. Purusha is present internally. And in this world, God manifests externally as Bahir Kaal Ropay.
Externally as Kaal. And accordingly, what does he do? Prayichito, he grants Mithyumatam Tancha. He grants either death or bliss.
Amrita. Immortal bliss. Which can refer to Uttamritam Cha.
Cha means other things also he gives. So he gives liberation. He gives the highest nectar, that is Prema.
So, those who are inwardly directed, Anta, are directed inwardly towards Krishna, for them, Krishna guides further as internally as Purusha. And to them, he gives Uttamritam Cha. Amrita.
Immortal nectar. But those who are externally directed, Bahir. Bahir Arthamani Naha.
But Lord Maharaj also says in his prayers, in Narasimha Dei, or rather in his whole section, the 7th Canto, for them, Kaala, the time manifest, they are attracted to external things, but then time will come, and time will destroy everything. Now, Sanatana Goswami, Sridhara Swami, they all give various explanations of this verse. So, on the explanation of this canto, that the Purusha, for those who are Anta, those who are innerly directed, then for them, Purusha and Kaala, both act to give Uttamritam Cha, give immortality.
That means, even the time acts in such a way, for a devotee, as to bring out the latent devotion within. And similarly, for those who are Bahir, those who are externally directed, because their desires are for sense enjoyment, Supersoul also allows that. And Supersoul also lets them fulfill their desires.
So, Purusha and Kaala, both externally and internally, the Purusha and the Kaala, they work to Mrityu. It’s not that the Supersoul is vindictive, but the Supersoul is reciprocative, and the Soul is desirous of material things, and lives in material consciousness, and the Soul will get the appropriate result of whatever it has sown. So, when we approach the Holy Name, we understand that it is Krishna Himself who is manifesting as the Holy Name, and when we chant the Holy Name, there is an outer call and there is an inner call.
The outer call is the verbal utterance of the Holy Name, and the inner call is the call of the heart. Krishna, I need you, I need your mercy, I cannot live without you. Please manifest, please show mercy.
So, ideally speaking, the outer call should be an expression of our inner call. The verbal call should result due to the heart’s call, but when we don’t feel the need for Krishna like that, at that time, the outer call can even contribute to the inner call. Just by uttering the outer call repeatedly, by contacting Krishna in sound, gradually our desire for Krishna gets awakened, and then we start feeling the need for Krishna also.
So, if we just chant with whatever inner feeling we have, and even if we don’t have inner feeling, we just chant as a regulation, knowing at least intellectually, reminding ourselves with our intelligence that we do need Krishna, that there is danger at every step in this world, then that outer call will lead to the inner feeling for the need of Krishna, and that will bring further intensity to our outer call, and that will again increase the inner feeling of need, and that too will again increase the outer fervency of our call, and in this way, there can be a symbiosis between the outer call of the tongue and the inner call of the heart. So, Krishna is present externally and internally. Internally, of course, He is present as the super soul, Purusha, and externally, He is present as… When we are chanting, He is present as the holy name.
Other times, He is always present as Kala, and Kala is reciprocating with us. The Bhagavatam states that for the non-devotees, every rising and setting of the sun takes a person closer and closer to death. For devotees, every rising and setting takes them closer to eternal life.
So, especially for those who are engaged in divine sound. So, that same Krishna, who is Kalarupa, He is, if we are absorbed in the Nama, then He is taking us closer and closer to eternal existence, and in this way, without feeling discouraged, because we don’t feel the need for Krishna, we can start off with the outer chanting and with whatever little seed of the inner feeling of need or the inner understanding of the need, and from that spark, we can make it grow into a fire of a strong need for Krishna, and a separation from Krishna, and in that way, we can experience absorption in Krishna and ultimately attain purification and perfection