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ANNOUNCER: The following is the continuation of the introduction to the Bhagavad-gita As
It Is by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, recorded on February 19,
1966 in New York.
PRABHUPADA: this material world, it is called shadow. Shadow. As in the shadow there cannot
be any reality, but at the same time, from the shadow we can understand that there is
reality. The example of shadow in the, shadow of water in the desert, suggests that in the
desert there is no water, but there is water. Similarly, in the reflection of the spiritual
world, or in this material world, there is undoubtedly, there is no happiness, there
is no water. But the real water, or the actual happiness, is in the spiritual world. The
Lord suggests that one has to reach that spiritual world in the following manner, nirmana-moha.
nirmana-moha jita-sanga-dosa adhyatma-nitya vinivrtta-kamah dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat (Bg. 15.5)
That padam avyayam, that eternal kingdom, can be reached by one who is nirmana-moha.
Nirmana-moha. Nirmana means we are after designations. Artificially we want some designations. Somebody
wants to become sir, somebody wants to become lord, somebody wants to become the president,
or somebody wants to become a rich man, somebody wants to become something else, king. All
these designations, so long we'll have attachment for all these designations... Because after
all these designations belong to the body, and we are not this body. This is the first
conception of spiritual realization. So one has no attraction for designation. And jita-sanga-dosa,
sanga-dosa. Now we are associated with the three modes of material qualities, and if
we become detached by devotional service of the Lord... So long we are not attracted by
devotional service of the Lord, we cannot be detached from the three modes of material
nature. Therefore the Lord says, vinivrtta-kamah, these designations or these attachments are
due to our ***, desire. We want to lord it over the material nature. So, so long we do
not give up this propensity of lording it over the material nature, up to that time
there is no possibility of going back to the kingdom of the Supreme, the sanatana-dhama.
Dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah, amudhah padam avyayam tat [Bg. 15.5]
That eternal kingdom, which is never destructible like this material world, can be approached
by amudhah. Amudhah means nonbewildered, one who is not bewildered by the attraction of
this false enjoyment. And one is situated in the supreme service of the Lord, he is
the right person to approach that eternal kingdom. And that eternal kingdom does not
require any sun, any moon, or any electricity. That is a glimpse idea of approaching of the
eternal kingdom. In another place in the Bhagavad-gita it is also said that
avyakto 'ksara ity uktas tam ahuh paramam gatim yam prapya na nivartante tad dhama paramam
mama
Avyakta means nonmanifested. Even the part of material world is not manifested before
us. Our senses are so imperfect that we cannot see how many stars, how many planets there
are in this material universe. Of course, through the Vedic literature we get information
of all the planets. We may believe or not believe, but all the important planets in
which we have connection, they are described in the Vedic literature, especially in the
Srimad-Bhagavatam. But the spiritual world, which is beyond this material sky, paras tasmat
tu bhavo 'nyo [Bg. 8.20], but that avyakta, that nonmanifested spiritual sky, is the paramam
gatim, that is, one should desire, one should hanker after reaching that supreme kingdom.
And once approaching that supreme kingdom, yam prapya, one approaching or one achieving
that supreme kingdom, na nivartante, one hasn't got to return back to this material world.
And that place which is the eternal abode of Lord, that from where we haven't got to
return, that is our, that should be our... [break] Now a question may be raised, what
is the way how to approach the supreme abode of the Lord. That is also described in the
Bhagavad-gita. It is said on the 8th Chapter, verses 5, 6, 7, 8, the process of approaching
the Supreme Lord or Supreme Lord's abode is also given there. It is said like this:
anta-kale ca mam eva smaran muktva kalevaram yah prayati sa mad-bhavam yati nasty atra
samsayah
Anta-kale, at the end of life, at the time of death. Anta-kale ca mam eva, one who thinks
of Krsna, smaran, if he can remember. A dying person, at the time of death, if he remembers
the form of Krsna and while remembering in that way, if he quits the present body, then
surely he approaches the spiritual kingdom, mad-bhavam. Bhavam means the spiritual nature.
Yah prayati sa mad-bhavam yati. Mad-bhavam means just like the nature or the transcendental
nature of the Supreme Being. As we have described above, that the Supreme Lord is sac-cid-ananda-vigraha
[Bs. 5.1]. He has His form, but His form is eternal, sat; and full of knowledge, cit;
and full of bliss, ananda. Now just we can compare our present body, whether this body
is sac-cid-ananda. No. This body is asat. Instead of being sat it is asat. Antavanta
ime deha [Bg. 2.18], Bhagavad-gita says that this body is antavat, perishable. And... Sac-cid-ananda.
Instead of becoming sat, it is asat, just the opposite. And instead of becoming cit,
full of knowledge, it is full of ignorance. We have no knowledge of the spiritual kingdom,
neither we have got any perfect knowledge of this material world. So many things unknown
to us, therefore this body is ignorant. Instead of becoming full of knowledge it is ignorant.
The body is perishable, full of ignorance, and nirananda. Instead of becoming full of
bliss, it is full of miseries. All the miseries that we experience in this material world,
it is all due to this body. The Lord says that anta-kale ca mam eva smaran muktva kalevaram
[Bg. 8.5]. One who quits this material body, simply by remembering Lord Krsna, the Supreme
Personality of Godhead, he at once gets the spiritual body of sac-cid-ananda-vigraha [Bs.
5.1]. The process of quitting this body and getting another body in the material world
is also organized. A man dies after it has been decided what form of body he will have
in the next life. But that is decided by higher authorities. Just like according to our service
we are promoted or degraded. Similarly, according to our acts we are... Acts of this life, the
activities of this life are preparation ground for the next life. We are preparing for our
next life by our activities of this life. So if we can prepare our this life for getting
promotion to the kingdom of God, then surely, after leaving, after quitting this material
body... The Lord says yah prayati, one who goes, sa mad-bhavam yati [Bg. 8.5], mad-bhavam,
he gets the same spiritual body as the Lord has or the same spiritual nature. Now, there
are different kinds of transcendentalists as we have already explained above. The brahmavadi,
paramatmavadi and the devotees. In spiritual sky or in the brahmajyoti there are spiritual
planets, innumerable spiritual planets, we have already discussed. And the number of
those planets are far, far greater than all the universes of this material world. This
material world is ekamsena sthito jagat. This is one- fourth part manifestation of the whole
creation. Three-fourths part of the creation is the spiritual world and in the one-fourth
part of this creation there are millions of universes like this which we are experiencing
at the present moment. And in one universe there are millions and billions of planets.
So there are millions and billions of suns and stars and moons in all this material world,
but all this material world constitute only one-fourth manifestation of the whole creation.
The three-fourths manifestation is in the spiritual sky. Now, this mad-bhavam, one who
desires to merge into the existence of the Supreme Brahman, they merge in the brahmajyoti
of the Supreme Lord. Mad-bhavam means that brahmajyoti as well as the spiritual planets
in the brahmajyoti. And the devotees, who want to enjoy in the association of the Lord,
they enter into the planets, Vaikuntha planets. There are innumerable Vaikuntha planets, and
the Lord, Supreme Lord Sri Krsna, by His plenary expansion as Narayana with four hands with
different names, Pradyumna, Aniruddha, and Madhava, Govinda... There are many innumerable
names of this four-handed Narayana. So one of the planets, that is also mad-bhavam, that
is also within the spiritual nature. So any transcendentalist who at the end of life,
either he thinks of the brahmajyoti or meditates upon the Paramatma or thinks of the Supreme
Personality of Godhead Sri Krsna, in either case, they enter into the spiritual sky. But
only the devotees, those who have practiced personal touch with the Supreme Lord, they
enter into the Vaikuntha planets or in the Goloka Vrndavana planet. The Lord says, yah
prayati sa mad-bhavam yati nasty atra samsayah [Bg. 8.5]. There is no doubt. One should not
disbelieve. That is the question. So you are reading Bhagavad-gita throughout the whole
life, but when the Lord speaks something which does not tally with our imagination, we reject
it. That is not the process of Bhagavad-gita reading. Just like Arjuna said that sarvam
etam rtam manye, "I believe in everything, whatever You have said." Similarly, hear,
hearing. The Lord says that at the time of death, whoever thinks of Him, either as Brahman
or Paramatma or the Personality of Godhead, certainly he enters into the spiritual sky
and there is no doubt about it. One should not disbelieve it. And the process is, general
rule is also stated in the Bhagavad-gita, how one can, how it is possible to get into
the spiritual kingdom simply by thinking of the Supreme at the time of death. Because
the general process is also mentioned:
yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhavitah
[Bg. 8.6]
There are different bhavas. Now, this material nature is also one of the bhavas, as we have
already explained, that this material nature is also the display of one of the energies
of the Supreme Lord. In the Visnu Purana the total energies of the Supreme Lord have been
summarized.
visnu-saktih para prokta ksetra-jnakhya tatha par avidya-karma-samjnanya trtiya saktir isyate
[Cc. Madhya 6.154]
All the energies, potencies of the..., parasya saktir vividhaiva sruyate. The Supreme Lord
has diverse energies, innumerable energies, which we cannot conceive. But great learned
sages, liberated souls, they have studied and they have summarized the whole energies
into three parts, into three headings. The first is... All the energies are visnu-sakti.
All the energies, they are different potencies of the Lord Visnu. Now, that energy is para,
transcendental. And ksetra-jnakhya tatha para, and the living entities, ksetra-jna, they
are also belonging to the group of that superior energy, as it is confirmed in the Bhagavad-gita
also. We have already explained. And the other energies, the material energy is trtiya karma-samjnanya.
The other energy is in the mode of ignorance. So that is material energy. So material energy
is also bhagavad-(indistinct). So at the time of death, either we can remain in the material
energy, or this material world, or we can transfer into the spiritual world. That is
the criterion. So the Bhagavad-gita says,
yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhavitah
[Bg. 8.6]
Now, as we are accustomed to think either of this material energy or of the spiritual
energy, now, how to transfer the thinking? The thinking of the material energy, how it
can be transferred into thinking of the spiritual energy? So for thinking in the spiritual energy
the Vedic literatures are there. Just like thinking in the material energies, there are
so many literatures--newspapers, magazines, novels, fictions, and so many things. Full
of literatures. So our thinkings are absorbed in these literatures. Similarly, if we want
to transfer our thinking in the spiritual atmosphere, then we have to transfer our reading
capacity to the Vedic literature. The learned sages therefore made so many Vedic literatures,
the Puranas. The Puranas are not stories. They are historical records. In the Caitanya-caritamrta
there is a verse which reads as follows. anadi-bahirmukha jiva krsna bhuli' gela ataeva krsna veda-purana
kaila. That these forgetful living entities, conditioned souls, they have forgotten the
relationship with the Supreme Lord, and they are engrossed in thinking of the material
activities. And just to transfer their thinking power to the spiritual capacity, the Krsna-dvaipayana
Vyasa, he has made so many Vedic literatures. Vedic literatures means first he divided the
Vedas into four. Then he explained them by the Puranas. Then for the incapable persons,
just like stri, sudra, vaisya, he made the Mahabharata. And in the Mahabharata he introduced
this Bhagavad-gita. Then again he summarized the whole Vedic literature in the Vedanta-sutra.
And the Vedanta-sutra for future guidance, he made a natural commentation by himself
which is called Srimad-Bhagavatam. Srimad-Bhagavatam is called bhasyo 'yam brahma-sutranam. It
is the natural commentation of Vedanta-sutra. So all these literatures, if we transfer our
thought, tad-bhava-bhavitah, sada. Sada tad-bhava-bhavitah [Bg. 8.6] One who is engaged always... Just
like the materialist is always engaged in reading some material literature like newspaper,
magazines, and fiction, novel, etc., and so many scientific or philosophies, all these
things of different degrees of thought. Similarly, if we transfer our, that reading capacity
for these Vedic literatures, as presented by, as very kindly presented by Vyasadeva,
then it is quite possible for us to remember at the time of death the Supreme Lord. That
is the only way suggested by the Lord Himself. Not suggested, it is the fact. Nasty atra
samsayah [Bg. 8.5]. Undoubtedly. There is no doubt about it. Tasmat, the Lord suggested
therefore, tasmat sarvesu kalesu mam anusmara yudhya ca [Bg. 8.7]. He advises Arjuna that
mam anusmara yudhya ca. He does not say that "You simply go on remembering Me and give
up your present occupational duty." No. That is not suggested. The Lord never suggests
something impractical. This material world, to maintain this body, one has to work. The
work is divided into four divisions of social order: brahmana, ksatriya, vaisya, sudra.
The intelligent class of the society, they are working in a different way, and the administrator
class of society, they are also working in a different way. The mercantile society, the
productive society, they are also working in a different way, and the laborer class,
they are also working in different way. In the human society, either as laborer or as
mercantile men, or as politicians, administrators, or as the highest class of intelligent class
of men in literary career, scientific researches, everybody is engaged in some work, and one
has to work, struggle for existence. So Lord advises that "You need not give up your occupation,
but at the same time you can remember." Mam anusmara [Bg. 8.7]. That will make you, that
will help you in remembering Me at the time of death. If you don't practice remembering
Me always, along with your struggle for existence, then it is not possible." It is not possible.
The same thing is advised by Lord Caitanya, kirtaniyah sada harih [Cc. adi 17.31]. Kirtaniyah
sada. One should practice to chant the name of the Lord always. The name of Lord and the
Lord is not different. So here the instruction of Lord Krsna to Arjuna that mam anusmara
[Bg. 8.7], "You just remember Me," and Lord Caitanya's instruction that "You chant always
the name of Krsna." Here Krsna says that "You always remember Me," or you remember Krsna,
and Lord Caitanya says, "You always chant the name of Krsna." So there is no difference
because Krsna and Krsna's name are nondifferent in the Absolute. In the absolute status there
is no difference between one thing to another. That is the absolute status. So the Lord being
absolute, there is no difference between His name and Himself. So we have to practice like
that. tasmat sarvesu kalesu [Bg. 8.7]. Always, twenty- four hours, we have to mold our activities
of life in such way that we can remember it twenty-four hours. How it is possible? Yes,
it is possible. It is possible. A very crude example is set by the acaryas in this connection.
And what is that example? It is said that a woman who is attached to another man, although
she has got a husband, still, she's attached to another man. And this sort of attachment
becomes very strong. This is called parakiya-rasa. Either in case of man or woman. If man has
got attachment for another woman besides his wife, or a woman has got attachment for another
man besides her husband, that attachment is very strong. That attachment is very strong.
So the acaryas give this example as a bad character woman who has got attachment for
other's husband, she always thinks, at the same time, shows her husband that she is very
much busy in the family affairs so that her husband may not doubt her character. So as
she is always remembering the time of meeting with her lover at night, in spite of doing
all this household work very nicely, similarly one has to remember the supreme husband, Sri
Krsna, always in spite of doing his material duties very nicely. That is possible. It requires
a strong sense of love. When you have got a strong sense of love for the Supreme Lord,
then it is possible that we can go on discharging our duty, at the same time remember the Lord.
So we have to develop that sense. Just like Arjuna was always thinking of Lord. He, out
of twenty-four hours, not for a second he could forget Krsna. Constant companion of
Krsna. At the same time, a warrior. Lord Krsna did not advise Arjuna to give up his fighting,
go to the forest, go to the Himalaya and meditate. When yoga system was advised to Arjuna, Arjuna
declined, that "This system is not possible for me." Then the Lord said, yoginam api sarvesam
mad-gatenantaratmana [Bg. 6.47]. Mad-gatenantaratmana sraddhavan bhajate yo mam sa me yuktatamo
matah. So one who thinks of the Supreme Lord always, he's the greatest yogi, he is the
supermost jnani, and he is also the greatest devotee at the same time. The Lord advises
that tasmat sarvesu kalesu mam anusmara yudhya ca [Bg. 8.7]. "As a ksatriya you cannot give
up your fighting business. You have to fight. So at the same time if you practice remembering
Me always, then it will be possible," anta-kale ca mam eva smaran [Bg. 8.5], "then it will
be possible to remember Me also at the time of death." Mayy arpita-mano-buddhir mam evaisyasy
asamsayah. Again He says that there is no doubt. If one is completely surrendered into
the service of the Lord, into the transcendental loving service of the Lord, mayy arpita-mano-buddhir
[Bg. 8.7]. Because we work not with our body actually. We work with our mind and intelligence.
So if our intelligence and mind are always engaged in the thought of the Supreme Lord,
then naturally our senses are also engaged in the service of the Lord. That is the secret
of Bhagavad-gita. One has to learn this art, how one can be absorbed both by the mind and
intelligence twenty-four hours thinking of the Lord. And that will help one to transfer
himself into the kingdom of God or in the spiritual atmosphere after leaving this material
body. The modern scientists, they are trying for years and years together for reaching
the moon planet, and they have no approach as yet. But here in the Bhagavad-gita, here
is a suggestion. Suppose a man lives for another fifty years and he... So nobody tries to elevate
himself in the spiritual ideas for fifty years. That's a very good idea. But even for ten
years or five years one sincerely tries for this practice, mayy arpita-mano-buddhir...
[Bg. 8.7] It is simply a question of practice. And that practice can be very easily possible
by the devotional process, sravanam. Sravanam. The easiest process is to hear.
sravanam kirtanam visnoh smaranam pada-sevanam arcanam vandanam dasyam sakhyam atma-nivedanam
[SB 7.5.23]
These nine processes. So the easiest process is simply hearing. Hearing of this Bhagavad-gita
or Srimad-Bhagavatam from the realized person, that will train up oneself, one, into the
thoughts of the Supreme Being twenty-four hours, which will lead one ultimately, anta-kale,
to remember the Supreme Lord, and thus leaving this body, he will have a spiritual body,
a spiritual body, just fit for association with the Lord. The Lord therefore says,
abhyasa-yoga-yuktena cetasa nanya-gamina paramam purusam divyam yati parthanucintayan [Bg.
8.8]
Anucintayan, constantly thinking of Himself only. It is not very difficult process. One
has to learn this process from the experienced person in this line. Tad vijnanartham sa gurum
evabhigacchet [MU 1.2.12] One should approach a person who is already in the practice. So
abhyasa-yoga-yuktena. This is called abhyasa-yoga, practicing. Abhyasa... How to remember the
Supreme Lord always. Cetasa nanya-gamina. The mind, the mind is always flying to this,
to that. So one has to practice to concentrate the mind into the form of the Supreme Lord
Sri Krsna always, or in the sound, in His name which is made easier. Instead of concentrating
my mind--my mind may be very restless, going hither and thither, but I can concentrate
my ear into the sound vibration of Krsna and that will also help me. That is also abhyasa-yoga.
Cetasa nanya-gamina paramam purusam divyam. Paramam purusa, that Supreme Personality of
Godhead in the spiritual kingdom, in the spiritual sky, one can approach, anucintayan, constantly
thinking. So these processes, the ways and means, all are stated in the Bhagavad-gita
and there is no bar for anyone. It is not that a particular class of men can approach.
Thinking of Lord Krsna is possible, hearing of Lord Krsna is possible by everyone. And
the Lord says in the Bhagavad-gita,
mam hi partha vyapasritya ye 'pi syuh papa-yonayah striyo vaisyas tatha sudras te 'pi yanti param
gatim [Bg. 9.32]
kim punar brahmanah punya bhakta rajarsayas tatha anityam asukham lokam imam prapya bhajasva
mam [Bg. 9.33]
The Lord says that even a human being in the lowest status of life, lowest status of life,
or even a fallen woman, or a mercantile man, or a laborer class of man... The mercantile
class of men, the laborer class of men, and the woman class, they are counted in the same
category because their intelligence is not so developed. But the Lord says, they also,
or even lower than them, mam hi partha vyapasritya ye 'pi syuh [Bg. 9.32], not only they or lower
than them, or anyone, it does not matter who is he, or who is she, anyone who accepts this
principle of bhakti-yoga and accepts the Supreme Lord as the summum bonum of life, the highest
target, highest goal of life, mam hi partha vyapasritya ye 'pi syuh, te 'pi yanti param
gatim, that param gatim in the spiritual kingdom and the spiritual sky, everyone can approach.
Simply one has to practice the system. That system is hinted in the Bhagavad-gita very
nicely and one can adopt it and make his life perfect and make a permanent solution of life.
That is the sum and substance of the whole Bhagavad-gita. Therefore, the conclusion is
that Bhagavad-gita is a transcendental literature which one should read very carefully. Gita-sastram
idam punyam yah pathet prayatah puman. And the result will be, if he properly follows
the instruction, then he can be freed from all miseries of life, all anxieties of life.
Bhaya-sokadi-varjitah. All fears of life, in this life, as well as he'll get a spiritual
life in the next life.
gitadhyayana-silasya pranayama-parasya ca naiva santi hi papani purva-janma-krtani ca
So another advantage is that if one reads Bhagavad-gita very sincerely and with all
seriousness, then by the grace of the Lord, the reactions of his past misdeeds will not
act upon him. The Lord says very loudly in the Bhagavad-gita in the last portion, aham
tvam sarva-papebhyo moksayisyami ma sucah. The Lord takes the responsibility. One who
surrenders unto the Lord, He takes the responsibility to indemnify, to indemnify from all reactions
of sins.
maline mocanam pumsam jala-snanam dine dine sakrd gitamrta-snanam samsara-mala-nasanam
One cleanses oneself daily by taking bath in the water, but one who takes once bath
in the sacred Ganges water of Bhagavad-gita, his, the dirty material life is altogether
vanquished.
gita su-gita kartavya kim anyaih sastra-vistaraih ya svayam padmanabhasya mukha-padmad vinihsrta
Because Bhagavad-gita is spoken by the Supreme Personality of Godhead, therefore people should...,
people may not read all other Vedic literatures. Simply if he attentively and regularly reads
and hears Bhagavad-gita, gita su-gita kartavya... And one should adopt this means by all means.
Gita su-gita kartavya kim anyaih sastra-vistaraih. Because at the present age people are embarrassed
with so many things that it is hardly possible to divert his attention in all the Vedic literatures.
This one literature will do because it is essence of all Vedic literature, and especially
spoken by the Supreme Personality of Godhead.
bharatamrta-sarvasvam visnu-vaktrad vinihsrtam gita-gangodakam pitva punar janma na vidyate
As it is said that one who drinks the water of the Ganges, he also gets salvation, then
what to speak of Bhagavad-gita? Bhagavad-gita is the nectar in the whole Mahabharata, and
is spoken by Visnu. Lord Krsna is the original Visnu. Visnu-vaktrad vinihsrtam. It is coming
out of the mouth of the Supreme Personality of Godhead. And gangodakam, the Ganges is
said to be emanated from the lotus feet of the Lord, and Bhagavad-gita is emanated from
the mouth of the Lord. Of course, there is no difference between the mouth and the feet
of the Supreme Lord. Still, from neutral position we can study that Bhagavad-gita is even more
important than the Ganges water.
sarvopanisado gavo dogdha gopala-nandana partho vatsah su-dhir bhokta dugdham gitamrtam mahat
Just... This Gitopanisad is just like a cow, and the Lord is famous as cow boy, and He
was milking this cow. Sarvopanisado. And it is the essence of all Upanisads and represented
as the cow. And the Lord being expert cow boy, He is milking the cow. And partho vatsah.
And Arjuna is just like the calf. And su-dhir bhokta. And learned scholars and pure devotees,
they are to take this milk. Su-dhir bhokta dugdham gitamrtam mahat. The nectar, the milk
of Bhagavad-gita, is meant for learned devotees.
ekam sastram devaki-putra-gitam eko devo devaki-putra ev eko mantras tasya namani yani karmapy ekam
tasya devasya seva
Now the world should learn from the Bhagavad-gita, the lesson. Evam sastram devaki-putra-gitam.
There is one scripture only, one common scripture for the whole world, for the people of the
whole world, and that is this Bhagavad-gita. Devo devaki-putra eva. And there is one God
for the whole world, is Sri Krsna. And eko mantras tasya namani. And one hymn, mantra,
one hymn only, one prayer, or one hymn, is to chant His name, Hare Krsna Hare Krsna Krsna
Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Eko mantras tasya namani yani
karmapy ekam tasya devasya seva. And there is one work only, that is to serve the Supreme
Personality of Godhead. If one learns from Bhagavad-gita, then the people are very much
anxious to have one religion, one God, one scripture, and one business or one activity
of life. This is summarized in the Bhagavad-gita. That one, one God, is Krsna. Krsna is not
sectarian God. Krsna, from the name of Krsna... Krsna means, as we have explained above, Krsna
means the greatest pleasure. So therefore... (break-- end)