Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 3.25.26

Nitāi: "Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Kṛṣṅa consciousness is the easiest process of mystic power. When one is actually situated on that path of devotional service, he is able to control the mind."

Prabhupāda:

bhaktyā pumāñ jāta-virāga aindriyād dṛṣṭa-śrutān mad-racanānucintayā cittasya yatto grahaṅe yoga-yukto yatiṣyate ṛjubhir yoga-mārgaiḥ [SB 3.25.26]

So the whole process of understanding the Absolute Truth... Absolute Truth means the Supreme Person, the Supreme Being, Absolute. There is no contradictory. Kṛṣṅa and Kṛṣṅa's name, Kṛṣṅa's form, Kṛṣṅa's activities, Kṛṣṅa's paraphernalia, Kṛṣṅa's attributes—everything Kṛṣṅa. That is called Absolute Truth. There is no difference. Kṛṣṅa and Kṛṣṅa's form is not different. Kṛṣṅa's hand and Kṛṣṅa's leg, not different. Just like we have got difference: this left hand is different from the right hand; the nose is different from the ear. We have got. Because this is called sagata-vigata-vibheda[?]. Kṛṣṅa hasn't got that thing. That is called absolute. It is stated in the Brahma-saṁhitā, aṅgāni yasya sakalendriya-vṛttimanti. Aṅgāni, we have got different parts of the body, limbs, for different purposes. But Kṛṣṅa can serve any purpose from any limbs of His body. Kṛṣṅa can eat by seeing only. Kṛṣṅa can go by thinking only. There are so many description that Kṛṣṅa is absolute. So these contradictory things, how one can understand of the Absolute? He is absolute, advaya-jñāna. Absolute means no duality; everything is one.

So virāga, bhaktyā pumāñ jāta-virāga aindriyād. Here our material disease is that we want to satisfy our sense. This is material life. The whole material civilization is going on, we have repeatedly said... Advancement of civilization means advancement of sense gratification. That's all. So bhakti means just the opposite. So, so long we are, I mean to say, very much interested in sense gratification, there is no question of bhakti. That is not possible. So we have to reduce the tendency for sense gratification by increasing our devotional activities. That is the process. Therefore it is said, bhaktyā pumāñ jāta-virāga. Virāga, from where? Virāga means distasteful, virakti. The other word is virakti: "No, no, I don't like." That is called virāga.

Rāga means attachment, and vi means vigata. Vigata-rāga. And from virāga—vairāgya. Jñāna-vairāgya. This is wanted. Human life is meant for jñāna and vairāgya. Two things required. We are continuing this material existence on account of rāga, attachment, attachment for sense gratification. That is the cause of material bondage. Material bondage means, we have explained several times, to accept one body then create another body. We have got now this human form of body, and according to our, I mean to say, affection or infection to different qualities of the nature, we are creating another body. So in this way we are entangled. So unless we become virāga, virāga aindriyāt, sense gratification... These different changes of body are being possible on account of sense gratification. Nature, or God, or Kṛṣṅa will give me full facility. Just like in the Western countries especially, they are now trying to become naked, nudies. So nature will give them to stand naked like a tree, or tree, for many years. "You are so fond of become nudie. All right, you stand up here for ten thousand years without any dress." Nature will give you. Those who have no discrimination for eating—"Anything, damn rascal, let me. Give me. I will eat it"—"All right, then you can take the body of a pig and eat up to stool."

So nature will give you. Kāraṅaṁ guṅa-saṅgo 'sya. Prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ [Bg 3.27].

[The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.]

Kāraṅaṁ guṅa-saṅgo 'sya sad-asad-yoni-janmasu [Bg 13.22]. Why we are getting different bodies? Because we have got different tendency for sense gratification. Indriya, aindriyāt. This is the disease, material disease. Everyone has got tendency for sense gratification, but not all of them of the same type. They have got different types. So our material bondage means these different types of sense gratification. Therefore we have to stop this. We have to be detestful from this sense gratification. Then our spiritual life will begin. That is possible by bhakti.

Therefore here it is said, bhaktyā pumāñ jāta-virāga. Bhakti is so powerful that if you engage yourself in the bhakti-mārga or bhakti-yoga... Here it is said, ṛjubhir yoga-mārgaiḥ. Ṛjubhiḥ means very easy to perform. How? Now, dṛṣṭa-śrutān mad-racanānucintayā. Dṛṣṭa. You can see Kṛṣṅa. Kṛṣṅa is kind enough. Although Kṛṣṅa is beyond our vision—we cannot see with these eyes Kṛṣṅa—but Kṛṣṅa has agreed to be seen by you or by us. How? He has assumed this arcā-vigraha. Kṛṣṅa, this vigraha, don't think it is stone. Even it is stone you think, but Kṛṣṅa can become visible before you like a stone, because you cannot see beyond stone. That is Kṛṣṅa's mercy. Because your eyes or senses are so imperfect that you cannot see Kṛṣṅa present everywhere in His original, spiritual... We have got difference between spiritual and material. We have got, because we are imperfect. But Kṛṣṅa has no such distinction. Because He is Absolute, He can become spiritual, He can become material, as He likes. That does not make any difference of Kṛṣṅa. Then how Kṛṣṅa is almighty, all-powerful? He can change matter into spirit, spirit into matter. That is Kṛṣṅa. So don't think that, as the atheist class men they think, that "They are worshiping an idol." Even it is an idol, still Kṛṣṅa. That is absolute. That is absolute nature of Kṛṣṅa. Even you think it is stone, it is metal, it is wood, still, He is Kṛṣṅa.

So how He is Kṛṣṅa, that will require your bhakti. Here it is said, bhaktyā, anucintayā. If you are thoughtful, if you are philosopher, and plus bhakti, then you will understand that even Kṛṣṅa is present here just like a stone, but stone is also Kṛṣṅa. How stone is also Kṛṣṅa? Now, Kṛṣṅa says in the Bhagavad-gītā,

bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca... bhinnā prakṛtir aṣṭadhā [Bg 7.4]

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

Me prakṛtiḥ: "It is My nature." Bhinnā me prakṛtir aṣṭadhā. So stone is another formation of earth. Earth, water, air, sky, mind, intelligence—they're all Kṛṣṅa. Because Kṛṣṅa says, bhinnā me prakṛtir aṣṭadhā.

[aside:] That's all right. Get up.

Nothing is different from Kṛṣṅa. Everything is Kṛṣṅa's energy. The Māyāvādī philosophers, they think that "Because everything is God, everything is Kṛṣṅa, then where is Kṛṣṅa? Kṛṣṅa is finished." But actually that is not. Kṛṣṅa is Kṛṣṅa; at the same time, He is everything. That is Kṛṣṅa. That we can understand by bhakti. Therefore it is said, bhaktyā. Bhaktyā. In Bhagavad-gītā also, Kṛṣṅa says, bhaktyā mām abhijānāti [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

These things can be understood not by ordinary person without any devotion. One who is bhakta, he can understand that Kṛṣṅa is everything and everything is Kṛṣṅa. Kṛṣṅa is everything—that is dṛṣṭa. When a bhakta sees a tree, he sees Kṛṣṅa. That is bhakta's vision.

It is explained in the Caitanya-caritāmṛta,

sthāvara-jaṅgama dekhe nā dekhe tāra mūrti sarvatra phūrti haya iṣṭa-deva-mūrti [Cc Madhya 8.274]

[The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.]

A devotee, sthāvara-jaṅgama... Sthāvara means which cannot move. Just like tree, it cannot move, or a mountain, it does not move. And jaṅgama means moving. Just like we are moving, animals are moving, and other, so many other, living entities, they are moving. So a advanced devotee, he sees both of them, the standing, immovable and movable, but he does not see immovable or movable; he sees Kṛṣṅa. There is another statement, in the Brahma-saṁhitā: premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs 5.38].

[I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṅa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.]

Sadaiva means "always." Sadā eva, sadaiva. Who sees? Now, one who is devotee, one who is fully absorbed in love of Godhead, premāñjana-cchurita, or whose eyes are anointed with love of Godhead. Not this eye. Premāñjana-cchurita-bhakti-vilo... That bhakti required. Premāñjana-cchurita-bhakti-vilocanena. Santaḥ, saintly person, sadaiva hṛdayeṣu vilokayanti. That is the position of santaḥ, always seeing Kṛṣṅa. He does not see anything else except Kṛṣṅa everywhere, but in everything, everywhere, the energy of Kṛṣṅa.

I will give you a practical example. If you love your child, if you see the shoe of the child, immediately you see your child. If you see the toy of your child, you see your child immediately. If you hear the voice of your child, immediately you see the child. This is practical. Similarly, if you have actually developed love of Kṛṣṅa... And Kṛṣṅa has explained that everything is expansion of His energy; therefore nothing exists except Kṛṣṅa. And if you have developed your love for Kṛṣṅa, whatever you see, you will see Kṛṣṅa. That is called bhaktyā. Bhaktyā, dṛṣṭa and śruta. Śruta means Vedic literature, śruti. You hear from authentic literature. Just like in the Brahma-saṁhitā it is stated, cintāmaṅi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs 5.29]. Now, apart from Brahma-saṁhitā, we have heard, devotees have heard, that Kṛṣṅa in Vṛndāvana used to go with His cowherd boys, friend, in the pasturing ground. So hundreds and thousands of devotees are there in Vṛndāvana. They have not seen, but they have heard. They have not practically seen, but they have heard only. And they have seen the picture of Kṛṣṅa with His boys, cowherd boys, or gopī friends. So a devotee can see and hear and immediately realize Kṛṣṅa. That is possible because he has developed love. Premāñjana-cchurita. Unless one is advanced in kṛṣṅa-prema, love of Kṛṣṅa, he cannot see. He cannot understand.

There is another verse in the Śrīmad... Ataḥ śrī-kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ [Cc Madhya 17.136].

[Therefore material senses cannot appreciate Kṛṣṅa’s holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṅa consciousness and renders service by using his tongue to chant the Lord’s holy name and taste the remnants of the Lord’s food, the tongue is purified, and one gradually comes to understand who Kṛṣṅa really is.]

So these blunt senses... By these blunt senses even we cannot understand what is the name of Kṛṣṅa, why these people are chanting Hare Kṛṣṅa. We cannot understand. Ataḥ śrī-kṛṣṅa-nāma. Because Kṛṣṅa realization begins from the name. Therefore name, Kṛṣṅa's name, and Kṛṣṅa is not different—absolute—but we cannot realize. But the practice, if you practice chanting Hare Kṛṣṅa, then you realize. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. When you actually, in devotional attitude, chant Hare Kṛṣṅa mantra... Therefore it is advised that you should avoid the offenses in chanting. Then you will... By simply chanting Hare Kṛṣṅa mantra, you will realize. Ataḥ śrī-kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ, sevonmukhe hi jihvādau. Jihvādau. Now, kṛṣṅa-bhakti begins from jihvā, from the tongue. People will be surprised, "How is that?" Yes. You can utilize your tongue simply by chanting and tasting kṛṣṅa-prasādam. Then you will become kṛṣṅa-bhakta.

Therefore it is so easy. Susukhaṁ kartum avyayam, in the Bhagavad-gītā. Susukhaṁ kartum avyayam [Bg 9.2].

[This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.]

To execute devotional service it is very easy, and susukham, very nice and pleasing also. Just like this chanting and dancing. Even the child takes pleasure, what to speak of others? Others may be sophisticated, but a child is not sophisticated. When there is dancing and chanting, a child comes in front and he dances. Unless he feels pleasure, how does he do it? This is practical. He has not been taught, but he comes. As soon as he comes, he also takes part with the elderly person, chanting and dancing. And if you give him prasādam, he will also accept. Anyone will accept. Therefore in the Bhagavad-gītā it is said susukham, and kartum avyayam. Kartum avyayam. Avyayam means whatever little service you render, that is permanent settlement. If you come here and dance and chant or ring the bell or anything about the ārātrika, if you see, dṛṣṭa—anything you do, that is your permanent credit.

Therefore, for the common man, this chance is given. This temple is meant for that purpose, that people will come, see the Deity. The Deity is Kṛṣṅa. Don't think otherwise. Kṛṣṅa has agreed to be dressed by you. If you think of Kṛṣṅa, about His virāḍ-rūpa, you will fail to bring dress for that virāḍ. His head is on the sky; His another leg is on the Pātāla. That is also true. But you cannot conceive of Kṛṣṅa in His virāḍ-rūpa and at the same time dress Him and give Him something to eat. That is not possible. Therefore Kṛṣṅa has become so merciful. Here, of course, the Deity is very big. Not very big; in Hyderabad we have got three times bigger Deity, like... But you can have a small Deity. Many Vaiṣṅava, they carry Deity with them, a small Deity in a small box, and they worship. So Kṛṣṅa... Aṅor aṅīyān mahato mahīyān [Kaṭha Upaniṣad 1.2.20].

[Greater than the greatest, smaller than the smallest.]

He can become bigger than the biggest and the smaller than the smallest. That is Kṛṣṅa.

So real thing is bhakti, bhaktyā. Therefore it is said, bhaktyā pumāñ jāta-virāga aindriyāt. And the more you serve Kṛṣṅa, serve Kṛṣṅa—you give Kṛṣṅa to eat; you give Kṛṣṅa to be dressed nicely—then you will forget dressing of yourself. Now see these devotees. They are dressing Kṛṣṅa so nicely, they are satisfied with that dressing of Kṛṣṅa. They are not very much busy for dressing themselves. This is bhakti-yoga, virāga. Everyone is very busy how to dress himself very nicely so that he may be attractive, but if you try to dress Kṛṣṅa nicely, then you will forget yourself how to dress nicely. Is it not practical? Anyone will agree. These Vaiṣṅavas, these boys, they are young boys. The girls, they are... They don't care for their dress, because they are dressing Kṛṣṅa. This is the way. You dress Kṛṣṅa nicely. You give Kṛṣṅa nice foodstuff. Then you will forget, "Oh, I will have to satisfy my tongue in this way and that way, by chop, by cutlet, by going to restaurant." You will forget. Therefore it is called bhaktyā pumāñ jāta-virāga aindriyāt. The materialistic persons, they are simply busy for satisfying the senses. Go to the hotel; satisfy the tongue. Go to the cinema; hear the cinema song, see nice girls and so on, so on. But these devotees, they are not interested at all. The cinema is here, a few steps away, but you will never see a student or a disciple of Kṛṣṅa consciousness will go to that nonsense place. Practical you can see. How it has become possible? Bhaktyā pumāñ jāta-virāga aindriyāt. It is practical. The more you engage yourself in devotional service, the more you will forget your sense gratification process. And as soon as you become completely detestful for sense gratification, then you are liberated person, fit for going back to home, back to Godhead. This is the process.

So the bhakti gives you chance to see Kṛṣṅa, as you can see now. Of this seeing or any other kind of seeing, they are the same thing; there is no difference. When Arjuna was seeing Kṛṣṅa face to face—Kṛṣṅa was teaching Bhagavad-gītā—that seeing of Kṛṣṅa and when you read Bhagavad-gītā, it is the same thing. There is no difference. Somebody, they say that "Arjuna was fortunate enough to see Kṛṣṅa face to face and take instruction." That is not correct. Kṛṣṅa, He can be seen immediately, provided you have got eyes to see. Therefore it is said, premāñjana-cchurita... Prema and bhakti, the same thing. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs 5.38].

I will recite one story in this connection, that one brāhmaṅa in South India, in Raṅganātha temple, he was reading Bhagavad-gītā. And he was illiterate. He did not know neither Sanskrit nor any letter. Illiterate. So the people, neighborhood, they knew that "This man is illiterate, and he is reading Bhagavad-gītā." He is opening the Bhagavad-gītā, "Uh, uh, uh," like that, just. So somebody was joking, "Well, brāhmaṅa, how you are reading Bhagavad-gītā?" He could understand that "This man is joking, because I am illiterate." So in this way, Caitanya Mahāprabhu also happened to be that day in the Raṅganātha temple, and He could understand that "Here is a devotee." So He approached him and He asked, "My dear brāhmaṅa, what you are reading?" So he could also understand that "This man is not joking." So he said, "Sir, I am reading Bhagavad-gītā. I am trying to read Bhagavad-gītā, but I am illiterate. So my Guru Mahārāja said that 'You must read eighteen chapters daily.' So I have no knowledge. I cannot read. Still, Guru Mahārāja said, so I am just trying to carry out his order and opening the pages, and that's all. I do not know how to read it."

Caitanya Mahāprabhu said that "You are crying sometimes, I see?" Then, "Yes, I am crying." "How you are crying if you cannot read?" "No, because when I take this Bhagavad-gītā book, I see one picture, that Kṛṣṅa is so kind that He has taken the chariot driver, sārathi, of Arjuna. He is His devotee. So Śrī Kṛṣṅa is so kind that He can accept the position of a servant because Arjuna was ordering, 'Keep my chariot here,' and Kṛṣṅa was serving him. So Kṛṣṅa is so kind. So when I see this picture within my mind, I am crying." So Caitanya Mahāprabhu immediately embraced him, that "You are reading Bhagavad-gītā. Without any education, you are reading Bhagavad-gītā." He embraced him.

So this is... How he was seeing the picture? Because he was a lover of Kṛṣṅa. It doesn't matter he could read these ślokas or not, but he was absorbed in love of Kṛṣṅa, and he was seeing Kṛṣṅa was sitting there, and He was driving the chariot of Arjuna. This is required, not that education. Bhaktyā mām abhijānāti [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

Kṛṣṅa said, "Not by passing M.A., Ph.D." Bhaktyā: "Simply by bhakti." Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. And bhaktyā, the practical example, if you become pure bhakta, then you will forget all this material sense enjoyment. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42].

[Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.]

This is the test of bhakti. But if you have got taste for material enjoyment and at the same time you advertise yourself that you have become a bhakta, that is not bhakta. One who knows who is a bhakta, immediately detect that "Here is not a bhakta." Ei dharma dadi[?]. He has got the tilaka and kaṅṭhi simply for advertisement, he is not a bhakta, because he has got material taste.

So the bhakti means bhaktyā pumāñ jāta-virāga aindriyāt. From indriya, this word has come, aindriya, "pertaining to indriya." Everyone in this material world is engaged in sense gratification. That is the only... The cats, dogs and so-called civilized man is simply nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4], doing all kinds of sinful activities. Why? Yad indriya-prītaya āpṛṅoti: simply for sense gratification. Simply for sense grat... This is material world. And spiritual world means there is no question of sense gratification. Simply they want to satisfy Kṛṣṅa. That is spiritual world. Just like Vṛndāvana. What is the picture of Vṛndāvana? Vṛndāvana means there Mother Yaśodā, Nanda Mahārāja, the Rādhārāṅī, the gopīs, the cowherds boys, Śrīdāmā, Sudāmā, the land, the water, the trees, the birds—everyone is trying to satisfy Kṛṣṅa. That is Vṛndāvana. Vṛndāvana means nothing... When Kṛṣṅa left Vṛndāvana for Mathurā, all of them become dead. That is Vṛndāvana. Similarly, you can live always in Vṛndāvana, always in Vaikuṅṭha, if you are mad after Kṛṣṅa. That was the teachings of Caitanya Mahāprabhu. By His practical example, He showed. When He was in Jagannātha Purī, He was mad always, day and night. Last twelve years of His life was passed in madness. Sometimes He was falling down on the sea, sometimes somewhere, sometime, day and night, just like mad.

So of course, that is not possible. But that is śūnyāyitaṁ jagat sarvam [Cc Antya 20.39, Śikṣāṣṭaka 7].

[O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.]

When you will find everything vacant, govinda-viraheṅa me, without Govinda, that is the highest state of devotional service. But that is possible. That is possible, that bhaktyā pumāñ jāta-virāga aindriyād dṛṣṭa-śrutān mad-racanānucintayā. If you become a bhaktyā, you will find... Anything, creation, you will find Kṛṣṅa's intelligence. If you take one flower and see the constitution, how this flower is made, how the color is displayed, how it has come into existence, if we are intelligent, we can see Kṛṣṅa's racanānucintayā, how Kṛṣṅa has created intelligently. That is premāñjana-cchuri... Actually, it is created by Kṛṣṅa. Parāsya śaktir vividhaiva śrūyate [Cc Madhya 13.65, purport]. Don't think like rascal, "It has come out automatically." Does thing come automatically? Why not your lucī, purī and everything comes automatically? Why you have to take so much trouble? No automatically. It has Kṛṣṅa's hand, but you cannot see. You cannot see. But those who are learned, they can see.

Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna. This is the Vedic instruction. Everything in every creation, there is hand of the Supreme Lord. Īśāvāsyam idaṁ sarvam [Īśo mantra 1].

[Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.]

But one who has got eyes to see, he can see Kṛṣṅa, anucintayām, by thinking, by thoughtful, not like rascal, "It has come automatically." Why? Nothing comes automatically. How it comes automatically? That is rascaldom. It has come through the intelligence of Kṛṣṅa. But His power is so fine and so accurate that svābhāvikī jñāna-bala-kriyā ca. If you paint one picture of flower, you will have to arrange for so many things; Still, it will not be perfect. And this flower has come so perfectly. Does it mean there was no brain behind it? You nonsense. There is brain. And Kṛṣṅa says that mayādhyakṣeṅa prakṛtiḥ sūyate sa-carācaram [Bg 9.10]:

[This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.]

"Don't think prakṛti, nature, is working automatically. No. Under My direction." So one has to eye..., one has to develop that eye. Premāñjana-cchurita-bhakti-vilocanena [Bs 5.38].

Then one can see how things are going on. That is required, bhaktyā. Bhaktyā pumāñ jāta-virāga aindriyāt. This will be possible.

So as you engage your indriyas, senses, in the service of Kṛṣṅa, so it is very easy, that first of all you engage your tongue. Chant Hare Kṛṣṅa and eat bhagavat-prasāda. You will become perfect. Nothing, no other things required. That we are doing. We are distributing prasādam and engaging people, "Chant Hare Kṛṣṅa." This is Kṛṣṅa consciousness.

Thank you very much.

Devotees: Haribol. [end]