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741109 - Lecture SB 03.25.09 - Bombay

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

741109SB-BOMBAY - November 09, 1974 - 41:46 Minutes

Nitāi: Oṁ namo bhagavate vāsudevāya. (Prabhupāda and devotees repeat) (leads chanting of verse, etc.)

ya ādyo bhagavān puṁsām
īśvaro vai bhavān kila
lokasya tamasāndhasya
cakṣuḥ sūrya ivoditaḥ
(SB 3.25.9)


"You are the Supreme Personality of Godhead, the origin and the Supreme Lord of all living entities. You have arisen to disseminate the rays of the sun in order to dissipate the darkness of ignorance of the universe."


ya ādyo bhagavān puṁsām
īśvaro vai bhavān kila
lokasya tamasāndhasya
cakṣuḥ sūrya ivoditaḥ
(SB 3.25.9)

So there is the Supreme Person, Bhagavān. Originally, the . . . it is very common sense. Just like we require a leader. To organize some business, some nationality, any group of organization, it requires a leader. Without leader, you cannot organize anything. Nobody has got any such experience that without direction, without leader, anything has sprung up automatically, by nature. The foolish philosophers say like that, that the whole cosmic manifestation has come out . . . out of a chunk. They say like that. The rascals say like that, "There was a chunk." And wherefrom this chunk came? No, that is not fact. Fact is that there must be a good brain behind all this organization. This cosmic manifestation, there must be a leader. That is the information we get from Vedas. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Nitya, we living entities, we are nitya. Na hanyate hanyamāne śarīre (BG 2.20). We do not die. Na jāyate na mriyate vā. Neither we take birth or we die. We simply change the body. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). As old garments, old shirts and coats, we change, similarly, when this body becomes old enough not to be used, we change to another body. Tathā dehāntara-prāptiḥ (BG 2.13). This is real knowledge.

So we are eternal, and God is also eternal. In that way we are the same quality. God is eternal; we are also eternal. God is cognizant, cetana, abhijña; we are also cetana. We are not dull matter. So what is the difference between God and me? The difference—He is great, we are small. He is vibhu; we are aṇu. He's all-pervading, we are very small. He is infinite; we are infinitesimal. That is the difference. So nityo nityānāṁ cetanaś cetanānām. That is the Vedic information. So you apply your reason, arguments. As you find here, you are more intelligent than me, somebody else more intelligent than you, other is more intelligent than he . . . in this way, if you analyze, there is not . . . all of us not on the same level. One is more intelligent, one is less intelligent. Similarly, you go on analyzing, one after another, one after another, throughout the whole universe. Then you come to the demigods. And the most important demigod is Lord Brahmā. So he's the original creature within this universe. So he is also not enough intelligent. You'll have to find out a person more intelligent than him. So that is, we get information . . . just like Brahmā. He was alone in the beginning. Wherefrom he got knowledge? There was nobody else. So śāstra says: "Yes, he got knowledge . . ." Tene brahma hṛdā ādi-kavaye (SB 1.1.1). He got knowledge from Kṛṣṇa. Brahmā haite catur-mukha.

So there must be some leader. In order to get knowledge, we have to find out some leader. And actually, by our experience, whatever we're doing . . . just like we got independence. So there was a leader, Mahatma Gandhi. He led the country. Then you came to your national consciousness, and you combined together, and the Britishers went away. The opinion was against them. So there must be leader, and that leader is a person. That leader cannot be an imperson. No. That is not possible. I think there was a news in the newspaper, Free Press Journal, that the faith in personal God is diminishing. That means they are becoming more foolish. The faith in personal God is diminishing, percentage diminishing. That means people are becoming more and more foolish. That is natural. This is Kali-yuga. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (SB 1.1.10). The more this age of Kali will increase, people will diminish in their bodily strength, in their memory, in their mercifulness—in so many ways. Eight kinds of diminishing, decreasing. Actually, we find, even in Western countries, the present generation, they are not as strong as their father or grandfather. Bodily strength (sic) increasing. Memory is decreasing. There is no mercifulness. Now, at the present moment, if somebody is being killed and you are passing, nobody takes care. "Let him be killed." Because dayā, mercifulness, is diminishing. The duration of life diminishing. The bodily stature diminishing. The memory diminishing. Everything is diminishing.

So because we are diminishing in everything, therefore our God consciousness is diminishing also. Therefore they are in the news word that, "Personal God conception is diminishing." That is natural. Mūḍha. That is stated in the Bhagavad-gītā, that one who does not accept the personal God, he is described in the Bhagavad-gītā, mūḍha.

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
āsuraṁ bhāvam āśritāḥ
(BG 7.15)

These classes of men. As soon as you'll find somebody godless, he does not know what is God, what is meaning of God, or he does not surrender to God . . . he does not know what is God—where is the question of surrender? Then we have got a test tube, statement of Kṛṣṇa. Then what class of man he is? If he does not believe in God, if he does not know what is God, what is our relationship with God, then what class of man he is? So we have got this test tube of Bhagavad-gītā. What is that? Duṣkṛtinaḥ. Always engaged in sinful activities. Therefore he does not know. Duṣkṛtinaḥ. And what other qualification? Mūḍha, ass, rascal. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Narādhama means the lowest of the mankind. Why lowest? Now, because the human life is meant for understanding God, and he does not know. Therefore he is lowest of the mankind, narādhama. Why it is so? There are so many university degrees—M.A., Ph.D., D.A.C., and so on, so on, elite. Still, he does not know? Still, he's mūḍha? The Bhagavad-gītā says, "Yes." Māyayāpahṛta-jñānāḥ: "The knowledge he has achieved, that has been taken away by māyā." He's superficially simply degree holder. His actual knowledge is taken away. So therefore māyayāpahṛta-jñānāḥ. Why this has happened? Āsuraṁ bhāvam āśritāḥ. Because he defies: "What is God? I am God. You are all God. Why you are searching God? There are so many Gods loitering in the street. Take care of them."

So this is not advancement of civilization. Because such kind of civilization is increasing, therefore in the paper we find that, "Faith in personal God is decreasing." But God is person. Here it is said. What is that? Ya ādyaḥ bhagavān. Originally Bhagavān. Ādyaḥ means originally. There are three conceptions of Absolute Truth. What is that? That is stated in the Bhāgavatam:

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
(SB 1.2.11)

The Absolute Truth, tattva . . . tattva means the truth, original. Tat tvam asi. That tattva is Bhagavān. In the . . . the Absolute Truth is understood in three features, three angles of vision. The first is Brahman, impersonal Brahman. The second is localized Paramātmā. And the ultimate is the Supreme Personality of Godhead. So Brahman realization is not complete realization of the Absolute Truth. Neither Paramātmā realization is absolute, or the complete understanding of the Absolute Truth. When you realize Bhagavān, then you understand what is Paramātmā, what is Brahman, and what is Absolute Truth. Yaj jñātvā . . . no. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3). That is the Vedic instruction. If you understand Bhagavān, then you understand Paramātmā, you can understand Brahman also. That is stated in the Bhagavad-gītā:

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
(BG 18.61)

This is Paramātmā. Ekāṁśena sthito jagat (BG 10.42). That is one portion, partial understanding of the Absolute Truth. So far Brahman is concerned, that is stated in the Bhagavad . . . brahmaṇo ahaṁ pratiṣṭhā: "I am the origin of Brahman effulgence." Amṛtasya śāśvatasya ca. This is described. And so far He is concerned, Kṛṣṇa, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). This is understanding of Bhagavad-gītā. So far He is concerned, He said: "There is no more superior truth than Me." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya.

So everything is resting on Kṛṣṇa. That is to be understood. That is the Vedānta understanding. Janmādy asya yataḥ (SB 1.1.1). "Everything" includes Paramātmā and Brahma, and what to speak of other demigods. That is stated in the Bhagavad-gītā: ahaṁ sarvasya prabhavaḥ (BG 10.8). This is the statement. Everyone reads Bhagavad-gītā, takes Bhagavad-gītā and takes photograph, "I am very good scholar of Bhagavad-gītā." But he does not know what is Kṛṣṇa. Just see. "I know everything—except Kṛṣṇa. This is my knowledge." No. If you understand Kṛṣṇa—yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati—then you understand everything. Just like if you understand what is one hundred thousands of rupees, then you can understand automatically what is ten rupees and what is fifty rupees. So everything is within that, the Absolute Truth.

Now, Devahūti has understood. Therefore she says, ya ādyaḥ bhagavān, "My dear son, Kapiladeva, I know that You are the, the same Supreme Person, Bhagavān." And the Bhagavān is ādyam. Oṁ namo bhagavate vāsudevāya. Vāsudeva is ādyam. Arjuna, when he understood Bhagavad-gītā, he accepted Kṛṣṇa as all in . . . paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam ādyam (BG 10.12): "You are the Supreme Person, original person." Now, Brahmā says, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. He says that, "I worship the original person, Govinda." Govindam ādi-puruṣam. Everywhere you'll find. And the Supreme Personality of Godhead, Kṛṣṇa, says also, mattaḥ parataraṁ nānyat . . . "I . . ." Govindam ādi-puruṣam. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ, anādir ādiḥ (Bs. 5.1). He has no ādi. Somebody will say: "Why not? Kṛṣṇa is born of Vasudeva. Vasudeva is His father." That is His acceptance, a devotee as father. There are dealings of the devotee and the Bhagavān in different ways: śānta, dāsya, sākhya, vātsalya, mādhurya. We can have relation . . . we have that relation. Now it is covered. We can revive it again. Simply appreciation of the Supreme, that is called śānta-rasa. When one appreciates fully, then he wants to give some service. That is called dāsya. And giving service, when he becomes more intimate, then he becomes friend. That is called sākhya. And then, more advanced, the devotee wants to give service to Kṛṣṇa as father. Father-mother means to give service to the son—from the very beginning, even as a sweeper, all taking care.

So this is service. The Christian conception of God as Father is not so perfect. Because if we conceive God as Father and Mother, then the policy is to take from Him. Because everyone wants to take from the father, "Father, give me that. Mother, give me that." But this philosophy, that to accept the Supreme Lord as son, that means to give service. Yaśodāmāyi, he has gotten . . . she has gotten Kṛṣṇa as her son. So always anxious: "Kṛṣṇa may not be in danger. Kṛṣṇa is crawling; some animal may not attack. He may not fall down in the water. He may not touch fire." Always anxiety, giving protection to Kṛṣṇa. Kṛṣṇa is giving protection to the whole universe, and Yaśodāmāyi is giving protection to Kṛṣṇa. This is conception of philosophy, Vaiṣṇava philosophy. She is anxious to give protection. Kṛṣṇa was taken away by the . . . what is that asura?

Yaśomatī-nandana: Tṛṇāvarta.

Prabhupāda: Tṛṇāvarta. Yes. So Kṛṣṇa was taken, and Mother Yaśodā became mad, "My son has been taken." But Kṛṣṇa became so heavy that the asura could not stay in the sky. He fell from a deep, distant place and immediately died. Kṛṣṇa . . . and Yaśodāmāyi saw that, "God has saved my Kṛṣṇa." Yaśodāmāyi saw: "God has saved." He (she) began to thank some other god, some devatā. Because she knows, "Kṛṣṇa is my son." She does not know that Kṛṣṇa is the Supreme Personality of Godhead. If she thinks that Kṛṣṇa is the Supreme Personality of Godhead, then the relationship between mother and son will be destroyed. Therefore Kṛṣṇa is playing just like an ordinary child, and Mother Yaśodā is treating Him as her son. All Kṛṣṇa's friends complained to Mother Yaśodā, "Mother Yaśodā, your Kṛṣṇa was eating dirt." "Eh? I gave You sandeśa, and You are eating dirt?" (laughter) "No, Mother, I did not eat. They are telling all lies. This morning we had some quarrel." "No, Baladeva says also." "Yes, elder brother, He has also become My enemy." (laughter) "No, You open Your mouth." "Yes." When He opened His mouth, she saw the whole universe within the mouth. So she did not take very seriously. "All right, don't do it again." That's all. She never could take Kṛṣṇa as the Supreme Personality of Godhead. Neither Kṛṣṇa's friends, the cowherd boys. Neither the gopīs. The gopīs used to chastise Kṛṣṇa like anything.

So this is Kṛṣṇa's love. Kṛṣṇa is the īśvara. Here it is said, puṁsām īśvaraḥ: the controller of the whole universe. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). But a devotee can control the Supreme Controller. Why they shall become one with God? They'll be God's father, God's controller. This is bhakti-mārga. Bhakti-mārga is not satisfied . . . they do not want to be equal with God or one with God. No. They want to give service. This is bhakti-mārga. Therefore Bhagavān. Bhagavān means "full of all opulence, all-powerful, almighty." That is Bhagavān. So to understand the Absolute Truth, you have to understand what is the meaning of Bhagavān. That is Absolute Truth. Here Devahūti . . . Devahūti is not ordinary woman. She was the wife of Kardama Muni, one of the greatest yogī. She has learned something from her husband. Otherwise, if she's not a very exalted woman, how Bhagavān has become her son? She is not ordinary woman. Therefore she says . . . she has understood Kapiladeva that ya ādyaḥ bhagavān.

Ādya is Bhagavān. Ādya is not Brahman or Paramātmā. Origin of everything is neither Paramātmā nor Brahman. Brahman is the bodily rays of Bhagavān. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ. Yasya prabhā. The . . . just like the sunshine. Sunshine is not ādya; the sun-god is ādya. The sunshine is distributed all over the world, all over the universe. Everyone knows it. But is it ādya? Is it the origin? No, no, no. It is not origin. The origin is the sun globe, or the sun-god. As soon as the sun disappears, there is no more sunshine. Therefore sunshine is not ādya. Sunshine is dependent on the sun globe. Similarly, this Brahman effulgence is dependent on the body of Kṛṣṇa. Brahmaṇo 'haṁ pratiṣṭhā. Similarly, Paramātmā is also Kṛṣṇa's expansion. Ekaṁ bahu syāma. That is the Vedic instructions. He becomes many—as many living entities are there. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam . . . (Bs. 5.33). Ādyam again. Advaitam acyutam anādim ananta-rūpam. That ananta-rūpam, as Paramātmā or incarnation. Advaitam acyutam. But it does not mean that because Kṛṣṇa has become many, it does not mean Kṛṣṇa is finished. No. Kṛṣṇa is there. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation).

This is Vedic instruction. Kṛṣṇa is pūrṇa, and if He expands Himself in millions of Kṛṣṇa . . . actually, He has done so as Paramātmā. Īśvaraḥ sarva-bhūtānām (BG 18.61). There are millions. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). This bahu-vacana, living entities, they are anantyāya kalpate. They are unlimited number. There is no counting. So many. But He is the leader. Nityo nityānāṁ cetanaś cetanānām. So we are, living entities, we are expansion of Kṛṣṇa. Viṣṇu-tattva also expansion of Kṛṣṇa. Svāṁśa, vibhinnāṁśa. We are vibhinnāṁśa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). But there are svāṁśa, personal expansion, and separated expansion. The separated expansions we are. We are also expansion of Kṛṣṇa. And viṣṇu-tattva also expansion of Kṛṣṇa. But viṣṇu-tattva is vibhu; we are aṇu—very, very small. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīva-bhāgaḥ sa vijñeyaḥ (Śvetāśvatara Upaniṣad 5.9). The . . . if you divide the top portion of your hair into one hundred parts, then take one part, again divide into one hundred parts, that is the dimension of the jīva. Therefore aṇu. Aṇu means like atom. And Kṛṣṇa is vibhu. So therefore Kṛṣṇa is ādya. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Kṛṣṇa says, and Devahūti says also, the same thing.

Therefore by studying Vedic literature, we can understand Kṛṣṇa. Therefore one must seek for a Vedic teacher. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Not that "At home, by speculation, I can understand what is God." That is not producible. Vedas says . . . just like if you want to be educated, you must accept some school. It doesn't matter whether the school is perfect or not perfect, but you cannot avoid school-going. That is not possible. If you think that "Without going to school, I shall learn everything," that is not possible. Vedas says that if you want knowledge actually . . . tad-vijñānārtham. Tad-vijñāna means transcendental knowledge. Because Vedic knowledge . . . there is material knowledge also. Just like Āyur Veda, Dhanur Veda and Jyotis Veda. Veda, veda means knowledge. There are all different types of knowledge. But real knowledge is brahma-vidyā, to understand the Absolute Truth. That is real knowledge. Other knowledge, they are temporary. We require medicine; therefore there is Āyur Veda. We require sometimes to fight; there is Dhanur Veda. And . . . so that is also required. Because the body is there. But real requirement is to know the Absolute Truth, Absolute Person. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). That is our self-interest. That is our self-interest. If we want to become perfect, then we must see what is the ultimate Absolute Truth. Athāto brahma jijñāsā. This is the instruction of Vedānta.

This life is meant for simply how to understand the Absolute Truth. Jīvasya tattva-jijñāsā. Jīvasya . . . but that is missing now. Nobody is inquiring, neither there is any institution throughout the whole world where there is tattva-jijñāsā, what is the Absolute Truth. Simply technical knowledge—how to become this, how to become that, to fill up this belly. But we cannot see even that the birds, beasts, they do not become technologists. How they are getting food? There are 8,400,000 forms of body. The human form of body are 400,000. Out of many bodies that live in jungle, they have also no technology, no education, no systematic government—nothing—but they are also eating. The birds and beasts are eating. Everyone is eating. The ants within your home, within the hole of your room, they're also eating. So who is not eating? Everyone is eating. Why you have made a civilization to work hard like an ass for your eating? What is this civilization? If everyone is, without working, they're getting their food, then what is your advancement of civilization that you have to work like an ass to get your food? That is not advancement of civilization. Therefore, because we are becoming animal, less than animal, therefore they are decreasing the personal God. This is the idea.

But here it is said, ya ādyo bhagavān. This is human civilization. Everyone should know what is Bhagavān and take lessons from Bhagavān. Bhagavān is coming. Kṛṣṇa says:

yadā yadā hi dharmasya
glānir bhavati bhārata . . .
tadātmānaṁ sṛjāmy aham
(BG 4.7)

He comes. He's very anxious. People are ignorant, so therefore Kapiladeva has come. And the mother says, lokasya tamasā andhasya cakṣuḥ: "My dear son, Kapila, You are just the real eyes of these blind men, who cannot see You, or who cannot see God." Cakṣuḥ. So how cakṣuḥ? Because by knowledge. Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). By knowledge, when we shall develop or awaken our dormant love for God, then we can see God—with these eyes. Simply it has to be treated. Premāñjana-cchurita. You have to apply the ointment, eye ointment, of loving God. Then you'll see God everywhere. How? Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). He sees twenty-four hours God and nothing but God. Not only within his heart, but everywhere he sees God. If he goes to the sea, he'll see Kṛṣṇa. If you are thoughtful, you'll see, "Why such a big sea does not . . . cannot touch my feet?" I am walking on the beach. There is order. There is order, "You cannot come beyond this limit." Otherwise, it can overpower you at any moment. Is it very difficult for the sea? One wave can overpower you. A whole Bombay city can be washed off. But it cannot do so.

So an intelligent man can see God even while walking on the beach. That requires intelligence. Therefore mūḍhāḥ. Na māṁ duṣkṛtino mūḍhāḥ (BG 7.15). Those who are asses, they cannot see God. Those who are intelligent, they can see God everywhere. Everywhere. God is present everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Eko 'py asau racayituṁ jagad-aṇḍa-koṭi. He is within this universe. He is within your heart. He is within everything, even within the atom. Why you cannot see God? And God says that, "Try to see Me in this way. If you are so dull, then you try to see Me in this way." What? What is that easy way? Raso 'ham apsu kaunteya (BG 7.8): "I am the taste of the water." And Kṛṣṇa says: "I am the taste of the water." So have you not tasted the water? You are drinking water. Who has not tasted? Everyone has seen God. Why he says that, "I do not see God"? Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ. "I am the sunshine." Who has not seen the sunshine? Everyone has seen the sunshine. Why he says that, "I have not seen God"? First of all, try to see God, A-B-C-D; then you'll see the personal God. You'll see everywhere.

So then you will understand ya bhagavān. Ya bhagavān puṁsām īśvaraḥ. Bhagavān means Īśvara, controller. You are not independent. Everyone is dependent. Somebody is dependent of somebody, somebody . . . but you are dependent. Nobody can say: "I am independent." Even President Nixon, he's not independent. He was dragged down from the post. So you cannot say that, "I am independent." That is a foolish proposal. You must always think that you are dependent. That is said, stated, in the Bhagavad-gītā: daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Bahir-artha-māninaḥ, and there is said, te 'pīśa-tantryām baddhāḥ. Īśa-tan . . . we are bound up by the laws of nature, hands and legs, tightly, and you still think that you are independent? You don't care for God? This is the mūḍha. The mūḍha says like that. No intelligent man will say like that. So why it is so happened? Devahūti says that tamasā andhasya. Lokasya tamasā andhasya. Generally, all these people in this material world, lokasya, they are blind by the darkness of ignorance. Therefore Kṛṣṇa comes. Therefore Kapiladeva comes. When they become dark, when they become blind out of ignorance—"There is no God," "I cannot see God"—then God comes, "Here I am. See. See My feature. I am a person. I am a flute-player. I am . . . I enjoy in Vṛndāvana. Why don't you see Me?" That is called yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7).

So God comes, God explains Himself. He leaves behind Him His instruction, Bhagavad-gītā. Still . . . He says: "You try to see Me like this, see Me like that," raso 'ham apsu kaunteya prabhāsmi . . . (BG 7.8). Still, if we do not know what is God, then what kind of man I am, just imagine. A mūḍha. That's all. So try to see God through the instruction of Devahūti and Kapiladeva. Your life will be successful.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. (end)