Srimad Bhagavatam – 10.9.11 | HH Bhanu Swami Maharaj | ISKCON Chennai | Nov 02, 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 10 Chapter 9 Verse 11.
ŚB 10.9.11
कृतागसं तं प्ररुदन्तमक्षिणी
कषन्तमञ्जन्मषिणी स्वपाणिना ।
उद्वीक्षमाणं भयविह्वलेक्षणं
हस्ते गृहीत्वा भिषयन्त्यवागुरत् ॥ ११ ॥
kṛtāgasaṁ taṁ prarudantam akṣiṇī
kaṣantam añjan-maṣiṇī sva-pāṇinā
udvīkṣamāṇaṁ bhaya-vihvalekṣaṇaṁ
haste gṛhītvā bhiṣayanty avāgurat
Synonyms
kṛta-āgasam — who was an offender; tam — unto Kṛṣṇa; prarudantam — with a crying attitude; akṣiṇī — His two eyes; kaṣantam — rubbing; añjat-maṣiṇī — from whose eyes the blackish ointment was distributed all over His face with tears; sva-pāṇinā — with His own hand; udvīkṣamāṇam — who was seen in that attitude by mother Yaśodā; bhaya-vihvala-īkṣaṇam — whose eyes appeared distressed because of such fear of His mother; haste — by the hand; gṛhītvā — catching; bhiṣayantī — mother Yaśodā was threatening Him; avāgurat — and thus she very mildly chastised Him.
Translation
When caught by mother Yaśodā, Kṛṣṇa became more and more afraid and admitted to being an offender. As she looked upon Him, she saw that He was crying, His tears mixing with the black ointment around His eyes, and as He rubbed His eyes with His hands, He smeared the ointment all over His face. Mother Yaśodā, catching her beautiful son by the hand, mildly began to chastise Him.
Purport
From these dealings between mother Yaśodā and Kṛṣṇa, we can understand the exalted position of a pure devotee in loving service to the Lord. Yogīs, jñānīs, karmīs and Vedāntists cannot even approach Kṛṣṇa; they must remain very, very far away from Him and try to enter His bodily effulgence, although this also they are unable to do. Great demigods like Lord Brahmā and Lord Śiva always worship the Lord by meditation and by service. Even the most powerful Yamarāja fears Kṛṣṇa. Therefore, as we find in the history of Ajāmila, Yamarāja instructed his followers not even to approach the devotees, what to speak of capturing them. In other words, Yamarāja also fears Kṛṣṇa and Kṛṣṇa’s devotees. Yet this Kṛṣṇa became so dependent on mother Yaśodā that when she simply showed Kṛṣṇa the stick in her hand, Kṛṣṇa admitted to being an offender and began to cry like an ordinary child. Mother Yaśodā, of course, did not want to chastise her beloved child very much, and therefore she immediately threw her stick away and simply rebuked Kṛṣṇa, saying, “Now I shall bind You so that You cannot commit any further offensive activities. Nor for the time being can You play with Your playmates.” This shows the position of a pure devotee, in contrast with others, like jñānīs, yogīs and the followers of Vedic ritualistic ceremonies, in regarding the transcendental nature of the Absolute Truth.
HH Bhanu Swami Maharaj:
So, as Srila Prabhupada describes in the purport, others, not the devotees, are situated very far from the Lord. And as Prabhupada mentions in the purport, they approach the Brahman. And they try to merge in the Brahman and they can’t even do that. Of course, Brahman is one aspect of the Supreme Lord. And thus, Bhagavatam says that the Lord is Brahman, Paramatma and Bhagavan and that is Advaita, they are one. So though they are all the Supreme Lord, nevertheless, they are also different.
So Bhagavan manifests all qualities and establishes relationships with His devotees. Paramatma is an amsa of Bhagavan and of course He has form and qualities but not much relationship with devotees. And Brahman aspect of the Lord has no form and no qualities. And no relationship at all. In fact, no devotee. So they are all one with the Lord, nevertheless, they are quite different. So, we say that those who are striving for the Brahman are very far from the Lord. So if they, with great difficulty try to enter Brahman but can’t even get that far, what to speak of approaching Bhagavan.
And thus, in the Nectar of Devotion, in describing the unique qualities of Bhakti, one of the qualities is Sudurlabha. And that means very rarely attained. So that means Supreme Lord as Bhagavan cannot be attained by Karmis, Jnanis and Yogis. Whereas He can be attained by Devotees. Of course, this is one quality that manifests at Bhava stage. So at Bhava stage, a devotee who is practicing sadhana can realize the Lord, so he attains Him. But the Jnani, the yogi and the karmi cannot realize that Lord in Bhava stage. Of course, they can also practice sadhana bhakti but they will never realize the Lord. If they become a devotee, yes, they can get to Bhava and Prema. So the Lord being rare or not rare depends on the method you follow.
Each particular method gives a different goal. So the bhakti method will give realization of Krishna, the others do not. However, even in the practice of bhakti, if you do mixed bhakti, you also get a different goal. Yes, you get Krishna in some sense, but different realization. And even if you practice pure bhakti, if you practice Vaidhi bhakti or Raganuga, you get a different result. So this shows that we choose a goal and then we choose a sadhana to get to that goal. So if you choose to be a doctor, you go to medical school, not law school. So this is common logic [Laughs]. So any practice does not lead to the same goal, it’s ridiculous [Laughs].
So therefore, the scriptures will define different goals and different practices. But sometimes the scripture will say that you practice karma yoga, you get the final result, you become eternal. If you worship Shiva, you become eternal. So, sometimes the scriptures also exaggerate. So therefore, we have to read the scriptures very carefully. And when we do that, then we will get the real truth. So though scripture tells the truth and it’s all absolute, nevertheless, we do have to search for the truth there, otherwise we end up with other goals.
So with a certain type of faith, then we choose the goal of bhakti, Prema and we choose the method of bhakti. And any attachment to other processes will be obstacles to our goal. So therefore, we have to be very careful if we practice other processes, if we get attached to them, then we are in problem. So that is the sense in which Rupa Goswami says that pure bhakti should not be covered by karma, Jnana, etc. So if we become too attached to those processes, then it’s no longer pure bhakti and therefore you don’t get Prema. At the same time, you can practice as long as you don’t become too attached. And therefore, one has to be very careful how one mixes other processes with the process of bhakti.
So for instance, if we mix karma yoga with bhakti and we start following the rules of Varanashrama, if we get too attached to the rules, then it becomes obstacle. So how does that attachment become an obstacle? So if we say, I cannot perfect my bhakti unless I follow nitya-kriyas, naimitika-kriyas, etc. etc. of Varanashrama, then my bhakti is useless. In other words, by having such a belief, we think that bhakti is not independent. We underestimate the power of bhakti and the power of the Supreme Lord. So this becomes offensive to the Lord and to bhakti [Laughs].
On the other hand, it is also said, you can practice but without attachment. So in other words, you can practice but not too attached, and sooner or later you can just give up those rules. So in other words, temporary practice, not permanent practice. So, therefore, we have to be very careful, we don’t mix bhakti with other processes. And if we do, we have to be careful, we don’t become too attached. So, of course, even if we practice pure bhakti, then we also can become too attached to the rules.
Of course, vaidhi bhakti itself means attachment to rules [Laughs]. But rules of bhakti, so therefore we can’t criticize that attachment. And therefore, vaidhi bhakti is an authorized process of pure bhakti. And by following the process, you can get Prema. So though one practices by the inspiration of rules, if one gets to bhava, one realizes the Lord. And therefore, one is not obliged to follow the rules at that point. Of course, due to previous practice, one may follow, but not because of the rule itself, but simply spontaneously. And thus, Rupa Goswami when he describes bhava, he also says, that yes, your inclination is to follow rules, but in bhava and Prema, even that bhakti is spontaneous. And in that realization, you can appreciate the Lord and His pastimes.
However, why we distinguish between Raganuga and vaidhi bhakti then? They both end up spontaneous eventually [Laughs]. So, the problem is that if we do vaidhi bhakti, and then we get our realization, we are spontaneous, our realization of the Lord is affected. We follow the rules because of authority, and when we realize Krishna, He is the authority, He is Supreme Lord. Of course, if you, instead of Vishnu or Rama, you realize worship Krishna, obviously less appreciation for His aishwarya, but still it is there.
So, if you are practicing worshipping Krishna, and you are doing vaidhi bhakti, and you progress from Nistha to Ruci, Asakti and then into Bhava, if there is a lot of respect for the Lord, what happens? Dwaraka [Laughs]. And if you have less interest in the aishwarya aspect of the Lord, you get Mathura. Or, if you are completely not worshipping Dwarka Krishna or Mathura Krishna, you are worshipping cowherd boy Krishna, then you get Aishwarya Goloka [Laughs]. So in other words, our practice determines our realization. And we will see that the inhabitants of Vrindavan have no aishwarya. We see that Vasudeva and Devaki, when they are dealing with Krishna, then they think, oh, actually we shouldn’t treat Krishna as a child, because He is actually Supreme Lord [Laughs].
But here we see in Vrindavan, exactly the opposite. If mother Yasoda sees Krishna as Supreme Lord, she cannot run after Him and threaten Him with a stick. So in other words, she does not see Krishna as Supreme Lord at all. Of course, previously it was described that Krishna showed the universe in His mouth. Then mother Yasoda became astonished. And then she thought, oh, is this my child? This is impossible? But that was only a moment, suddenly, she didn’t think like that again. And instead, she began to think, maybe some rakshasas are affecting and causing me to have some strange visions [Laughs]. Or maybe some demons are trying to attack Krishna. So then she called some brahmanas and they chanted mantras all over Krishna to protect Him [Laughs]. If we see Arjuna, he saw the universal form. And then after he saw the form, what did he do? He apologised and said, “I am sorry because I treated you as a friend [Laughs]”. Of course that was because Arjuna himself had some, he was, of course friend but that was also mixed with Supreme Lord as all powerful one. So in either case, to establish a relationship with Krishna in any way is fortunate. However, if one realizes Krishna without that aspect of power and aishwarya, then the relationships and the pastimes are quite different. And thus we will have these pastimes like Damodar and Yasoda. And these pastimes do not happen with other forms of Krishna or other forms of the Lord.
So in Nectar of Devotion, Rupa Goswami describes that Krishna has four extra qualities. One of course is sweet form. So this childhood form of Krishna is very sweet. So, Mother Yasoda was very angry, chasing Krishna with a stick, then she looked at Krishna crying with all the mascara all over His face and then she dropped the stick. So the form of Krishna evokes very intimate affection.
And the other quality is of course that the Lord is surrounded by very sweet devotees. That means the devotees don’t see Krishna as Supreme Lord. And because we have the Lord Himself who is sweet and we have the devotees who are sweet and intimate, we have sweet pastimes. And in these pastimes, Krishna doesn’t think of Himself as Supreme Lord and the devotees don’t see Krishna as Supreme Lord at all. And this allows their affection like Vatsalya Rasa or Madhurya Rasa or Sakhya Rasa or Dasya Rasa etc. to be very intense.
So the form of Krishna in Vrindavan is very special. And of course the forms in Mathura and Dwarka are still Krishna, they are also special but this is the ultimate special form of the Lord, Purna-tama. And that is because the other forms have various degrees of coverings of aishwarya in Mathura and Dwaraka. And consequently the form of Krishna Himself, the devotees and the pastimes are also lesser.
Hare Krsna!
Q&A:
1.) Hare Krishna Hare Krishna Maharaj, you have explained regarding this, you know, in Bhava and Prema stage, they might follow rules, regulations due to their previous practice or they might not follow. But we see, you know, like see, Advaita Acharya, he was doing Shraddha cermony, which is Karma kandiya. This is quite contradictory.
Of course, we have seen Nanda Maharaj, he also went over in Ambika temple and worshipped Shiva [Laughs]. So, if one is in Bhava and Prema, then one can follow certain rules like Varnashrama, but it is with complete detachment. In the spiritual world, they are only following as a prop for pastimes. We see Rukmini goes to the Durga temple and prays to Durga. Why? Because Krishna is going to come and steal her [Laughs].
So, in the material world, the devotees, even if they are not in Bhava and Prema, but just devotees themselves, they can also practice, but it should be with complete detachment. And they should not feel, if I don’t do this, I am sinful. Krishna in Bhagavad Gita says, if you surrender to me, you are free from all sins [Laughs]. So, why would they do this then? And one reason is social custom. We call it Loka Sangraha. They don’t want to disturb the normal rules of society. And by following those same rules, they encourage other people, who don’t have faith in the Supreme Lord, to follow those rules. So, if you do your Karma Yoga and Varnashrama, it is better than following those rules but still, it is not the same as Bhakti. So, Baladev vidyabhusan, he describes this type of devotee, he is called the Parinishtita devotee. He still practices Karma Yoga, but just to teach others, nothing to do with any need for himself at all.
Now, the other reason is that, for normal Sadhakas, not for Nithya Siddhas or others, but normal Sadhakas, they still have a material body. So, if you have a material body, you have to eat. In order to eat, you have to work [Laughs]. If you are going to work, you should follow some rules and regulations [Laughs]. So therefore conveniently you can follow the Varnashrama rules to some extent without fanaticism just to maintain your body and take care of your occupation, etc.
2.) In Vrindavan, we see the four Rasas, like Dasya Rasa, Sakya rasa, Vatsalya and Madhurya Rasa. These four are very prominent. And they never think that Krishna is Supreme Lord, or He is a Master. This concept is not there in Vrindavan. But we see in Dasya Rasa, one thing that He is Servant, Lord is Master. That is there. But in Vrindavan, Dasya Rasa is there. In Dasya Rasa, Master and Servant, that concept is there. So, how will they forget that Krishna is Supreme Lord? Because He is a Master there.
So, we see in Vrindavan, when it explains Dasya Rasa, then it gives the example of cowherd boys. Cowherd boys, what do they do? They carry some articles for Krishna when He goes to the field [Laughs]. And they act as His Servant. But they don’t see Him as Supreme Lord. Whereas, in other relationships, like Vishnu or Rama, then you are Servant, but also you see them as Supreme Lord. So, in other words, in Vrindavan, being in Dasya Rasa does not affect your vision of the Lord. You don’t see Him as Supreme Lord, you just see Him as a cowherd boy.
Devotee: In Vrindavan, they serve Krishna in Dasya Rasa by thinking that, you know, we have to supply this to Krishna, or we have to serve Krishna, by accumulating these kind of articles for Krishna. That is the concept.
HH Bhanu Swami Maharaj: Yeah.
3.) Hare Krishna Maharaj. Please accept my humble obeisances. Maharaj, when we are preaching to people who are in the inferior modes like Rajogun or Tamogun, which is more favourable to guide them on the Vaidhi sadhana path or Raganuga sadhana? I am just thinking, when Srila Prabhupada went to America, he was seeing people who were basically in the inferior modes. So, did Prabhupada choose to focus on Vaidhi sadhana instead of Raganuga sadhana? Is it what is more amenable to people like us? Or how do we, Vaidhi sadhana, make this transition into Raganuga sadhana?
So, we see the qualification for Bhakti in general, not concerned with Vaidhi or Raganuga, is faith. And it’s got nothing to do with the gunas at all [Laughs]. So if one has faith and one is in tamo guna, one can do bhakti. But qualification for Raganuga of course is that greed. And if you haven’t developed that greed, then you have no other choice but to do Vaidhi Bhakti.
4.) Hare Krishna Maharaj. Maharaj, you were mentioning that there are rules in bhakti also and that has to be followed. We cannot criticize those rules. So sometimes we see Maharaj, like one rule we have, Prabhupada gave is, like prasadam which should be cooked by devotees, it should be offered to the Lord properly and it should be taken. And we see Bhakti Siddhanta Saraswati Thakur also, that he left eating mango itself for his whole life just because he took a mango without offering. So now he is following pure devotional service, but he is very much attached or I don’t know, to these rules Maharaj. So sometimes what happens when we follow these rules too much, it is being called as fanatic. And on the other end, exceptions become the rule sometimes. So where do we mark the line Maharaj, how much should we follow these rules and regulations?
So there are various types of rules. Now the rules of bhakti in general we try to follow. Then we have rules of Varnashrama. And some of those rules are favorable, some are unfavorable. So which are favorable, which are unfavorable may be confusing for us. So sometimes Sampradaya Acharyas will decide, these ones you follow, these ones you don’t follow [Laughs]. So, and of course, the rules in regular society and Varnashrama are in the concept of papa and punya. But by following the rules of bhakti automatically you are beyond papa and punya. So therefore the rules of bhakti are stronger than the rules of Varnashrama. And in that sense Krishna says, even if you are the most sinful person, you have broken the Varnashrama rules, you are still my devotee. And you don’t have to do any prayaschitta, it’s nothing. So therefore we put emphasis on the rules of bhakti. But then, according to our level of advancement, if we are less advanced we can follow less perfectly, if we are more advanced we follow more perfectly. So, the beginner may find it difficult to chant 16 rounds of japa, advanced devotee can chant 64 with no difficulty. So different qualification is there. So, we can always strive for higher qualification within particular anga, bhakti or rules. At the same time, we cannot do that artificially.
5.) Hare Krishna Maharaj. Maharaj, you said if one doesn’t have laulyam, vaidhi sadhana is the only path for him. So when we do vaidhi sadhana, at some point of time laulyam will develop and that lauliyam will lead us to Raganuga or not necessarily like that. That one is destined to follow only, after coming to laulyam, if one gets into the association of Raganuga devotees, then it can manifest into Raganuga bhakti, otherwise it will only go towards vaidhi sadhana related Bhava and Prema. How to understand?
So, in Nectar of Devotion, Rupa Goswami mentions, one of the reasons for developing that greed is hearing about Krishna’s pastimes in Vrindavan. If you don’t hear them, then obviously you won’t develop the greed at all [Laughs]. And then secondly, if you get the association and mercy of devotees who develop some greed, you can also develop.
6.) Hare Krishna Maharaj. When we see in Vallabha Sampradaya, Pusti marg, they start with Raganuga and we start with vaidhi bhakti. Which means, can we understand that generally those who are starting in Vallabha Sampradaya has the greed in the beginning itself?
I am not familiar with their philosophy and rules. So, according to Sampradaya, they may have different rules on how to start and qualification. But these are the rules established by Rupa Goswami in Nectar of Devotion. So, of course, they are not following Rupa Goswami. They may have different rules.
7.) Maharaj, in one of the classes you mentioned we need to develop a very specific relation with the Lord based on what rasa we are aspiring for and that to that should be done through chanting right from the sadhana stage. So what does it exactly mean Maharaj? How do we distinguish it from imagination?
So, we prevent speculation and imagination by following scripture. And thus, the form of Krishna, we don’t speculate about it. And the particular types of service to Krishna, we don’t speculate about it. We have all the examples in Bhagavatam. And if we want more details, then we concentrate on one particular inhabitant of Vrindavan and we examine their particular service and qualities, etc. If we don’t have any particularly strong attraction to any, but we have some general attraction for all, that’s also fine. But If you continue like that and you get Bhava, your Bhava will also be not particular. So, it may be Santa-rasa or Samanya Bhakti or something like that.
8.) Maharaj, so how do we exactly do it through chanting, Maharaj? Because we focus on hearing and we also try to remember the Lord per se. But where does the relationship part come in this, while the process of chanting?
Well, of course, Prabhupada explains what does Hare Krishna mean. Oh! Radha, energy of Krishna, please engage me in your service [Laughs]. So, the calling out to Krishna Himself is trying to connect yourself to Krishna’s service [Laughs]. So, in hearing the pastimes also, we are hearing the pastimes not simply to admire the literary descriptions or anything like that, but through those pastimes, then we see how the devotees serve Krishna.
9.) If a practicing devotee, sadhakas, departs from this world while situated in any of the stages of sadhana bhakti, having not yet attained the levels of Bhava or Prema, what is the destination of that devotee’s next life?
So, they continue where they left off, that’s all.
10.) Why Krishna acts as a normal child in Vrindavan? Any specific reason for that?
So, if he doesn’t act as a normal child, how does he act? So, then He has to act like an extraordinary child, which means like God [Laughs]. So, that’s actually how Vasudeva and Devaki see Krishna.
11.) Bhakti is independent of our situations. How to understand? Please give some example to understand?
So, even the most sinful person could chant the holy name. We have an example of Ajamila. But then we have an example of Narada Muni, highest devotee, chanting the name of the Lord. And bhakti can be done by even in the womb, as in the case of Prahlad. He hears in the womb [Laughs]. Of course, it can also be practiced when you are dying, old age or whatever. And it can be done in any planet. So, we have devotees up in Svargaloka and Brahmaloka. And even in Patala-loka, there is Yamaraja, a great devotee [Laughs]. Suthala-loka and whatever. Shiva is down there also [Laughs]. So, in all places, at all times, in all conditions, you can do bhakti.
Devotee: Maharaj related to this question. The bhakti is not dependent on any Sampradaya?
HH Bhanu Swami Maharaj: Well, Bhakti comes through devotees. It doesn’t manifest it manifest through devotees. And some of those devotees, they pass that on and they start Sampradaya.
12.) Maharaj, what is Aishwarya Goloka? Is it a different planet than Goloka? What is the difference?
So, of course, Goloka itself is maybe a little bit misunderstood. I think in the Laghu Bhagavatamrta, maybe Brhad Bhagavatamrta also, they describe Goloka as Aishwarya Goloka. And what we think is Goloka, which is actually Vraja or Vrindavan, is Gokula. So, in one sense, they are non-different. But we can say that Goloka is the Aishwarya aspect of Gokula. So, if you are more attracted to the Aishwarya aspect, then you get to Goloka. And if you are more interested in not, you know, all the opulence or whatever, then you go to Gokula.
13.) Hare Krishna Maharaj. Maharaj you said that the qualification for Raganuga bhakti is the greed for Krishna. So I would like to ask while we are practising Vaidhi sadhana bhakti, so to get that greed for Krishna is that a transistion phase, or its like 1 (or) 0 certainly we get mercy of some Raganuga devotee or certainly it happens like that? Or is it a transition phase?
It is actually not greed for Krishna. It is greed to follow the inhabitants of Vrindavan. So, you get a desire to follow after Mother Yasoda, Nanda Maharaja, the Gopis or the cowherd boys. In some cases, it may develop suddenly due to maybe influence in previous lifetimes. In other cases, it will develop gradually through hearing and association.
14.) In my area, there is a Perumal temple. The Pujari of the temple is doing service nicely. And at the same time, yesterday, he went to Amman temple and sacrificed goat. How can you understand this?
And is he a Sri Vaishnava?
Devotee : Yeah.
HH Bhanu Swami Maharaj : I doubt it [Laughs]. So, obviously he is not a real Vaishnava.
15.) Maharaj you said, meditate on Gopis. So, now, we meditate on Asta–sakhi, Radharani or Manjari?
So, in our Sampradaya, generally one follows the Manjaris, following Rupa Goswami.
16.) Hare Krishna Maharaj. So, what is the destination of those who are very much attached to Gaur Nitai and at the time of death, if they end up remembering Nithyananda Prabhu or Mahaprabhu, so, where do they go? What happens to them?
Yes. So, Caitanya Mahaprabhu is non-different from Krishna. And particularly the Krishna in Vrindavan. Yeah. So, I mentioned that Goloka and Gokula Vrindavan were non-different. And similarly Navadvipa is non-different from Gokula. Of course, we worship Caitanya Mahaprabhu, but we never separate that from worship of Radha and Krishna. So, if you get perfection, you can enter into Navadvipa and Gokula simultaneously.
Devotees: Grantharaj Srimad Bhagavatam ki jai!!! HH Bhanu Swami Maharaj ki jai!!! Srila Prabhupada ki jai!!! Nitai Gaura Premanande Hari Haribol!!!