Bhagavad-gītā As It Is

Bhagavad-gītā 4.27

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [leads chanting of verse] [Prabhupāda makes a comment in Hindi]

sarvāṅīndriya-karmāṅi prāṅa-karmāṅi cāpare ātma-saṁyama-yogāgnau juhvati jñāna-dīpite [Bg 4.27]

[break] [02:36]

Translation: "Those who are interested in self-realization in terms of mind and sense control offer the functions of all the senses, as well as the vital force, breath, as oblations into the fire of the controlled mind."

Prabhupāda: Read the purport also.

Pradyumna: "The yoga system conceived by Patañjali is referred to herein. In the Yoga-sūtra of Patañjali, the soul is called pratyag-ātmā and parāg-ātmā. As long as the soul is attached to sense enjoyment, it is called parāg-ātmā. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patañjali system of yoga instructs one on how to control the functions of the body's air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. According to this yoga system, pratyag-ātmā is the ultimate goal. This pratyag-ātmā is a withdrawal from activities in matter. The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for touching, and all of them are thus engaged in activities outside the self. They are called the functions of the prāṅa-vāyu. The apāna-vāyu goes downwards, vyāna-vāyu acts to shrink and expand, samāna-vāyu adjusts equilibrium, udāna-vāyu goes upwards—and when one is enlightened, one engages all these in searching for self-realization."

Prabhupāda: Hmm.

sarvāṅīndriya-karmāṅi prāṅa-karmāṅi cāpare ātma-saṁyama-yogāgnau juhvati jñāna-dīpite [Bg 4.27]

[Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force [breath], as oblations into the fire of the controlled mind.]

When one is enlightened, jñāna-dīpite, the light of knowledge is awakened, then ātma-saṁyama-yogāgnau, controlling the senses and offering in the fire of yoga. So the Patañjali system is explained in the purport, that controlling the inner different kinds of..., five kinds of, prāṅa-apāna-vāyu. That is a mechanical system. That is approved also. That helps controlling the senses. But there is another process that is called this bhakti-yoga system, that not only controlling the senses but to give engagement to the senses.

Simply by artificial controlling... Just like a child. The mind is just like child—sometimes accepting something, sometimes rejecting something. Saṅkalpa-vikalpa. That is the business. So it is very difficult to control the mind. Arjuna, when he was asked to control the mind by yoga practice, he said, cañcalaṁ hi manaḥ kṛṣṅa pramāthi balavad dṛḍham: "My dear Kṛṣṅa, You are asking me to control the mind, but I think it is impossible. Especially we are in the political field, royal order. We have to deal with so many political subject matter." So he said that,

cañcalaṁ hi manaḥ kṛṣṅa pramāthi balavad dṛḍham tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣkaram [Bg 6.34]

"I do not think mind can be controlled. It is very, very difficult, as difficult as to control the breeze or wind, strong wind blowing. It is not possible to control them." That was the verdict of Śrī Arjuna. It will be explained in the Sixth Chapter.

Actually, it is very difficult to control the mind. So artificially, by controlling the breathing system, there is the process, but still, it is difficult. As I explained yesterday, even a great yogī like Viśvāmitra, he also failed. There are many instances. There was another, Saubhari Muni. He was practicing yoga system within the water. And as soon as he was little agitated by the fish, he wanted to come out and marry, and one king's daughter... He wanted to marry all the eight daughters. So there are many instances like that. It is very difficult to control the mind. But our process, as it is stated here, that ātma-saṁyama-yogāgnau. Ātma-saṁyama. Saṁyama, control. The mind is the principal sense. Indriyāṅi parāṅy āhur indriyebhyaḥ paraṁ manaḥ [Bg 3.42].

[The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.]

Mind is the central figure of all the senses. Just like madman: because he cannot fix up his mind, he cannot work properly. Therefore he is called madman. So our process is that we cannot control the mind. But if we engage the mind on the lotus feet of Kṛṣṅa, then everything is controlled. Kṛṣṅa will help. If some way or other you engage your mind at the lotus feet of Kṛṣṅa, sa vai manaḥ kṛṣṅa-padāravindayoḥ [SB 9.4.18],

[Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṅa, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Kṛṣṅa or about Kṛṣṅa. He engaged his eyes in seeing the Deity of Kṛṣṅa, Kṛṣṅa's temples and Kṛṣṅa's places like Mathurā and Vṛndāvana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasī offered to the Lord, and he engaged his tongue in tasting the Lord's prasāda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahārāja Ambarīṣa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.]

then gradually everything will be controlled.

There is another version, that sevonmukhe hi jihvādau [Bhakti-rasāmṛta-sindhu 1.2.234].

[No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṅa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.]

Jihvādau, to control the jihvā. The jihvā means the tongue. It is very difficult to control the jihvā. People do not know it, but actually this is there. Everyone becomes a servant of the senses just beginning from the tongue. They cannot control the tongue. They eat anything and everything. Therefore they cannot control others senses also. This is the experience of big, big yogīs. Therefore in the yoga practice, yama-niyama... In yoga practice also, it is forbidden, not to allow the tongue to eat anything and everything. No. That is not possible. Similarly, we also ask our devotees not to allow your tongue to touch anything except kṛṣṅa-prasādam. Tongue's two business: eating, tasting something, and vibrating sound. So if we can control the tongue not to touch anything which is not offered to Kṛṣṅa, and if we do not allow the tongue to talk anything except Kṛṣṅa, Hare Kṛṣṅa mahā-mantra, then you become the greatest yogī. The greatest yogī. Simply two things.

Of course, we have to eat. That's a fact. Without eating, we cannot exist. So eat. We have got so many nice things, offered to Kṛṣṅa. We offer to Kṛṣṅa all nice things. As Bhaktivinoda Ṭhākura says, kṛṣṅa baṛo doyāmoy, koribāre jihwā jay, swa-prasād-anna dilo bhāi. Bhaktivinoda Ṭhākura, he was a gṛhastha, practical. He experienced. He said, śarīra abidyā-jāl: "This body, material body, is a network of ignorance." Śarīra abidyā-jāl. Just like a network—if you are put into a net and bound up and thrown into the ocean, then what is your condition of life, just imagine. Similarly, we, pure soul, we have been put into this network of material body, and we are thrown into the ocean of nescience. This is our position, struggle for existence. How to get out of the network? How to get out of the ocean? This is... Manaḥ ṣaṣṭhānīndriyāṅi prakṛti-sthāni karṣati [Bg 15.7]. This is our position.

So Bhaktivinoda Ṭhākura says that this body is the network of ignorance, simply sense gratification: "I shall eat this. I shall eat that. I shall hear this. I shall..." The ear is engaged in hearing nice cinema songs, and the tongue is engaged going to the restaurant, so many so-called palatable dishes. Similarly, other senses, they are engaged. So the... According to bhakti-yoga system, the first control is recommended to the tongue. That is said, that 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.]

Now, we receive knowledge through the indriyas, but if the indriyas are impure—senses, they are impure—they cannot understand what is Kṛṣṅa. Ataḥ śrī-kṛṣṅa-nāmādi. Na, beginning. Because beginning is śravaṅam. Bhakti-mārga begins by hearing.

Now, what is śravaṅam? Chanting. If there is chanting or there is some speaking, then we can hear. That is recommended by Śrī Caitanya Mahāprabhu, that simply hear. There are many places recommended that "Hear." So... But it is said, ataḥ śrī-kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ. These present blunt senses, material senses, cannot receive even this chanting of Hare Kṛṣṅa mantra. They say, "This is nuisance." Bhagavān says in the Bhagavad-gītā, catur-vidhā bhajante mām: "Four classes of men who begins bhagavad bhajana," sukṛtina, "those who are pious..." But the modern leaders, they say, "This bhajana nuisance." This is our misfortune. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg 9.14].

[Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.]

These are the explanation in the Bhagavad-gītā. Saintly person, mahātmā, they are engaged in chanting satatam, always. Satataṁ kīrtayanto mām [Bg 9.14]. Kīrtayantaḥ, glorifying. Śrī Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ. Kīrtanīyaḥ sadā hariḥ.

tṛṅād api sunīcena taror api sahiṣṅunā amāninā mānadena kīrtanīyaḥ sadā hariḥ [Cc Ādi 17.31]

[One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.]

This is the recommend..., recommendation of Caitanya Mahāprabhu, that you should glorify the holy name of Hari. Hari means Kṛṣṅa. So that is the recommendation. But we are meeting so many obstacles because they think, "This chanting is nuisance. This bhajana is nuisance. This is Kali-yuga. Not the Kali-yuga; even every yuga. So ataḥ śrī-kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ [Cc Madhya 17.136].

A devotee is hearing, he is enjoying, and the nondevotee is thinking, "It is nuisance."

Therefore it is said, ataḥ śrī-kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ. The blunt senses, material senses, they cannot receive. Nāmādi. Not only name; they cannot see Lord Kṛṣṅa's form. Because hearing and seeing and smelling and tasting and touching... We have got so many senses. So these senses being materially contaminated, it cannot hear what is Kṛṣṅa's holy name. Ataḥ kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ [Cc Madhya 17.136]. Then how to understand Kṛṣṅa? That is recommended, sevonmukhe hi jihvādau. You have to engage your tongue first of all in the service of the Lord. The Kṛṣṅa realization begins from the tongue. How? Now you simply make it a vow, that "I shall not accept anything that is not offered to Kṛṣṅa." And you take another vow, that "I shall not talk anything except glorifying the Lord." Then you become perfect. Very simple method. Simply you have to make this determination, that "I shall not talk anything which is not about Kṛṣṅa, and I shall not eat anything which is not offered to Kṛṣṅa."

So our this Kṛṣṅa consciousness movement is teaching these two things specifically. We are distributing little prasādam. If we get opportunity, we can give sumptuous prasādam. We are doing that in all other centers throughout the whole world. By eating, simply by eating, one can be devoted. It doesn't require, if he simply eats Kṛṣṅa prasādam. It is so nice method. So jihvādau. And chanting and hearing. This is recommended here, that ātma-saṁyama-yogāgnau. Ātmā, you have to make a determination, ātma-saṁyama, that "I shall not allow this tongue to take anything in the restaurant. But I can simply allow the tongue..." If you do this, then you become gosvāmī. That is called gosvāmī. Because we are all godāsa. Go means senses.

So actually we are all servants of our senses. The whole activities of the material world means everyone is acting as the servant of his senses, that's all. This is the material world. Everyone is working. Everyone is working so hard. So when one becomes intelligent, then he understands that "What I am doing? I am thinking that I am master, I am proprietor, I am the head of the family, but what I am doing actually? I am acting as servant of my senses, my son's senses, my wife's senses, my daughter's senses, my servant's senses. That's all." If you speak something wrong even to your servant, the servant will resign, and you will be in trouble. Therefore you have to serve his senses so that he may not be angry. This is our position.

So we are simply serving senses, but we are thinking, "I am master." This is called illusion. So jñāna-dīpite, when you actually come to the sense of your knowledge, then you come to this conclusion, that "What I am? What is my mastership? I am simply serving the senses, different senses." Even in the outward... [break] ...what is the taste of that knowledge. That is explained in the Bhagavad-gītā. What is that? Bahūnāṁ janmanām ante [Bg 7.19]:

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

"After many, many births, spoiling the life and spoiling the time by satisfying the senses..." Bahūnāṁ janmanām ante. So long you will go on satisfying these senses, either your senses—that is centralized senses—or expanded senses, the senses of your family, senses of your society, senses of your country, nationality, these are all sense gratification process, simply extending. It begins centralized: my senses, then my son's senses, then my grandson's senses, then my country's senses, then... It is sense gratification, that's all. There is no other business.

So when one becomes enlightened, he offers himself to Kṛṣṅa. There is a verse like this: kāmādīnāṁ kati na katidhā pālitā durnideśāḥ [Cc Madhya 22.16], "My Lord, I have spoiled my time in this way, becoming the godāsa, or the servant of the senses," kāmādīnām, kāma krodha lobha moha mātsarya. Therefore it is called kāmādīnāṁ. Kati na. "I have tried to satisfy them to my utmost." Kati na katidhā. "What I have not done for them? Still, they are not satisfied. Neither they are merciful." Teṣāṁ na karuṅā jātā. Na tṛpta: "They are neither satisfied; neither they are merciful, never." You go on serving your family, nobody will give you relief. If you say that "Now I have done so much for you. Give me relief," first of all I do not want to be relieve also. That is also another disease. You see? You will be surprised. It is my practical experience. This Kṛṣṅa consciousness movement, before starting, I wrote one letter to Mahatma Gandhi: "Mahatma Gandhi, you have got position. People accept you as a very pious man. Now you have got your sva-rājya, and you are very fond of Bhagavad-gītā. Let us preach Bhagavad-gītā." I wrote this letter. Unfortunately, a few days after, he was killed. So this is the position. All big, big leaders, they do not want to take relief from this sense gratification business. No. This is the...

Therefore jñāna-dīpite ātma-saṁyama-yogāgnau. Because there is no knowledge, they think the sense gratification extended, expanded sense gratification, will make the world happy. No. That is not possible. Therefore jñāna-dīpite means that by this kind of sense gratification we will not solve the problems. Kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ mayi na karuṅā jātā [Cc Madhya 22.16].

[O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered them so much service, they have not shown any mercy to me. I have not been ashamed to serve them, nor have I even desired to give them up. O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been awakened, and now I am giving them up. Due to transcendental intelligence, I now refuse to obey the unwanted orders of these desires, and I now come to You to surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me.]

Karuṅā, "There is no mercy. Therefore I have given up them. Now I have come to You, my dear Lord. I was serving the senses so long. Now I want to serve You." This is knowledge, jñāna-dīpite. "Because my business is to satisfy the senses, either my senses or my relatives' senses, but it has not made me happy; therefore I have come to You to satisfy Your senses. Kindly engage me in Your business." This is called jñāna. That is explained in the Bhagavad-gītā. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg 7.19].

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

When jñānavān... What kind of jñānavān? After serving the senses of so many people life after life, when one comes to his real knowledge, that "This kind of sense gratification will not make me happy. Let me gratify the senses of Kṛṣṅa," that is real knowledge. Jñāna-dīpite. And in another place it is said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate. Jñānavān. That is real knowledge.

Actually, my business is to satisfy the senses of Kṛṣṅa, but I am thinking that I shall be happy by satisfying my senses, my family's senses, my country's senses, my nation's senses, and so on, so on, so on. This will never make me happy. This is the secret. So therefore Kṛṣṅa says that "You have manufactured so many businesses of sense gratification. That's all right. Give up this all rascal business. Simply surrender unto Me." Sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66].

[Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.]

Then you will be satisfied. Otherwise, there is no question of satisfaction. You go on increasing the area of sense gratification. That will not make you happy.

So,

bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg 7.19]

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

This is the definition of mahātmā: when one engages his senses for the satisfaction of the supreme senses. But unfortunately, we define the Supreme as having no senses, nirākāra. And no hand, no leg, no eyes, nothing, no senses. Simply I have got my senses, and who manufactured me, He has no senses. But that is not fact. If I have got my senses, my father, who manufactured me, he has also senses. This is right conclusion. How is that? I have got my senses, I have got my propensities, I have got my form, and why these things should be denied to my father, and especially the Supreme Father? Therefore Bhagavad-gītā says that avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ, paraṁ bhāvam ajānantaḥ [Bg 7.24].

[Unintelligent men, who know Me not, think that I have assumed this form and personality. Due to their small knowledge, they do not know My higher nature, which is changeless and supreme.]

They do not know. But actual fact is that when our senses will be sacrificed for the satisfaction of the supreme senses, then our life is successful. Hṛṣīkeṅa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc Madhya 19.170].

[Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.]

It is not that nullifying my senses, God's senses, every... No. Senses are there. My senses are there, and God's senses are there. But when my senses will be engaged in satisfying the supreme senses, that is my perfection of life. Hṛṣīkeṅa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc Madhya 19.170].

So that can be begun with sevonmukhe hi jihvādau [Bhakti-rasāmṛta-sindhu 1.2.234].

Because we meet together and talk so many nonsense in political conference, social conference, scientific conference, tongue going on. Day and night, conference is going on. And another business, eating process, sense gratification. If people are asked, "Please come here. Chant Hare Kṛṣṅa," they are not at all interested. And invite him in some political meeting and talk all nonsense, he is very much interested, "Yes." This is called māyā. So we have to convert this. Instead of engaging senses for talking nonsense, we have got so many books, so many talks about Kṛṣṅa. Why not take this? You can go on, Śrīmad-Bhāgavatam, about Kṛṣṅa. Bhagavad-gītā. Go on talking, and go on eating kṛṣṅa-prasādam, sevonmukhe hi jihvādau, chanting Hare Kṛṣṅa mantra, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Cc Madhya 17.136].

Then self-realization is guaranteed.

There is no difficulty. Not at all. And that is also described, sa mahātmā sudurlabhaḥ. Simply says, sudurlabhaḥ. But what is the symptom?

mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manaso jñātvā bhūtādim avyayam [Bg 9.13]

[O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.]

This is mahātmā. Mahātmānas tu māṁ pārtha daivī prakṛtim. They are under the protection of daivī-prakṛti. There are two prakṛtis—spiritual prakṛti and material prakṛti. The devotees are not under this material prakṛti. They are under the spiritual prakṛti. The activities of Kṛṣṅa, they are all spiritual. And the devotees, because they are engaged in spiritual activities, they are above the material prakṛti. Sa guṅān samatītyaitān brahma-bhūyāya kalpate. Who? Māṁ ca yo 'vyabhicāreṅa bhakti-yogena ya sevate [Bg 14.26].

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

Anyone who is engaged in devotional service without any impediment, avyabhicāriṅī, without any stoppage, continuously, sa guṅān samatītyaitān brahma-bhūyāya kalpate [Bg 14.26], he is not on the material platform.

Therefore a devotee, mahātmā... Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ... [Bg 9.13]. There are two prakṛtis. Those who are not mahātmās, durātmā... Durātmā means trying to satisfy the ātmā in a different way, far, far away from Kṛṣṅa. They are called durātmā, dura. Dura means distant or very difficult. So everyone can become mahātmā, as it is explained in the Bhagavad-gītā, simply by surrendering to Kṛṣṅa. Sa mahātmā sudurlabhaḥ. It is not very easy to become a mahātmā and to surrender unto Kṛṣṅa. But if we can do that, if we engage our senses in the service of the Supreme Lord... There is no question of stopping the activities of the senses. That will fail. The yoga system, Patañjali yoga system, is artificially stopping the activities of the senses. But that will be not very successful, because the senses are so strong that as soon as it gets an opportunity, it acts immediately.

Therefore in the śāstra it is forbidden, mātrā svasrā duhitrā vā nāviviktāsano bhavet [SB 9.19.17]:

[One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.]

"In a lonely place don't sit down even with your mother, even with your sister, or even with your daughter." Because generally our senses are not very much agitated in the presence of mother, sister and daughter. But śāstra says, "Even though it is so, but don't sit down with your mother, sister and daughter in a lonely place." "Why? I am not a fool." But you are not a fool, but balavān indriya-grāmo vidvāṁsam api karṣati [SB 9.19.17]. The senses are so strong, even one is very, very learned, he is also agitated. We have got many instances. Old men, sixty, seventy years, he is agitated by seeing one young girl. You see? So senses are so strong. So therefore we have to engage all our senses in the service of the supreme senses. That is perfection of life. Hṛṣīkeṅa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc Madhya 19.170].

So the beginning is that the first number, one, number one sense, the tongue, you try to control by eating kṛṣṅa-prasādam and chanting,

Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Thank you very much. [end]