CC Adi 13.61

Giriraj Swami: He is actually Balarama who is the first expansion of Krishna. Brahma-saṁhitā explains that, just like if you have one candle, from the first candle, you can light a second; from the second, you light a third; from the third you light a fourth. And all the candles have the same candle power, but still there is one original candle. So the original Personality of Godhead is Krishna, and the first expansion of Krishna is Balarama. So five hundred years ago, Krishna came as the son of Saci, Chaitanya Mahaprabhu, and balarama hoila nitai. Balarama became Nitai. And Nitai appeared in a place called Ekacakrā-grāma. So we will read something about Ekacakrā-grāma, and then maybe we will read some more about Nityananda Prabhu if we have time.

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

Reading from Śrī Caitanya-caritāmṛta, Ādi-līlā Chapter Thirteen. “The Advent of Lord Caitanya.”

TEXT 61

rāḍhadeśe janmilā ṭhākura nityānanda
gaṅgādāsa paṇḍita, gupta murāri, mukunda

TRANSLATION

In Rāḍhadeśa, the part of Bengal where the Ganges is not visible, Nityānanda Prabhu, Gaṅgādāsa Paṇḍita, Murāri Gupta, and Mukunda took birth.

PURPORT by Srila Prabhupada

Here rāḍha-deśe refers to the village of the name Ekacakrā, in the district of Birbhum, next to Burdwan. After the Burdwan railway station there is another branch line, which is called the Loop Line of the Eastern Railway, and there is a railway station of the name Mallārapura. Eight miles east of this railway station, Ekacakrā village is still situated. Ekacakrā village extends north and south for an area of about eight miles. Other villages, namely Vīracandra-pura and Vīrabhadra-pura, are situated within the area of the village of Ekacakrā. In honor of the holy name of Vīrabhadra Gosvāmī, these places are renowned as Vīracandra-pura and Vīrabhadra-pura.

COMMENT

Virabhadra Goswami, or Viracandra Goswami, is the son of Nityananda Prabhu. And He is also an incarnation of Vishnu. He is not ordinary living entity, but He is incarnation of Vishnu, and He appeared as the son of Nityananda Prabhu and Jahnava devi.

PURPORT (continued)

In the Bengali year 1331 a thunderbolt struck the temple of Ekacakrā-grāma. Therefore the temple is now in a broken state. Before this, there were no such accidents in that quarter. Within the temple there is a Deity of Śrī Kṛṣṇa established by Śrī Nityānanda Prabhu. The name of the Deity is Baṅkima Rāya or Bāṅkā Rāya.

On the right side of Baṅkima Rāya is a Deity of Jāhnavā, and on His left side is Śrīmatī Rādhārāṇī. The priests of the temple describe that Lord Nityānanda Prabhu entered within the body of Baṅkima Rāya and that the deity of Jāhnavā-mātā was therefore later placed on the right side of Baṅkima Rāya.

COMMENT

So, Nityananda Prabhu appeared in Ekacakrā-grāma as the son of Hadai Pandit and Padmavati. And ISKCON has a center and land in Ekacakrā-grāma. So, when Nitai was twelve years old, one sannyasi came to visit Ekacakrā-grāma. And Hadai Oja and Padmavati were the most famous devotees in Ekacakra, and they received the sannyasi and served the sannyasi. So at the end of the sannyasi’s stay, Hadai Pandit asked him what he could do for him, that he was ready to serve him in any way, give him anything he asked. So after hearing the offer of Hadai Pandit, the sannyasi said that, “I want your son, Nityananda Prabhu.” So Hadai Pandit never expected that the sannyasi would ask for his son, but because he had given his word, he would give the sannyasi whatever he asked. He had to keep his word.

There is a similar incident in Rāmāyaṇa when Dasaratha gave a boon to Kaikeyi. She could ask whatever she wanted. So when the time came, she asked that Rama, who was about to be enthroned as king of Ayodhya, should go in exile. And Dasaratha had to keep his word, because when a brahman gives his word, or a kshatriya gives his word, or any civilized human being gives his word, he has to keep it. But Dasaratha felt so much separation from Rama that although he kept his word, he could not keep his life, and he gave up his body in separation from Rama. So one’s word has so much value in Vedic culture. In fact, Srila Prabhupada was not just disappointed but shocked when he discovered that some of his disciples did not keep their vows. Because he thought that a vow is a vow. If one gives one’s word, one must keep one’s word.

So Hadai Oja kept his word, “Yes, then you can take Nitai.” And so the sannyasi left the house of Hadai Pandit with Nitai, and they stopped on the way out of the village under one big mango tree which is just opposite our ashrama in Ekacakra. And there is a platform at the base of the tree, and the tree is worshipable. So when Hadai Pandit told his wife what had happen, his wife could not contain herself. She could not accept the fact that Nitai was being taken away by the sannyasi, so she ran to the tree where the sannyasi was sitting with Nitai. And she approached the sannyasi, that, “Nitai does not just belong to my husband. He also belongs to me. So even though he has given permission, but I have not given permission.” So then the sannyasi took out of his bag a small Deity of Krishna, and he gave the Deity of Krishna to Padmavati. And as she was holding the Deity in her hand, before her eyes, the Deity changed His form into the form of Nityananda Prabhu. And she saw that actually, the Deity was Nityananda Prabhu, and that by giving her the Deity, the sannyasi was giving her back Nitai. So then, she also gave her consent. And immediately, the sannyasi with his new assistant left. After some moments, Padmavati realized what had happened, and she also became distraught that Nitai was gone.

In the meantime, word spread throughout Ekacakra, and all the residents of Ekacakra loved Nitai more than their own lives, more than their own sons and daughters, just like the residents of Vrindavan loved Krishna. So they all came rushing to the home of Hadai Pandit and Padmavati, and they said, “How could you have given away Nitai? How can we live without Nitai?” And they all said, “You could have given them our sons. We would have given our sons. But why Nitai? Why did you have to give away Nitai?” So then they decided that they would find the sannyasi and tell him that he can take any number of boys to be brahmachari assistants, but not Nitai. So the devotees spread out in all directions, and they were running in all directions to find the sannyasi, but they could not find him. Although he had only left a few minutes before, they could not find him. So from then on, the residents of Ekacakrā-grāma were simply plunged in the ocean of separation from Nityananda Prabhu.

After leaving Ekacakrā-grāma and serving as the assistant of the sannyasi, eventually after many years, Nityananda Prabhu returned to Ekacakrā-grāma for some brief time. And while there, he went to take bath in the river. And in the river, as he was taking bath in the river, one Deity of Krishna came to Him. And that is the Deity of Bankima Raya, which Nityananda Prabhu installed in Ekacakrā-grāma in which is there today. The same Deity installed by Nityananda Prabhu is there. And it just so happens that, before Srila Prabhupada left this world, he established Bhaktivedanta Swami Charity Trust to give financial assistance to various temples associated with Chaitanya Mahaprabhu and Gaudiya Vaishnavas. So we have given some money to the temple of Bankima Raya, and we have very good relations with the temple there. So I spent one day there, and so for mid-day prasāda, I had the mahā-prasāda of Bankima Raya. It is mentioned here:

PURPORT (continued)

Afterwards, many other Deities were installed within the temple. On another throne within the temple, are Deities of Muralidhara and Radha-Madhava. On another throne are Deities of Manomohan, Vrindavan-chandra, and Gaura-Nitai. But Bankima Raya is the Deity originally installed by Nityananda Prabhu.

On the eastern side of the temple is a ghata known as Kadamba-khandi on the bank of the Yamuna. And it is said that the Deity of Bankima Raya was floating in the water, and Lord Nityananda Prabhu picked Him up and then installed Him in the temple.

COMMENT

Now it has mentioned the Yamuna River because the Yamuna River flows in Ekacakrā-grāma, although according to mundane vision, the Yamuna River does not flow there. There is another river by another name, but devotees accept it as the Yamuna. And there is another story that once a man, an old man who was going on pilgrimage, came to Ekacakrā-grāma, and the residents there told him that the Yamuna is flowing. He said, “No, the Yamuna cannot be flowing here.” He had some doubt. Anyway, he was an old man walking with a stick. So he went into the Yamuna, or whatever the river was, and as he was entering the waters, he slipped and his stick got carried away by the current of the river. Then, after completing his tour and returning to Vrindavan, as usual, he used to take daily bath in the river Yamuna there. And when he entered the water to take bath in the Yamuna, he found that his walking stick was floating in the Yamuna River and came to him. Then he was convinced that yes, the same Yamuna that flows in Vrindavan also flows in Ekacakra. So it was in the Yamuna, in Ekacakra, that Nityananda Prabhu found Bankima Raya.

PURPORT (continued)

Thereafter, in a place known as Bhuddapura in the village of Virachandra-pura, about half a mile west, in place underneath a nima tree, Srimati Radharani was found. For this reason, the Radharani of Bankima Raya was known as Bhaddapurera Thakurani, the mistress of Bhaddapura.

COMMENT

Srila Prabhupada also named Deities Radha-London-Isvara, Radha Paris-Isvara. So people might think that these names are quite peculiar, but here we find the Deity of Radharani was called Bhaddapurera Thakurani, the mistress of Bhaddapura, because that is where the Deity was found. In Karachi, there is this very prominent Swami Narayana Temple with Radha-Krishna Deities, and we used to have regular satsaṅga there. Probably they still have. So we also call those Deities Radha-Karachi-Isvara.

PURPORT (continued)

Now, the temple and the temple corridor rest on a high plinth, and on a concrete structure in front of the temple is a meeting hall. It is also said that, on the northern side of the temple, there was a deity of Lord Shiva named Bhandishwara, and the father of Nityananda Prabhu, Hadai Pandit, used to worship that deity. Now there is also a Deity of Lord Jagannatha installed there. Lord Nityananda Prabhu did not factually construct any temples. The temple was constructed at the time of Virabhadra Prabhu. In the Bengali year 1298 (A.D. 1891), a brahmacārī of the name Śivānanda Svāmī repaired the temple, for it had become dilapidated.

A few steps onward from the temple is a place known as Vishramatala, where it is said that Nityananda Prabhu, in his childhood, used to enjoy sporting in various pastimes of Vrindavan and the pastime of rāsa-līlā with his boyfriends. [pause]

The place where Nityananda Prabhu appeared is called Garbhavasa.

COMMENT

Actually, it is said that Nityananda Prabhu’s umbilical cord is buried under that temple. There is a beautiful Deity of Nityananda Prabhu. It is just by the side of the house of Hadai Pandit and the Padmavati, and on the other side is a beautiful bathing ghat, a pond where Padmavati used to take bath.

PURPORT (continued)

Near Garbhavasa is a place called Bakulatala, where Sri Nityananda Prabhu and his boyfriends used to take part in sporting activities known as jhala-jhapeta. There is a bakula tree there that is wonderful because all of its branches and sub-branches look like the hoods of serpents. It has been suggested that by the desire of Sri Nityananda Prabhu, Anantadeva manifested Himself in that way. The tree is very old. It is said that formerly it had two branches, but later on, when the playmates of Nityananda Prabhu felt inconvenience in jumping from one branch to another, Nityananda Prabhu, by his mercy, merged the two branches into one.

Another place nearby is named Hantugada. It is said that Lord Nityananda Prabhu brought all the holy places there. Therefore, the people in the surrounding villages go there instead of to the Ganges to take baths. It is named Hunter Gada because Sri Nityananda Prabhu used to perform the dadhi-cida festival of distributing chipped rice with yogurt prasāda there, and he took the prasāda kneeling down. A sanctified lake in this place is always full of water throughout the year. A great fair is held there during Gosthastami and there is another big fair on the birthday of Sri Nityananda Prabhu. In the Gaura-ganoddesa-dipika [58–63], it is described that Halayudha, Baladeva, Visvarupa, and Sankarsana appeared as Nityananda Avadhuta.

COMMENT

So there is so much to say about Nityananda Prabhu, but Nityananda Prabhu is the original spiritual master, Balarama, because Krishna is the Supreme Personality of Godhead. And what is the duty of the spiritual master? The duty of the spiritual master is to give knowledge of the Supreme Personality of Godhead and inspire others to serve the Supreme Personality of Godhead. So Nityananda Prabhu is the first devotee of Sri Chaitanya Mahaprabhu, and he served the Lord and he taught others also to serve the Lord. So Balarama, Bala means strength, and Rama means to enjoy. So Balarama has spiritual strength, and without receiving spiritual strength from Balarama, one cannot make any progress in spiritual life. So one needs the mercy of Balarama. And the same Balarama has appeared as Nityananda Prabhu. Of course, Nityananda, Nitya means eternal, and ānanda means pleasure. So every soul within the material world wants pleasure. But unfortunately, we seek pleasure in temporary material relationships and objects. And such relationships and such possessions cannot give us real pleasure or eternal pleasure. Even if temporarily, they give us some pleasure, but eventually, they leave us either by being destroyed or by other causes. So the pleasure is not eternal, and the soul can never be satisfied by such temporary material affairs. But the pleasure that one gets from the contact of Nityananda Prabhu, and from the mercy of Nityananda Prabhu, is eternal and it can completely satisfy the soul.

So living in a materialistic city like Bombay, in materialistic society, generally people are mad after temporary material gain. And for the sake of temporary material gain, they do anything, nūnaṁ pramattaḥ kurute vikarma. They engage in all sorts of forbidden activities. Karma means prescribed activities according to Vedic injunctions, and vikarma means forbidden activities contrary to Vedic injunctions. So nūnaṁ pramattaḥ kurute vikarma, that people are mad with the desire for sense gratification, and consequently, they engage in so many forbidden activities, and thus, they suffer. So practically everyone is engaged in such sinful activities. Very few persons follow the Vedic injunctions. But even higher than karma, which means to follow ordinary Vedic injunctions, is akarma, or spiritual activities performed for the satisfaction of Lord Krishna in Krishna consciousness. Akarma means there is no result, there is no reaction. If one performs pious activities, he has to take birth to enjoy the reward. And if one engages in sinful activities, he has to take birth and suffer the punishment. But the one who engages in devotional activities to Lord Krishna, akarma, he doesn’t have to take birth to suffer or enjoy any reaction, but he goes back home, back to Godhead, to serve the Lord directly.

So by the mercy of Nityananda Prabhu, one loses attraction or taste for material activities, either so-called pious activities or so-called sinful activities. Of course, on the material plane, we distinguish between pious activities and sinful activities. But from the absolute position of Krishna consciousness, we have no interest in pious activities or sinful activities because both are material and both bind one to the material world. And therefore, Srila Prabhupada used to give the example of wet stool and dry stool, that someone may say that dry stool is better than wet stool, but actually, both are stool. So what is the use of distinguishing that dry stool is better than wet stool? So in the same way, material activities are material, whether they are so-called pious or so-called sinful. And devotees have no interest in sense gratification. They don’t want material rewards to enjoy more sense gratification, but they want Nityananda. They want eternal happiness, spiritual happiness, real happiness that comes from the contact of the individual soul with the Supreme Soul through pure devotional service. So only by the mercy of Nityananda Prabhu can one get a taste of eternal pleasure, of spiritual pleasure, and be freed from the attraction for or attachment to material activities and material reactions. So without the mercy of Nityananda Prabhu, we cannot even exist in Krishna consciousness for one moment. And by the mercy of Nityananda Prabhu, we can be sustained in our spiritual efforts and actually develop in Krishna consciousness.

And Nityananda was very merciful. A couple of days ago, we saw the Bhaktivedanta Swami Mission School annual program in the auditorium. So there was one dramatic performance by the students which showed the mercy of Nityananda Prabhu, that even though two very degraded rogues were so offensive to Nityananda Prabhu, not only did they blaspheme Him, but they, one of them actually took a pot and threw it at His forehead and caused blood to come. But Nityananda Prabhu was so merciful that, even though they did harm to Him, He wanted only to do good for them. He still wanted that they should chant the holy names of Krishna and be delivered from their sinful lives. And seeing the merciful attitude of Nityananda Prabhu, they came to their senses and they surrendered to Sri Chaitanya Mahaprabhu by the mercy of Nityananda. So no one could be more merciful than Nityananda Prabhu.

In fact, once when Srila Prabhupada was staying in Bombay, he received a report that one of his early disciples was in Calcutta and somehow he had fallen into smoking ganja. So Srila Prabhupada told the temple president, or whoever the other devotee was, to tell the disciple that unless he stopped smoking ganja, Srila Prabhupada said, “Tell him that he must give up smoking ganja, otherwise I will reject him.” So after the telephone conversation, Tamal Krishna Goswami asked Srila Prabhupada, “Is it true that if he didn’t stop smoking ganja, that you would reject him?” And Srila Prabhupada said, “No. I cannot reject anyone.” And then Tamal Krishna Goswami asked, “Well, don’t you have to draw the line somewhere? Isn’t there someplace you have to draw the line as to what is—Isn’t there some limit?” And Srila Prabhupada replied, “No. There is no limit to Nityananda Prabhu’s mercy.” And Nityananda Prabhu gives mercy without any discrimination who is fit or who is not fit. He is always intoxicated in love for Krishna and like an intoxicated person, He just gives His mercy freely without any discrimination and He wants to see others also distributing mercy. Therefore, in one lecture, Srila Prabhupada said that in order to approach Radha and Krishna, we need the mercy of Lord Chaitanya, and in order to get the mercy of Lord Chaitanya, we need the mercy of Lord Nityananda. and in order to get the mercy of Lord Nityananda, we have to approach persons like Jagai and Madhai. Of course in Kali-yuga, everyone is more or less like Jagai and Madhai. It is not very hard to find such persons.

So that is our goal, to get the mercy of Nityananda Prabhu, and by approaching the fallen souls of Kali-yuga and trying to induce them to chant the holy name of Krishna and Chaitanya Mahaprabhu, you can get the mercy of Nityananda Prabhu and be engaged in service to Sri Chaitanya Mahaprabhu and Radha and Krishna. So today is a very auspicious day. Nityananda Prabhu’s ecstatic mood is maybe heightened today. So in His intoxicated state of love of God, if we approach Him, He may fulfill our desires.

Sri Nityananda Prabhu ki jaya!

Srila Prabhupada ki jaya!

And, of course, the spiritual master is considered the representative of Nityananda.

So are there any questions or comments?

So we have the Polish Woodstock video?

[Kirtan]

Srila Prabhupada ki jaya!

Sri Nityananda Rama ki jaya!

Nitai-Gaura premānande Hari Haribol!

COMMENT

So, we will read Srila Prabhupada’s explanation of the song we just sang.

“Manah-siksa, Teachings to the Mind from Prarthana,” by Srila Narottama dasa Thakura.

PURPORT by Srila Prabhupada

This is a very nice song sung by Narottama dasa Thakura. He advises that nitai-pada, the lotus feet of Lord Nityananda (kamala means “lotus,” and pada means “feet") are a shelter where one will get the soothing moonlight not only of one, but of millions of moons. We can just imagine the aggregate total value of the soothing shine of millions of moons. In this material world (jagat), which is progressing toward hell, there is always a blazing fire, and everyone is struggling hard without finding peace; therefore, if the world wants to have real peace, it should take shelter under the lotus feet of Lord Nityananda, which are cooling like the shining of a million moons. Juraya means “relief.” If one actually wants relief from the struggle of existence and actually wants to extinguish the blazing fire of material pangs, Narottama dasa Thakura advises, “Please take shelter of Lord Nityananda.”

What will be the result of accepting the shelter of the lotus feet of Lord Nityananda? He says, heno nitai bine bhai: unless one takes shelter under the shade of the lotus feet of Lord Nityananda radha-krsna paite nai—it will be very difficult for him to approach Radha-Krsna. The aim of this Krsna consciousness movement is to enable us to approach Radha-Krsna and associate with the Supreme Lord in His sublime pleasure dance. Narottama dasa Thakura advises that if one actually wants to enter into the dancing party of Radha-Krsna, he must accept the shelter of the lotus feet of Lord Nityananda.

Then he says, se sambandha nahi. Sambandha means “connection” or “contact.” Anyone who has not contacted a relationship with Nityananda is understood to have spoiled his human birth. In another song also, Narottama dasa says, hari hari bifale janama gonainu: anyone who does not approach Radha-Krsna through a relationship with Nityananda has uselessly spoiled his life. Brtha means “useless,” and janma means “life,” ta’r means “his~” and sambandha means “relationship.” Anyone who does not make a relationship with Nityananda is simply spoiling the boon of his human form of life. Why is he spoiling it? Sei pasu boro duracar. Sei means “that,” pasu means “animal” and duracar means “misbehaved” or “the most misbehaved.” Without elevation to Krsna consciousness through the mercy of Lord Caitanya and Nityananda, life is simply spoiled in the animal propensities of sense gratification. Narottama dasa says that ordinary animals can be tamed, but when a human being is animalistic, having only animal propensities, he is most horrible, for he cannot be tamed. Ordinary cats and dogs or even a tiger can be tamed, but when a human being goes out of his way and neglects to take to the human activity of Krsna consciousness, his higher intelligence will simply be misused for animal propensities, and it is very difficult to tame him.

The enactment of state laws cannot make a thief an honest man—because his heart is polluted, he cannot be tamed. Every man sees that a person who commits criminal offenses is punished by the government, and also in scriptural injunctions punishment in hell is mentioned. But despite hearing from scripture and seeing the action of the state laws, the demoniac cannot be tamed. What are they doing? Nitai na bolilo mukhe. Since they do not know who is Nityananda, they never say the names of Lord Nityananda and Lord Caitanya. Majilo samsara-sukhe. Majilo means “becomes absorbed.” They become absorbed in so-called material enjoyment. They don’t care who Lord Caitanya and Nityananda are, and therefore they go deep down into material existence. Vidya-kule ki koribe tar: if one has no connection with Nityananda, and if he does not come to Krsna consciousness, his vidya, or his so-called academic education, and kula, birth in a high family or great nation, will not protect him. Regardless of whether one is born in a very big family or nation or has a very advanced academic education, at the time of death nature’s law will act, his work will be finished and he will get another body according to that work.

Why are these human animals acting in this way? Ahankare matta hoiya, nitai-pada pasariya. They have become maddened by a false concept of bodily life, and thus they have forgotten their eternal relationship with Nityananda. Asatyere satya kori mani: such forgetful persons accept the illusory energy as factual. Asatyere refers to that which is not a fact, or, in other words, maya. Maya means that which has no existence but is a temporary illusion only. Persons who have no contact with Nityananda accept this illusory body as factual. Narottama dasa Thakura then says, nitaiyer koruna habe, braje radha-krsna pabe: “If you actually want to approach the association of Radha-Krsna, you must achieve the mercy of Lord Nityananda first. When He is merciful toward you, then you will be able to approach Radha-Krsna.” Dharo nitai-carana du’khani. Narottama dasa advises that one firmly catch the lotus feet of Lord Nityananda.

Then again he says, nitai-carana satya. One should not misunderstand and think that as he has caught hold of maya, similarly the lotus feet of Nityananda may also be something like that maya, or illusion. Therefore Narottama dasa confirms, nitai-carana satya: the lotus feet of Nityananda are not illusion; they are a fact. Tahara sevaka nitya: and one who engages in the transcendental loving service of Nityananda is also transcendental. If one engages in the transcendental loving service of Nityananda in Krsna consciousness, he immediately achieves his transcendental position on the spiritual platform, which is eternal and blissful. Therefore he advises, nitai-pada sada koro asa: always try to catch the lotus feet of Lord Nityananda.

Narottama boro dukhi. Narottama dasa Thakur, the acharya, is taking the position that he is very unhappy. Actually, he is representing ourselves. He says, “My dear Lord, I am very unhappy.” Nitai more koro sukhi: “Therefore I am praying to Lord Nityananda to make me happy.” Rakho ranga-caranera pasa: “Please keep me in a corner of Your lotus feet.”

COMMENT

So everyone in the material world is unhappy; in material consciousness, everyone is unhappy. And Narottama dasa Thakura, as a humble Vaishnava is putting himself in the position of a materialistic person and he says, Narottama boro dukhi, that “I am very unhappy.” Nitai more koro sukhi, “But Lord Nityananda, You can make me happy.” And how? Rakho ranga-caranera pasa “ If Lord Nityananda gives us a place in the shelter of His lotus feet, or just in the corner of His lotus feet, and engages us in the service of Sri Chaitanya Mahaprabhu and Radha and Krishna, then we can be happy. Once, one devotee asked Srila Prabhupada, “But I thought we are not supposed to pray for our own happiness. So why is Narottama dasa Thakura praying to Lord Nityananda to make him happy?” Srila Prabhupada explained that one can only be happy in pure devotional service, and therefore actually he was praying for pure devotional service.

Sri Nityananda Prabhu ki jaya!

[Kirtan]

Sri Sri Gaura-Nitai ki jaya!

Srila Prabhupada ki jaya!

Nitai-Gaura premānande Hari Haribol!