Sunday, 12 February 2012


Hare Krishna, so now we are having the seminar, and so we have some special classes. In
the morning, we are having the classes on “Saranagati,” instead of Bhagavatam class.
Actually, this is also Bhagavatam class, because the ultimate goal of Bhagavatam is
sharanagati, surrender to Krishna. Bhagavatam has ten aspects, dasha lakshanam, ten
symptoms, and out of that, the final symptom is ashraya. The ashraya and sharanagati are
the same. Taking shelter of Krishna’s lotus feet is the ultimate consideration of ShrimadBhagavatam. How many of you remember the ten symptoms of Shrimad-Bhagavatam?
Very good. Ok, Shankar? Shrimad-Bhagavatam, the ten symptoms? [Shankar replies]
Yeah. [Shankar continues] Very good, very good. So those ten symptoms are, first one is
sarga. Sarga means? Sarga means? Creation. Visarga, then comes visarga. Visarga
means? Secondary creation. The sarga is Vishnu’s creation and visarga is Brahma
downwards. Garbhodakasha…Mahavishnu, Karanodakashayi Vishnu, Garbhodakashayi
Vishnu and Kshirodakashayi Vishnu. Mainly, Karanodakashayi Vishnu and
Garbhodakashayi Vishnu’s creation is sarga.
Then Brahma comes from the navel of Garbhodakashayi Vishnu. That is Brahma’s
origin, that’s how Brahma appeared. And Brahma downwards, from Brahma created the
Prajapatis and, in this way, that creation continues. That aspect is visarga. Atra sarga
visargas ca, then third is? Sthana. Sthana means the planetary systems. Poshanam?
Poshanam is the maintenance of this creation. Uttaya, who knows the meaning of uttaya?
Yes, Ganganarayan? [Ganganarayan replies] Creative impetus in the living entities. Uti,
the creating impetus, the tendency to create, has been described, uttaya. And then,
What is the meaning of the word manvantara? Who knows? Yes, Sadhanasiddha?
[Sadhanasiddha replies] Not only the changes, but the rule of the Manus. Manus, there
are fourteen Manus in a day of Brahma. So how the Manus rule over the… With the
Manus, the whole shift changes. Indra changes, the demigods changes, even Krishna’s
incarnations changes. They are known as manvantara avatars.
So manvantara, ishanukatha? Ishanukatha? Isha, anukatha, who is Isha? The Supreme
Personality of Godhead, and the description of His activities is also there in ShrimadBhagavatam, ishanukatha, the activities of different incarnations. Manvantara,
ishanukatha, then? Mukti, liberation. Ishanukatha, mukti, nirodha. Nirodha is the
cessation of the existence, and then comes ashraya.
So this ashraya literally means? What is the meaning of the word ashraya? Huh?
[Devotees reply] Ashraya literally is, Jayesh? [Jayesh replies]. Ashraya means shelter.
So, shelter. Whose shelter? Huh? Krishna’s shelter, the shelter of the Supreme
Personality of Godhead. So, ashraya, now ashraya, shelter and surrender. Isn’t it
interlinked? When can you get shelter? Or, taking shelter means surrender. You
surrender, in order to take shelter.
So that’s why sharanagati is the ultimate consideration of Shrimad-Bhagavatam.
Yesterday, we discussed according to Bhaktivinod Thakur’s instructions, following
Shrila Rupa Gosvami’s instructions in Bhakti-rasamrita-sindhu, and there sharanagati has
six limbs, six branches or six limbs, six aspects, shad-anga. Anga means? Limbs. Shadanga sharanagati. What are those six limbs of sharanagati? [Devotees reply] Six limbs
are? Dainya, atma-nivedan, goptritve varan, avashya rakshibe krishna vishvash palan,
bhakti anukula matra karya rashikar, bhakti pratikula bhav varjan angikar. Shrila Rupa
Gosvami in Nectar of Devotion, he put it in the reverse order, or the way Bhaktivinoda
Thakur put it, is the, in the reverse order of what Rupa Gosvami presented. Rupa
Gosvami’s presentation is, first is anukulyasya sankalpa, pratikulyasya vivarjanam,
rakshise pati iti vishvasha, goptritve varanam tatha.
So it’s coming, in this way, it is, last is pratikulyasya vivarjanam. But Rupa Gosvami is
saying that anukulyasya sankalpa, pratikulyasya vivarjanam. But in Bhaktivinoda
Thakur’s description, anukulyasya sankalpa, or bhakti anukula matra karya rashikar is the
fifth one. And bhakti pratikula bhava varjanam angikar – that is the sixth one.
But Rupa Gosvami is putting anukulyasya sankalpa, pratikulyasya vivarjanam, and then
the fourth one, according to Bhaktivinoda Thakur, is avashya rakshibe krishna vishvash
palan. Rakshishe iti vishvasha. “Krishna will protect,” that vishvasha, that faith. And then
the next is goptritve varanam tatha. And then dainya and atmanivedana.
Anyway, Bhaktivinod Thakur has put it in a certain way, and we will follow that order.
So first is dainya. Dainya means? What is the meaning of the word dainya? The word
dainya means? Humbleness, humility, to feel that “I am very small, I am very fallen.” So
Bhaktivinoda Thakur describes that through one of his songs. In this chapter, dainya
chapter, there are seven songs by Bhaktivinoda Thakur describing dainya, but we have
selected the fourth one. There is no English translation in this, who got it printed?
Jayesh? What happened, where is the English translation? I’m sorry, huh, is there any
English translation?
Is there any English translation, because the devotees…you have it? [in Hindi] Aap ko is
mein angrezi anuvaad hai? [meaning: do you have the English translation there?]. No, no,
that’s a different one. Anyway, since you are in charge of the classes, Jayesh, make sure
that when the verses are printed the translation also is printed. So dainya is described as,
in Bengali I’ll read it: amara jivana sada pape rata nahika punyera lesha. One of the
reasons I have selected this ‘Saranagati’ as the topic, because many of the devotees they
are Bengalis and they do not understand English. So at least through this, the Bengalis
will also understand what is going on, those who don’t understand English. [BCS speaks
in Bengali to the public].
Amara jivana sada pape rata nahika punyera lesha. Parere udvega diyachi je kata diyachi
jivera klesha. Amara jivana, my life. Amara jivana means my life. Sada pape rata. Sada
means always. Pape rata, engaged in sinful activities. My life is always engaged in sinful
activities. Nahika punyera lesha. There is no touch, no tinge of pious activities. My life is
so full of sinful…my life is full of sinful activities and there is no tinge of piety in it. And
parere udvega diyachi je kata diyachi jivera klesha. I have inflicted so much pain and
anxiety to others. And I have given so much distress and difficulties to them. Did
everybody get a copy of the song, some copies? So keep this copy because we will sing
this song afterwards. So, once again, is it clear in English? How many of you understand
English here? Please raise your hands. Okay, those who understand English, you’re
getting it, you’re getting the translation? Bhaktivinode Thakura is lamenting or praying
to Krishna, expressing his anguish, expressing his heart. My life is always engaged in
sinful activities. [curtains of altar open] Jaya Sri Sri Radha Madana Mohana ki Jaya! Jaya
Sri Sri Krishna Balarama ki Jaya! Jaya Sri Sri Gaura Nitai ki Jaya! Do we consider
ourselves to be sinful? How often do we think that we are sinful? And how often you
think you are pious? You’re very pious. How many of you think that you’re a very pious
person? How many of you think that you are a sinful person? Very good! It seems that
Bhaktivinoda Thakura’s preaching is having some effect. [chuckles] Otherwise, generally
how do you feel? Don’t you feel that you’re very, very pious? “I am so good!” Do you
ever think that I am bad? We always think that we are very good. Not only good, we are
very good! Not only very good, we think that we are the best! But Bhaktivinoda Thakura
is teaching us how to develop the mentality of humbleness. Amara jivana sada pape rata
nahika punyera lesha. Lesha means a tinge, an iota. There is no touch, there is not a
single streak of piety in that life. Parere udvega diyachi je kata. If we consider seriously,
then we can see that we cause so much trouble to others. We have caused so much
distress to others. Nija sukha lagi pape nahi dare. In order to have my happiness,
sukha lagi, for the sake of MY happiness, pape nahi dare, I do not become afraid to
commit sinful activities. Nija sukha lagi pape nahi dare, dayahina svartha para. Dayahina,
merciless. And svartha para, selfish. I do not have any mercy. I am merciless and that is
for the sake of my happiness. What we don’t do? I am committing so many sinful
activities for the sake of my pleasure. Nija sukha lagi pape nahi dare, dayahina svartha
para. I am so selfish! And I am so merciless. Pare sukha dukhi. And when I see others
are enjoying, I become very sad. Others’ pleasure, others’ enjoyment causes ME to
suffer. And sada mithya bhashi, always telling lies. I am a liar all the time. Para dukha
sukha kara. And others’ suffering gives me pleasure. Bhaktivinoda Thakura described
envy in this way. So he is actually pointing out how envious we are. The definition of
envy according to Bhaktivinoda Thakura is this: para sukhe dukhi and para dukhe sukhi.
When I see that the others are suffering I feel very happy. And when I see that others are
enjoying I feel very sad. That is how Bhaktivinoda Thakura has described envy. Envy is
to see that others are suffering. When I see others are suffering I feel happy. And when I
see that others are enjoying it makes my heart burn with envy. Ashesha kamana hridi
majhe mora krodhi dambha parayana. Ashesha kamana, endless desires to enjoy. Hridi
majhe mora, in my heart. In my heart there are unlimited desires to enjoy. And I am
krodhi, angry. And dambha parayana, very proud. Mada matta sada, I am intoxicated
with my power. And vishaye mohita, I am enchanted by my possessions and by my
acquisitions. I am always enchanted by the objects of sense enjoyment. Himsa garva
vibhushana, and envy and pride are my ornaments. Envy and pride are my ornaments,
visbhushana. Nidralasya hata. I am always absorbed in laziness and sleep. Sukarje
virata. And I am not at all interested in good actions. I am lazy and susceptible to sleep
and I don’t have any interest for sukarja, good actions. But akarya udyogi ami, in wrong
actions I am very, very enthusiastic. Pratistha lagiya sathya acarana. For the sake of
establishing myself, for the sake of establishing my position I am very deceitful. Or
deceitfully I try to establish myself, deceitfully I try to possess various things for my
enjoyment. And lobha-hata sada kami. And I am afflicted with greed and lusty desires.
E hena durjana, sajjana varjita. I am such a wicked person and the good people, the
saintly people avoid me, sajjana varjita, they have rejected, the saintly people have
rejected me. I am such a wicked person. Aparadhi nirantara. I am constantly engaged in
criminal activities. I am always criminal. Subha-karya-sunya sadanartha manah. I am
avoid of pious activities and always, my mind is absorbed in wrong actions, wrong
thoughts, wrong desires nana duhkhe jara jara.   And as a result of that, I am afflicted
with various kinds of suffering. Vardhakye ekhana upaya vihina. In my old age now I am
completely helpless. I do not have any other recourse, I do not have any means to save
myself. Ta ‘te dina akincana. On top of that, on top of this condition in my old age, I am
very poor and devoid of any possession. Bhakativinoda prabhara carane kare duhkha
nivedana. Bhaktivinoda Thakur is saying that he is offering these prayers to the Supreme
Personality of Godhead, Krishna. So in this way Bhaktivinoda Thakur is teaching us how
to become humble. Do you want to become humble? Then what you should do? You
just consider that this is your mentality.   Bhaktivinoda Thakur is speaking in the first
person, but actually Bhaktivinoda Thakur is telling us about our situation. Amar jivana
sada pape rata. Bhaktivinoda Thakur is saying that my life is always engaged in sinful
activities. But what is Bhaktivinoda Thakur is actually saying, “your life is always
engaged in sinful activities.”    This is how we have to see ourselves. This is how we
have to think it is not Bhaktivinoda Thakur who is saying. It is Bhaktivinoda Thakur
teaching us and how to go deep into ourselves and see our actual situation and naturally
develop this quality of humbleness.
All right? So, the first limb understood? Are you going to become humble or proud?
How is your situation right now? Are you humble or are you proud? How many of you
think that you are very humble? Raise your hands. How many of you think that you are
full of pride? Please, raise your hands. Now, do you need to become humble? So what to
do? Recognize that your life is full of sinful activity. So, don’t do that. Don’t indulge in
sinful activities. Bhaktivinoda Thakur is saying, amar jivana sada pape rata, teaching us
Our life is always full of sinful activities. Wasn’t our life full of sinful activities? Meat
eating, intoxication, illicit sex, gambling. So the life was revolving around those sinful
activities. But now with the mercy of Srila Prabhupada we have come to the right place.
And we are learning the standard, to accept the right standard. No meat eating, no nonvegetarian food, no intoxication, no illicit sex, no gambling. Right? Promise? Good.
Parere udvega diyachi ye kato, diyachi jivere klesa. I do not know how much suffering I
have caused to others. Let us think back, to how many people we have caused distress
and suffering. How many of you can think of such actions that you caused distress to
others? Raise your hands. How many of you did not understand what I said? Diyachi
jivere klesa. Nija sukha lagi pape nahi dari. For the sake of my own pleasure I do not
hesitate to commit sinful activities. Is it not? Does it not happen? I don’t care what
happens. But we want to have the object of our sense gratification, object of our desires.
Let us have it. Whether you have to steal, whether you have to lie, whether you have to
bribe others, whether you have to be deceitful. Let me get some money. Isn’t that the
natural tendency of the people, the living entities in this material nature? Or let me kill
some animal. Eat their flesh. Isn’t that what’s going on in this material world? Nija
sukha lagi pae nahi dari. They are not afraid to commit sinful activities, for the sake of
their own pleasure. They are killing cows without understanding the consequences of
killing cows. They are just completely oblivious about the consequences of their sense
gratification.   They just want to have their sense gratification. Eating the cows meat.
Daya-hina. Merciless. The cows have to suffer, so what? Somebody was telling me that
when one goes to the slaughter house, one can see that although they shoot the cow in the
head, to kill the cows, they take a rifle, the rifle shoots the cow,   still it takes the cows six
minutes to die. And what does the cow do? Writhing in pain, rolling, jumping in pain,
whriting in pain. They don’t care. Danya hina, merciless. Svartha-para. They are simply
concerned about their own sense gratification, they’re so selfish.
Para sukhi dukhi. And they cannot tolerate the happiness of others. Sada mithya bhase,
always telling lies. Isn’t that the condition of the people of this age? All these so-called
leaders, they are constantly lying, constantly lying. The political leaders are constantly
lying just to get a vote. “I will do this for you. I’ll do that for you.” But they never do
that. They know when they’re saying that they’ll never do that. So this just to give an
example of the politicians, that’s a natural tendency of the people. In order to get some
money people don’t mind lying, telling lies. In order to get some little pleasure we lie, we
cheat. Sada mithya bhasi para dukha sukha kare. And when we see that the others are
suffering we feel very happy. But that is not the…that shouldn’t be the mentality of the
devotee. A devotee is para dukhe dukhi, whereas a non devotee is para dukhe sukhi.
Asesa kamana hrdi mahje mora krodhi dambha parayana. My heart is full of kamana,
lusty desires. There are endless lusty desires in my heart. Hrdi mahje mora krodhi. And
when those desires are not fulfilled I become so angry. By nature I am so angry. Dambha
parayana, I am so proud. Mada matta sada bisaye mohita. I am intoxicated with my
achievements, with my vanity. And bisaye mohita, I am enchanted by the allurements of
the material nature. Himsa garva vibhusana, and envy and cruelty and pride are the
ornaments, are my ornaments. The more proud one is, one thinks that “I am so big. I am
looking so beautiful.” What does ornaments do? Ornaments make us look beautiful. Not
men generally. Women wear ornaments in order to beautify themselves, to make them
look more beautiful. So these are the ornaments, like vibhusana, dress, beautiful dresses
also. We make them, we wear them in order to make us look beautiful. And in this world
what is the tendency of the people? The tendency of the people is to think, the more
proud they are, they think the more beautiful they are. They beautify themselves with the
pride and vanity and cruelty.
Anyway, so this is how Bhaktivinoda Thakura is describing [curtains of altar open] Jaya
Sri Sri Krishna Balarama ki jaya! Jaya Sri Sri Radha Madana Mohana ki jaya! Jaya Sri
Sri Gaura Nitai ki jaya! So in this way Bhaktivinoda Thakura is teaching us how to
become humble. So now let us sing.
amara jibana, sada pape rata
nahiko punyera lesa
parere udvega, diyachi je kato
diyachi jibere klesa
nija sukha lagi, pape nahi dori,
doya-hina swartha-paro
para-sukhe duhkhi, sada mithya-bhase,
asesa kamana, hrdi mahje mora,
krodhi, dambha-parayana
mada-matta sada, bisaye mohita,
himsa-garva vibhusana
nidralasya hata, sukarje birata,
akarje udyogi ami
pratistha lagiya, sathya acarana,
lobha-hata sada kami
e heno durjana, saj-jana-barjita,
aparadhi nirantara
subha-karja-sunya, sadanartha-matah,
nana duhkhe jara jara
bardhakye ekhona, upaya-bihina,
ta te dina akincana
bhakativinoda, prabhura carane
kare duhkha nibedana
Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna.  So, in this way Srila Bhaktivinoda Thakur is teaching us how to become
humble, which is the first aspect of Saranagati. Does anybody have any questions ?
Devotee : [Inaudible]
BCS: At least try to start detecting your sinful activities. Start it. You may not think that
your whole life is full of sinful activities, but when you commit some sinful activity, at
least notice it. That’s how you begin.
Devotee : [Inaudible]
BCS: As I said, at least start recognizing your sinful activities. Sometimes you may do
something good, so that is very good. Sometimes we are doing good actions; sometimes
you are acquiring piety, that’s very good. But at least start to recognize the sinful
activities.   It may not be completely, all the time, be engaged in sinful activities. Or
rather, let us consider that only at a very, very exalted stage a devotee thinks like that.
You see, materially everybody feels that I am the best. But as he starts to make spiritual
advancement, he begins to feel that he is the worst. And at the highest stages of spiritual
advancement, he begins to feel that he is really the worst. That’s why he becomes so
humble. Let’s consider Sanatana Goswami, Haridasa Thakura. They considered
themselves so sinful that they did not even consider to go to the Jagannatha temple.
What to speak of going to the temple, they did not even consider to take the main road.
Because they are afraid that if a brahmana stepped onto their shad.., if they touched a
brahmana with their shadow, then he will become contaminated. The pujaris will
become contaminated by coming in contact even with their shadow. So, that’s why
Sanatana Goswami took the road… He avoided the main road and came by he ocean,
when it was so hot during summer. This is the mood of an advanced devotee.
Okay? Yes, Akhiladhara prabhu? Yeah, he’ll give the mike.
Devotee: Sometimes people think that they are humble, but sometimes, especially
BCS: So what’s your question?
Devotee: huh
BCS: what’s your question?
Devotee: how to deal with that.
BCS: how to deal?
Devotee: how to deal with that. That we can actually get free.
BCS: endeavor. Keep on endeavoring. It’s a struggle, but we have to keep on
endeavoring. Yes, it’s a struggle. Spiritual life is a struggle. But we have to keep
endeavoring and we can’t afford to give up. Yes, Shankara?
BCS: again. That’s again the same point that Akhiladhara prabhu is saying. It’s a
struggle. You are forced to react. You can’t really maintain, you know, that standard, or
you can’t remain in that lofty situation. But we have to keep on endeavoring and we have
examples like Yudhisthira Maharaja. Like all these great devotees. We take their
examples, how they reacted, did they react? Yudhisthira Maharaja went through so much
tribulations. People took advantage of him in so many ways, but did he give up? No, he
didn’t give up. He stuck to his standard. Similarly, we have to just keep on endeavoring.
Just keep trying. Yes?
Devotee: [inaudible]
BCS: What?
Devotee: [inaudible]
BCS: one has to survive? Maybe…
Devotee: How can one survive earning?
BCS: earning money.
Devotee: [inaudible]
BCS: Okay, okay. Well, you see like we have to also consider that in the material nature,
we’ll never get a perfect situation. But at least we have to keep trying. We’ll not get the
perfect situation here. An other consideration is that Kali Yuga is an ocean of sinful
activities. So whether we know it, whether consciously or unconsciously we are dragged
into various situations. But we have to keep trying. Like what is BhaktivinodaThakura
pointing out? He’s pointing out that we maintain a humble disposition. Sinful activities or
pious activities is not the ultimate consideration. The ultimate consideration is our own
state of consciousness. Are we humble or are we proud? This is the main consideration.
Are we in a position to surrender ourselves to Krishna? That is the consideration. If I am
proud I will not be able to surrender to Krishna. Therefore, let me become humble. And,
as we said, like ultimately we won’t, you know… I mean, we never get a perfect
situation. As we said …the goal is not to become sinless. The goal is to become
surrendered. The piety is not the goal. Surrender is the goal. And even if there is some
sinful activities involved, unconsciously, then what can be done? Like in the age of Kali
it is practically impossible to maintain a pure life. For example, in America in milk they
put, it is a custom that they put fish oil. So you are thinking that you are drinking milk,
you are trying to become a vegetarian completely, but you know, you can’t. So in this
way there are so many, like…I mean even the food, Prabhupada once told me, that in this
age it is impossible to maintain the purity of food. That’s why Chaitanya Mahaprabhu
gave the Holy Name. So by practice, by becoming sinless we’ll not become pure
devotees. By being surrendered to Krishna we’ll become a pure devotee. That is the
consideration. Okay, last question.
Devotee: [inaudible]
BCS: what’s that?
Devotee: [inaudible]
BCS: tolerance and?
Devotee: humility. [inaudible]
BCS: Yes, when you become humble then you become tolerant. When you’re proud you
are intolerant. Isn’t it? So there is a link. In order to become tolerant you have to become
Devotee: sometimes I feel it is very difficult to tolerate something, so how you should
BCS: become humble. [laughter] anyway, see the point is that our situation is the stage of
sadhana bhakti . We are practicing. We are not perfect as yet. So even if there is
imperfection, even if there is frailty, let’s take it on our stride and carry on. And it is not
an intellectual thing. It’s a thing of practical application. Yes, Krishna Dvaipayana? Take
the mike.
Devotee: [inaudible]
BCS: how to face the situation?
Devotee: [inaudible]
BCS: okay, so when you see that someone is suffering try to help him. Right? Instead of
becoming happy, you sympathize with his suffering condition and help him. And when
you see that someone is happy, you also become happy.
Devotee: [inaudible]
BCS: Maybe you can say it in Hindi.
Devotee: [inaudible]
BCS: so what?
Devotee: [inaudible]
BCS: No, tell me what is the question. I…para sukhe dukhi…
Devotee: [inaudible]
BCS: Can you give an example of what you’re talking about?
Devotee: [inaudible] somebody has a nature to become unhappy [inaudible]
BCS: then change the nature. If nature is like that, is it desirable? Is that nature desirable?
Is that tendency desirable?
Devotee: The tendency is of others.
BCS: No don’t think about others. Think about yourself. If you do…are you doing that?
Are you doing that? Are you happy when you see that someone is…do you suffer when
you see that someone is happy? No? Then don’t worry about it. What others are doing
you may try to give him an advice. “Don’t do that.” But Bhaktivinoda Thakura is
pointing out that this is how we should correct ourselves. The whole process of
devotional service is actually rectifying ourselves. If we become too concerned about
others …Prabhupada used to give an example, that don’t worry about where all the
people those who came to the market where they are going to sleep. [in Bengali] Where
the people, those who came to the market, there are so many people in the market, and if
you start wondering where these people are going to sleep, they didn’t come to the
market to sleep to begin with. They have their respective places. So the point is don’t
worry about others, think about yourself. What can I do? And when someone is
depending upon you, somebody is coming to you for his guidance, then you can give
them the instruction according to your realizations.
Devotee: [inaudible]
BCS: cause of his, if somebody is happy by seeing others in distress, then you can , if you
see that they’re doing that, give him the advice that don’t do that, because by doing that
you are actually causing distress to yourself, right? Say for example, Duryodhana was
happy seeing the Pandavas in distress. But what was the outcome of that? A war and total
destruction. So these are the examples through which we can learn and we can teach
others. Then if you do that, what is the ultimate consideration? If you do that you will
suffer. That is what we have to teach others and we have to learn ourselves. You got the
point? And by nature everyone is like…that’s what the condition is like today. Most of
the people are envious. Most of the people are proud. Are the people humble nowadays?
No. they’re not humble and that is why they derive pleasure, thinking that “Well, he is
suffering and I am better off. My joy is depending upon their suffering. Let others suffer
for the sake of my happiness. “That is the mentality. But is it desirable? That’s the
question. It’s not desirable so let’s rectify that.
Ok, thank you. Hare Krishna! All glories to Srila Prabhupada!

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