NOI – Nectar of Instruction—Part 06

Giriraj Swami: So, we were discussing the six exchanges of love shared between devotees. Srila Bhaktisiddhanta Sarasvati Thakura comments that the same exchanges are prohibited with non-devotees. And I shall give some examples of how Srila Prabhupada applied the principle.

In 1972, Srila Prabhupada took possession of the Juhu land. At the time, there were no residential facilities for the devotees, so we constructed some tents on the land. The front portion of the land was vacant, and the back portion had some buildings with tenants. And at the back of the property was a toilet block for the tenants. Because six buildings were proper buildings with plumbing, and three buildings at the back were just like outhouses, and they didn’t have attached bathrooms. Srila Prabhupada was so concerned that we shouldn’t mingle with the tenants, although they were Hindus and at the time, seemed quite pious and quite favorable. Srila Prabhupada didn’t want us to mix with them, and he forbade us to use their toilet. He preferred that we should dig a hole in the ground and put out some sheets around it and use that, because he didn’t want us to mix with them at the time.

Well, gradually, we built a hut with chatai walls and the turpulent roof. And in the summer, it was very hot. So, some of the devotees had the tendency to visit the tenants and ask for some cold water, sit under the fan, maybe talk a little. And when Srila Prabhupada heard, he was very upset, and he said we shouldn’t visit the apartments of the tenants. Now, the association seems quite innocent if you judge from the appearance, but actually, what happened was because the devotees were new and some of them had the tendency to discuss little things, they would visit the tenants just to ask for some water. And the tenants, being polite Hindus, would invite them to sit, and then they would talk. And eventually, the talk degraded into prajalpaḥ, “This devotee did this, that devotee did that.” And the result was that the tenants started to become inimical, and the devotees who were mixing with them also became degraded in indulging in prajalpaḥ, gossiping about devotees, and so on.

Another time, some very favorable life members from Pune invited Srila Prabhupada to visit Mahabaleshwar via Pune. Mahabaleshwar is called the Kashmir of Maharashtra, it’s a hill station, and many rich people from Bombay have houses there and go there in the summer, those that don’t leave India all together. And he had sixty acres of land and a nice house, which he said he wanted to give us. So, he invited Srila Prabhupada to see the property. So, at the house, when we got to the house in Mahabaleshwar, there were three brothers, they were a joint family. So, the wives had prepared a feast, and Srila Prabhupada relished, seemed to be relishing like anything. He was telling the ladies, I mean, the cooks that usually, he only eats two chapatis, but today he ate five chapatis. And he was just praising the prasāda, and the family was delighted. Then Srila Prabhupada took some rest, and the two elder brothers, who are the main brothers, they went out to do some work, and only the younger brother, who was a follower of Rajneesh, stayed behind.

So, when Srila Prabhupada awoke, he came into the sitting room and he wanted to preach. So, the younger brother came, and Srila Prabhupada said, “Let us discuss Bhagavad-gītā,” and they discussed. So, then the older brothers and their wives came and everything was nice, and we took rest. And Srila Prabhupada was in one room, and a few of us were in the next room.

So, early in the morning, about four or between four and five, Srila Prabhupada called for his servant, and his servant came. Then Srila Prabhupada asked his servant, “What is that noise?” And there was some sound of snoring. He said, “Srila Prabhupada, it’s snoring.” Srila Prabhupada said, “I know it’s snoring. Why are they sleeping? Wake them up.” Then, after we got up and took bath, Srila Prabhupada called us, and he said that, “We have to leave this house immediately.” Because It’s only been one night, and Prabhupada was originally going to stay for three. He said, ”It’s only been one night, and already you’re sleeping late. If we stay one more day here, everything will be finished.” He said that, “By associating with these people, we’re becoming affected.” And then he commented how when we had lunch together, instead of having someone serve, they had a lazy Susan, which is a large platter that rotates, and they had the bowls of the different preparations on it. So, he was saying that they would take seconds from the bowls right while they were eating, and he said that all the food was being contaminated, in one sense, and we were being affected. He said, “We must leave immediately.”

Then someone asked, “What will we tell the family? Because we had said that we were going to stay for three days.” Srila Prabhupada said, “You can tell them that my health is not good, that I have indigestion, and I want to go back to Bombay immediately.” So, they were still sleeping because it was about five thirty. Then, about six, they started to wake up and come out, and in the meantime, all the bags were packed and standing at the door. And as soon as the hosts came out, we explained the situation and left.

Then, two or three days later, the two older brothers came to Juhu. We weren’t sure how to deal with them, and Srila Prabhupada said, “They are very important life members, you should deal with them very nicely.” And Srila Prabhupada invited them to stay for prasāda and to spend some days with us. So, it’s not that they were bad people, they were actually good people. And even today, they’re our best friends and supporters in Pune, but the problem arose when we were associating with them too intimately. And therefore, Srila Prabhupada understood that we were being affected, sleeping late being the first visible sign, and he left. But when they came to Juhu, Srila Prabhupada was so cordial and gracious, so positive and encouraging, one wouldn’t have thought that anything was wrong. And actually, nothing was wrong with them because they were what they were, just pious Hindus with some inclination to serve Krishna. And Prabhupada wanted to encourage it, but he didn’t want us to mix with them so intimately that we, newer devotees, became affected.

The last incidence I will quote took place in 1973 when the semi-permanent temple structure we had erected for Radha-Rasabihari in Juhu was demolished by the municipality. So, ultimately, we took a house in downtown Bombay, so we could be closer to people who we wanted to meet, because Juhu was still remote then. And Srila Prabhupada said that the demolition of the temple was a chance to us to go to the life members and ask the life members to help with the management of the Society in India, because we were new, we were young, and we were inexperienced in India and in general. So, somehow, we developed the idea that we should form a committee of life members, and the committee would more or less manage the Society. So, at the time, coincidentally, Harikesh Maharaja got jaundice, and I also got jaundice. So, we were sharing the same room in the life member’s empty apartment. And somehow, he had gotten the typed manuscript of The Nectar of Instruction, which Srila Prabhupada had just written but which hadn’t been published. And since he was sick and lying in bed all day, he was reading it. So, he came to the verse and purport, that we should not take advice from Mayavadis, they cannot help us, and so on. Because we hadn’t really cultivated the people who we wanted to have in the committee very much spiritually, they were just pious Hindus who liked ISKCON and wanted Krishna consciousness to spread, but they weren’t really devotees, most of them. And most of them were more or less impersonalists. So, when Harikesh Maharaja read the purport, he became very concerned, and he told me about it, and we discussed it and we decided that we must do something, that we shouldn’t turn over the management of the Society to some life members who weren’t really devotees, in one sense.

It was late at night, so we decided the next morning, we would approach Tamal Krishna Goswami, who was the GBC and who was also staying there, and Acyutananda Swami, and tell them. So, at five the next morning, we discussed. The meeting with the committee members was fixed for eight or something. So, just in time, just before we had to actually leave to go to the meeting that was fixed with the new committee, we discussed that we wouldn’t give them so much power, we would make some excuse, we’ll make the subject of the meeting something else than really giving them the power to manage the Society. So, even though Srila Prabhupada wasn’t personally present, but through his instructions in his book, he saved the situation. And sometimes it happens, we do give too much power to life members, and they have their own ideas and there’s trouble. Of course, sometimes we may not give them enough responsibility or enough service, which also is not good, but we have to be careful.

And as we discussed yesterday, the exchanges should be shared among devotees, and such exchanges nourish our Krishna consciousness, our spiritual lives. Yesterday after class, one devotee spoke to me about some place where he saw that other devotees, after seven or eight years of book distribution, leave Krishna consciousness. And somehow, the conclusion of the discussion was that although they spent so much time on the streets, distributing books to the fallen conditioned souls, perhaps they didn’t spend enough time nourishing their relationships with devotees. And Srila Prabhupada says, “Man is a social animal. So, if he doesn’t have relationships with devotees, he’ll look for relationships elsewhere.” So, it’s very important for us, if we really want to stay in Krishna consciousness and progress in Krishna consciousness, to have loving relationships with other devotees.

So, are there any questions on Text Four?

Devotee: [Unintelligible 00:18:46]

Giriraj Swami: He is asking, “Why is it that the association of the non-devotees will affect the devotees? Why shouldn’t the association of devotees affect the non-devotees?” Well, it does. It’s by the association of devotees that the non-devotees become devotees. But we should associate in a way which is favorable to us and to them. So, as they invited us, that there is no maṅgala-ārati. But if we invite them to stay with us, then there’s maṅgala-ārati. And even if they don’t go, at least we hope that we will go. And maybe they don’t prepare food the way we do, or they don’t serve it the way we do, or the way they should. But if they stay with us, we will prepare the food properly, offer it to Krishna, and serve it properly. So, the benefit is more for them and for us. So, we should associate, especially with innocent people, they are in the category of innocent people, we should associate with them, but in the proper way, in a  favorable way. And sometimes when we deal with very advanced materialists, they’re more powerful in their own way than we are. One male devotee was cultivating some famous female singer in Europe. So, he influenced her, and she influenced him, and they got married. [laughter] So, we have to be careful, especially when we deal with. . . The more opulent the people are, the more we may be influenced, because we’re not so strong.

And even Chaitanya Mahaprabhu Himself set the example. He wouldn’t meet the king, even though Maharaja Pratāparudra really was a great devotee. But to set the example, He didn’t even want to meet him because he was a king. The king is supposed to be very opulent, and to possess and enjoy opulences.

So, I’ll read one excerpt from Śrī Caitanya-caritāmṛta about Raghunatha dasa Gosvami, (Today is his disappearance day, and it’s also the disappearance day of Srila Krishnadasa Kaviraja Gosvami), how one should be careful about accepting gifts or accepting food from materialistic persons, even if they’re devotees. They’re devotees, but still, they want to enjoy material opulence and material prosperity.

jaya jaya śrī-caitanya jaya nityānanda jayādvaita-candra jaya gaura-bhakta-vṛnda

jaya jaya śrī-caitanya jaya nityānanda jayādvaita-candra jaya gaura-bhakta-vṛnda

jaya jaya śrī-caitanya jaya nityānanda jayādvaita-candra jaya gaura-bhakta-vṛnda

So, Raghunatha dasa’s father and uncle, Govardhana Majumdar and Hiranya Majumdar were very wealthy landlords in Bengal, they were almost like kings. And at first, when Raghunatha dasa wanted to leave home, Sri Chaitanya Mahaprabhu said to him, “Don’t be a crazy fellow. You stay at home, serve your elders, but be detached and do bhajan. And Krishna Himself, when the time comes, will arrange.” So, after some time, Raghunatha dasa was inspired by the idea to meet Nityananda Prabhu at Panihati. And by the mercy of Nityananda Prabhu, he left the house and joined Sri Chaitanya Mahaprabhu, and Lord Chaitanya placed him under the care of Svarupa Damodara.

So, for about one year, Raghunatha dasa used to beg food from the servants who came from the temple, as we discussed. And in the meantime, Raghunatha dasa’s father and uncle were desperately looking for him, trying to catch him and bring him back. Finally, they chased him in Jagannatha Puri. When the devotees from Bengal went for the four months of the rainy season and returned, they gave the report. And now we will read what happened. Antya-līlā, Chapter Six, Text 250.

TEXT 250

govardhanera putra teṅho, nāma — ‘raghunātha’
nīlācale paricaya āche tomāra sātha?”

TRANSLATION

“That person is Raghunātha dāsa, the son of Govardhana Majumadāra. Did you meet him in Nīlācala?”

TEXT 251

Śivānanda Sena replied, “Yes, sir. Raghunātha dāsa is with Śrī Caitanya Mahāprabhu and is a very famous man. Who does not know him?

TEXT 252

“Śrī Caitanya Mahāprabhu has placed him under the charge of Svarūpa Dāmodara. Raghunātha dāsa has become just like the life of all the Lord’s devotees.

TEXT 253

“He chants the Hare Kṛṣṇa mahā-mantra all day and night. He never gives up the shelter of Śrī Caitanya Mahāprabhu, not even for a moment.

TEXT 254

“He is in the supreme order of renounced life. Indeed, he does not care about eating or dressing. Somehow or other he eats and maintains his life.

TEXT 255

“After ten daṇḍas [four hours] of the night have passed and Raghunātha dāsa has seen the performance of puṣpāñjali, he stands at the Siṁha-dvāra gate to beg some alms to eat.

TEXT 256

“He eats if someone gives him something to eat. Sometimes he fasts, and sometimes he chews fried grains.”

TEXT 257

After hearing this, the messenger returned to Govardhana Majumadāra and informed him all about Raghunātha dāsa.

TEXT 258

Hearing the description of Raghunātha dāsa’s behavior in the renounced order, his father and mother were very unhappy. Therefore they decided to send Raghunātha some men with goods for his comfort.

TEXT 259

Raghunātha dāsa’s father immediately sent four hundred coins, two servants and one brāhmaṇa to Śivānanda Sena.

TEXT 260

Śivānanda Sena informed them, “You cannot go to Jagannātha Purī directly. When I go there, you may accompany me.”

TEXT 266

The next year, when Śivānanda Sena was going to Jagannātha Purī as usual, the servants and the brāhmaṇa, who was a cook, went with him.

TEXT 267

The servants and brāhmaṇa brought four hundred coins to Jagannātha Purī, and there they met Raghunātha dāsa.

TEXT 268

Raghunātha dāsa did not accept the money and men sent by his father. Therefore the brāhmaṇa and one of the servants stayed there with the money.

TEXT 269

At that time, Raghunātha dāsa began inviting Śrī Caitanya Mahāprabhu to his house with great attention for two days every month.

TEXT 270

The cost for these two occasions was 640 kauḍis. Therefore he would take that much from the servant and the brāhmaṇa.

COMMENT

He didn’t touch it for the rest of the month. But two days in a month, he would take some of the money and arrange a feast for the Lord.

Text 271

Raghunātha dāsa continued to invite Śrī Caitanya Mahāprabhu in this way for two years, but at the end of the second year he stopped.

TEXT 272

When Raghunātha dāsa neglected to invite Lord Śrī Caitanya Mahāprabhu for two consecutive months, the Lord, the son of Śacī, questioned Svarūpa Dāmodara.

TEXT 273

The Lord asked, “Why has Raghunātha dāsa stopped inviting Me?”

PURPORT by Srila Prabhupada

Svarūpa Dāmodara replied, “He must have reconsidered something in his mind.”

TEXT 274

“ ‘I invite Śrī Caitanya Mahāprabhu by accepting goods from materialistic people. I know that the Lord’s mind is not satisfied by this.’”

TEXT 275

“ ‘My consciousness is impure because I accept all these goods from people who are interested only in pounds, shillings and pence. Therefore by this kind of invitation I get only some material reputation.’”

PURPORT by Srila Prabhupada

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that people who are under the bodily conception of life are called materialists.

COMMENT

There are many devotees like Raghunatha dasa’s father or even some life members, they are in the bodily conception of life, but they are pious, they want to serve devotees. But their goal is not to let go of the material world, their goal is to get facility from the material world, which is based on the bodily concept of life. Almost everyone is on the bodily concept of life.

PURPORT (continued)

If we accept the offerings of such people, place them before the Lord and invite Vaiṣṇavas to partake of the prasādam, that attempt will gain us only a material reputation, not the actual benefit of service to a pure Vaiṣṇava. One should therefore try to serve the Supreme Personality of Godhead by fully surrendering at His lotus feet. If one engages for the service of the Lord whatever money one has honestly earned, that is spiritual service to the Supreme Personality of Godhead, the spiritual master and the Vaiṣṇavas.

COMMENT

Of course, Raghunatha dasa was the ideal example in the supreme order of renounced life. His example may not apply to all of us, but we can learn something from his example.

TEXT 276

uparodhe prabhu mora mānena nimantraṇa
nā mānile duḥkhī ha-ibeka mūrkha jana

TRANSLATION

“ ‘At my request Śrī Caitanya Mahāprabhu accepts the invitations because He knows that a foolish person like me would be unhappy if He did not accept them.’”

TEXT 277

eta vicāriyā nimantraṇa chāḍi’ dila”
śuni’ mahāprabhu hāsi’ balite lāgila

TRANSLATION

“Considering all these points,” Svarūpa Dāmodara concluded, “he has stopped inviting You.” Hearing this, Śrī Caitanya Mahāprabhu smiled and spoke as follows.

TEXT 278

viṣayīra anna khāile malina haya mana
malina mana haile nahe kṛṣṇera smaraṇa

TRANSLATION

“When one eats food offered by a materialistic man, one’s mind becomes contaminated, and when the mind is contaminated, one is unable to think of Kṛṣṇa properly.”

PURPORT by Srila Prabhupada

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura suggests that people who are materialistically inclined and sahajiyās, or so-called Vaiṣṇavas who take everything very casually, are both viṣayīs, or materialists. Eating food offered by them causes contamination, and as a result of such contamination, even a serious devotee becomes like a materialistic man.

COMMENT

There was one time when we really didn’t have any facilities at Juhu - just the chatai hut. But the devotees would come from the West to India to shop for the deities and other things. And again, we had one very pious, favorable life member, who owned a vegetarian hotel in downtown Bombay, and he used to let devotees stay there free of charge. And devotees from the West would come and stay in the hotel. And they all got affected, very badly affected, although he was pious, and the hotel was vegetarian. And when Srila Prabhupada heard what was happening to the devotees who were staying there, he said that the reason that they had difficulties, some of them really got affected, was that staying in the hotel, they were surrounded by sense enjoyers, and they would start to think that, “Everyone else is enjoying, why shouldn’t I?” So, association is very subtle and influential.

PURPORT (continued)

There are six kinds of association — giving charity, accepting charity, accepting food, offering food, talking confidentially and inquiring confidentially. One should very carefully avoid associating with both the sahajiyās, who are sometimes known as Vaiṣṇavas, and the non-Vaiṣṇavas, or avaiṣṇavas. Their association changes the transcendental devotional service of Lord Kṛṣṇa into sense gratification, and when sense gratification enters the mind of a devotee, he is contaminated.

COMMENT

We have one quite advanced godsister here named Aditya, and she has a grown-up son in America. So, she told me that once, he sent her some money from America, which she accepted. And one day, she wanted to go to Pavan Sarovar for parikramā on some occasion. So, she took some of the money and went. And at one stage, while she was there, she just thought, My son has sent this money, and because of his offering, I was able to come to Pavan Sarovar. And then she told me that she was at Pavan Sarovar, but her mind wasn’t at Pavan Sarovar, her mind was with her son. And what was the use of taking his donation and going to Pavan Sarovar and thinking of him in America? So, it’s very subtle, it can disturb our meditation on Krishna. But of course, she’s quite elevated, and what to speak of Raghunatha dasa Gosvami. So, a little black spot on a white cloth shows prominently. But in the beginning, if we’re not able to think of Krishna so clearly, but still, the principle applies. The principle applies even if we’re a dirty cloth, it’s not going to do us any good. It’s so hard even if we don’t notice it. So, the principal applies.

TEXT 5

kṛṣṇeti yasya giri taṁ manasādriyeta
dīkṣāsti cet praṇatibhiś ca bhajantam īśam
śuśrūṣayā bhajana-vijñam ananyam anya-
nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā

TRANSLATION

One should mentally honor the devotee who chants the holy name of Lord Kṛṣṇa, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dīkṣā] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.

PURPORT by Srila Prabhupada

In order to intelligently apply the sixfold loving reciprocations mentioned in the previous verse, one must select proper persons with careful discrimination. Śrīla Rūpa Gosvāmī therefore advises that we should meet with the Vaiṣṇavas in an appropriate way, according to their particular status. In this verse he tells us how to deal with three types of devotees – the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī.

COMMENT

Have you read the paper that we distributed yesterday? So, there are two main places where the terms kaniṣṭhā, madhyam, and uttamā are used. One is in Bhakti-rasāmṛta-sindhu where Srila Rupa Gosvami discusses kaniṣṭhādhikārī, madhyamādhikārī, and uttamādhikārī. Some of the verses from that section are in the purport. As we discussed, the adhikāra, or eligibility for uttamā bhakti, is faith that Krishna is the Supreme Personality of Godhead, that love for Krishna is the supreme goal of life, and that devotional service is the only means to achieve the goal. And one should also be convinced that karma, jnana, yoga, tapasya, and so on, cannot help him. Because one should be convinced that by bhakti alone, one will get everything, he will get the result of karma, jnana, yoga, and much more. So, if one has such faith, he can begin the process of devotional service.

Now, faith means faith in the instructions of the devotees or the scriptures about devotional service. So, kaniṣṭhā, madhyam, and uttamā are actually gradations in the development of faith. The kaniṣṭhādhikārī has weak faith, and he does not seriously try to understand the scriptures. So, he has very little knowledge of the scriptures and weak faith. Consequently, he has some tendency towards fruitive work, or towards mental speculation, or whatever else. And if he associates with karmis or jnanis, he can be influenced by them, or he can be confused by them. So, his position is weak. Of course, even if he discusses with them and becomes confused by them, he should remember the words of his spiritual master. And taking solace in the instructions of his spiritual master, he should collect himself and renew his resolution to engage in devotional service without deviation.

The madhyamādhikārī, he has faith and he is beginning to seriously study the scriptures. He may not have enough knowledge of the scriptures to defeat everyone he meets, but even if he meets someone who puts forward strong arguments, and even if he can’t defeat the arguments, but he knows within his heart that Krishna and Krishna-bhakti are what he wants and he’s not shaken in his faith, he remains fixed. And gradually, as his faith increases and his knowledge increases, he comes to the platform of uttamādhikārī.

Uttamādhikārī has very firm faith and conviction, and at the same time, he has a full knowledge of the scriptures and he cannot be defeated in argument. Of course, there are always stubborn people who never accept defeat, but actually, he’s not defeated in argument, but he’s very expert in the study of the scripture and putting forth arguments of the basis of the scripture. So, by developing faith and knowledge of the scriptures, one can progress from kaniṣṭhādhikārī to madhyamādhikārī to uttamādhikārī, as described in Bhakti-rasāmṛta-sindhu.

And there are three other verses, which are quoted in the purport from the Śrīmad-Bhāgavatam, which describe the vision of the kaniṣṭhā bhakta, madhyam bhakta, and uttamā bhakta. The kaniṣṭhā Vaishnava is basically on the material platform. He knows that God is in the temple in the form of the Deity, and he knows his spiritual master. But he doesn’t really know how to deal properly with devotees, or people in general.

Because Srila Prabhupada has established ISKCON as a preaching mission, we don’t usually find ISKCON devotees in the lower stage of kaniṣṭhādhikārī. We should know that there’s a continuous development from kaniṣṭhā to madhyam to uttamā. So, it’s not that one suddenly stops and the other suddenly begins. So, even within kaniṣṭhā, there’s beginning kaniṣṭhā, intermediate kaniṣṭhā, and advanced kaniṣṭhā. There’s beginning madhyam, intermediate madhyam, and advanced madhyam. And there’s beginning uttamā, intermediate uttamā, and advanced uttamā.

So, in ISKCON, we usually don’t find a beginning kaniṣṭhā, I hope. But there are other sampradāyas where the emphasis is almost completely on Deity worship. They think that devotional service means Deity worship, and outside Deity worship, they do their business and take care of their families, and so on.

Then the madhyam Vaishnava, he goes beyond the beginning stage of just knowing the Deity and one’s spiritual master, but he can distinguish between the Lord, the devotees, innocent persons, and envious persons, and he deals differently with them. He gives his love to the Supreme Personality of Godhead, he makes friendship with devotees, he shows mercy to innocent persons, or neophytes, and he neglects envious persons. In other words, his vision is expanded beyond just the Deity and just the guru.

And the uttamā Vaishnava, his vision is so expanded that he sees his worshipable Lord everywhere, he sees that his Lord is everywhere, everyone is engaged in service to his Lord, he sees that everyone is devotee in the same mood as him. Like Prahlada, he would see Nṛsiṁhadeva everywhere because he is a devotee of Nṛsiṁhadeva. When Hiranyakasipu asked him, “Where is your Lord?” He said, “My Lord is everywhere.” “In the pillar?” “Yes, in the pillar also.” So, he will see that everyone is in the same mood of love as him. But he won’t think that he has any love for the Lord, he’ll think that he has no love for the Lord but that everyone else has. So generally, he doesn’t preach, although in special cases he may also preach.

So, this is just the basic description of kaniṣṭhā, madhyam, and uttamā Vaishnavas mentioned in Śrīmad-Bhāgavatam and Bhakti-rasāmṛta-sindhu. And Caitanya-caritāmṛta contains both descriptions; those given by Rupa Gosvami in Bhakti-rasāmṛta-sindhu, and those given in Śrīmad-Bhāgavatam. So, now we will go to ārati, and we will continue the discussion tomorrow. Gaura premānande Hari Haribol!