730131 - Lecture at Indo-American Society - Calcutta

Lectures by Date, 1973

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

730131LE-CALCUTTA - January 31, 1973 - 47:47 Minutes

Prabhupāda: Mr. Allen, Ladies and Gentlemen, I thank you very much for your kindly inviting me to speak something about East and West. Of course, I have got considerable experience now because I am wandering East and West, not only once, at least twice, thrice in a year. So far Kṛṣṇa consciousness movement is concerned, we have no such thing, East and West. Just like the sun rises from the eastern horizon and sets on the western horizon, but the sun is the same.

You cannot say that Eastern sun and the Western sun. That is not possible. The planet, this earthly planet, is moving, and we are considering that the sun is moving from east and west. The sun, sun is in his position. Similarly, this Kṛṣṇa consciousness movement has no such distinction between East and West. If there is such distinction, it is due to lack of knowledge.

Why this lack of knowledge? Because we are under bodily concept of life. According to Kṛṣṇa culture, anyone who is going on under the bodily concept of life, he is not considered as a human being. It is said in the Śrīmad-Bhāgavatam:

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat tīrtha-buddhiḥ salile na karhicij

janeṣu abhijñeṣu sa eva go-kharaḥ

(SB 10.84.13)

Go-kharaḥ. Go means cow, and kharaḥ means ass. Any person who is accepting this body as himself . . . just like generally we say, "What you are?" "I am Mr. Such-and-such. I am American," or "I am an Indian," or "African." This bodily designation. If I identify my self with this body, yasyātma-buddhiḥ kuṇape tri-dhātu . . . kuṇape means bag. This is a bag. This body is a bag of bones, flesh, urine, blood and so many other things.

You cannot manufacture a living entity by combination of bones, flesh, blood, urine and stool. That is not possible. You are great scientist—you are going to the moon planet—but if I give you some ingredients like this bones, flesh, stool, urine, can you manufacture a human being? Can you? Can anyone? Is there any scientist in the world who can manufacture a human being by combination of bones, flesh, blood, urine, stool? No. If it is not possible to manufacture, how you are identifying with this body, "I am this body"? Do you mean combination of bones and flesh can create such intelligent man? Just like in your country, George Washington—many scientists. In our country also, many big leaders, Mahatma Gandhi and others. Do you think that these men are combination of bag . . . combination-bag of bones and flesh and urine?

Therefore the śāstra says: yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). Tri-dhātuke. This body is made of three elements, according to Āyur-vedic system: kapha pitta vāyu, mucus, bile and air. So actually, the combination of this body is like that. As soon as the spirit soul goes out of this body, it is nothing but bone, flesh and urine and stool, and it has to be thrown away. In every society, as soon as the man is dead . . . so while he was living, he was acting so nicely, so intelligently. Now as soon as the soul is gone, immediately everything is gone. So do you think it is a combination of bones and flesh?

Any sane man will accept it? If you say that something is wanting for giving impetus of birth of life in this body, therefore the body's called dead, that is not a fact. Because after this body's dead, after the soul is gone out of the body, innumerable microbes will come out—decomposition. You cannot say the ingredients which give impetus to generation of life, that is lacking. It is not lacking. Because it is not lacking, therefore millions of other microbes are coming out. That is not a fact, that this is the ingredient of life substance. There are so many arguments.

So if there is any difference of East and West, this difference. The Eastern part of the world, especially India, the people know that, "I am not this body." And the Western part of the world, they do not know that, "I am not this body." That is the difference. That is the difference. That is the distinction between East and West. In India, go to a village and you ask him that, "What you are?" He will say, "Sir, I am suffering or enjoying according to my past karma." Means, "I was living in the past. So according to my action, I am suffering or enjoying the reaction in this life." He believes in the transmigration of the soul. He believes in the future life also. He is very cautious to commit sin, because he knows that, "If I commit sin in this life, I'll have to suffer next life."

This is Eastern life. And in the Western country, I talked with so many big, big professors, especially in Moscow, I talked with Professor Kotovsky. He said: "Swāmījī, after death, the everything finished. After death, everything finished." This is the difference, East and West. In the Eastern country, especially in India, a common man will understand the existence of soul. And in the Western country, a topmost man, professor, he does not know what is soul. That is the difference.

Otherwise, so far your eating is concerned, it is same, either in Eastern country or Western country. You eat something on plate, or they also eat something. You sleep in nice apartment, they also sleep in something like that. You try to defend with your atomic weapons; they also try to defend. You also, after sex, the Eastern; Western, they are also after sex. Not only Eastern and Western; the animals, they are also after these things. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etad paśubhiḥ narāṇām (Hitopadeśa 25). Eating, sleeping, sex life and defense—this is common to the animal and to the human being.

You may improve the cooking process or eating process but, after all, it is eating. Eating is meant for maintaining your body. That is done by the animals also. These things are not cultural advancement. Real cultural advancement is to know that "I am not this body; I am spirit soul." Ahaṁ brahmāsmi. That is the difference. So this education is in India, this Bhagavad-gītā. The beginning of Bhagavad-gītā, Kṛṣṇa says:

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntaraṁ prāptir

dhīras tatra na muhyati

(BG 2.13)

This is Eastern gift. So I have gone to the Western country to give this Eastern gift. And it is being accepted by your children. All these American, European boys, they're accepting it. Not only hundreds, but thousands. People say that, "Swāmījī, you are doing wonderful." I say I am not doing wonderful. I do not know any magic. I have no mystic power. But I am presenting actually the Eastern culture to the West. That's all. It is not unreasonable. Any child can understand that there is soul. One doctor in Canada, Montreal I think . . . what is the name of that medical prac . . .?

Devotee: Bigelow.

Tamāla Kṛṣṇa: Bigelow.

Prabhupāda: So he is he's now speaking that there is soul. He's a cardiologist.

Tamāla Kṛṣṇa: Dr. Bigelow.

Prabhupāda: Eh? Tell him, that man.

Tamāla Kṛṣṇa: Doctor Bigelow.

Prabhupāda: So I had some correspondence with him, and he admitted, "Swāmījī, your people know much about these things than we know."

So there is no question of you and me. It is simply education. Just like these boys. Four or five years, ago, they did not know anything about this Kṛṣṇa consciousness. But because they have been educated with this Bhagavad-gītā, they are also following me. And they are very sound in their conviction in this West . . . Eastern culture, Kṛṣṇa consciousness. Of course, from my part of view, I do not think there is any East and West. Any knowledge is meant for the whole world, any scientific knowledge. Just like Professor Einstein, if he discovered the law of relativity, it is not for the Western people; it is for the Eastern people also.

So there is no such question. When there is culture, when there is knowledge, there is no question of Eastern and Western. But the difference is the Eastern people may know something very nicely, and the Western people may take some time. Similarly, Western people may know something very nicely—the Eastern people may take little time. Just like for technology, they go to Western countries to learn how machine work. So they also learn it. In Eastern . . . in India, they're also learning. So now the time is ripe that we should not think in terms of Eastern and Western. We should be hankering after real knowledge. That is wanted. That is the point of unity.

Now, for lack of knowledge, the United Nation, they're also, the Eastern and Western people have gone to make a solution of the world problem. But they're unable. My next headquarter is New York. I go on the First Avenue. Most occasionally I see there is the United Nation Building. But instead of diminishing the flag, they're increasing. They're increasing. I do not know what is the meaning of this United Nation. Why? Big, big brain, big, big politicians, big, big learned scholar, and they are speaking. But why the nations are not united? It is . . . it is simply a show only. Because lack of knowledge. It is due to lack of knowledge.

What is that lack of knowledge? Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). Everyone is thinking, "I am this body." They have gone to unite together, but their basic principle of knowledge is the same that, "I am this body." American, he's thinking, "I am this body, American." Russian, he's thinking, "I am this body, Russian." And they are fighting. Why the fighting? Due to this body. But if we understand this very simple thing that, "I am not this body," everything is united. So the lack of knowledge is there. How we'll be united, culturally or this way? It is not possible. The first lack of knowledge must be eradicated, that why you . . . why we are missing the point? This is the point.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntaraṁ prāptir

dhīras tatra na muhyati

(BG 2.13)

Asmin dehe, in this body, there is the proprietor of the body. That is soul. Asmin dehe, on this body, there is the proprietor of the body. This proprietor of the body constantly changing, different types of body. The example is given that kaumāraṁ yauvanaṁ jarā, just like a child, he is changing his body to boyhood. The boy is changing his body to youthhood and young man is changing his body to old body. Similarly when the old man dies, he does not die, he accepts another body. This knowledge . . . dhīras tatra na muhyati. One who is actually in knowledge, he is not surprised that a man is dead. He is not dead and the example is given that he has change your dress. Now some of you are present here with a coat - black color, you can change it tomorrow to white color. That does not make any difference that you are dead. Similarly when we change our body just like I was a baby, everyone knows. I remember that I had a little body, I remember at least, but that body is missing now. I remember that I was young man, I had a very youthful body but that is missing now. My elderly person, He may also . . . he may also know that he has changed his body but he is not dead. I know that I'm actually in my body, I simply changed my body but I am leaving, I remember the body. Similarly when we change our body, It does not mean that I am dead. tathā dehāntaraṁ prāptir. dhīras tatra na muhyati (BG 2.13). And further explained in the Bhagavad-gītā that Na hanyate hanyamāne śarīre (BG 2.20). The living entity after the annihilation of this body does not dies. How it transmigrates? How this living entity transmigrates from one body to another by the subtle body. There is subtle body, this is gross body. The subtle body works when we are as . . . (indistinct)

We go outside my bedroom and we see so many things, we work in so many way that is subtle body. So after the destruction of this gross body, the subtle body carries me to another gross body. This is a great science. Great science, that it has explained very nicely in the Bhagavad-gītā and other vedic literature.

So why do you scientists of the western country do not take this matter seriously. I was invited, to speak in Boston, the Massachusetts technical institute. So I first inquired, all the students, where is your technological department? When the body stops, you can again give vitality and it may work, where is that technology? So the student liked it and we had very nice discussion. So we are very much advanced in technology but we do not know, what is the technology of the soul transmigrating from one body to another, that is ignorance. That is ignorance. And this ignorance prevails in animals also. The animals do not know because they are not advanced in knowledge. But they have got also soul. Their soul is evolving or transmigrating from one body to another. There is a system jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. From the aquatics because the whole world was merged into water, devastation. Therefore the beginning of living entities, the aquatics . . . from the aquatics, they come to the plants, trees. Then from plants,trees to insect, from insect to birds, then birds to beasts, from beasts to human being . . . (sanskrit) . . . they are all mentioned.

The evolutionary theory is not new thing as it is stated by darwin. It is there in the padma purana but it is very perfectly explained there. Darwin has not very perfectly explained. There are so many defects but the real thing is that the living entity soul is transmigrated from one body to another. And the chance of developed consciousness is human form of life. In this human form of life, if we do not understand, what I am, where from I have come, where I am going next, why I have taken this body subjected to so many miserable tribulations of life which I do not want. Ultimately all our miserable conditions have been summarized into four, birth, death, old age and disease. janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam (BG 13.9).

We are trying to have . . . become happy by our scientific knowledge. By advancement of knowledge but Kṛṣṇa says that, "You cannot make any solution of these problems." What is that? Birth, death, old age and disease, that is not possible. So we are happy by false happiness, this is called Maya. This is culture, this is Indian culture. They agree, there is a Maya. This is eastern culture, Maya. Maya means we are falsely happy, we are thinking that now I am well situated but I am not thinking any moment. Next moment I maybe kicked out of situation and everything finished. Why I am being kicked out? I want to stay here permanently, nobody wants to die. Why you die? You see. Where is the solution? This is lack of knowledge but there is solution. There is solution that is eastern culture. Eastern culture knows how to make this solution. Therefore you will find so many parties. The karmis, the jnanis, the yogis, the bhaktas, they are all trying to make solution of this four problems. Birth, death, old age and disease. That is eastern duty. So now it is very . . . happy moment that Indo-American Society. I wish that the Indo-American Society should give a special stress to know why these four miserable conditions of life cannot be solved. And there is a solution. We can give you the solution. In the Bhagavad-gītā there is solution:

janma karma me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti kaunteya

(BG 4.9)

That is culture. That is really business of the human being, that "I am put into this material condition of life. I am changing from one kind of body to another. Who knows that I am not going to become a tree next life?" But there is another species of life, like tree, like birds, like beasts. There is no guarantee. There is no scientific guarantee that, "You are not going to be tree, you are again going to become American." No, there is no guarantee. But there is guarantee. Because the so-called scientists cannot make solution of this problem, they do not believe in next life. That is their defect of knowledge, lack of knowledge. They cannot make any solution. He wants to live permanently, but he cannot live by the laws of nature. Why does he not make a solution of this? But we can give the solution. Everyone does not want to become old, but he becomes forced, forced to become old. Why he does not make any solution? But that solution we can give. This is Eastern culture.

So I request all you ladies and gentlemen to take this Kṛṣṇa consciousness movement. It is not a sentimental movement. It is a very authorized, scientific movement. You are all educated, advanced ladies and gentlemen. I'll request you to understand this Kṛṣṇa consciousness movement. The American boys, it is already we are combining East and West socially, politically, religiously, philosophically, economically—everything there is solution. But if you take it seriously. If you think this is a movement, sentimental move . . . it is not sentimental movement. It is a most scientific movement. Any scientist come to me, I can convince him that it is a scientific movement.

I asked similarly to Professor Kotovsky in Moscow that, "My dear Professor, what is the difference between your movement, Communist movement, and my movement? You, you have selected Lenin as God; I have selected Kṛṣṇa as God. Where is the difference of principle?" You cannot live without a leader, or God. I cannot live without a leader, or God. That's a fact. Then where is the difference? Now it is to be judged whether Lenin is good or Kṛṣṇa is good. That is another thing. But your position is that you have to accept one leader, either Lenin or Jawaharlal Nehru or Hitler or this or Lord Churchill. You have to accept. You cannot work independently. Therefore you have got so many parties. So here is also one party, Kṛṣṇa party. So where is the difference in philosophy? There is no difference in philosophy. Now let us study whether Kṛṣṇa party is good or Lenin party is good. Then whole solution is there.

Thank you very much. Hare Kṛṣṇa. (break)

(answering questions)

Yes.

(aside) It is not working.

(break) . . . eternal soul is there in the Bhagavad-gītā that . . . that I have already explained: asmin dehe, in this body there is the proprietor of the body. This is conception of soul. Just like whenever we see some apartment or house, we can understand that there is a resident or proprietor of this house. Similarly, we can understand, this body, there is some proprietor within this body. Therefore the body is working. If we see one house, nicely cleansed, there is light and everything is in order, we can understand there is resident. Similarly, when the proprietor of the body is there, the body is healthy . . .

(break) . . . that is the conception of existence of the soul. Nobody can deny it.

(break) . . . as soul without the body means ghost. (laughter) Yes, that's a fact. Ghost means he has got no gross body, but he's working with the subtle body. We have got two kinds of bodies. The gross body is made of five elements: earth, water, air, fire, sky. And the subtle body is made of intelligence, mind and ego. So when a soul does not get a gross body, he has to work with the subtle body. That is ghostly life. So ghostly life is not false. Those who are too . . . too much sinful, sometimes they are condemned not to get a gross body. Just like if a man commits suicide. So nature gave him this gross body. He misused it. Therefore he's punished sometimes not to get again gross body. He becomes ghost.

Guest: Isn't it the principle of human . . .

Prabhupāda: What is that?

(break) . . . means you accept another body. So long you are under the laws of karma, you have to accept another body.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

(BG 3.27)

Nature. You are desiring so many things in your life. They are recorded. And you have to accept each and every body, one after another. That is nature's gift. Prakṛteḥ kriyamāṇāni. That is the nature's work. As you desire, so you get a body. If you misuse the body, then for sometimes you are restrained not to get a gross body.

There are so many scientific problem about this life and transmigration of the soul. You can understand from the authorized Vedic literature how the soul transmigrates from one body to another. That is also explained. The soul remains with the subtle body, which we cannot see. But after destruction of this gross body, the soul is carried to another gross body according to his desire by the subtle body. The example is given—just like the flavor of flower garden is carried by the air, and if you do not . . . even though you do not see the flower, when you smell the good smell, you can understand where from the air is blowing. Similarly, according to your desire you get a body, and that desire, that capsule of mind, intelligence will carry you to another body. God will give you the chance. This is the process.

Guest: If that is the case, then . . .

(break)

Prabhupāda: . . . question. The ultimate goal of the soul is to reach God. That is the process. Na te viduḥ svārtha-gatiṁ hi viṣṇu. They do not know what is the ultimate goal of life. The ultimate goal of life is to reach God. That is really culture. So people do not know it. They think, "My ultimate goal of life is to make some good bank balance." But that is not the ultimate goal of life. The bank balance will be finished as soon as you give up this body—your skyscraper building and bank balance, everything. Now according to your karma, according to your desire—karma means according to your desire—you'll have to accept another body. So these bodily activities, this possession of this body, will be finished with your death. Then you have to begin another chapter. It may be human being, or it may be demigod, or it may be animal. That is explained in the Bhagavad-gītā:

yānti deva-vratā devān

pitṟn yānti pitṛ-vratāḥ

bhūtejyā yānti bhūtāni

mad-yājino 'pi yānti mām

(BG 9.25)

So we have to accept another body. Therefore, our Kṛṣṇa consciousness movement is giving intelligence to the person that, "Here is your ultimate goal of life, Kṛṣṇa. Come here. Be trained up in Kṛṣṇa consciousness and go back to home, back to Godhead, Kṛṣṇa." This is our movement. That is the ultimate goal.

(break) . . . go somewhere. Because you are eternal. Simply by finishing your body, you will not finish. You have to go. But where you shall go? That you can plan in this life. And if you make this plan that, "I want to go back to home, back to Godhead . . ." The Bhagavad-gītā is there. You study. You cultivate this knowledge. And Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9): "My dear Arjuna, such person who have developed Kṛṣṇa consciousness perfectly, after giving up this body, he does not accept any more material body." Tyaktvā deham. "After giving up this body . . ." Tyaktvā dehaṁ punar janma naiti (BG 4.9). Janma means birth, means accepting another material body. Otherwise, the soul has no birth, no death. Na jāyate na mriyate vā. The soul never takes birth or never dies. It is the body only. It takes birth and dies according to my karma.

So if one becomes Kṛṣṇa consciousness . . . Kṛṣṇa conscious, the ultimate goal of life, then after giving up this body he does not accept any more any material body. Then what does he do? Mām eti: "He comes to Me." This is the philosophy of Kṛṣṇa consciousness. This is the ultimate goal of life.

Guest: Can't the unity with God attain by any other religion?

Prabhupāda: Everyone. Don't you see this practically? They were all Christians, Jews, Muhammadans. How they are coming to Kṛṣṇa consciousness?

Guest: So is Kṛṣṇa consciousness the only method?

Prabhupāda: Yes. Kṛṣṇa conscious . . . you . . . maybe it in otherwise. But the aim is that there is God. We are part and parcel of God. Somehow or other, we are now separated. We must be united again. That is the life's business.

Guest: So any other religion also can give . . .

Prabhupāda: Oh, yes. Why not? Any religion. We do not say that, "You practice this religion or that religion." We say: "Just try to go back to home, back to Godhead." That is our philosophy.

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yenātmā samprasīdati

(SB 1.2.6)

If you want really happiness, then you follow such principles by which you can develop your love for God. So it does not mean . . . if you can do it in Christianity, that's all right. If you can do it by Muhammadan religion, that's all right. But the aim should be to go back to home, back to Godhead. That is our philosophy. (applause) (American gives short speech thanking Śrīla Prabhupāda) . . . (indistinct) . . . appreciated that . . . (indistinct) . . . that important thing . . . (indistinct) . . . the desire . . . (indistinct) . . . thank you very much. (applause)

Indian Man: Whether you are . . . (indistinct) . . . it's like a . . . (indistinct) . . . reach the moon as they say . . . (indistinct) . . . soul trying to meet the ocean, I feel to the . . . (indistinct) . . . thanking Prabhupāda for bringing . . . (indistinct) . . . thus away from material bondage that all times finds men in this planet. I . . . (indistinct) . . . that some say that you can always take the horse to the water but you may not able to make it rain.

Regarding up to devotion, Kṛṣṇa Consciousness as . . . (indistinct) . . . Prabhupāda. I think that it is good applicable in case of Kṛṣṇa Consciousness. Horse comes to the water, it has to . . . (indistinct) . . . such as the charm of nectar and as the charm of spiritual . . . (indistinct) . . . affair which we are blessed . . . (indistinct) . . . I remember to have . . . (indistinct) . . . in Bhagavad-gītā . . . (indistinct) . . . basic book in my time. One . . . (indistinct) . . . was said . . . (sanskrit verse) . . . this is at times . . . (indistinct) . . . praised I feel good, when I am not praised, I ignored I think . . . (indistinct) . . . I am so dependant on the external circumstances.

What is the way out? Probably this is the question that i often got and I still think of it often but . . . (indistinct) . . . I still believe that it is a secret lesson, probably chanting of the name . . . (indistinct) . . . since anyone here who doesn't take care of . . . (indistinct) . . . in the sub-consciousness or in the conscious state . . . (indistinct) . . . come. When that . . . (indistinct) . . . away saying that this basic thought of trying to understand . . . (indistinct) . . . face the problems, certain amount of attachment with the practical problem of all of us. And . . . (indistinct) . . . which is . . . (indistinct) . . . I am a life member of the Kṛṣṇa Consciousness of . . . (indistinct) . . . Prabhupāda and I didn't go to it. As a matter of fact I went with some amount of thirst . . . (indistinct) . . . answers and leave it . . . (indistinct)

Probably I got, it's something one must feel and understand and know . . . (indistinct) . . . recovery must come from . . . (indistinct) . . . and one who has got it, knows it, thirst is there, . . . (indistinct) . . . is also there . . . (indistinct) . . . and I think in the parctical place . . . (indistinct) . . . they are really . . . (indistinct) . . . of attaining the same road. Probably . . . (indistinct) . . . aspect is yogi aspect for . . . (indistinct) . . . God is the end and also that means. In that way, how is Prabhupāda's teaching is awake . . . (indistinct) . . . of teaching. Kṛṣṇa Consciousness . . . (indistinct) . . . superior to others and that directly was . . . (indistinct) . . . it is probably little more simpler than other and I used to have come here, somebody will say, "Oh I am going to Prabhupāda's . . . (indistinct) . . ." And I . . . (indistinct) . . . I stay at . . . (indistinct) . . . street, I will go there by . . . (indistinct) . . . one may do it.

One will stay . . . (indistinct) . . . but as I was about to attend the first day electro . . . (indistinct) . . . oh we are going there on the 31st . . . (indistinct) . . . I only told and all . . . (indistinct) . . . that you are sure my friend that will be . . . (indistinct) . . . after 31st? I am not so sure . . . (sanskrit) . . . man is existing in debt of all kindness so I find that practical proposition . . . (indistinct) . . . as a devotee of humble devotee, I find that it gives great . . . (indistinct) . . . and training, its a practical . . . (indistinct) . . . probably you best needs . . . (indistinct) . . . because of one date here is even more, the material belongings, its true . . . (indistinct) . . . cannot build . . . (indistinct) . . . spiritual . . . (indistinct) . . . basis of stubborn that all the time practical . . . (indistinct) . . . but there are so many pluses and minuses . . . (indistinct) . . . are more . . . (indistinct) . . . maybe more . . . (indistinct) . . . i feel . . . (indistinct) . . . very much. We need . . . (indistinct) . . . blessings . . . (indistinct)

Prabhupāda: Hare Kṛṣṇa. (applause) (kīrtana) (end)