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Live From Sri Mayapur Candrodaya Mandir!

Date: February 20th, 2011

Topic: Dhruva Maharaj Goes Back To Godhead

Verse: SB 4.12.15

Speaker: HG Anuttama Prabhu

manyamana idam visvam

maya-racitam atmani

avidya-racita-svapna-

gandharva-nagaropamam

TRANSLATION: Srila Dhruva Maharaja realized that this cosmic manifestation bewilders living entities like a dream or phantasmagoria because it is acreation of the illusory, external energy of the Supreme Lord.

PURPORT: In the deep forest it sometimes appears that there are big palaces and nice cities. That is technically called gandharva-nagara. Similarly, indreams also we create many false things out of imagination. A self-realized person, or a devotee, knows well that this material cosmic manifestation isa temporary, illusory representation appearing to be truth. It is like a phantasmagoria. But behind this shadow creation there is reality -- thespiritual world. A devotee is interested in the spiritual world, not its shadow. Since he has realization of the supreme truth, a devotee is notinterested in this temporary shadow of truth. This is confirmed in the Bhagavad-gita (param drstva nivartate [Bg. 9.59]). [End of SrilaPrabhupada's purport to SB 4.12.15]

HG Anuttama Prabhu: So before I begin I would like to thank all of the Vaisnavas present and around the world for your association and your exaltedservice to our parampara. Without the presence in the world of Vaisnavas my life would be very dark, desolate and without hope. So I thank all of youfor your association.

This verse is describing the mind of Dhruva Maharaj. We have been hearing this story for many, many chapters, a very elaborately told story, one ofthe longer ones in the Bhagavat Purana. And it is helping us here understand what his thoughts are, his realizations? what is his consciousness at thiscritical stage of life. We have been hearing long stories of all of his various activities and here actually quite suddenly it is explained withinjust a few verses he ruled the world for thirty six thousand years, obviously not considered to be a particularly important part of the story.

Although it is thirty six thousand years it gets a couple of verses and then in just a very few verses he passed many, many years favorably executing hisdifferent worldly activities. Then in today's verse he realized the cosmic manifestation bewilders living entities like a dream etc because it is acreation of the external energy of the Lord. And then tomorrow's verse he renounces everything and then the verse after that he is in Badrikasrama andthen just a few verses later he describes his ecstasies, his symptoms of liberation. And then in text nineteen, we are on fifteen, it explains assoon as his symptoms of liberation was manifest his beautiful airplane appeared from Vaikunta and comes to pick him up. Very interesting, this iscoming up. Even at that point he stops, takes a bath, does all the proper things like a perfect gentleman and gets on the airplane.

I was thinking if I saw a similar airplane I think all etiquette would go out the door. I would try to scramble in like a bus in Calcutta. [Laughter]just let me hold on somehow or the other, but he was too exalted in his realizations. So here it is explaining his vision that he is understandingwhat is this cosmic manifestation and he is preparing to turn over his kingdom and renounce his family, his position as a king and it specificallydescribes that he understood - three specific things are brought out here, one - that the cosmic manifestation, he doesn't say it is bewildering but ina different way he says, "It bewilders living entities." So what is this cosmic manifestation? It bewilders living entities. That is what is does. Itbewilders living entities. Second that it is like a dream and third, very important, very, very, very important for Vaisnavas, - that it is a creationof the external energy of the Supreme Lord.

That is the part that a lot of philosophies don't get. They understand that it is a phantasmagoria, it is bewildering but they don't get the connectionwith the Supreme Personality of Godhead. So he has understood all of these points. In his purport Srila Prabhupada expands a little bit, gives otherexamples to describe the nature of this material world. He say technically called gandarva-nagara. I was thinking it is an interesting choice of words.It is not a technology, we would consider technologically speaking. Prabhupada says technically speaking. For those who know that technology ofillusion etc. is technically called gandarva-nagara or this idea of seeing big palaces and nice cities in the forest or in the sky etc. Then he alsosays that this world is like a dream that is created from ones imagination. We all have experiences of various types of dreams, especially the bad onesand then you realize, "Boy, I was just imagining this. There was no existence to this."

I remember very as a very young child, some horrible dream and just waking up all shaken and perspiring and maybe at six or seven years old my motheris trying to wake me up, "It is okay, its okay!" But I was totally overwhelmed by this dream which had no reality. So that analogy is given tous to help us understand it is a dream or again this example of the shadow.Prabhupada uses that example in the purport.

Elsewhere of course we know that other purports and lectures repeatedly Prabhupada talks about this material world is like a mirage in the desert.And in that particular analogy it gives a little more depth to understand how it affects those that are observing the illusion. And example is given,very graphic, one visual sort of tugs at our hearts or the deer, beautiful animal. Where I live they don't like them because they eat everybody'sgardens!

Generally the deer is a very nice animal, pretty etc. as long as you don't get Lyme disease from it and it doesn't eat your flowers, very prettyanimal. But it is basically a very innocent animal that in its ignorance it is looking out into the desert because it is thirsty. What a poor creature,it is thirsty just like us! We are thirsting. We are thirsting for pleasure, we are thirsting for love, we are thirsting for shelter and we are thirstingfor knowledge. So like the deer we look over the expanse of this desert, "Is there any water out there?" And the deer mistakenly thinks, "Oh, if I go farenough." And of course the deer runs further and further and deeper and deeper into the illusion, the ignorance, and the shadow and eventually dies.

So the analogy is given that this is our situation in the material world. As long as we are looking! Dhruva Maharaj realized this. As long as we arelooking only at the shadow, at the dream, at the phantasmagoria, at the mirage, at the gandarva-nagaras then we are being misled.so all these descriptions, sometimes it is interesting, I have heard visitors to temples sometimes they will say and to some extent we have totake it seriously and adjust things but to another extent, there are different ways to looking at it, sometimes they say, "I have been coming tothe temple for so many years, I always hear the same lecture." "Duh!" It is like you go to the doctor and he says, "Eat right, exercise, don't drink,don't smoke." Doctor keeps saying the same thing! "Duh!" "Eat right, exercise, don't drink, don't smoke." If you get it you get healthy. If youdon't get it you get more diseased and you die quicker than you should have.

Some might say "Every time I go to the doctor he tells me the same thing. Here I am paying the guy good money. You would think he would come up withsomething creative once in a while." But the message is the same. Krishna is the Supreme Personality of Godhead. This world is not our home. By the mercyof Lord Caitanya, the parampara, Srila Prabhupada and the Vaisnavas we can practice Krishna consciousness, gradually come awake and go back to Godheadand don't take the mirage as the all in all.

So these descriptions are given to us for our benefit repeatedly just like the doctor gives the same instructions again and again and again. There areso many purports that Prabhupada talks about this, in so many lectures. It is an illusion. Don't think there is any pleasure there. I can say formyself, practicing Krishna consciousness for about thirty five years and I still tend to read these purports and think, "Yeah but Prabhupada!" Youknow, "But. Maybe. Somewhere. Hope against hope.'

Therefore he keeps telling us there is no hope against hope. It is a dream. It is a shadow. It is a phantasmagoria. And Dhruva Maharaja's story is thereto help us wake up to this fact that this world is not what it appears to be, which is in a sense a place that we can enjoy independently fromKrishna. And just like when there is education, lot of devotees do education and training here, dozens of seminars going on now. Prabhupada said Iskconis meant to be a place of education.

So just like in education sometimes many, many examples are given and you look at it from this direction and part of the students get it. Then yougive another example, you look at it from that angle and then you give this reference and eventually most people say, "Oh. I got it. Now I understandwhat you mean."

In the same way these examples are given again and again and again. Sometimes like in a lot of the VTE Courses that I am able to participate inthey have what they call experiential learning. You can't just hear about it. You have to do it. So in the same way Krishna is very kind. He hascreated this huge universe of experiential learning just so that we can go through the different experiences and hopefully we are coming out of itsaying, "I can't enjoy here. Something is wrong. Isn't there another option? Isn't there another opportunity?"

And of course we know that sometimes students or children or citizens, sometimes when they really don't get it and they become disruptive to theclass or to the family or to the society or to the planet or to the species,sometimes they actually have to be punished. That is the next step. If youreally, really don't get it sometimes you have to get a harsher wake up call. But the goal of all of that, just like we say in educational the goalof feedback is to improve. The goal of parents or leaders or teachers or kings is disciplining those under their care. The reason for that is to helpthem improve and to see the truth behind what is being explained and help them make progress.

As Vaisnavas this concept of understanding the world is the illusory creation of the Lord is very important. It is significant to understand thatwe are not the only ones in the world that analyze it that way, that this is an illusory place. Sometimes we think we are a minority and in some ways weare. Spiritually mind people are a minority but at the same time although this understanding goes way against the gross materialism that is so commonaround the world, there are many traditions, many philosophies and many cultures that actually advocate much of what we do.
I was thinking in terms of analyzing this dream, Plato, the great Greek philosopher, he also gave the example of the shadow and he explained to hisstudents that everyone is living as if in a cave and there is a fire and the fire is behind us and portraying shadows on the wall and we are all lookingon the wall seeing only the shadows but not understanding that it is just a manifestation of the fire. Actually we are in a cave and there is real lightbeyond the fire and we should seek it out.

So it is not like we are the only ones speaking of these things. In most religious traditions, certainly most, if not all Vedic traditions speak interms of this - the need of getting free from the illusion. Buddhist traditions, Christian traditions and others all share this concept that thisis an inferior place and the goal of life is to try to get out of it.
Therefore it is described here that as Vaisnavas and intelligent persons we should try to be interested in the spiritual world and not its shadow. Everyday by Prabhupada's desire we are meant to come together at least once in the mornings and sit with other like-minded persons and discuss the illusionand discuss the reality because as soon as the class ends we walk out the door - of course here we are in the spiritual world, if we have the eyes.And if we have the eyes we will see everything and wherever we are from around the world connected to Krishna, but generally we step out the doorand immediately different types of images are forced into our mind, if we are not already struggling just to keep them out to hear Bhagavatam class.Throughout the day they are there.

So we strengthen ourselves by hearing these things and by understanding as Prabhupada says to the reality of the position of the Supreme Lord. And weare very fortunate. We should meditate on this because if we understand something is very valuable, you care for it very, very carefully. Althoughthere are so many different philosophies that have some understanding of the illusion by Krishna's grace and Lord Caitanya's inconceivable mercy at leastmyself, I think most of us feel we are unqualified, we have been given a glimpse into the highest understanding of the Absolute Truth. Not just thatthere is an illusion and that we have to get out of it but the way out of it, the ultimate experience is the all attractive Supreme  Personality of Godhead and that we are meant to surrender unto Him.

jivera 'svarupa' haya -- krsnera 'nitya-dasa' [Madhya 20.108-109]
sarva-dharman parityajya [Bg 18.66]

Those philosophies are there to remind us that we are meant to return back to Godhead. That is the goal of our life.So here Dhruva Maharaj's life is a very interesting one and some of the previous speakers have talked about how we can learn so much from himbecause this question remains, "If we understand the world is an illusion and the goal of my life is to go back home back to Godhead what do I do withthe illusion? How do I deal with it?"

I remember when I was first becoming a little spiritually aware I read a book by a Mayavadi philosopher and he said that the whole world is a dream,just like everyone is playing hide and seek. Actually his idea was that we are all God playing hide and seek. You now that game little children play.It has different name around the world. All the kids go and hide and one person has to find everybody. So you run around trying to find everybody. Atleast in the version I learnt if you get back to some safe place before they find you we used to say, "Alley, alley home free!" Which basically meant,"Games over. Let's stop playing and do something else".

You may think that this is quite stupid but all of us come from various interesting paths so part of my path was sitting at home reading this bookand thinking, "Okay. I am God according to him and I have just been playing games with myself and I just have to wake up." So with all the sincerity atmy command with a fully a focused mind that I could possibly put together I sat in a chair in deep meditation, "Alley, alley home free!" [Laughter]"Alley, alley home free!" "Okay let's stop this game I am tired of this one. Let's play another one." Needless to say it did not do anything. I did nothave the power by my will to overcome the illusion.

By Prabhupada's grace although I was just in this well of ignorance and foolishness, somehow by the Vaisnavas association we get this understandingthat actually there is the negative side of the number line as Prabhupada says, there are all the negatives up to zero but there is a positive. Andthat we actually can realize in all His transcendental opulence's that positive, which is the Supreme Personality of Godhead and our relationshipto Him. So then this question comes back, "Well then what do we do with this world? How do we deal with it?"

In Washington DC for about fourteen years now we have been having a two day retreat with some Christian leaders of Catholic and Protestant backgroundand two years in a row we looked at the topic, 'Spirit in The World - Renunciation Affirmation.' What do you do with the world - from our twodifferent traditions? Do you affirm it or do you renounce it? How do you deal with it? And of course it is a mixture of both. I won't get into thattoo much. But Dhruva Maharaja here is a wonderful example because we can see if by studying his life we get some glimpses how we should try to in ahumble mood follow in his footsteps whatever our particular position is.We see that he started out basically looking for some material desire. He had an especially ambitious one but it was a material desire but somehow bythe grace of his mother he was a little more enlightened that God has got something to do with it.

Somehow he got a little glimpse that there is a Godor there is some spiritual reality that can help me achieve my material desires.Then by the mercy of great sadhus he was directed and almost in a sense tricked but not in a negative sense, he was directed into a spiritualpractice. "Okay you want to have a kingdom. You have heard that you have to receive the mercy of God in the forest so chant this mantra. Here is thiswonderful process."

He did not understand what the process was. He did not understand what he was going to get. He just got some mercy to follow a process so he did andhe began to spiritualize all of his activities. He underwent spiritual practices. He gained the mercy or the darsan of the Lord. He thenunderstanding this glimpse or this vision of what his real position was, how his life was really meant to be lived, he spiritualized all of hisactivities. We have been reading about that in the last few verses. His kingdom, his family, everything he did was for the pleasure of Krishna. Hisinternal meditation was in devotion. Externally acting as he needed to. And then also interestingly he made some mistakes along the way.

He had gotten this thing that, "I am the king. They killed my brother. I have got to avenge him." And it took some universal leaders to come down andsay, "Hey! You overstepped your boundaries. Don't go too far." So it wasn't like he made a couple mistakes and that was it. Again parallels to all ofour lives he made a couple mistakes but by the mercy, the rectification of spiritual authorities he was righted again in the path. He made furtherprogress and as we were reading now he consciously disentangled himself from his material life and thus became perfectly fixed in Krishna.

So there are similarities to all of our lives and we can take heart and take direction from his example and Srila Prabhupada specifically points out inthe purport a very important factor because he had a higher taste he was not interested in the shadow reality. Prabhupada says here the temporary shadowof truth. He wasn't interested in that. He lost his interest in that and Prabhupada quotes 2.59 in Bhagavad-gita. I will just read the verse. It is ashort very succinct purport which is appropriate. The whole verse being:

"The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing ahigher taste, he is fixed in consciousness." [Bg 2.59] And Prabhupada write in the purport:

"Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. The process of restriction from sense enjoyment by rulesand regulations is something like restricting a diseased person from certain types of eatables. The patient, however, neither likes such restrictions norloses his taste for eatables. Similarly, sense restriction by some spiritual process is recommended for less intelligent persons who have no betterknowledge. But one who has tasted the beauty of the Supreme Lord Krishna, in the course of his advancement in Krishna consciousness, no longer has ataste for dead, material things. (Nice description - dead material things!) Therefore, restrictions are there for the less intelligent neophytes in thespiritual advancement of life, but such restrictions are only good until one actually has a taste for Krishna consciousness. When one is actually Krishnaconscious, he automatically loses his taste for pale things." [Bg 2.59]

So as I was reading this I was thinking of my first visit to Mayapur in 1976. In those days things were a wonderful opportunity for spiritualadvancement. Particularly there was unlimited scope for austerities. I remember the first time I came I slept on the roof and no one, maybe some,but most of us had no knowledge of what a mosquito net was nor its purpose and definitely not how to get one. And as a brahmacari even if you did,forget it! You couldn't afford one.

So you had a lot of association with residents from the dhama throughout the night in the form of mosquitoes. As I remember it was very hot that year.There weren't all of the beautiful gardens that we have now. It was just the one garden here which was highly populated throughout the day and therewasn't a lot of escapes from some of the austeries that there were.

I remember for prasadam there were two lines for prasadam and it was pretty much fifty-fifty. The one line was subji, rice, dhal. I should saysubji-chilies, rice-chilies, dhal-chilies and the other line which was fifty percent as I remember, at least I can say myself I spent half the time inprasadam lines for the second line which in those days - they haven't had to do this for years. I don't know quiet why but it's we are all are doingbetter. But the second line was flat rice, bananas and dahi. There are a few chuckles over here. You remember those days? Half the line of devoteesbecause of stomach problems! It was a little difficult.

And of course it was very purifying. It was blissful and there were many wonderful experiences in the dham then as well but I mentioned that in thecontext that I remember going to the Ganga one day with the sannyasi who was giving class and in that class perhaps he read this verse, param drstvanivartate [Bg 2.59] but he started talking about how all of us are here because of a higher taste. And I was sitting there as I remember, scratchingmy mosquito bites [Laughter from audience] hoping that I could stay through the whole darsan and not having to run to the facilities and trying to covermy head because I was burned in so many places and thinking, "Higher taste?!" I remember thinking, "Where is the higher taste? I am just tryingto end my suffering. Where is this higher taste? I am glad you are talking about it. At least somebody is getting an experience of higher taste.Where?!"

So we all know that sometimes in our spiritual life austerity is required and sometimes there are difficulties. We all go through different difficulties matra-sparsas tu kaunteya [Bg 2.14] There is happiness and there is distress, there is honor and there is dishonor, there is distress and there is failure. Practically every yearwe lose people that have been in our lives in the sense that people die. That is often a painful thing especially if it is the association of aVaisnava or a friend or a family member. Disease is there, old age is there.So many different difficulties are there and the austerities that are therewithin our practices of Krishna consciousness. But as devotees we understand or we are trying to understand that these practices of controlling oursenses, regulating our lives, trying to focus our activities on Krishna consciousness are meant for our benefit and that they are good for us.

We are especially fortunate we know by the mercy of Lord Caitanya and Srila Prabhupada and all the acaryas and our spiritual masters that it is not justperform austerity to end the misery to get out of the illusion but it is to perform the practices of spiritual life to get the darsan of Sri Sri RadhaMadhava to actually reawaken what Prabhupada is reminding each and every one of us has an intimate personal relationship with the Lord.
Prabhupada writes in the first canto of the Bhagavatam that our position as the Lords servant is "The most congenial form of intimacy." It is abeautiful expression. That is the birth right of each and every one of us. That is our eternal position and that we have been given by Prabhupada'smercy a glimpse of this sublime transcendental world. Because we have so many disqualifications we have been given such a wonderful, simple andpleasant process of spiritual advancement which is chanting, singing, dancing, playing trumpet in front of the Deities and taking prasadam with areasonable amount of chilies! And studying Srila Prabhupada's books and distributing Srila Prabhupada's books, associating with devotees and we arevery blessed.

One of the wonderful things about coming to Mayapur is that we are blessed with seeing how this simple process and the simple austerities we have beenasked to perform and the guidance of great sages and devotees like Dhruva Maharaj how it bears fruit. We see over time how it is working. Just like agardener prepares the soil, puts the seeds in the ground, they water yet somebody who walks past may notice that it looks like a pile of dirt. Maybesomebody walks past and sees a little sprout coming up or somebody walks past and sees a tree with no fruit. But one who is in knowledge, he says,"Oh just see the sprout. Just see over here there is some young shoots. Look there is some green fruits coming."

They see that and they gain heart and inspiration. So all of us when we come to Mayapur, Prabhupada had transcendental vision. Just like Prabhupada sawin England that one time nobody showed up. Devotees said, "Prabhupada we are so sorry no one came. Prabhupada said, "Oh you did not see. You did not seeNarada Muni? You did not see Lord Brahma."

So in the same way Prabhupada saw Mayapur when all I saw was chilies and mosquitoes! And he saw the beauties of Lord Caitanya's place and he saw thebeauty of Vaisnavas coming from all around the world. So today we see, just like as I am sitting here and looking out the window, I never had a realaffection for construction workers but these guys are inspiring. I am like one building over which means that I am not pure enough to receive the mercyof the twenty four hour kirtana of the constructions some of you are blessed with that kirtan. Maybe in my next life but I am too addicted to sleep orsomething.

I do not get that mercy. But it is wonderful to see the temple coming up and to be able to come here and to see devotees from all around the world and towalk down the path and to hear somebody walk by and I don't know what they are saying. It is just like, "Wow. There is another language. Wonder wherethey are from." And then they will throw in a Krishna in some accent I have never heard before and I just think that is exciting. In some other cornerof the world there are devotees.

I just walked over to the brahmacari asrama. They get the Bhagavatam with Padmanaya Prabhu. There is this huge building jam packed full ofbrahmacaris. It is exciting. It is not the neatest display in the world of how to dry your towels other than that it is exciting to see hundreds ofbrahmacaris.

Just the other day I was coming out of the asrama where I am staying and I saw, two Vaisnavis drive by with their nice saris and their heads coveredand attractive in a spiritual way riding bicycles. And behind then was a little five year old kid with his funny looking shaved head and big glassesand I was thinking, "What a beautiful sight!" here is this mother and she is raising her child. One mother walks by and she was from the Far East,Eastern Asian Pacific Country, see another women of Indian origin, se a lot of these young families coming in. There is the father and the mother andthey are carrying the kids and bringing them in to darsan. It is beautiful.

I have lived long enough and I am fortunate to see some devotees that I knew as younger brahmacaris and maybe not too much senior from me and somegrhastas that dutifully perform their services in the grhasta asrama taking sannyasa. Here are people giving up everything to travel and preach and tryto share Lord Caitanya's mission. And this should bring joy to our hearts. When we see young families bring their children we should feel joyful. "Justsee Krishna consciousness is spreading." When we see young brahmacaris and when we see sannyasis we are so fortunate to see this. And to see that byPrabhupada's mercy and his vision that the world wide society for Krishna consciousness is growing and really beginning to thrive because there arealways challenges. You fix your stomach and your toe hurts. You fix your elbow, your elbow hurts.

There are always problems but at this time that we are in, this is February,2011. We are just approaching a very important milestone which is in fiveyears from now the International Society for Krishna consciousness will be celebrating its fiftieth anniversary. [Audience applauds and chants Haribol]Srila Prabhupada Ki! Jai! Srila Prabhupada's Iskcon Society Ki! Jai!

We all know that Prabhupada struggled in 1960 for so many years. Then he came to America in 1965. In 1966 he started Iskcon. So this is a very, veryauspicious day. Many, many organizations, institutions, religious communities, they don't live to fifty. It is very significant to have ourfiftieth anniversary. And here we are with this gorgeous temple coming up, so many books being distributed and Krishna consciousness spreading aroundthe world.
So this fiftieth anniversary is important not just to us but it is very,very important to the world because it demonstrates to the world, it willdemonstrate to the world and it is exciting to be able to be a part of it,looking forward to it. By Krishna's grace we can all be here to be part ofit. It is saying to the world that The International Society for Krishna Consciousness and you can say those crazy guys in orange bed sheets are hereto stay. It makes a very strong statement.

Fifty years! These people are serious, they are here to stay and it is giving people the opportunity to understand the depth of Vaisnava culture,the depth of Vaisnava philosophy, the depth of Vaisnava culture, the diversity, the beauty, the compassion and just the common sense of Vaisnavatradition.

Also that the movement of Lord Caitanya, Srila Bhaktivinode Thakur, Srila Bhaktisiddhanta Sarasvati Thakur has been brought out of India by SrilaPrabhupada and it will have a growing place on the world stage for many,many years to come by the desire, the power and the compassion of His DivineGrace A. C. Bhaktivedanta Srila Prabhupada. That is what this fiftieth anniversary tells people. Srila Prabhupada Ki! Jai!

As his humble followers it is important for us to in order to keep his society intact, this verse made me remember and recall that we should try tothink and remember as Dhruva Maharaja is showing us that our potion is to remain our Guru Maharajas humble servant, servant of our founder acarya,servant of the Supreme Lord whatever our situation. Just like Dhruva Maharaja was a king. He did not forget who he was. The king was just inpassing. The real fact is that I am a servant of Krishna.

So whether we are a GBC member or guru, a sannyasi, a temple president, a sankirtana leader, a brahmacari, a grhasta, a teacher, a student, a mother,a father, pot washer - whatever our situation is we are actually one in our identity. These things are all externals. We have our proper etiquette andthat is important but at its core we all are the same which is we are servants of God, we are servants of Krishna and we are servants of SrilaPrabhupada. And we always should remember that. This is the lesson of this verse that we should always remember that and that this world is not a placeto enjoy separately from the Lord but it is a place to live simply throughout our lives, to endeavor to reawaken our love of God and to trystrenuously by the desire and the compassion of Srila Prabhupada to take as many other conditioned souls with us back to Godhead for the eternalglorification and pleasure of Lord Krishna and Srila Prabhupada, to take as many people as we can with us back home back to Godhead. Thank you verymuch. Srila Prabhupada Ki! Jai! [End of recording]