Four ways Nityananda Prabhu glorifies Mahaprabhu – PADA acronym

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Relationships exciting, relishable, fulfilling. The relationship with Nityananda Prabhu and Gauranga Mahaprabhu, especially in terms of how Nityananda Prabhu, as the Arahi Guru, glorifies Mahaprabhu.

How he serves and glorifies Mahaprabhu. So, we have the famous song, Nithyan Padakraman, Koti Chandra Sushitaya. This song, I will explain in terms of a Pranayam Pada.

So, we will discuss four broad points. So, Pada, how does he glorify Lord Chaitanya? So, P is, he pursues those who are the most fallen and he reaches out to them and delivers them in order to glorify Mahaprabhu. Then, he A is abiding by difficult instructions.

Then, B is demonstrating first class servitanship. And last is activating the tradition of glorifying Mahaprabhu. Not only does he glorify Mahaprabhu, but he inspires others also to glorify Mahaprabhu.

So, pursuing the most fallen. So, Nityanand Prabhu is most celebrated for the pastime of the deliverance of Jagad and Madhava. Now, in this particular pastime, I won't go into details, but I will look at the broader context.

When there is, generally when we want to understand something, then we can go, there are deeper insights and there are broader perspectives. So, we can understand something by going deeper into it. So, what is this actually? That is a deepening insight.

But the broader perspective is, okay, how does this particular incident relate with the broader situation, with the broader context? And both ways can give us a better understanding. Say, somebody wants to buy a new house. When they actually want to go inside the house, look at everywhere inside the house, that's going deeper.

But they also want to look at the locality where it is. So, that's going deeper and going broader. Then we can get a fuller understanding.

So, here I will go deeper into the pastime. I will look at it from a broader perspective. So, when Chaitanya Mahaprabhu has started his Sankirtan pastimes in Navagiri, at that time, Nityananda Prabhu comes over there.

He's been waiting, travelling to various places and waiting in one sense. And when Mahaprabhu comes over there, at that time, when Mahaprabhu starts Sankirtan, Nityananda Prabhu comes over there. And then Mahaprabhu tells his associates, now there is a great Mahasaya who is coming.

Go and find him to bring him. And then what happens is that although the devotees go and search, but they just can't find him anywhere. And then Mahaprabhu himself goes and then he finds him.

So, what is the significance of this? If you see, something similar happens when Mahaprabhu is at the house of the Panishra. And he says, there is a Vaishnava outside. And he says, there is no Vaishnava outside.

Okay, is there someone outside? There is no one outside. And there is another swami who is looking like a fakir. Mahaprabhu appraises him.

And they start, what is going on? Who is this person? Why is Mahaprabhu showing so much affection? So, the point is that when Mahaprabhu says, okay, there is some special person who has come. Now, he, Mahaprabhu is already the leader of the Vaishnavas once. So, if he says, there is some special person who has come, then right from the beginning, Mahaprabhu himself is establishing the position of the Panishra within his associates.

And his associates go and search for who is this special person that Mahaprabhu wants to see. And they are not able to find him. And when they are not able to find, okay, Mahaprabhu says, okay, maybe he is not here.

But Mahaprabhu personally goes and searches and locates. So, through this, what is Mahaprabhu doing? At one level, it is just a leela. But another level, Mahaprabhu is saying, this person is so important for me, that I am going to personally search and locate.

So, we are saying at a particular level, a special guest comes. Then, if it was Radha Maharaj, then he will tell devotees that, okay, special guest, take care of him, go and see him. But if, say, Mahaprabhu himself goes somewhere to meet that person and to bring that person, you are saying, yes, please come and see me, please come.

Then you will understand this person is extremely special. So, right from the beginning, there is this very sweet reciprocation between Nityananda Prabhu and Chaitanya Mahaprabhu. But Chaitanya Mahaprabhu establishes the prime position of Nityananda Prabhu through glorifying him.

He is so important that I personally go and locate him. Even if you can't locate him, he is, I thought that I am going to just leave it, okay, can't be bothered. And then, Nityananda Prabhu also, he wants to glorify Mahaprabhu.

So, what happens is, when Mahaprabhu has a desire that everybody should chant the holy names. So, Nityananda Prabhu is going around, where there are statues, he is asking different people to chant. And then, he hears about Chaitanya Mahaprabhu.

People are alarmed and running away from the place and he asks, what's happening? And he hears that, okay, these people are so fallen, they are so degraded, they are so abominable that nobody wants to be near them. And Chaitanya Mahaprabhu describes that Chaitanya Mahaprabhu's eyes become excited with compassion. It is not his compassion, it is adventurous compassion.

Adventurous compassion means what? Here is an opportunity to glorify. So, when he hears about how Jayadvaita Mahaprabhu is fallen, the first thought that comes in his mind is, quite often our consciousness is revealed through our first reactions. Now, of course, in one sense, culture means that we are able to restrain or conceal our first reactions.

Say, for example, if we hear that somebody has done something terrible, somebody would call us respectable. We say, this person is just a hypocrite. We do not say that directly, but that is the first thought that will come.

But what is the first thought? When Prabhupada heard that one of his, in the early days, one of his senior disciples had fallen in the river, Prabhupada said, of course, the devotees were shocked. When Satsvarupa Madhava had seen that Prabhupada and Prabhupada said, Maya is so powerful. So, Prabhupada did not blame that devotee.

Maya is so powerful. We all need to be careful. So, actually our consciousness is often revealed through our first reactions.

So, here, when he hears about Jagai and Madalai, he is asking, oh, they are Ramas and how terrible, what kind of abominable deeds they are doing. His first thought is, if they can deliver, then the glories of Mahaprabhu will spread far and wide. And just as the Puranas glorify Krishna or Lord Vishnu for having delivered Ajami, similarly, Mahaprabhu will be glorifying for having delivered his own mother.

So, that, he is excited with compassion. And now, this is no easy task. Prabhupada once said, shoot the Do that which is very, very difficult to do.

And just to even get that desire to do something so extraordinary. Okay, let's go on. That desire itself shows how much Nityananda Prabhu's entire being is permeated with the desire to glorify Mahaprabhu.

So, when we say, Sarvam Chamani Mahasiddhi, they are right. That the pure devotee sees Krishna everywhere, sees everything in Krishna. So, that is not just an abstract that, okay, we see Krishna behind a tree or we see Krishna playing a flute.

Prabhupada translates in one of his Bhagavatam purports, the word-to-word translation says that, a pure devotee sees the potential for Krishna consciousness in everyone. And this is what Nityananda Prabhu is saying. So, when we are trying to share Krishna Bhakti with others, yes, there are many people who may be doing things which are quite terrible right now.

Their behaviour, their habits, their indulgences may be terrible. But if that's what we focus on and there is the response is combination for one year only. Then, there is a lot of work still to be done for our Krishna consciousness.

Just now, yes, of course, we don't have potency anywhere in Nityananda Prabhu and it's not so easy to deliver to anyone. What is to deliver ourselves also is difficult. But still the principle is that he is excited and he is excited with compassion is an adventure.

This is a big challenge. How are we going to do it? So, in that cultural context, if we see that the Navagri, from the pure devotional perspective, Jagannath Bhagwat says that it was always so, people were so fallen that they would recite the Bhagavatam but not talk about Bhakti. Then they would chant the names of Vishnu only when they were taking bath in the eclipses.

Now, from today's first session, people are reciting the Bhagavatam and say that's also wonderful. So, people were cultured overall. We could say they were pious but not devotional.

And in such a pious culture, for Jagannath Madhav, they were extremely fallen. Yes, of course, we could say there were Nityanandas, they had certain habits which could be similar to what Jagannath Madhav had. But for a Brahmana to fall to that level was terrible.

But what about Nityanandas? Now, what an opportunity. So, this is a devotee's disposition. A devotee's life is dedicated to glorifying Krishna.

He sees everywhere the potential for glorifying and this is Mahabharata. Nityananda's first thought is, okay, what an opportunity. But then, as I said, this adventure, see adventure also means excitement, but that excitement itself is unpredictable.

Generally, what happens is, we in the conditioned state, see, we are spiritual beings in the material world. So, what happens is, on one side, because as souls we are eternal, we always long for eternity, security, safety. But at the same time, we are not just eternal beings, we are eternal ecstatic beings in the loving relationship.

So, we also, that ecstasy comes through adventure, excitement, dynamic activity. So, we have these two longings. Now, dynamism, excitement, adventure, all this involves risk, all this involves danger.

The safety means, okay, this is how things are and this is how things should be continued. But adventure means, I don't know what is going to happen next. So, in general, we all are pulled between these two things.

Do I want safety or do I want adventure? Do I want excitement or do I want experience? The problem is I want both. And the two are contradictory. Now, all of us have our own, we could say, somewhat innate nature.

So, some people are more safety-seeking and some people are more adventure-seeking, like just human nature, probably. But it is in bhakti that ultimately that our need for security and our need for adventure, both are ultimately fulfilled. Because when we are with Krishna, then what happens is, we are eternal souls, Krishna is eternal, our relationship is eternal.

So, that security is completely there. But what happens in our relationship with Krishna, every day is a new day in the spiritual world. It is so exciting that devotees of this walk over there, they dance, devotees talk, they sing.

So, that excitement and, you could say, security, they are perfectly fulfilling the spiritual world. In the material world, however, what happens is, if we seek excitement, then security goes away. If we seek security, then excitement goes away.

So, when we are trying to do any kind of outreach, we are in our own community, there will be some troubles there also, but okay, we are in our community, there is all our security. But going out to meet people, reaching out to them, trying to share Krishna Bhakti with them, there is a certain level of uncertainty, unpredictability, adventuring. So, this was Vityasa Prabhu, his adventures, his desire to serve, to glorify Mahaprabhu.

And generally speaking, when we, generally, how important something is for someone, you know, how much somebody is dedicated to someone, how much somebody loves something, that is seen by what is at stake. Now, broadly speaking, when we say that there is love, there is devotion, so, love can be seen in two ways. How much we love someone is seen by what we give to that person and what we give up for that person.

Two things, what we give for that person and what we give up for that person. So, if parents love their children, then parents want to give the best to their children, with the best education, the best facilities, and what we give up for that person. So, the parents want the children to have the best facilities so they can study and have a good career.

And then say, okay, in your home, in your room, we will put air conditioning, although in our own room, we will not have any air conditioning. So, what do we give up for? So, love is seen in these two things, what we give and what we give up. So, here, Vithyanand Prabhu, he could be just in ecstasy with the devotees singing and dancing and he could also go to parents, people and tell them to chant and they will do it and then, yeah.

But here, what he does is, what is he putting at stake? When he approaches Jagayana Madana, so, what is given up? Actually, Vithyanand Prabhu, he risks his life because Jagayana Madana is, they are outlaws in one sense. They are people who are like thugs, they are robbers, they are lawbreakers. And just approaching them, everybody tells them, don't go near them, don't go near them.

They are not people who will respect the same thing. He goes on, risks his life. And okay, risk means there is a possibility of death.

But it is not just a risk of life. What he said thereafter was, actually, Madai, he took a water, took a liquor pot which he was known to drink and hurled it at close quarters. It is, you know, something is thrown, object from far away, also it falls.

But he is very close and Madai was a very steely built person. He hurled it, he turned around. It hit his head, he started bleeding, his whole body became covered in blood.

So, he not only risked, but he actually sustained physical injury. And okay, it is one thing to suffer some loss of the physical pain, some physical injury. But even after that, when he came back to Mahaprabhu, he said, how dare you assault my devotee, I will destroy you.

So, what did he tell the Guru at that time? He turned to Mahaprabhu and he prayed to him. You know, actually, this is my misjudgment. And if at all you feel he is offended, he said, then if I have done anything to please you, please, in exchange for that, give me my job.

Please give me the body of this devotee. So, he was ready to wager his own piety. Now, in today's world, many people don't really understand or accept the concept of punya or power.

So, this is actually what is wagering one's piety. But actually speaking, in a traditional context, when people understand that, I will offer my piety in exchange for this, give me this, what it means is like, somebody has invested a lot of money and their entire fixed deposit, which is their security for the future. And they are saying, I am offering this.

So, this is if Mahaprabhu's compassion. And so, he was pursuing the most foreign, going out of his way, not just going out of his way, going in the way of danger and disaster for the sake of reaching out to people who would not normally even turn toward a person. Actually, Prabhupada himself had that similar mood.

When Prabhupada went to America, it was inconceivable. There were some other spiritual teachers who had gone to America before Prabhupada and their lives also had been some challenges. But Prabhupada's challenges were manifold, more than anybody else.

Because Prabhupada was already very religious, really settled in. And Prabhupada was giving the message of bhakti. He was just talking about monistic meditation, sharing peacefulness.

There is not much intellectual recalibration that is required for that. There is not much surrender of the heart that is required for that. And hardly anyone else would talk about purificatory disciplines.

Prabhupada would talk about that also. So, Prabhupada went with a great risk. And Prabhupada took that risk.

So, pursuing fallen souls. Not just, it's one thing, those who come to the temple, and those who come to us and say, Krishna bhakti, that's wonderful. But going after them.

Maya mrugam itika anvadhavo. And he said of Mahaprabhu that, one exclamation of that was, Vande Mahaprabhu te charanam. One means that those who are in maya, Mahaprabhu is running after them.

They are running after maya and Mahaprabhu is running after them to deliver them. And that running after the conditioned souls to deliver them, that is, Mahaprabhu is doing that primarily to Nityanand Prabhu. That is Nityanand Prabhu's extraordinary mercy.

Now, Nityanand Prabhu delivers people in, there are two main pastimes when he delivers. One is jizai madhai. Another pastime is delivering the thieves.

So now, I won't go again, as I said, we are not going deeper, we are looking broader in the pastime. So most of you know the pastime when the thieves were, the thieves were, wanted to win Mahaprabhu, when Nityanand Prabhu was at the house of Tirande Pandey. Nityanand Prabhu would wear expensive garments with very precious ornaments.

And thieves thought, this is like a one-time lifetime job for me. You know, one robbery and it's enough for the whole lifetime. So they thought, we'll do this.

But again and again, they were foiled. First time, they just went to sleep. Second time what happened was, they were going and suddenly it started raining and suddenly a ditch appeared from nowhere.

They fell into it. They felt that they were being bitten by sharp insects. They couldn't even see anything like scorpions or snakes.

And then suddenly, they became blinded. So for them, in this particular pastime, there were many miracles that happened. So initially, there were miracles that deformed them.

And those indicate Nityanand Prabhu's power, His greatness. Even inside, He was just doing ecstatic future, but outside, all this was happening by His power. But even greater is the miracle that transformed them.

Like Nityanand Prabhu has the Paramatma inside the heart of the, head of the thieves, told them that, okay, why is all this happening to us? Why is this happening? Maybe because this Nityananda Maharshi must be God. And with that insight, He offered His life and surrendered to Nityananda Prabhu. So the miracles that transformed the heart of those thieves, that demonstrates Nityananda Prabhu's mercy.

So after this, what happened was, in this particular, you know, we have like, we have youth outreach, we have corporate outreach. So this was robber outreach. So what happened was, He sat in a robber preaching party.

So wherever Mahaprabhu would, when Nityananda Prabhu would travel, He would also travel. Not with Nityananda Prabhu, but separately. And Nityananda Prabhu would go to the house of devotees, or go to people who were devotee minded, and inspire them to chant, and He would go to the robbers in that way.

And He had been a big, He was a big name in the circle of robbers. So when He would speak, among robbers, He would have a lot of credibility. He said, oh, what happened? He said, I surrendered to Nityananda Mahaprabhu.

I think He's all right. And He should also know, He would inspire them. And when Nityananda Mahaprabhu would tell Nityananda Prabhu to do his kirtans, suddenly, everybody would be ecstatic with kirtans, and suddenly, a hush would fall on that.

Why? Because all these local thugs would march in. You imagine if we have ecstatic people going on, and some big mafia and all suddenly comes in. What's happening? It would be really concerning and alarming.

All these big oligarchs would come there, and they'd come straight to Mahaprabhu and the devotees. Terrified, what's going to happen? They'd come to Nityananda Prabhu and then, just fall down, in that way. And they'd also know this is Nityananda Prabhu.

It's under their light. So this was Nityananda Prabhu's mercy in that, in that, those who were driven by the desire to rob, by Nityananda Prabhu's mercy, they were robbed of that desire to rob. They were robbed of the desire to rob.

So Krishna is glorified as Chaura, Brahmanya. He's the greatest of the deities. That same Krishna, that potency is manifested by Nityananda Prabhu.

So reaching out to the most fallen, that is Nityananda Prabhu's way of glorifying Mahaprabhu. Yes, it is. Why is this important? Because, in one sense, when there are, if we, I recently gave a class to IIT, students preparing for IIT, earlier they used to go to Fortran and things like that, but now it's all virtual.

So what happens is, there are these coaching institutes. And they say, from our coaching institute, this many students went to IIT, this many students got into IIS, this many students got into IIM. And they're very proud of that.

And that's wonderful in one sense. But if you look at it, it is, they also, even these coaching institutes, like colleges, they have their selection criteria. So they will select only the top candidates.

They will select only the brightest students. So among them, you select the brightest students, and then you train them, and then they do it. Makes sense.

It's good. Give the training. But suppose you have somebody who would barely scrape through in time.

And then you have two-year training, and then that person gets into IIT. That is a miracle. That is a real training institute.

So what happens is, similar to what Stanford is doing is, that those who have no spiritual inclinations, those who have almost spiritual, complete failures, not spiritual, you take them and you deliver. So if a training institute does something like that, those who have failures, they become IIT students. That will be a phenomenal training institute.

So that is Nityanand Prabhu's glory. He pursues the most fallen. So it's like a training institute looking for world-renowned schools.

Okay, who are the dropouts and failures in your school? You give them to our academy, and we'll train them. That is Nityanand Prabhu's extraordinary compassion. And he goes out searching for those souls who are fallen, and he attracts them, and he transforms and delivers them.

So now, of course, in these two pastimes, there is a small difference in mood. Like in Jagannath Malayam pastime versus Thew pastime. In Jagannath Malayam pastime, it is more celebrated, because in the Thew's pastime, what happens is, the Thews are getting injured.

They become blinded, they fall on the pitch, they are bitten, they are afflicted by the stormy rains and the cold winds. Whereas in Jagannath Malayam pastime, Nityanand Prabhu himself is still injured. So his compassion is manifested much more in Nityanand Prabhu's pastime.

And secondly, in the Thew's pastime, the Thews came into the temple. Even if it was a rain motive, but they came to the temple. But in Jagannath Malayam, Nityanand Prabhu went to the temple.

So his compassion is manifested far, far more in the Jagannath Malayam pastime. That's why he is celebrated as the deliverer of Jagannath Malayam. So that is the first point of pursuing the most fallen.

And secondly, it will be the chronicle for the Nityanand Prabhu kamala. Abiding by difficult instructions. So now, the most difficult instruction that Nityanand Prabhu received from Mahaprabhu was eventually to become a Guru.

So Nityanand Prabhu was a brute. He was renounced and he was detached. Now he had no worldly attachment.

At the age of 12, he was barely a child and he was told to just travel. So as he came to his place, stayed at his place and told that I want to give Nityanand Prabhu. So he had no attachments.

Right at the age of 12, he was freely travelling. And then when Mahaprabhu told him that you should reach out to more people. So it's one thing to for adventurous purposes to go and approach fallen people.

That's one thing. But actually to change one's ashram itself that requires a far greater sacrifice, far greater commitment. If you see, Nityanand Prabhu was a brute, he was like a free spirit.

And the renounced ashram and not just renounced ashram, he was renounced completely, he was a brute above the rules. So that was not naturally suited him. But for him to abide by Mahaprabhu's instruction, and that I like, was not easy.

But he accepted that why? Because Mahaprabhu felt that by this, he'll be able to reach out to more people. And Nityanand Prabhu did that. So Nityanand Prabhu demonstrates that in one sense that actually bhakti and seva can be performed in very different ways.

It is not that there is only one way to perform seva. There are many different ways in which one can reach out share Krishna bhakti with others. So Prabhupada told John Hansen, you don't have to join the temple.

At that time, there is a radical advice. Because at that time, becoming a devotee meant going into the temple. There's no other definition of becoming a devotee.

If you are not going into the temple, then the idea is actually okay, you are practising bhakti, you sound cunning, but you are not a devotee. Ravindra Sankar wrote an article about how actually Congregational preaching started in our movement. So he said that when we were preaching, the definition of making devotees was getting people to move into the temple.

But Indians were coming to us, Indians were coming to our programmes, but Indians mostly were immigrated from India to America. They had very little intention of moving into the temples. So initially, when they would come, they would preach to them.

But after some time, we felt that they are not going to become devotees. They are already devotees, but with it, they are not going to become devotees. So we are paying no attention to them.

So he said it was such an ironic situation that they were coming week after week after week after week, regularly come for programme. And it's an outsider who would have asked these people, which religious group do you belong to? He said we are Hare Krishnas. But if somebody had asked us, see, they are not Hare Krishnas.

So the idea at that time was that you have to move into the temple to be a devotee. Otherwise, you are not a devotee. But he told me after years went on and the Buddhist religious service couldn't go on because of various reasons.

He said these are people who are coming. They are ready to help us. They are our people.

They are devotees. So that dimension that actually that you can be a devotee, staying outside and having one's own family and career and social life, but still having a serious spiritual life, that conception was not there. So Prabhupada told me Lord Hanuman was a relic.

So similarly, that is, Sadhanath Maharaj told Dhanchampriya Prabhu, Jai Shaktimaan. He was in the ashram. You can do so much more.

You go out. And now he has become a very motivational speaker and he is sharing Bhagavad Gita at a subtle level with many people. So seva can be done in many different ways.

So Mahaprabhu told Prabhu, this was not easy for him to do, but he accepted that and that is his glory. Now, so when he told Prabhu, reach out to extremely fallen people. So Chaitanya Bhagavad says that even if he goes to a bar or a brothel, I know that he is going there not for indulging, but for benedicting, blessing not for indulging.

He is not going there to a bar to get drunk, but he is going there because he is already drunk with love of Krishna and he wants to share that intoxication with others. So this is something which Mahaprabhu as a sannyasi would not have been able to do. Mahaprabhu was a sannyasi, he was transcendental, but at the same time, he strictly followed the rules of sannyas.

But he wanted those who would not come to him as a sannyasi, they should also be reached and Nityananda Prabhu took up that service. So that was a difficult service, but he accepted that and it is not just that he himself, by entering into the Grahastha Ashram, he reached out to many people, but he also created a legacy through his family. Now his consort, Jhanvi, she was also very prominent in Vishnu and after Mahaprabhu's departure and after the departure of the first generation of Vaishnavas, most of the first generation of Vaishnavas, the generation with Mahaprabhu, most of them could not be separated from Mahaprabhu.

So Mahaprabhu after departing, almost all of them departed in quick succession and then there is a big void in the Gaudiya Vaishnava tradition. So that void was primarily filled by Jhanvi. So she became a Nityananda Prabhu and also Nityananda Prabhu's son, Nityananda Prabhu's son was also a prominent leader in the Vaishnava tradition.

So he reached out, he shared Krishnababu to himself by following Mahaprabhu's instruction of entering into the Grahastha Ashram, but he also created a legacy through his family. Now in this particular aspect, I'll discuss something which is sometimes a subject of controversy, that was Nityananda Prabhu actually a Sannyasi. I mean dates I'll have to check, I'm not exactly sure.

Mahaprabhu was in Naveli for a very short time after he started Sankirti. So it happened afterwards only, that much I can make fairly sure. So there is some controversy that was Nityananda Prabhu a Sannyasi and a Sannyasi from Sannyasi did he become a Grahastha.

The Bhagavatam is quite strong about that kind of change. And sometimes the word Sannyasi is used, but it is used more in a generic sense, not in the technical sense of Sannyasa Ashram. So I'll discuss that issue a little bit, more of a technical way.

So there are some verses which are said to substantiate the idea that he was a Sannyasi. And Bhaktisarant Thakur in his writings has analysed it extensively. So let's look at this.

This is particular verse. Now this is, actually this is Chaitanya Bhagavatam. This is describing how that where Nityananda Prabhu when he would get to ecstasy, he would become so ecstatic that where was his hand up? Where was his water pot? No, even where were his clothes? He was completely unmindful of all of this.

He was completely ecstatic. So some people say that the fact that he had a Danda indicates that he was a Sannyasi. That he was carrying a Kamandalu indicates that he was a Sannyasi.

But Bhaktisarant Thakur says, not it, not really. He says that Danda and Kamandalu in the tradition, it is not that these are carried only by Sannyasi. First of all Kamandalu is just a, it's like a water bottle.

Anybody can carry a water bottle. You need water. But Danda it says that these are used even by Brahmacharits.

And this is the Brahmacharit Danda is to pronounce Sannyasi Danda. Sannyasi Danda, like in Vaishnav tradition, there are three Danda. So Brahmacharit Danda is made up of different substances.

It's Kadira, Palash, and Bamboo. So he says that that is the talent of a Danda. He was renowned in the sense that he was a Brahmachari.

He was not a Sannyasi. So it's not that officially technical. Look at this ashram, from this ashram to this ashram.

So but he just renounced the world and he went to the forest. So for in general parlance, even now, even a young devotee becomes a Brahmachari, people will say that, oh, he's a Sannyasi here. You know, but there's a big difference between Brahmachari and Sannyasi.

So there is a technical usage of the word Sannyasi. So that's the fourth ashram. Now officially somebody comes to the ashram.

And there's a generic use of the word Sannyasi, which means that that somebody's renounced the world. So talent of a Sannyasi, if that word is used ever, it is in the sense that he renounced the world. But he had not formally taken the Sannyasa ashram.

So another reference is that there is a name Nityananda. So sometimes Ananda, that name, many Sannyasis had their name ending with Ananda. So the fact that his name had the name Ananda in his title, that indicated that he was a Sannyasi.

Some people say that. Well, that was not a Sannyasi title. So Bhaktivinoda would go to Sartak Samhita and he gives a list over there.

So there are 108 names of basically suffixes for the title of Sannyasi. This Ananda is not one among them, certainly not for Vaishnavas. Now, among the Advaitic tradition, they often use Ananda, but that is used as a part of the name.

So we have Prakashan and Saraswati and we have Brahma and others like that. So there are Sannyasis. So in the Advaitic tradition, it is used as Sannyasa name.

But generally, the Sannyasa, that might be a part of the name, but in the actual Vedic tradition, among the Sannyasis, Ananda is Darshanama, Satirtha, Ashrama, Vana, Aranya, Parvati, Yantra, Sadhara, Saraswati, Bharati and others. These are the traditional names of titles of Sannyasis. So he says that Hityananda Swaroop was his Brahmacharya name.

And Hityananda is how it is referred to. So he never took Sannyasa. So he was renounced.

So Mahaprabhu was in the householder life and he embraced the renounced one. And Hityananda was renounced and he embraced the householder. So that, you could say, dynamism of Bhakti, the two primary, government-related, dynamically different thing, dramatically different thing, that is true.

So he moved from being renounced to being householder. But being renounced is not being the same as being a renunciate in the technical sense of Sannyasa. So he was an avadhuta.

So renounced but not a renunciate. Not a Sannyasi in that sense. So it is that, so in fact, Bhaktsar Chaturthi said that it is offensive to think that the Gaudiya tradition, where Mahaprabhu exemplifies Sannyasa to such a high degree, that Mahaprabhu would actually ask someone, instruct someone to give up Sannyasa.

That is something which is not done in the tradition. Now, of course, Prabhupada was again very compassionate and his focus was not on somebody saying he was a Sannyasi or not, but whether somebody practises Bhakti. So even Sannyasis, if they couldn't continue Sannyas, they were encouraged to practise Bhakti.

That is Prabhupada's compassion. But that is not what happened with Chityananda Chaturthi. It was, it was, in one sense, you could say he was a Brahmachari, an avadhuta Brahmachari.

And he became a grahastha. Even as a grahastha, also he was an avadhuta grahastha. You know, he was, it was above the rules of grahastha.

So this is Nityananda. It was a difficult thing to do. See, even now, 500 years down the line, there is, among some circle, there is controversy.

How could Sannyasa become a grahastha? So at that time, how much more could have been the controversy? But Nityananda Prabhu didn't care for that. Although, for somebody to renounce, to become a grahastha, there could have been some controversy. But he considered that, this is what Mahatma wants you to do.

This is what I will do. This is for the service of Mahatma. So that is, sometimes difficult instructions are required to be done for carrying forward the mission.

And a camphor demonstrates that sacrificing spirit, that you need to do difficult things for the service of the Lord. So that is the second part. So P A, when we discussed, D, that is padar, D that is, he is demonstrating first class servitude.

So first class servitudeship means what? That, there is, Prabhupada talks about the three levels of servitude. And his third level is, somebody is given instructions, but they don't follow. So that is defiance, that is disobedience, that is not good at all.

The second level servitude is, this is what you are told, and that is what they do. It's good, but they stick to the letter of the law. But the first level servitude is that, they fulfil the spirit of the instructions, even if it has to go against the letter of the instructions.

So it is, you could call it, sometimes they call it as disobedience, but it is not so much disobedience as transcendence to obedience. That, that somebody is, there is obedience, which is important, but go beyond that to fulfil the purpose. So here, first class servitude is not just that, this is the instruction followed, but why is this instruction given? And how can that purpose be fulfilled? So that is what we focus on.

So for example, actually Prabhupada was told by his Guru Maharaj, that, preach in the restaurant, share Krishna Bhakti in the restaurant. And Prabhupada, with great courage, at great risk, went to the restaurant, did that. But if we see, from 1970s onwards, Prabhupada spent the majority of his time in India.

He was personally invested in outreaching India. And he brought devotees from the west to do outreaching India. And why was that? Because Prabhupada, Prabhupada one time talked about Krishna Maharaj, not just once, several times also he spoke about Krishna Maharaj.

My Guru Maharaj wanted me to preach in the west, now you do that. I want to preach in India. Now you say, why? Is he doing something which his Guru Maharaj doesn't want? Is he defying his instruction? Not at all.

He felt that his followers, and they were already from western background, and they were highly inspired, so they would continue western outreach. And he would regularly travel, he would travel 14 times in 11 years across the world. So he was there to inspire.

But Prabhupada felt that, actually to fulfil Mahabodha's first affirmation, it is not just that go to the west and preach, and make some western people to do it. It is create a global community, a global movement of bhakti. And if that global movement of bhakti is to be sustained, if there is to be infrastructure for sustaining it for many generations, then the foundation for that has to be made.

In India, this pious culture is already there. So in India, especially in Mayapur, in Vrindavan, we need to have places where devotees from all over the world can come and become spiritually rejuvenated. And so Prabhupada was not rejecting the instruction, not neglecting the instruction, but was looking beyond the instruction to the purpose.

So we could say phase one is, in one sense, go to the west, attract western people, have people become devotees all over the world. But then Prabhupada also said, in this particular strategy, Prabhupada said that dancing white elephants, that is, we go to the west, attract western people to become devotees. And when they come to India, Indians will be impressed by it.

Indians will be inspired by it. So as far as I have seen, this is, Bhakti Sahasranathpur himself does not use the dancing white elephant in India. That Bhakti Sahasranathpur does not involve preaching the western world, share Krishna bhakti all over.

But Prabhupada's vision was, not just share in the west, but bring that back to India, bring the westerners to India and create a bhakti renaissance in India. So this is first class meditation. What is first class meditation? Just follow the instruction, but don't get too strict yourself to follow the instruction.

Why is this instruction given? What is to be done for this instruction? So that is, in one sense, the highest level, understand the intent. Now, is this speculation? Well, that's why this is not something which can be done prematurely. So if somebody is habituated to the third level, they never follow instruction.

And one day they start doing something else, and they say, actually I have understood the heart of the spiritual master, and I am doing that. Well, you can't jump from the third level to the first level without going to the second level. So, you have to be at the second level for some time, when diligently following instruction is spiritual master.

We follow the letter, it is important. But, after we follow the letter, then someone will say, okay, what is it that I can do? And how can I assist in this spiritual master? You need to say, that is being proactive in life. So, there are two kinds of Niyamagraha.

One is Niyamagraha, that rejects the rule itself. So that will be the third level, just reject it. And Niyamagraha, that is, insisting on the rule itself, insisting on the letter itself, that could be, that somebody can stay stuck at the second level.

So, first level means, go beyond Niyamagraha. So, Nityanand Prabhu, he demonstrated that. So, at one level, I talked about the previous verse, he followed a difficult instruction.

The difficult instruction is that, enter into the Ravasthasana. But, there are many ways, in which, there is a sweetness of the reciprocation. I said that, I am talking about the relationship between Nityanand Prabhu and Mahaprabhu.

So, the sweetness of that relationship was, you could say, there is irritating disobedience, and there is delightful disobedience. So, delightful disobedience means what? That, delightful disobedience is like the oxymoron. Oxymoron is like, we have two opposite words brought together.

Only a brilliant fool would come up with such an idea. So, are you brilliant or foolish? The two opposite ideas, how do they come together? So, that is oxymoron. So, how can disobedience delight? Because, if the disobedience is for a higher purpose, it will be perfect.

Then that pleases, that pleases the person. So, when Mahaprabhu was living in Puri, at that time, the devotees, I would come, especially in Chaturmasya, from Maya Nagpur to see Mahaprabhu. The many devotees were earlier, other ones also, earlier come to be a part of the Mahayantra.

When Mahaprabhu was there, they would come much more in number, and they would stay much longer. And, Nityananda would also come. At that time, Mahaprabhu would tell Nityananda, you have much work to do in your life, because there are so many people to deliver.

So, there is no need for you to come. Just wait for one seat. So, when Nityananda, so, every year, when Mahaprabhu was seen on the remote, he would tell Nityananda, and Nityananda would not come again.

And next year, unfailingly, Nityananda would be back. And, when Mahaprabhu would see Nityananda, he would embrace Nityananda. And, when he would go, don't come next year.

And when he would come next year, Mahaprabhu would be happy again. So, in one sense, you know, there is this, there is this tension. See, what happens is, Mahaprabhu, especially when he is in Puri, in the Antavila, Mahaprabhu is actually doing outreach through English.

What do I mean by that? See, outreach, if somebody thinks of that means, you go out and reach a lot of new people and bring them to bhakti, that is an important node of them. At the same time, what happens after they start practising bhakti? Now, it is important at that time also. So, Prabhupada says in the letter of instruction that, the Krishna consciousness movement is nourished by the sixfold loving activities among the devotees.

So, if we see in the Antavila, mostly, at least the first ten chapters, the last ten chapters, Mahaprabhu is mostly in internal ecstasy. He is just absorbed in the mood of aradhana. But in the first ten chapters, it is his second meeting with Rupa Goswami, his second meeting with Sanatana Goswami, his second meeting with Raghunatha Goswami, his second meeting with Raghunatha Bhatta Goswami, his assisting at Vidas Tapoli department, his interaction with Vallabh Bhatta and others.

So, basically, they are mostly doing sixfold loving activities. So, what is Mahaprabhu doing? Mahaprabhu is at one place. He is not travelling or preaching.

But he is entering deeper and deeper into the hearts of those who are travelling. So, he enters through his six loving associations with the Goswamis, with his apart associates. He is in reach.

He is entering deeper and deeper into their hearts. And then they will do outreach. They will reach out to more and more people.

So, here, in one sense, there is a tension between outreach and reach. Nityanand Prabhu will do outreach. He is going out to more and more people.

But what is Mahaprabhu doing? So, he would have very sweet loving reciprocations with Nityanand Prabhu, whenever Nityanand Prabhu visits. So, this disobedience is actually delightful. Because Mahaprabhu's mood was a wonderful exchange with devotees.

And his mood was also that share Krishna Bhakti with others. So, he would say when he is going, okay, you don't come. But when he comes, Mahaprabhu is so happy.

And they would have loving exchanges. He says, when he comes, one. He says, there is one.

Then another one. I am not sure about that. I can check it out.

So, when he comes, only one? He says, there is one. Then another one. Oh, okay.

It is a very, very fine connection. But even the point of disobedience is delightful. Mahaprabhu was pleased by that.

So, when this interaction was happening, what would happen next? That Nityanand Prabhu, when he, even when he was not following the words of Nityanand Prabhu, what would happen? He was fulfilling the heart of Nityanand Prabhu. That is first class celebration. Now, there are many other occasions where Nityanand Prabhu seems to be above the letter of the law.

But although he is above the letter of the law, he was fulfilling the purpose of the law. That is his greatness. That is first class celebration.

So, let us go to the last part now. He was activating the tradition of glorifying Mahaprabhu. It is one thing to glorify the Lord ourselves.

And that is one thing. However, if we want that Mahaprabhu's mercy keeps spreading, then a legacy has to be created. And the legacy has to be created for that purpose.

It is not just I who glorify, but I inspire others to glorify. And those others may glorify more than me. So, how much can we inspire others? You may say about Prabhupada that he was a touchstone.

A touchstone, anybody coming in contact with him transformed into gold. But Prabhupada was not just a touchstone who transformed ordinary objects into gold. But Prabhupada was a touchstone who created not just gold, but other touchstones.

That those who came in contact with those who had come in contact with Prabhupada, they will also infuse with Krishnababu. So, this is how he created a legacy. And the legacy created many different ways.

We know that Chaitanya Mahaprabhu himself, he had prominent followers from whom there are the Nityananda Pariva, the Laghvaita Pariva, how the Gaudiya Vaishnava tradition continued on. Now, the prominent biographers of Chaitanya Mahaprabhu, so, he inspired others to glorify Lord Chaitanya. So, he was the primary inspirer for Vrindavan Das Thakur to write the Chaitanya Bhagavata.

And he was also the person who was inspired for Krishnababu Goswami to write the Chaitanya Bhagavata. So, through these books, the memory of Mahaprabhu, his pastimes, his teachings, his glories has continued on for posterity. And this was vital.

In one sense, because Mahaprabhu himself did not write any books. So, keeping his memory alive was extremely important. Just like now, when Prabhupada, Prabhupada from the world, the Prabhupada disciples will speak Prabhupada Katha.

And that's wonderful. But the Prabhupada Katha needs to be preserved for future generations. So, nowadays, we can have recordings.

In the past, there were no audio recordings or video recordings. So, if you record and preserve, that means writing. And writing was not easy.

Writing was, because at that time, there was no printing press, no computers. If you just want to rewrite one thing, complete one page, nowadays, if you want to edit one page, you know, one word, you can easily edit one word. But in the past, if you want to change one word, you can rewrite the entire thing.

And that means you need the page technique. You need to get some three bars or something like that. And then you get the thing.

And writing was laborious. And that's why writing was not, writing was not a wide deal. Books were primarily written by scholars for scholars.

So, most people learned through the oral tradition. So, and the oral tradition was very vibrant. After Mahaprabhu departed, even when he departed from Bengal to Puri, the devotees were thrilled.

People in general were also widely aware of the glories of Mahaprabhu. And they were discussing about him. But writing, it didn't happen so much.

Now, of course, Murai Gupta had his sculptures, but those are, you could say, outlined by him. It's like, it's more like a diary than a book. Not to minimise what he has written.

It is important, very important. What he, it's like the foundational his record of what he has written. But the primal biographies were written by, the first was written by Vrindavan Vastakumar.

And the last one was written by Krishnasturajan Goswami. We will discuss separately about how each of these biographies played a very significant role. And especially, Krishnasturajan Goswami's biography, it's not just a biography, it's a book of theology in the format of a biography.

And through this, what has happened is, he has conserved the legacy of, the legacy of King Chaitanya Mahaprabhu. In general, what happens is, for legacy to be lasting, see, no matter how glorious an event, if that is not recorded, if that is not glorified, if that is not shared, then it will be lost in history. So, things, we humans are limited beings.

We are at a particular place in geography and at a particular time in history. And that is just the nature of our finite existence. So, when something happens at a particular place, it's like, you put a stone in, in a, in a still body of water, in a pond, or a well, it creates ripples.

So, normally speaking, we can say that, how many ripples are created depends on how big the stone is. Bigger the stone, the bigger will be the ripples. So, that is true at one level.

At another level, so, some event is very big. So, so if you consider fabric of space and time, that's like a still pond in which a stone falls. When a stone falls, that means, it's like some event is happening.

So, how much will be the ripples of the event, how much will that event spread, that depends on how momentous the event is. So, the bigger the stone, the greater the ripples. So, bigger the event, more the, more it will spread potently.

That is true at one level. So, that is true in one sense, but in another sense, actually, the size of the stone determines the size of the ripples. But in another sense, the size of the ripples determines the size of the sound, size of the stone.

This is how actually things work in reality. That means, that the stone metaphor, stone ripple metaphor is not accurate, because the more an event is propagated, the more that event seems to be very big. So, if an event used very far and wide, the event might have been small, but the very first thing used was far and wide, that means, that means, that what happens, what will happen is, that event is considered to be anything.

So, this principle actually applies even more in today's world, where visibility determines reach, determines size, determines reach, how visible you are, that much you can reach out. So, this, the continuation of the Gaudiya Upanishad tradition that happened to Nityanand Prabhu's inspiration. In one sense, when Mahaprabhu departed, he was relatively young, and departed suddenly, he didn't write down or he did not formalise a way of continuing the legacy, that was done by Nityanand Prabhu.

And, now, we can say that, so he inspired Vrindavan Das Tatva so much. Vrindavan Das Tatva's book is, there are pastimes in Chaitanya Mahaprabhu, but there are many chapters describing Nityanand Prabhu's knowledge. In fact, apart from Chaitanya Mahaprabhu, the one character on whom there are by now chapters Chaitanya Mahaprabhu, is Nityanand Prabhu.

And, he is so great, his devotion to Nityanand Prabhu is so great, that he says, if anybody accepts Chaitanya Mahaprabhu, and doesn't accept Nityanand Prabhu, I will go ahead, attack that person. So, I will find that person, kick that person. Just, you know, is this intolerance? How can you not do that? It's not intolerance, it's actually compassion, it's affection.

His mood is that, Nityanand Prabhu is so merciful, how can you reject such mercy? How can you deprive yourself of such mercy? And the idea is that, he has that confidence that, okay, even if I offend someone, that person will get angry, that person will go to my master. I'm just going to my master, because someone did like this. Okay, and then interact with my master, by that interaction with my master, they will get mercy.

So, sometimes in some, in social media, nobody will say, any publicity is good publicity. Even if it's bad publicity, at least it's publicity. So, especially for people who are celebrities, for them, they say that, their idea is that, to be praised is good, to be criticised, we say it's bad.

But far worse than being criticised, is to be neglected, to be forgotten. So, if you can't be praised, be criticised. At least you are at the right side, at least you are visible.

And it is not easy, but sometimes people, those who are celebrities, they themselves create scandals, so that they can't do something good, they'll do something bad, and they'll see in the news. So, that is of course, I could say distorted or a perverted reflection of what Vrindavan Das Thakur's mood is. He has so much faith in the compassion of Vrindavan Prabhu, that he just can't accept it.

And how can anyone not have faith in Vrindavan Prabhu? And if they don't have faith, his anger at them, because of that anger, they will go to Vrindavan Prabhu, and Vrindavan Prabhu's compassion will work magic. So, that is the conviction in the glory of Vrindavan Prabhu, that is there in Vrindavan Das Thakur's heart. And what is Vrindavan Das Thakur ultimately doing? He is glorifying Mahaprabhu through his Chaitanya Bhagavata.

So, this is Vrindavan Das Thakur's, this is Chaitanya Mahaprabhu's legacy also, that he inspired the devoted scholars to write books. Now, if you see Krishnadaswara Das Goswami, in Chaitanya Charitamruta, there are not many pastimes of Vrindavan Prabhu. There is one chapter devoted to Vrindavan Prabhu, the Adi Ila, where it is said in his, that the branch of the tree, the branch of Uttarantramu is described.

Now, why is that? Is it because there is not affection towards Uttarantramu? Not at all. It is not because he did not want to glorify Uttarantramu. It is because it was more of a pragmatic reason than a devotional indifference.

The pragmatic reason was that he is already very ageing. And because he was so aged, so he could not really, and this book has already become quite big. It is 24,000 verses.

So, he did not want to lessen the statements. He wanted to complete the pastimes. And he also did not want to simply, he did not want to repeat the pastimes that Vrindavan Das Thakur had told.

So, that is why he does not speak so much about Mahaprabhu. Sorry, about Uttarantramu. But right in the beginning, in the chapter on Uttarantramu, it is said that it is by Uttarantramu's mercy that I was able to write this chapter.

So, I will write this book actually. So, that tradition was continued on. And not only that immediate successors of Mahaprabhu, immediate generation, but it is by Uttarantramu's mercy that we have his divine grace, Bhaktivedanta Swami Sri Prabhupada.

Now, Prabhupada considered Uttarantramu to be quite central in the canon of Gaudiya Vishnu. And if you see any traditional Gaudiya temples, there, they have a Gaur-Gadadha religion. But it was Mahakrishna Prabhupada who, on a altars, he had a Gaur-Gadadha.

And what was the reason? It is Gaur-Gadadha, if you consider Chaitanya Mahaprabhu, Krishna and Gadadha to be Radharani, then there is this divine couple relation. And Prabhupada had that in the form of Radhakrishna. But Prabhupada said, we need the mercy of Uttarantramu.

The whole world is like, today, filled with Jagai human rights. And therefore, Prabhupada had Uttarantramu put on the central altar. So, we have Gaur-Gadadha.

And especially when Prabhupada travelled to South America for the first time, and when he went there, at that time, there was already Gaur-Gadadha over there, and there was a whole temple, all filled with devotees, all the Ethiopians. And Prabhupada saw Gaur-Gadadha in Prabhupada, of the prostrate obeisances. And Prabhupada started speaking at that time.

And Prabhupada usually conceived in ecstasy. But there were some times when the ecstasy just couldn't be conceived. And Prabhupada, Parama Karuna, Pahudha Nijana, Prabhupada started singing that song, glorifying Gaur-Gadadha.

And he says, we are so merciful, just take some time, it will be very long. So, Prabhupada was overturning the ecstasy. So, just as Uttarantramu has that adventurous spirit of sharing Krishna-Bhakti, the activity of that tradition, and the most widespread influence in spreading Mahatma's pureness was done through Srila Prabhupada.

Srila Prabhupada, acknowledged is that his, he is advised by having Uttarantramu Prabhu in the centre on the altar. So, it is, in one sense, Uttarantramu Prabhu's mercy that we have Srila Prabhupada. Srila Prabhupada's mercy that we have Uttarantramu on the altar.

And in one sense, it is in their divine glorification, we all can be accidental beneficiaries. That is, Uttarantramu wants to, through Srila Prabhupada, reach out to more and more and more people. And Prabhupada wants to take Uttarantramu's mercy, by Uttarantramu's mercy, spread Mahatma's message, Mahatma's mission far and wide.

And if somehow, it is like, sometimes people, two people get caught in a crossfire. Two people are fighting and somebody gets caught in the crossfire. That is unfortunate.

He will hit from here, he will be hit from there. But, you know, there is a crossfire of danger and there is a crossfire of mercy. Crossfire of mercy means, there is Uttarantramu, who wants to spread Mahatma's glories.

And there is Prabhupada, who wants to fulfil Uttarantramu's, take Uttarantramu's mission, Uttarantramu's message far and wide. And if we can come in between, we can get mercy from Uttarantramu, we can get mercy from Prabhupada. And that crossfire of mercy, we can purify and empower to do our part, small or big, in the mission of Mahatma.

By Uttarantramu's mercy and by Sri Prabhupada's mercy. So, I summarise what we discussed today. I discussed four ways Uttarantramu glorifies Chaitanya Mahaprabhu with the acronym Padav.

Do you remember what is P? Pursuing fallen souls. The most fallen souls. That he, when he heard about Jatayana Mata, it was a very jealous compassion.

How can I deliver them? So, yes, if there are students who are already toppers and you take them to IIT, that's great. But students who are failures, then take them to IIT. That's a really great thing.

So, Uttarantramu is that. And generally, our love is seen by what we put at stake. So, Uttarantramu risks injury, actually sustains injury, and even wages on piety to deliver Jatayana Mata.

And similarly, he delivered the thieves and he created a whole legacy of thieves, party of our outreach to robbers. So, he is reaching out to the most fallen. So, Uttarantramu does the same thing by going out in the western world and reaching out to people who are normally not considered to be receptive to spirituality.

What was A? Do you remember? Yeah, abiding by difficult instructions. So, it is, for him, he was already renounced. He had given up the world in his early teens, in the age of 12.

But from then, Mahatma told him to enter into the Grahaskar. And he did that. So, why was that? Because Mahatma Sanyasi could reach to some people, but in the Grahaskar, he could reach to far more people.

And not only did Uttarantramu children reach people, but he also created a legacy for his family, by which Mahatma's movement continued on. And we discussed that he was not Sanyasi. He had renounced the world, but he was not technically Sanyasi.

So, what was the Grahaskar? Brahmachari. So, Brahmachari, our Uttarantramu became a Grahaskar. Then, so, B was? Demonstrating first-class celibacy.

That was when, sometimes, he would just not do what Mahatma would tell him. Mahatma would tell him, don't come, and yet he would come. That's because he wanted to have this, this is outreach, share Krishna Bhakti far and wide, have delightful learning experiences.

So, whereas, first-class celibacy means, understand the inner mood, and fulfil that non-destructive net of life. So, Prabhupada also demonstrated first-class celibacy. That, actually, Prabhupada went to the West, as per Surya Narasimha's instruction.

That was, I was also drawing a parallel between Prabhupada and me. Prabhupada also followed a different instruction. Going to the West, even though he had no support at all, he followed a different instruction.

But then, he was, to create a lasting foundation for Krishna consciousness movement, he focused in India. That is my desire for this. So, it is not defiance, but you could say it is transcendence to obedience or delightful discipline.

And the last day was, was activating a tradition for glorifying Mahatma. That is, especially to the authors. So, both Vrindavan Das Thakur and Krishnasweta Goswami are inspired significantly by the Swami.

And that is how, the event, the Mahatma's momentous appearance and activities, that was the stone which fell, the ripples went on and on, because of the literature that was written. And that same tradition was continued on with extraordinary effectiveness by Shri Prabhupada. So, we can be caught in the delightful crossfire of devotional language that was.

So, let us conclude with one quick prayer. Shri Nityananda Amravani, Sarvananda Karampala, he gives the supreme happiness. All that is happening is his pramana, his pramana, his supreme lord.

How does he do this? Harinama Pradhanam. He is that divine personality, who shares the Harinama. And he is our Dhruva Sri Ramana, greatest among all.

Om Bhakti Nithyananda, Om Bhakti Nithyananda, Hare Krishna.