BG 2.13 – The Science of Happiness

May 12, 2012
Houston, Texas

Giriraj Swami: All of you have heard of the Bhagavad-gītā. And this title, the Bhagavad-gītā As It Is, is a provocative title. Can anyone say why it is a provocative title?

Devotee: Because it is as it is. No interpretation; it is as it is, the truest form.

Giriraj Swami: Yes, it is a challenge. The implication is that there are other translations of the Bhagavad-gītā that are not as it is, which is the truth. Now what does it mean “as it is”? Of course, we know what the English words mean, “as it is.” But how does how does “as it is” apply to a translation of the Bhagavad-gītā? “As it is” means as Krishna spoke it. Krishna is the speaker of the Bhagavad-gītā, and as Arjuna understood it, Arjuna is the audience for Krishna’s speaking of the Bhagavad-gītā. And in the Bhagavad-gītā itself Arjuna as the ideal student, tells us how we should receive the knowledge of the Bhagavad-gītā from the speaker. And first of all, he accepts Krishna as the Supreme Personality of Godhead, as the final authority:

paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān

And he says that he accepts whatever Krishna has said as the truth in total, sarvam etad ṛtaṁ manye. And he further says at the end that he is prepared to act according to Krishna’s direction. So that should be our mood in receiving the knowledge of the Bhagavad-gītā. Now there are people, Srila Prabhupada called them unscrupulous, who take advantage of the popularity of the Bhagavad-gītā, the name of the Bhagavad-gītā to present their own philosophies by interpreting or misinterpreting the words of Krishna. For example, there are some commentators on the Bhagavad-gītā who try to say that the Bhagavad-gītā is a treatise on non-violence. Now that is a very artificial interpretation because if anyone knows the least about the Bhagavad-gītā, at the beginning of the Bhagavad-gītā Arjuna was refusing to fight because of false identification with the body and material attachment. And Krishna spoke the Bhagavad-gītā to convince him that he should do his duty and fight. So how can one derive non-violence from the Bhagavad-gītā? It is completely artificial. And like that there are so many translations of the Bhagavad-gītā in which the translator tries to promote his own agenda in the name of the Bhagavad-gītā. Now we don’t mind if people have their own theories. Everyone is speculating and making their own theories. But our protest is that you should do it in your own name. Okay, you have your own theory- non-violence or whatever it is, you present it in your own name. Don’t falsely try to present it as Krishna’s philosophy.

In 1976, a prominent industrialist in India, Rama Krishna Bajaj, you must have heard of Bajaj Electricals, Bajaj Scooters, and so on. So he formed an organization called the Gita Pratishthan or the Gita Foundation. And he wanted to have the first meeting at his family’s estate in Wardha. His father was Jamnalal Bajaj who was a part of the freedom movement. He was the treasurer of Gandhi. And Wardha is quite near Paunar which is where Vinoba Bhave has his ashram. So Srila Prabhupada did not want to go because he said that we will discuss how to promote the teachings of the Bhagavad-gītā but everyone will have a different idea of what the teachings are. So what will be the use?

So he kept trying to decline. And he wrote me a letter saying that I should go in his stead and make the point, very simple point that if they want to promote the Bhagavad-gītā they should present the Bhagavad-gītā as it is. And he gave the example of, well this is a bit of an adult example so I hope the parental guardians will take due care but because I have already begun and it was in Prabhupada’s letter, I think I should continue. But he gave the example of a person smoking ganja but he is not holding the pipe, someone else is holding the pipe but he is smoking. So when the police come to arrest him he says, “I am not touching it, my hands are clean. I am not touching it.” So he compared those people to the speculators who concoct their own theories about economics, politics, society, life, but when they are caught for speaking nonsense, “I am not speaking. It is in the Bhagavad-gītā. My hands are clean.” But their hands are not clean because they are not presenting the Bhagavad-gītā as it is.

So anyway, eventually Srila Prabhupada came to Bombay, to Juhu and Mr. Bajaj came in person to appeal to him to come. Prabhupada agreed. So we went by train to Wardha, Nagpur, Wardha. And there were many prominent spiritual leaders of different organizations of India. And Srila Prabhupada made the same point that he had advised me to make which is, they should present the Bhagavad-gītā as it is. And he made another point which is: that none of the other people’s preaching had really had any tangible effect. So many so-called preachers of the Bhagavad-gītā but their preaching had no significant effect. And Prabhupada was not making the point that he is better than they are or greater than they are, he was making the point that his presentation had effect because he was presenting the Bhagavad-gītā as it is and if they would present the Bhagavad-gītā as it is they would have the same effect. And he took it a step further that there have been so many translations of the Bhagavad-gītā and so many organizations meant to promote the Bhagavad-gītā, but the people who are both speaking and listening have not understood the first instruction of the Bhagavad-gītā. The first instruction of the Bhagavad-gītā is that you are not the body. It is the very first instruction: you are not the body but you are the soul within the body. Now, there are so many leaders then, I don’t know now, but then political leaders of India who were very fond of carrying the Bhagavad-gītā and quoting from the Bhagavad-gītā but their purpose was political. And politics is based on the principle of friends and enemies. And on a deeper level it is based on false identification with the body.

So they are carrying Bhagavad-gītā, addressing hundreds of thousands of people, quoting from the Bhagavad-gītā but they are identifying with the body, they are absorbed in thoughts of friends and enemy, so and so zindabad and so-and-so murdabad; whereas, “I am not the body,” they haven’t understood the first instruction. And Srila Prabhupada made the point further that his disciples, foreign disciples had understood the Bhagavad-gītā. And therefore, they were so many from different nations, different backgrounds, different communities living together and working cooperatively to serve Lord Krishna. So they understood the Bhagavad-gītā and they were actually living the Bhagavad-gītā. And again, Prabhupada attributed that effect to one thing only which is—presenting the Bhagavad-gītā as it is. If you present the Bhagavad-gītā as it is, it has effect; Krishna’s words have potency. And one who receives the Bhagavad-gītā as it is he knows he is not the body; he doesn’t identify that I am Indian, I am Russian, I am Chinese, I am British, I am American or I am Hindu or Muslim or Christian or Jewish, but he is spirit soul part and parcel of Krishna. And as part and parcel of Krishna his natural function is to serve Krishna. Our natural function is to serve in any case but when we are full of these false designations our service is directed in a different way. If I think I am Indian then I will want to serve India; if I think I am Pakistani then I want to serve Pakistan. So I have to serve, I am meant for that, I am created for that. But when we have these false designations, we serve false conceptions. And who knows what you will be in your next life? You may be absorbed in thinking, I am Pakistani, I hate India. And then in your next life you might take birth in India and think, I am Indian, I hate Pakistan. So these are all artificial, illusory.

So this is the Bhagavad-gītā As It Is. And I am going to read one verse from the Bhagavad-gītā from the beginning on this very point that we just discussed. Please repeat after me.

oṁ namo bhagavate vāsudevāya
oṁ namo bhagavate vāsudevāya
oṁ namo bhagavate vāsudevāya

Bg.2.13

dehino ‘smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

TRANSLATION

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

COMMENT

So this is a very important verse. This is the first line of the first instruction of the Bhagavad-gītā. Now we all have experience that when a person is born, he or she has a baby’s body. But after some time that baby’s body is no longer there, then there is a youth’s body. And after some time that youth’s body is no longer there, there is an old person’s body. But the soul or the person is the same. So when someone is a young person, say someone is an old person, so he has a different body than when he was a young person. He remembers I used to run and jump and play but he can’t do that anymore. But he remembers, ‘I used to run and jump and play.’ That means the ‘I’ is the same but the body has changed. And at every moment the body is changing, it is never exactly the same. Now, some people will say, “Well, the body hasn’t changed, it has grown.” But that growth is really an illusion. It is a word that we use to describe a series of changes just like with a motion picture. When you see a movie, you see a man is running across the screen but he is not running. What you are seeing is one image then another image slightly different, then another image slightly different, another image slightly different in quick succession. So there is the illusion of a person running but there is actually no movement, it is just a series of different images.

So when we say the body is growing it is not exactly growing, it is just a series of different bodies which we say has grown, but actually it has changed. Of course, you could say growth is a type of change but that word growth suggests that the body that I had when I was born has grown into this body. But it hasn’t, this is a different body. I think all the cells change every seven years; it is a different body but I am the same person. I remember I used to be young and I used to be able to do so many things that I can’t do in this body. So, just as the soul passes through different bodies during the present life, similarly at the time of death the soul passes into another body. It is just an extension of the same process which is the soul is passing through different bodies, even in this lifetime and at the time of death it also passes into a different body. That means that ‘I’ the person, am different from the body. And we say my body, my head, my toe, my arm, my leg, it is mine but who am I? Who is the ‘I’ that is claiming to be the proprietor of this head, toe, arms, legs, and so on, even mind. I changed my mind; my mind is bothering me. So that ‘I’ is the soul. And that soul, according to the Bhagavad-gītā, is part and parcel of the Supreme Soul or Krishna. And therefore, its natural function is to serve Krishna.

The hand is part and parcel of the body. It is the natural function of the part to serve the whole. So as spirit souls, it is our natural function to serve the Supreme Soul or Krishna and that will make us happy and satisfied. Right now, practically no one is happy or satisfied because they have made a fundamental mistake in the very beginning. Just like if you are performing some mathematical calculation, if you make a mistake in the very first step even if you perform all the other steps perfectly you may get further and further away from the actual answer. So in the same way if you make a mistake in the beginning by identifying with the body and thereafter you do everything perfectly for the benefit of the body, you may get further and further away from the actual goal which is happiness. And that is the truth. And in fact, in the last ten years there has been a whole new field of psychology to deal with the question of ‘What makes people happy?’ And the reason is because there is a whole generation of people who have done exactly what they were told would make them happy; they got a good education, they got a good job, they married a qualified spouse, they earned a lot of money, they got a nice house, got a nice car, went on holidays, they did everything that they were told would make them happy but they didn’t become happy. So now there is this whole new field called positive psychology, ‘What makes someone happy?’ And this research has turned up some very interesting, maybe even startling discoveries.

They have analyzed that there are basically three factors in a person’s happiness. The first is his, you could say, base point. We call it his base point – his natural tendency to be happy or unhappy. And they say 50 percent of one’s happiness or unhappiness depends on the base point. Now, the base point can be translated in scientific language as one’s genetic disposition. But in the language of the Bhagavad-gītā, and the two are not incompatible, in the language of the Bhagavad-gītā we could translate it as one’s karma. And even if we say that it is someone’s genetic disposition, still why does someone have a genetic disposition to be more happy? Some people are naturally more happy, more cheerful, and other people are naturally more morose, more depressed. So that is 50 percent that is already fixed. Then another factor is the condition, the conditions of one’s life which are the geographical place where you live, the dwelling that you inhabit, the place where you work, everything that makes the conditions that one lives in. And it has been found that between 8 percent and 13 percent of one’s happiness is affected by the conditions, say roughly 10 percent, average 10 percent. Yet we put so much effort into changing our situation. We want to move to a better location, better house, get a better job, and that hardly affects our happiness which is the ultimate goal of all of our endeavors. And this truth is also contained within the Vedic body of knowledge.

There is a verse in the First Canto of Śrīmad-Bhāgavatam and a similar verse in the Seventh Canto of Śrīmad-Bhāgavatam that says that just as misery comes without our making any endeavor. Now how many of you endeavor for misery? How many of you go to the temple or church or mosque and pray, “Dear God, give me some misery.” No one. But we don’t try for it, we don’t pray for it but it comes. It comes without our not wanting it. But it comes as a result of our karma. We are destined to enjoy a certain amount of happiness and to suffer a certain amount of distress. So the Bhāgavatam says, “Just as miseries come of their own accord without our endeavor, similarly happiness will come of its own accord without our endeavor.” Now this principle is there in Vedic culture, in Indian culture. There are many examples but there is a saying that Srila Prabhupada used to quote. So there is a saying that, “Even if you go to Calcutta your forehead goes with you.” Because in the old days, Calcutta was the most magnificent city in India. So people from all over India they thought, Well if I go to Calcutta I will earn my fortune. So there is a saying that “Even if you go to Calcutta your forehead will go with you,” because one’s destiny is supposed to be written in one’s forehead. And even today, when Indians want to lament their bad luck, they go like this, “I am so unfortunate. I almost got it. It was so unfortunate, I just missed.” Because it is our destiny whatever happiness is destined, even if we go to Calcutta, it will follow us. Whatever misery is destined even if we go to Calcutta it will follow, or Houston or New York or Toronto. It is the same thing.

So that 10 percent, that is the focus of most people’s pursuit for happiness is just 10 percent. It doesn’t affect much. So that leaves 40 percent, 40 percent. So what is the 40 percent? The 40 percent are things that we do well, that produce a sense of inner satisfaction. It is something that we are meant to do and when we do it, it creates a sense of inner satisfaction and that lasts. They did one experiment that had some of that and then something that just makes you happy in terms of your sense enjoyment. I think in the experiment it was eating an ice cream cone. So eating an ice cream cone will make you happy. You like ice cream? Yes, it is hard to get their attention but now we finally got the right level here. You like ice cream? So the people in the experiment who were interviewed immediately after eating the ice cream cone felt happy. But that happiness did not last long. Sorry, she looks disappointed. You could have another one but that won’t last long either. And how many can you have? Whereas, something that is a matter of, you could say, discipline produces a sense of happiness or satisfaction that endures till the next day. This is all material things but till the next day. And that is also described in the Bhagavad-gītā that there is happiness in different modes or gunas. There is the mode of ignorance—tama-guṇa, the mode of passion—raja-guṇa, and mode of goodness—sattva-guṇa. So happiness in the mode of passion is like nectar in the beginning but poison in the end. We know that, say overeating, when you are eating that delicious food, you feel happy, or drinking. Of course, there are many other things I could comment on about the art, car parade, it was wonderful. And I will comment on it, maybe not here. But it was really wonderful. But one corollary of going out in the art car parade as you see what people think. And part of the way you see what they think is by what is written on their t-shirts. So there was a fellow who had a t-shirt that said—You look like I need a drink. Now of course that is sort of a play on the usual, “You look like you need a drink,” like you are not doing so well. But this one is—You look like I need a drink. I guess I have to have a drink. So this type of happiness is like nectar in the beginning but poison in the end because the next morning, it is. . .Even my psychology professor used to say, “What do you do when the orgy is over?”

So now, then there is a whole field of activity that has been found to be the most efficacious in producing happiness, and that is doing good for others. My cousin is a family therapist. And he was a typical American, skeptical type of person. But even he has had to admit that the findings in the research show that people who do good for others become happy. And people who are unhappy, if they dedicate themselves to activities that are good for others they become happy, more than by sitting and discussing problems and whatever the different other approaches are. And in terms of job satisfaction, the jobs that do more good for others or, I wouldn’t even comment on whether they do good for others or not, but in which the person has a feeling that he is doing good for others, his motivation is to do good for others, their job satisfaction is very high, like religious leaders, I think teachers, healers. And then they discovered one thing that is off the charts, it is so potent, it is literally off the charts. It was when they were first conducted and now, they have probably recalibrated the chart, and that is they have located areas in the brain that are associated with happiness. And at times of happiness the brain waves in those areas are very pronounced. And they have their way of mapping the brain. So they have done experiments, linking electrodes to the person’s brain and mapping those brain waves associated with happiness with different activities. And they have done experiments with devotees, but not just devotees even Buddhist monks, but also devotees—chanting. So the graph went totally extreme. They had not mapped anything that showed that extreme height of a brainwave associated with happiness as chanting; that applied both to japa—Hare Krishna maha-mantra japa and Gayatri mantra. And they even say, that process can reprogram the brain so that base level (that we begin by talking about) that base level changes. The base level by definition doesn’t really change. It doesn’t change by changing your condition and it doesn’t change by changing your work or other activities, but it changes by that. Of course, the sages of ancient India knew all these secrets before. It is not that we need to read articles, read research about what makes people happy to know the answer, but we read it because it gives confirmation to the truths that are already there in the Bhagavad-gītā. And for people who tend to put stock in science and mathematics, it confirms the truths that are already there in the Vedas.

Many years ago, now it is probably I can’t say for sure maybe seventy or eighty years ago, there was a conference in India, probably in Calcutta at which some Europeans, maybe Americans and Europeans came to discuss with some Indian saintly persons. And this western scholar was astonished by the knowledge in the Vedic literature. And at the end he exclaimed that, “You people have such priceless knowledge. Why didn’t your forefathers share that knowledge with our forefathers?” And the saintly person replied, “Because when our forefathers were compiling the Vedic scriptures, your forefathers were swinging in the trees.” Well, actually they weren’t but it just shows the folly of the theory of evolution. That they think that the people who compiled such profound truths in the Vedas by their calculation so many years ago, decades, millennia were monkeys or some descendant of monkeys. So actually, this is real knowledge. And as stated in the Bhagavad-gītā anything else is ignorance. Krishna lists so many items that are knowledge and then He says that, “Anything else is ignorance.” So most of what passes as knowledge in educational institutions by the standard of the Bhagavad-gītā is ignorance. The first two items in the process of knowledge are amānitvam adambhitvam; humility and pridelessness. To have knowledge you have to be humble, to get genuine knowledge you have to be humble; and where is that? But the two most important items are- engaging in devotional service to Krishna, that is the most important of all the items, and then next most is acharya upāsanam—one must approach an acharya, a wise teacher. And Krishna says anything not in this list is ignorance. So this is the situation that most of what is being taught is ignorance—ignorance of the identity of the soul and the goal of life and the means to attain it.

And Srila Prabhupada would protest, “Where is that department in any educational institution that teaches the difference between a live body and a dead body?” He gave a talk at MIT and this was his question to the students and professors, “Where is that department that teaches the difference between a live body and dead body?” They don’t even know. They are so ignorant; they don’t even know. When the soul leaves the body everything in the body is there; all the organs are there, all the chemicals are there, but what makes it dead? Well, the soul has left. Actually, the body is never alive, it is always just a bag of chemicals. But it appears to be alive because of the presence of the soul. So they don’t know that—most basic fact. Now, I am aware that our hosts have entered the medical profession and perhaps there are others here involved in the medical profession or aspiring to be, which is all well and good, there is no problem at all. But there is a verse in the Bhāgavatam that says that, “Even if you have a very strong boat and a good captain, you may drown.” As was the case with the titanic. Recently they were observing the 100th anniversary of the sinking of the titanic, the most popular movie of all time, the biggest grossing movie of all time- the Titanic. They re-engineered it so it was 3D, at a cost of $18 million. Yes. Anyway, so the verse says even if you have a very strong ship and a good captain, still you may drown. And it says even if a child has very good parents, who are very attentive to the child’s welfare, still the child may die. And even if a person has a very good doctor and very good medical treatment, still he may die.

So there is four lines. So these are three. The fourth line is that, unless one is cared for and protected by the Supreme Personality of Godhead, in other words, the ultimate factor in one’s life or death or happiness is the Supreme Personality of Godhead. So the verse says, that unless one is cared for and protected by the Supreme Personality of Godhead, even if he has a strong boat and a good captain he can drown, even if he has a good doctor and medicine he can die and so on. So in whatever activity we engage we should be aware that the ultimate factor is the Supreme Lord. And this is also known in the Ayurvedic system of medicine. I am fortunate to have a Vaidya—Ayurvedic doctor, who comes from a long line of ideas that is traced back to the time of Krishna, before the time of Krishna. It is mentioned in the Puranas. And he explained that there are three categories of Vaidyas or doctors. The lowest category doesn’t know what he is doing and the recommendation is to avoid him. The second category knows how to diagnose a disease and treat it but he cannot explain it to the patient. And you can take treatment from him but the problem with his not being able to explain it is that, there is two problems—one is that a person won’t have the conviction to follow all the prescriptions because he won’t understand why he is being asked to follow. And the other problem is that if the doctor is not available and something comes up, he won’t know how to deal with it, he will be completely dependent on the doctor because he won’t have learned the principles underlying the doctor’s recommendations. And then the first category, he knows how to diagnose and treat and explain it. But the name of that, there are Sanskrit names for all the three categories, but the name in Sanskrit for that category is someone who can intercede on your behalf with God. And the idea is- that along with the diagnosis and treatment he can intercede on your behalf with God. In other words, he can pray to God on your behalf.

We are just discussing different levels of Ayurvedic practitioners, she is somewhere in there. Yes. And he told me that his father, I mean because of now the Government regulations in India for Ayurveda you have to go to a government approved Ayurvedic College. But the real knowledge gets passed down through paramparā, through these genuine lines of paramparā. So anyway, he went through all that. And then after he finished that education then he had like personal training from his father and that is where he learned most of what he uses. And he said that if his father had a case that he could not treat he would tell the patient to chant Hare Krishna. And, of course in some cases the disease cleared up by chanting, in some cases it didn’t. But in any case, the first benefited by chanting, but in a lot of cases it did clear up by chanting. And they have certain rules, so many rules. They are forbidden to accept a patient that they think they can’t help. So many principles they have. And that is a big problem with western medicine that, I shouldn’t say western, everywhere probably, that the doctors don’t want to admit defeat. They don’t want to tell the patients or the family members of the patient that they can’t do anything to help the patient. And the result of that is devastating on the patient, on the family, spiritually, emotionally, even financially. They don’t want to tell them. There is a whole field of hospice care that is meant exactly to help people make the transition from this body to the next. And it is covered by Medicare. But something like 98 percent of people on hospice go on hospice and die within three days because the doctors don’t want to admit. So they keep trying this-that.

And another study has shown ironically, that the patients who are told that they have a terminal illness and are no longer fighting it trying to be cured and who go on hospice, they end up living longer than the people who keep trying to prolong their life fighting it. So there are so many anomalies and all the answers are in the Vedic literature. And again, as science or research is exploring more subtle areas of human existence like happiness or end of life, they are finding that what the sages of India, what the Vedic scriptures said are true. So it is good, if you can help someone medically but ultimately everyone will die. Bhagavad-gītā says, for one who has taken birth, death is certain and for one who has died, birth is certain. We can’t avoid it, as sure as death. So we should live our life in such a way that we will be happy, not only in the present life but in the future life. We are talking about immediate, like nectar in the beginning but poison in the end or poison in the beginning nectar in the end. Well, Krishna consciousness, bhakti-yoga can bring you to happiness that never ends. It exists in this life and it continues into the next life. In fact, the distinction between this life and the next life hardly exists for a devotee because he will be happy serving Krishna in this life, he will be happy serving Krishna in the next life. So it is immaterial to him.

We didn’t read it but there is another verse that compares the change of body to the change of a dress. It has no significance. You are wearing one set of cloth, it becomes old and useless, you discard it and put on a new set of cloth. You are the same person. So all these truths are there. And they can be realized very easily by bhakti-yoga. And the process of bhakti-yoga, the most essential process is very easy and joyfully performed, and that is the chanting that we did. This is so easy. You don’t have to do any gymnastics or severe austerities or any word jugglery, you just chant. And that chanting has so much potency that it cleanses all the dirty things from the heart, that misidentification with the body and conception of “I” and “mine” and, “I am this body. This is my husband, this is my wife, this is my child, this is my home, this is my car, this is my community, this is my nation.” That is all cleansed by the chanting. And anyone can do it even a child can do it.

Meera? You were sort of lukewarm about ice cream, although Rassi Kendra had his own interpretation. How do you feel about chanting?

Devotee: [Unintelligible]

Giriraj Swami: Good, good. You like ice cream; how do you feel about chanting?

Devotee: [Unintelligible]

Giriraj Swami: Good. And how do you feel about chanting?

Devotee: [Unintelligible]

Giriraj Swami: Good. And do you all know the Hare Krishna maha-mantra? Do you think you could say it together in unison? Okay let us hear.

Devotees:

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

Giriraj Swami: Thank you. So the point of this demonstration is that even a child can chant. It is universal. Even a child can chant and feel happy. And I have heard from some of these children who go to our Sunday School that the highlight of their week, which they look forward to all week long is going to the Sunday School. So that says a lot, that it is easy and it is a joyful process. Anyone can do it. So the conclusion of our message tonight is that you should accept the teachings of the Bhagavad-gītā As It Is. And the Bhagavad-gītā is the essence of the Vedas. If you understand the Bhagavad-gītā As It Is you understand the essence of the Vedas. But it includes other books too like Śrīmad-Bhāgavatam, most important. And you should apply this process, it is mentioned in the Bhagavad-gītā, and especially chant; chant and associate with devotees, and take prasāda. We will be coming to that, that is also part of it, important part of it. We won’t take a survey of how many people like prasāda but you can take it on my word that everyone here does. So let us repeat once the Hare Krishna mantra, you can repeat after me.