Śrīmad-Bhāgavatam 3.26.46

Nitāi: [leads chanting of verse, etc.] [devotees repeat]

bhāvanaṁ brahmaṅaḥ sthānaṁ dhāraṅaṁ sad-viśeṣaṅam sarva-sattva-guṅodbhedaḥ pṛthivī-vṛtti-lakṣaṅam [SB 3.26.46]

Prabhupāda: [correcting pronunciation] Vṛtti-lakṣaṅam.

Nitāi: Vṛtti-lakṣaṅam. [continues leading chanting and synonyms]

[break] [02:55]

"The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman, by constructing places of residence, by preparing pots to contain water, etc. In other words, the earth is the place of the sustenance for all elements."

Prabhupāda:

bhāvanaṁ brahmaṅaḥ sthānaṁ dhāraṅaṁ sad-viśeṣaṅam sarva-sattva-guṅodbhedaḥ pṛthivī-vṛtti-lakṣaṅam [SB 3.26.46]

So, brahmaṅaḥ sthānam. This temple is brahmaṅaḥ sthānam, the residential place for the Supreme Personality of Godhead, brahmaṅaḥ. Brahmaṅaḥ means the Absolute Truth. Absolute Truth is understood in three different features: brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11].

[Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.]

So Supreme Brahman means Kṛṣṅa, the Supreme Personality of Godhead, as it was accepted by Arjuna after understanding Bhagavad-gītā. He addressed Him, paraṁ brahma param dhāma pavitraṁ paramaṁ bhavān [Bg 10.12]:

[Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.]

"You are paraṁ brahma." Brahman, Paramātmā and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate, the Absolute Truth. According to our different realization, the Absolute Truth is realized in three different features: impersonal Brahman; and localized, all-pervading antaryāmī, Viṣṅu or Paramātmā; and the last word of understanding is Bhagavān.

So impersonal Brahman, nobody can construct any sthānam, place, of the impersonal Brahman or Paramātmā. Paramātmā has got place everywhere. Īśvaraḥ paramaḥ..., sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. Aṅḍāntara-stha-paramāṅu-cayāntara-stham [Bs 5.35].

[He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.]

So that is the worshipable Deity for the yogīs. And impersonal Brahman for the jñānīs. And Bhagavān, the Supreme Personality of Godhead, who is the shelter of both Para-brahman, I mean to say, impersonal Brahman, and Paramātmā... Yad advaita brahma upaniṣadi. Upaniṣadi, in the Upaniṣad, Vedic Upaniṣad, the impersonal Brahman is described. And the yogīs, by meditation, they try to understand the Supreme Absolute Truth by seeing the Viṣṅu form, four-handed Viṣṅu. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1].

[Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṅa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and becoming fully absorbed in thoughts of Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.]

So yogīs, the jñānīs, they have got their function, to realize the Absolute Truth. Similarly, bhakta. Bhakta, they want to worship the Personality of Godhead in a temple just like we are trying to do, to have a temple here nice. We have got already. Our function is going on. But we want to make a very gorgeous place for the Lord. That is the utility of this land: to construct temple for the Supreme Personality of Godhead. We have got a tendency to construct house. Ato gṛha-kṣetra-sutāpta-vittaiḥ. This material world means first of all we have got desire of sex, mixing together, man and woman. Puṁsam striyā mithunī-bhāvam etam [SB 5.5.8]. Mithunī-bhāva. Mithunī-bhāva means sex desires; impelled by sex. That is the central point of this material life. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45].

[Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhīs, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṅas, the fools who are just the opposite of brāhmaṅas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.]

The central point of material happiness is maithunādi, sex impulse—everyone.

This morning was... Some devotee was discussing that the daily passengers, sometimes they go from home three to four hours, come to Bombay, and they work there eight hours. Then again three to four hours. So somebody was asking, "Why they should go? They can remain in the city." No. Their central point is there. Central point is sex. Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ [SB 2.1.3]. The materialistic person's life is being spoiled in this way. That is described by Śukadeva Gosvāmī, nidrayā hriyate naktam: "At night they spoil the valuable time by sleeping." Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ. Vyavāya. Vyavāya means sex. "Either by sex or by sleeping." Divā cārthehayā rājan kuṭumba-bharaṅena vā [SB 2.1.3]: and during daytime they are after money, "Where is money? Where is money?" And if they get money, "How to spend it for kuṭumba, for family members?" This is material life. And as soon as we are united, mithunī-bhāva, then gṛha-kṣetra-sutāpta-vittaiḥ [SB 5.5.8]: then we want apartment or house, big, big house, gṛha, and kṣetra. Kṣetra means earning fee. Formerly there were agriculture. Now there are so many industries and other places.

So this gṛha is the utilization of the earth. People want some gṛha. So this propensity can be utilized by constructing temple. That propensity, that "I must have a very high skyscraper building," that tendency is there, but if we utilize that tendency for constructing, as it is stated, bhāvanaṁ brahmaṅaḥ sthānam... Instead of thinking that "I will have such big building," if we transfer that thinking, that "I will construct such a nice big temple for establishing Deity worship," that is the proper utilization of this tendency. One is for sense gratification; another, the same thing... If you construct a temple, you will have to labor in the same way, how to get municipal sanction, how to get cement, how to get stone, how to get this, that, so many things. But it is nirbandhaḥ kṛṣṅa-sambandhe: it has got relationship with Kṛṣṅa. That is Kṛṣṅa consciousness. Your capacity to construct something material, residential... So if we do it for Kṛṣṅa, then it is Kṛṣṅa consciousness; your life is successful—you are thinking of Kṛṣṅa always.

Even Kaṁsa, he was enemy of Kṛṣṅa, enemy of Kṛṣṅa, and he was always thinking of Kṛṣṅa. As Devakī was growing days, she was becoming very bright and beautiful, and Kaṁsa was waiting when his sister Devakī will give birth to Kṛṣṅa, and he will kill Him. That was his purpose. He wanted to kill Kṛṣṅa. He was first of all ready to kill his sister. When he heard that "Your sister's eighth son will kill you," so Kaṁsa thought, "Why waiting for the eighth son? Kill my sister." So she was saved by Vasudeva by some trick, plan, that "After all, your sister is not going to kill you. Sister's son. Who knows that a son will be there and whether he will live or not live?" But Kaṁsa, he would not hear anything. So it is the duty of the husband to give protection to the wife. So he made a plan that "My dear Kaṁsa, brother-in-law, I shall bring all child born of your sister, and if you like, you can kill." In this way the situation was saved.

So Kaṁsa was always thinking how to kill Kṛṣṅa. That is also Kṛṣṅa consciousness. He was thinking in a different way: how to kill Kṛṣṅa. A devotee thinks how to... [microphone problems] [break] One is favorable, and the other is unfavorable. One is thinking of Kṛṣṅa, how to kill Him, and the other is thinking of Kṛṣṅa, how to serve Him. So this thinking, how to serve Him, is called bhakti; not the otherwise. As Kaṁsa was thinking how to kill Him, that is not bhakti. Bhakti means ānukūlyena kṛṣṅānuśīlanam [Cc Madhya 19.167].

[When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṅa favorably, as Kṛṣṅa desires.]

Anukūla. Anukūla means favorable. If you think of Kṛṣṅa in various ways favorably—how to serve Kṛṣṅa, how to decorate Kṛṣṅa, how to give Kṛṣṅa a nice place for residential quarter, temple, how to preach Kṛṣṅa's glories—in this way, if you think, that is Kṛṣṅa consciousness. Ānukūlyena kṛṣṅānuśīlanaṁ bhaktir uttamā. That is first-class bhakti, how to serve Kṛṣṅa. Just like Arjuna, he changed his all decision.

[microphone being moved]

[aside:] You can take it that side.

Arjuna was thinking not to fight, but when he heard very minutely, listened Kṛṣṅa's instruction, he changed his decision: "No, Kṛṣṅa wants it. Kṛṣṅa wants this fight, so I shall do this." This is kṛṣṅānuśīlanam, cultivating Kṛṣṅa consciousness—not his decision. His decision was not to fight. A Vaiṣṅava does not want to kill anybody. That is natural tendency. Suhṛdaḥ sarva-dehinām [SB 3.25.21]:

[The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.]

"A Vaiṣṅava is friend of everyone." So Arjuna was Vaiṣṅava, a devotee of Kṛṣṅa. Naturally, he was not inclined to kill and gain the fight. So he declined, that "I will not fight." But after hearing Bhagavad-gītā he decided that "Kṛṣṅa wants to fight. He wants me..." Nimitta-mātraṁ bhava savyasācin. "He says so far that 'These people who have assembled here, they are already killed. That is My plan. You simply take the credit of becoming victorious over them.' "

So this is kṛṣṅānuśīlanam. Even though I have got one decision in my life, but if I understand that Kṛṣṅa wants me to do something contrary, I shall be ready to perform this. That is kṛṣṅānuśīlanam. Ānukūlyena kṛṣṅānuśīlanaṁ bhaktir uttamā [Cc Madhya 19.167]. If you favorably serve Kṛṣṅa, that is bhaktir uttamā, first-class bhakti. Unfavorably, as Kaṁsa was thinking, that how to kill Kṛṣṅa... He got also salvation because always thinking of Kṛṣṅa, but not the salvation of the devotees. The devotees' salvation is different from the salvation of the nondevotees, jñānīs. Jñānīs... We have already explained there are three features of the Absolute Truth. One is impersonal Brahman, the other is localized Paramātmā, or antaryāmī, Supersoul, and the supermost is the Supreme Personality of Godhead, Bhagavān, ṣaḍ-aiśvarya-pūrṅa-bhagavān. So impersonal Brahman is the destination of the jñānīs, and Paramātmā, localized antaryāmī, is the destination of the yogīs, and the Supreme Person, Supreme Personality of Godhead, Kṛṣṅa, is the destination of the pure devotees. Pure devotee means anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11].

[One should render transcendental loving service to the Supreme Lord Kṛṣṅa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.]

They have no other desire. Others, the jñānīs, they have desire to merge into the existence of the Lord. They want that. And the yogīs, they, by the grace of the Supreme Paramātmā, they want to get some siddhis, aṣṭa-siddhi. But the bhaktas, they do not want mukti or siddhi; they simply want to serve the Supreme Personality of Godhead. This is pure devotion.

So in this life also, we can utilize these earthly things, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg 7.4].

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

We can utilize all these material elements in the service of the Lord. So with the earth, we can prepare the forms of the Lord, we can prepare the temple of the Lord, so many things. That is required. That is sāttvika. It is called here bhāvanaṁ brahmaṅaḥ sthānaṁ dhāraṅaṁ sad-viśeṣaṅam. Sad-viśeṣaṅam. Sad-viśeṣa and asad-viśeṣa. This is asad-viśeṣa. This is to be understood. Asato mā sad gama. That is the Vedic injunction. Asad-viśeṣa... Just like we have got this city—the roads, the cars, the buildings, and so many other things, transformation of the same earth—but they are asad-viśeṣa. They will not stay. Here anything—the house, the car, the road, the city, the body, the society, the friendship, the nation—they are all asat. But the same thing can be done, sad-viśeṣa. Sad-viśeṣa. This temple is sad-viśeṣa. The Deity is sad-viśeṣa. Worshiping the Deity is sad-viśeṣa. So we can utilize.

Nirbandhaḥ kṛṣṅa-sambandhe yuktaṁ vairāgyam ucyate [Bhakti-rasāmṛta-sindhu 1.2.255].

[When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṅa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṅa is not as complete in his renunciation.]

That is the instruction of the Gosvāmīs. We are follower of the Gosvāmīs, six Gosvāmīs of Vṛndāvana. Śrī-rūpa-sanātana bhaṭṭa-raghunātha śrī-jīva gopāla-bhaṭṭa dāsa-raghunātha. Six Gosvāmīs of Vṛndāvana: Rūpa, Sanātana..., Rūpa Gosvāmī, Sanātana Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī, Gopāla Bhaṭṭa Gosvāmī. These are six Gosvāmīs. In Vṛndāvana they inaugurated the bhakti cult by the instruction of Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu sent His different devotees in different parts of India. And of course He desired that His devotees should go all the parts of the world. Pṛthivīte āche yata nagarādi grāma [CB Antya-khaṅḍa 4.126].

[In every town and village of the world, the chanting of My name will be heard.]

But He began in India. So their residential quarter was in Vṛndāvana, and they wrote innumerable books. And Nityānanda Prabhu went to Bengal. Śrī Caitanya Mahāprabhu personally traveled all over India, especially South India. In this way, preaching was His main mission of life. He gave up His family life: tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ dharmiṣṭha ārya-vacasā yad agād araṅyam, māyā-mṛgaṁ dayitayā [SB 11.5.34]. He wanted to show His mercy to the fallen souls of this yuga, Kali-yuga. Therefore, as just a young man, twenty-four years old, He gave up His family. Sudustyaja-surepsita-rājya-lakṣmīm. His family was very, very nice family, mother and wife, very affectionate mother, very beautiful wife, but He gave up everything. Tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ dharmiṣṭha ārya-vacasā yad agād araṅyam. He went to forest. That means He accepted this sannyāsa order just to preach and to elevate the fallen souls. Māyā-mṛgaṁ dayitayā.

So this is Vaiṣṅava principle. Vaiṣṅava principle means everything accepted as Kṛṣṅa's. The Māyāvādīs, they say—at least they say—that brahma satyaṁ jagan mithyā. Mithyā: "This is false." But Vaiṣṅava says, "No, it is not false. It is the by-product of Kṛṣṅa's energy. If Kṛṣṅa is true, how it can be false?" So they do not take this world, material world, as false. It is temporary. But they know how to utilize this material world for devotional service. Bhāvanaṁ brahmaṅaḥ sthānam. You can utilize the same energy of constructing something out of bricks and stones and wood into a nice temple. That was the Vedic culture. Still in old cities you will find in lanes and streets, there are so many temples. I have seen, especially in Kanpur, even within the lane there are so many temples, Rādhā-Kṛṣṅa temple, Viṣṅu temples, Śiva temple. So all over India you will find the temples. People were so spiritually advanced. Even Muslim, they are also. They have constructed so many mosques. So that should be utilized. If we have got the tendency for making a house or construction of some building with stones and bricks, let it be utilized for constructing temple of the Supreme Brahman.

Nirbandhaḥ kṛṣṅa-sambandhe yuktaṁ vairāgyam ucyate [Bhakti-rasāmṛta-sindhu 1.2.255]. We do not give up anything; everything Kṛṣṅa's. Prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ [Bhakti-rasāmṛta-sindhu 1.2.255].

[On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṅa is not as complete in his renunciation.]

Hari-sambandhi-vastunaḥ. Hari means God, the Supreme Lord. So He has got sambandha, relationship, because everything is His energy. Therefore it has got some relationship. Earth, water, air, fire, sky—these are all different energies of Kṛṣṅa: bhinnā prakṛtir me aṣṭadhā [Bg 7.4].

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

So it has got some relationship. So when it is utilized for Kṛṣṅa, Kṛṣṅa's energy is utilized for Kṛṣṅa, that is bhakti. And when Kṛṣṅa's energy is utilized for our sense gratification, that is called demonism. The same thing. Same thing you utilize for Kṛṣṅa—that is bhakti. And same thing you utilize for your sense gratification—that is demonism. You... Actually, you cannot do so. Everything belongs to Kṛṣṅa. Suppose something belongs to me, and if you do not utilize it for me, you utilize it for you, so I must be sorry, that "How is that? My things are being utilized for you." Of course, this is a crude example. But the philosophy is: everything belongs to Kṛṣṅa. 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.]

Sarva... Kṛṣṅa said, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg 5.29].

[The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.]

He is the proprietor. So because He is the proprietor, He is the proprietor of my body also. Therefore it should be..., everything should be utilized for Kṛṣṅa. This is bhakti. We should not give up. You cannot give up anything.

Suppose you are nicely dressed, and if you give up everything and you take one kaupīna, but that is also a dress. So we have to utilize Kṛṣṅa's thing, but if we take it, accept it as prasādam after offering Kṛṣṅa... In the Vaiṣṅava philosophy, if somebody is going to use one new pair of cloth, first of all he offers to Kṛṣṅa. Then he utilizes it. That is Vaiṣṅava philosophy. There is also eating, sleeping. We require residence—everything we require—but we require it as Kṛṣṅa's prasāda. Prasāde sarva-duḥkhānāṁ hānir asyopajāyate [Bg 2.65].

[For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady.]

Simply we have to admit, "After all, Kṛṣṅa is giving us everything." So simply Kṛṣṅa wants, "Let us admit that you are getting from Me." That is necessary. Eko yo bahūnāṁ vidadhāti kāmān. He is supplying us everything, even to the nondevotees. But the nondevotee do not recognize that "It is Kṛṣṅa's prasādam; by mercy of Kṛṣṅa I have got it." That is nondevotee. And a devotee recognizes. This is the distinction between devotee and nondevotee.

So our Kṛṣṅa consciousness movement is to turn the consciousness. Everyone is thinking in a different way, consciousness. We are just trying to transfer their consciousness into Kṛṣṅa. Then he will be happy. Sadā tad-bhāva-bhāvitaḥ. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg 8.6].

[Whatever state of being one remembers when he quits his body, that state he will attain without fail.]

If we practice like that, then we become eligible to be transferred to the spiritual world. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram. We have to give up this body. But if we give up this body, at the time of death if we can think of Kṛṣṅa... It is very difficult, but if we practice it... Sadā tad-bhāva-bhāvitaḥ. Sadā means always. If we practice this simple method: Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare / Hare Rāma, Hare Rāma..., then it is possible. So where is the difficulty? Where is the loss? If we ask you to do something, if you think there will be loss, you may reject it. But if there is no loss and the gain is that you get Kṛṣṅa, then why don't you do it? Such is our, what is called, bigotry: "No, we shall not chant. We shall not do this." This is our misfortune.

Therefore those who have taken to this Kṛṣṅa consciousness, chanting this Hare Kṛṣṅa mantra, they are the most fortunate persons in the world. Yaj-jihvāgre nāma tubhyam, the śāstra says. Aho bata śva-paco 'to garīyān [SB 3.33.7]:

[Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Āryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.]

"Even one is born in the family of dog-eaters, but somehow or other, if he takes to this Kṛṣṅa consciousness movement and chants Hare Kṛṣṅa, he is garīyān, he is glorious. He is very glorious." Nāma tubhyam. Tepus tapas te [SB 3.33.7]: "It is to be understood in their previous life they undergone severe type of penances and austerities." Tepus tapas te sasnur āryāḥ: "They are really Āryan."

So this Hare Kṛṣṅa movement is very authentic movement from the śāstra, and Caitanya Mahāprabhu practice it, Nārada Muni practice it. All the great sages, they practice it. The śāstra says, kīrtanād eva kṛṣṅasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51].

[My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kṛṣṅa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.]

In this age, Kali-yuga, we are surrounded by so many faulty things checking our spiritual advancement of life. That is the only necessity of human being: the spiritual advancement of life. So far eating, sleeping, sex life and defense, everyone is doing in his own capacity. That is not the business. That is there. Even the birds, beasts, they are doing that. The only business of human life: athāto brahma jijñāsā, to inquire about the Supreme, the same Brahman. Brahmaṅaḥ sthānam, bhāvanaṁ brahmaṅaḥ sthānam. Always think of brahmaṅaḥ. Sarvaṁ khalv idaṁ brahma.

[Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.]

Ahaṁ brahmāsmi. These thoughts, these activities, they are required. That is the only business. But we have manufactured so many other business and engagement, leaving aside the real business of life. So this Kṛṣṅa consciousness movement is teaching all over the world the real business of life. Those who are fortunate, they will take advantage of this movement and make his life successful.

Thank you very much.

Devotees: Jaya Prabhupāda. [end]