Srimad Bhagavatam 3.22.4 | HH Bhanu Swami Maharaj | Prabhupada Desh | 8 August 2026
jaya rādhā-mādhava kuñja-vihārī
gopījana-vallabha giri-vara-dhārī
yaśodā-nandana vraja-jana-rañjana
yamunā-tīra-vana-cārī
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Jaya Prabhupāda Jaya Prabhupāda
Prabhupāda Jaya Prabhupāda
Oṁ namo bhagavate vāsudevāya
Oṁ namo bhagavate vāsudevāya
Oṁ namo bhagavate vāsudevāya
nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
śrīmate bhaktivedānta-svāmin iti nāmine
namas te sārasvate deve gaura-vāṇī-pracāriṇe
nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe
jaya śrī-kṛṣṇa-caitanya prabhu-nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Reading from Srimad Bhagavatam Canto 3 Chapter 22 Verse 4.
ŚB 3.22.4
अतो ह्यन्योन्यमात्मानं ब्रह्म क्षत्रं च रक्षत: ।
रक्षति स्माव्ययो देव: स य: सदसदात्मक: ॥ ४ ॥
ato hy anyonyam ātmānaṁ
brahma kṣatraṁ ca rakṣataḥ
rakṣati smāvyayo devaḥ
sa yaḥ sad-asad-ātmakaḥ
Synonyms
ataḥ — hence; hi — certainly; anyonyam — each other; ātmānam — the self; brahma — the brāhmaṇas; kṣatram — the kṣatriyas; ca — and; rakṣataḥ — protect; rakṣati sma — protects; avyayaḥ — immutable; devaḥ — the Lord; saḥ — He; yaḥ — who; sat-asat-ātmakaḥ — the form of the cause and effect.
Translation
That is why the brāhmaṇas and kṣatriyas protect each other, as well as themselves; and the Lord Himself, who is both the cause and effect and is yet immutable, protects them through each other.
Purport
The entire social structure of varṇa and āśrama is a cooperative system meant to uplift all to the highest platform of spiritual realization. The brāhmaṇas are intended to be protected by the kṣatriyas, and the kṣatriyas also are intended to be enlightened by the brāhmaṇas. When the brāhmaṇas and kṣatriyas cooperate nicely, the other subordinate divisions, the vaiśyas, or mercantile people, and the śūdras, or laborer class, automatically flourish. The entire elaborate system of Vedic society was therefore based on the importance of the brāhmaṇas and kṣatriyas. The Lord is the real protector, but He is unattached to the affairs of protection. He creates brāhmaṇas for the protection of the kṣatriyas, and kṣatriyas for the protection of the brāhmaṇas. He remains aloof from all activities; therefore, He is called nirvikāra, “without activity.” He has nothing to do. He is so great that He does not perform action personally, but His energies act. The brāhmaṇas and kṣatriyas, and anything that we see, are different energies acting upon one another.
Although individual souls are all different, the Superself, or Supersoul, is the Supreme Personality of Godhead. Individually one’s self may differ from others in certain qualities and may engage in different activities, such as those of a brāhmaṇa, kṣatriya or vaiśya, but when there is complete cooperation among different individual souls, the Supreme Personality of Godhead as Supersoul, Paramātmā, being one in every individual soul, is pleased and gives them all protection. As stated before, the brāhmaṇas are produced from the mouth of the Lord, and the kṣatriyas are produced from the chest or arms of the Lord. If the different castes or social sections, although apparently differently occupied in different activities, nevertheless act in full cooperation, then the Lord is pleased. This is the idea of the institution of four varṇas and four āśramas. If the members of different āśramas and varṇas cooperate fully in Kṛṣṇa consciousness, then society is well protected by the Lord, without doubt.
In Bhagavad-gītā it is stated that the Lord is the proprietor of all different bodies. The individual soul is the proprietor of his individual body, but the Lord clearly states, “My dear Bhārata, you must know that I am also kṣetra-jña.” Kṣetra-jña means “the knower or proprietor of the body.” The individual soul is the proprietor of the individual body, but the Supersoul, the Personality of Godhead, Kṛṣṇa, is the proprietor of all bodies everywhere. He is the proprietor not only of human bodies but of birds, beasts and all other entities, not only on this planet but on other planets also. He is the supreme proprietor; therefore He does not become divided by protecting the different individual souls. He remains one and the same. That the sun appears on top of everyone’s head when at the meridian does not imply that the sun becomes divided. One man thinks that the sun is on his head only, whereas five thousand miles away another man is thinking that the sun is only on his head. Similarly, the Supersoul, the Supreme Personality of Godhead, is one, but He appears to individually oversee each individual soul. This does not mean that the individual soul and the Supersoul are one. They are one in quality, as spirit soul, but the individual soul and Supersoul are different.
HH Bhanu Swami Maharaj:
So this is a verse about cooperation. The kshatriyas protect the brahmanas, and the brahmanas protect the kshatriyas. Of course, the protection of the brahmanas to the kshatriyas is a little bit different. The kshatriyas physically protect the brahmanas. But the brahmanas do not physically protect the kshatriyas. So their protection is something else. They give advice to the kshatriya. So in other words, they assist the kshatriya so he can rule properly.
So this system recognizes that there are different types of people. Difference usually means division. But the system, the civilization, tries to keep everybody together. So that means they have to cooperate, even if they are different. So obviously, in the system, there’s a recognition of difference. We have sudras, vaishyas, kshatriyas, and brahmanas.
But even though they are different, they act as a unit. And that is why the example of the body is given. The brahmana is the head, the kshatriya is the arm, the vaishyas are the stomach, and the sudras are the legs. So the whole body survives by cooperation among the limbs. So, similarly, the four varnas cooperate together. But we see also that the emphasis here is given to the top varnas, the brahmana and the kshatriya. The brahmanas are at the top because of their greater intelligence. Kshatriyas are at the top because of their great power. And then the vaishyas and sudras are below that.
So, when we get this division, which we can say is unequal because we have a top and a bottom, there is bound to be conflict. The people at the bottom, who are the majority, will eventually overthrow the top. So, the whole problem is how to keep that whole society together. And we’ll find the same problem throughout different civilizations, of how to keep it together. And the Vedic system is rather unique. Of course, within the system itself, we have cultivation of good qualities, so people cooperate.
So, there’s an emphasis on good qualities like honesty and no cheating and generosity and kindness, no violence, etc. And these qualities should be all the people, not just the people at the top, sudras, vaishyas, kshatriyas, the brahmanas also have the same codes. So, there’s an emphasis on avoiding sin, which means violence. And there’s an emphasis upon punya, or piety, which tends towards generosity, compassion, control of the senses and mind.
So, all this helps to have the society in a cooperative mood. Of course, the unfortunate nature of the human being is that we tend to get covered by ignorance. So, in spite of all the principles, somehow or other, ignorance gets control. So, and this happens, we see, in churches. Churches have all moral principles, but then sometimes they become corrupt. And the same with governments. Then we proclaim all sorts of nice principles, but then sometimes we get leaders who are very corrupt. So, it is a big challenge how to keep this system in a cooperative mood.
So, apart from all these just moral principles, etc., avoidance of sin and doing punya, then there’s another principle. And that is, there’s a connection to the Supreme Lord. And because of that connection, the system becomes stable. Why is that? Because the Lord Himself is the most stable. He is full of all wonderful qualities and has no selfish, lieing, cheating qualities. So, by having a relationship with the Lord, then we can prevent all these lower qualities from spreading.
Of course, in that varnashrama system, it is a little indirect. But nevertheless, the leader, the kshatriya, the king, has a direct connection with the Lord. He is directly empowered by the Lord, a descendant of Manu, to rule properly. So, like the Devatas, the Manus and the descendants are empowered with dharma and bhakti. So, this keeps the system intact. So, when we have connection with the Lord, then the system will go on nicely.
So, that is expressed in the second part of this verse, where it talks about the Supreme Lord, who is indestructible, protecting everybody. The other way in which the system becomes stable is that the brahmanas, the topmost people, are more directly connected with the Supreme Lord. The brahmanas are supposed to study the Vedas, which are non-different from the Lord. And thus they will practice higher principles. They will practice jnana yoga, bhakti yoga, astanga yoga, etc. And they are placed at the top of the system.
So even in terms of power, though the kshatriya is at the top because they control everybody, the brahmana is put even higher than that, because of their spiritual connection. Of course, the danger is that the kshatriya, because he has power, can kick out the brahmanas and become number one powerful. But these are special kshatriyas, because it is descendant of Manu, who is empowered by the Lord, who has also got bhakti [Laughs]. And in that system itself, the kshatriyas are always obedient to the brahmanas. When the roles are reversed, then we get problems.
So, this system works, provided it is done properly. And the most proper thing is that it has to have that connection with the Lord somehow or other. So, we can modify the system, and still it can work. So, instead of brahmanas studying the Vedas, we can have devotees studying Bhagavatam. Still it will work, because we have connection [Laughs]. And their duty is to give advice to the kshatriyas.
So, of course, this is even better than the original system. Why? Because the connection with the Lord is more direct. In the system of the brahmanas, the brahmanas study the Vedas. But half of the Vedas is karma-kanda. Another part is impersonal jnana [Laughs].So among all those brahmanas, the Vaishnavas are in minority. So, there may be 5% and the rest of the brahmanas are something else [Laughs]. But if we have a majority of Vaishnava, then no problem. Even better system. In that sense, it’s the real Daiva Varnashrama [Laughs].
So, that’s one modification which would not be, you know, in any way detrimental to the system. But the hierarchy has to remain. The kshatriyas or rulers always have to be subservient. If they’re not subservient, the whole system will not work. So, in this system, any system, the role of the kshatriya is very important. They have to be capable managers, plus they do have to be subservient [Laughs]. They have to give respect to spiritual knowledge.
So, to introduce such a system is quite a lot of work, society in general. How to educate people with no education [Laughs] and make them into real kshatriyas who are obedient to brahmanas is very difficult to do [Laughs]. For that reason, in this system, the Lord Himself appoints everybody [Laughs]. He appoints the kshatriyas [Laughs]. And throughout the ninth canto we have a whole list of all the empowered beings who can rule. So, this makes the system very easy [Laughs]. But when we have to produce kshatriyas of nothing, then that’s almost impossible. That’s why to introduce a varnashrama system at the present time will be very difficult, in my opinion.
So, in this system, you see there is the idea of cooperation. And in that cooperation, you see that everybody has to contribute something. So, no one can be lazy [Laughs]. No one can live off anyone else. Certainly, everybody gets supported, but they have to contribute something.
So, in one sense, everyone will point to the brahmana. Oh, they’re living off everybody else [Laughs]. They’re not working. They’re sitting in their house reading the Vedas. So, in this system, everyone has to recognize people are different. They have different jobs and their contribution is different. So, the contribution of the brahmana is knowledge. And it is very important for the society. So, no one should ever criticize the brahmana for giving knowledge and not working with physical labor, etc.
So, everybody has responsibility. They have a responsibility to produce something for society. The sudras contribute labor because it’s necessary in society. The vaishyas generate money, necessary [Laughs]. The kshatriyas keep law and order. And the brahmanas give spiritual knowledge. So, everybody has to do their functions properly. And when they don’t, then we get problems. So, if we have unqualified brahmanas, we get a problem.
So, brahmanas are named by birth. They don’t have the knowledge. They don’t contribute. Then this is a problem. Or we get a kshatriya by birth, but not qualified as a kshatriya, again, we have a problem. Which means they tend to exploit everybody. We get vaishyas out of control. They will accumulate money. They won’t give any taxes or anything and then whole system will fall apart. And if the sudras become lazy, again [Laughs], we won’t have a proper system.
So, everybody has to be responsible to do their work and contribute nicely. And this requires that everybody is satisfied with their particular role in society. They are content because physically, etc. Everything is taken care of nicely. So, of course, we know that no one can really be satisfied with material things alone [Laughs]. And that is why, if we have a spiritual life throughout the system, it solves a lot of problems. Now, of course, I said that in the original system, the top people are doing the spiritual stuff. And the majority, which are the sudras [Laughs], can’t even study the Vedas. So, they’re kind of deprived.
But when we have bhakti and Vaishnava culture replacing brahminical culture, etc., and Vedas, then we have a much more flexible system. So, the sudras can also do bhakti. They can read scriptures, Bhagavad Gita, Bhagavatam, Puranas, etc. And, of course, most of the people don’t like reading. They don’t like studying. So, we have another system, Nama Sankirtana. Instead of studying so much, you chant Krishna’s name.
So, Nama Sankirtana is the saving grace of Kali yuga. It can solve all the problems of all the different classes. It can give satisfaction to everybody. And then, they’ll be content to do their work. And through Nama Sankirtana, they get purified, they cooperate together. Everybody gives up bad qualities, develops good qualities. So, in this way, we get everybody cooperating together, everybody being productive and society flourishes.
Okay, Hare Krishna.
Q & A :
1.) Hare Krishna, what’s the connection of kama, dharma, artha, moksha with Daiva varnashrama?
Artha, dharma, kama moksha. So, these four things are called purusharthas, or human goals. So, artha, dharma, and kama are there for all of the varnas. And moksha is there for the brahmanas. Because you only get moksha through jnana, or yoga. And jnana and yoga can only be practiced by a person of sattva-guna. So, the four goals are there, but the moksha is remote, distant from most people.
So that word moksha of course can mean impersonal moksha, merging in Brahman or it could mean going to Vaikuntha. So it is included in that system, varnashrama system. And therefore, we can say, in that sense, the system is Daiva. But as I said, it is probably better if we emphasize more the Vaishnava aspect. So, instead of impersonal moksha, worship of Krishna is the Bhakti-yoga, is a better process [Laughs].
So, then, that moksha, going to spiritual world, Goloka, or whatever, Vaikuntha is available through Bhakti-yoga. So, it should be prevalent among the brahmanas. But Bhakti-yoga can also be done by the sudras, the vaishyas, and kshatriyas. So, everybody gets the opportunity to get to Goloka [Laughs]. So, therefore, this is more Daiva, more spiritual. So, we get artha, dharma, kama, moksha, and prema. And in that system where we have Nama Sankirtana and Bhakti, then, that Prema is available to everybody, not just the brahmanas. So, that’s more Daiva [Laughs].
2.) Why is Srila Prabhupada after emphasizing so much Bhakti-yoga, said that we should introduce Daiva varnashrama?
HH Bhanu Swami Maharaj: Why he said that? Why?
Devotee: Why?
HH Bhanu Swami Maharaj: [Laughs] So, we don’t know. Here, in the first part of the purport, then, again, he’s emphasizing, oh you know, varnashrama, very nice, etc. But, at the same time, I’ve given quotes last night to show that he’s doing the opposite, he’s just rejecting the whole thing. The [Not clear] devotee, you know, he’s reading everything, okay, we have to do varnashrama, we have to do all Samskaras.
So, he went to Prabhupada and said, okay, let us introduce Samskaras. So, we’ll have Garbhadhana Samskara and all these other Samskaras. So, he went to the scriptures and found all the different rules for the different Samskaras. And Prabhupada said, just chant Hare Krishna [Laughs]. So, introducing Samskaras, of course, even if we do them perfectly, it’s not such a big deal, it’s not so complicated to do, but even then, Prabhupada is not so much interested in doing that even [Laughs].
So, this is a hypothetical example, but another devotee can go to Prabhupada and say, okay, let’s introduce the varnas and we can start, you know, allotting different people, different occupations according to their qualities. And then Prabhupada can reply, well, let them do whatever they want, just chant Hare Krishna [Laughs]. That’s my imaginary example [Laughs]. So, when Prabhupada says, yes, varnashrama, very good, how much he wants us to do that, is the question. How much?
At a certain level, it becomes quite difficult. But as I pointed out today, the basis is Bhakti and Nama Sankirtana,if we do that, things become easier and more flexible. So, of course, one reason for Prabhupada does emphasize to some degree is because it’s there in the scripture also, you find all these verses about cooperation between kshatriyas and brahmanas and whatever, so then [Laughs] Prabhupada elaborates on that.
And certainly, it’s a social system which has been produced by the Lord Himself. But how to produce it in it’s original form, in Kali Yuga, is very questionable. So, all we can do ultimately is maybe take its goals and somehow make sure the goals of that system are produced in Kali Yuga. So, everybody gets their artha and their dharma and their kama and their Bhakti [Laughs].
3.) Krishna says in Bhagavad Gita that when dharma declines, He comes personally to re-establish dharma. But what dharma is he talking about? Because Buddha also came to establish dharma.
So, often the word dharma, when it comes in scripture, means Varnashrama dharma. But then that same word can be, mean Bhakti-yoga also. So, at the end of Bhagavad Gita, Krishna says, give up all dharmas and do Bhakti [Laughs]. And, of course, in other places, Prabhupada says or the Bhagavatam says that the highest dharma, paro-dharma, is Bhakti. So, in that sense, dharma can also mean the highest dharma, which is Bhakti.
And then, of course, sometimes it’s used for apad-dharma, upadharma, and other things which are not really dharma [Laughs]. Of course, Prabhupada in the introduction to Bhagavad Gita says what does dharma mean, it means inherent quality. So, what is the inherent quality of the Jiva? So, obviously, it’s not sudra, kshatriya, brahmana, vaishya, these are all external things [Laughs]. So, the real dharma of the Jiva is to be the servant of Krishna eternally.
4.) I read in Bhaktivinoda Thakura’s biography that at the time there were some people who offered meat to Kali and they ate it. And he mentions them as brahmanas.
So, of course, there is a famous Kali Temple, Kali Ghat. If you go there, they still do that. They have a nice, what do you call it, a blade [Laughs], and they sacrifice the goats there right in front of Kali [Laughs]. And this is done by the priests who are brahmanas [Laughs]. So, of course, we’ll find in the Vedas also there is sacrifice of cow and other animals by brahmanas. And we hear of horse sacrifices, Yudhisthira was doing one of the horse sacrifices after the Battle of Kurukshetra. But, of course, then there is, in the Puranas, it says that these sacrifices are forbidden in Kali Yuga [Laughs]. So, of course, we have the remnants are there in the Kali puja etc.
Devotee: Why then are they called brahmanas? Since I have to follow brahmanas, how can I follow these kind of brahmanas?
HH Bhanu Swami Maharaj: Well, we have brahmanas of many levels [Laughs]. We have brahmanas in name only. And they don’t really understand the whole purpose of the Vedas. They may be doing brahminical job. But ultimately, the real meaning of brahmana is one who knows Brahman. One who knows either Brahman or Paramatma or Bhagavan. He’s the real brahmana. So, due to the degradation in Kali Yuga, then people have designations of their class, but they don’t function properly then. They don’t function. So, that is why we often emphasize, the varnas should be decided by quality. It’s not by because of your birth [Laughs].
5.) Bhakti yoga is the most beneficial activity and Nama Sankirtana is the dharma for this age. But wouldn’t a system like Varnashrama be a good example for people? Couldn’t we, as devotees, show people that a system like Varnashrama could be beneficial for the society?
Of course, setting a good example of varna, I think it’s there, but how do we introduce it? And how do we apply it to devotees who are beyond the varnashrama system [Laughs]? So, there are many problems in doing it, so the effort in making a system, so that everybody could look at it, would be so much, that it may be over-endeavored. And of course, it may be counter, or opposite, of the present social, political systems.
Because you have a king at top who is autocrat [Laughs]. You have a king ruling, no democracy. You have huge class sudras at the bottom. So you get all these stratification of society like strict divisions etc. People may not like that system, even just looking at it. It may not be a good example for them, they may just reject it outright [Laughs]. Some people may like it, but the majority probably are going to object.
6.) Okay, he agrees with what you say. But, okay, there [Not clear] that can be happy doing anything, any occupation. But, he finds that people would admire a role model, a society, a group, a community, where people are satisfied, work together and have some sort of system. So it would be beneficial for our preaching.
It can be, but as I said, it takes a lot of work. And then the other problem is that, how does that system operate? It operates completely separate from the rest of society. Like the Mormons, not the Mormons, who are these Quakers, not Quakers, the other groups in America, they just isolate themselves as a community. And there are into other groups like that.
If you want to have an isolated system, fine, but then you do have to give up preaching and so on and so forth. And when you don’t isolate and the people are going in and out, the system doesn’t work anymore [Laughs]. So people living in the community but working outside, people going back and forth. So it doesn’t work.
7.) So the idea of varnashrama is a simple life and I think this is what Srila Prabhupada wanted us to do. And he did want self-sufficient communities, small communities, that could be based on agriculture. They could be just small villages. So that would be nice.
Yeah, yeah. So, of course, people have tried to do that. But an agricultural community is not varnashrama. It’s vaishyas. So a real varnashrama would have all the four classes. But then there was a problem. Who does, who’s going to do what? And can it be self-sufficient?
So devotees have experimented and nobody succeeded yet. So it’s a nice idea, but how to do it, how to incorporate the four varnas in there, and how to make it self-sufficient is a big problem. Even to get your cows [Laughs] and finance your cows and getting milk, and at the same time protect them, even that is a difficult proposition. Just to keep your cows there and not kill anything, you need vast amounts of land. Yeah.
So living simply is also a good idea. But then the question is, how simple? So we had examples of very simple. You live in a hut, live on the floor, no electricity, take your water out of a well, etc. That’s there are some systems like that, but it’s not very popular. So we’re experimenting in various ways, but it doesn’t seem to work.
8.) In this era, there are powerful people who are trying to stop religion, trying to prevent people from practicing religion, trying to obscure the religion side of people and their spiritual service. How are religious leaders trying to face this problem? The fact that very powerful people who rule the world nowadays are trying to prevent people from believing in religion and spiritual…
HH Bhanu Swami Maharaj: So how religious leaders are?
Devotee: So how religious leaders are trying to oppose themselves?
HH Bhanu Swami Maharaj: Oh, well. I think there’s different situations in different countries. So for instance, in Italy, the government actually supports religion you know [Laughs]. And even ISKCON has to recognize religion, so we can get government money [Laughs]. Not yet, not yet, but they’re on their way to try to get some sponsorship [Laughs]. Other countries, of course, are not so favorable. Such as, you know, some communist countries, etc.
Of course, even some countries are favorable to some religions, but not to others [Laughs]. So it’s different in different places. And as for different religious leaders, I don’t know about what other leaders are doing. As for ISKCON, we just adapt to the particular country and try to tolerate whatever there and adjust [Laughs].
Some are opposed, maybe governments or other people in government, whatever, are opposed because, not just our movement, but any certain movements, because they feel that they get a certain, these religions get a certain amount of power over people and they don’t want [Not clear] the political. But if they find that they’re not going to involve in politics or whatever, then they’re not so repressive [Laughs].
9.) Yesterday she asked me, since Maharaj is a very big astrologer, what’s the actual situation with our big climatic changes and the fact that, you know, heat is increasing, and also there are many experiments being made with climates.
Okay, fair. Well, I don’t think astrologically we can do too much about that, but it’s just obvious that climate is changing [Laughs]. And a lot of it has to do with the interference of human beings into the natural cycles of nature. Apart from that, then we do have nature itself, which is kind of unpredictable. Like 12,000 years ago, they had an ice age. We don’t know why it happened, but it happened [Laughs]. And, you know, so different things happen unpredictably also.
So, of course, it is also predicted that in Kali Yuga, according to scripture, all these irregularities increase. So we get irregularity of seasons and climates, etc. And as time goes on, it gets worse [Laughs]. So that’s the general prediction [Laughs]. But then the saving grace for everything is Nama Sankirtana [Laughs]. We save ourselves through chanting Krishna’s name [Laughs].
10.) In a letter Prabhupada said that, in the letter in 1972, he says that the Krishna consciousness movement is for training men to be independently thoughtful and competent in all types of departments of knowledge and action. Not for making bureaucracy.
So, of course, there has to be some sort of organization or bureaucracy in any organization, government and anything. So, the whole, say, the skill is to make a system that does not interfere with individual initiative and creativity. In other words, the system should provide opportunity for people to advance in Krishna consciousness. Rather than restrict their Krishna consciousness [Laughs]. Restrict. So when we get too much bureaucracy, too many rules then that has to restrict too much. So we try to keep the rules at a minimum but what is necessary and at the same time, encourage people to freely develop their Krishna consciousness.
Hare Krishna.
Devotees: Grantharaj Srimad Bhagavatam ki jai!!! HH Bhanu Swami Maharaj ki jai!!! Srila Prabhupada ki jai!!! Nitai Gaura Premanande Hari Haribol!!!