Full Transcript (Not Corrected)

Opening Invocation

ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :

Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.

The Nature of Divine Love (Prema) - Chapter 4 Commentary

We have entered into the fourth chapter, which is telling us what is the nature of Divine Love—Prema.

The Distinction Between Kāma and Prema

Prema is not Kāma. Kāma and Prema are alike in that we say "I like this, I like that."

What is the difference? Kāma we control. Prema controls us. So all our love, you know, depends upon our mood.

You know when you are in a good mood. Suppose you love somebody, even your son or daughter—it depends upon you. If you are in a bad mood, whatever they do, you get irritated. Are you loving really them? That's not love. That's a desire—Kāma. "My children." What prārabdha I have done, I don't know. Why I got this kind of children? I like that.

The Indescribable Nature of Prema

So Anirvacanīyam premasvarūpam. Impossible. No experience can ever be described to others unless the other person has some experience.

The Illustration of Taste

My favourite illustration is: supposing you go to an island where only this Agalikaya (bitter gourd) is grown. Describe to him the taste of Rasogolla. How are you going to describe? They have never even got—at least if they had got some honey, you could tell that "this is a sweet taste, but this is many times more pleasant than that." Through the known, convey the unknown through the known. Some similarity must be there—or bela, some fruit which is sweet like mango, etc. Then you can convey.

How are you going to convey when there is only Agalikaya? The only way is: Agalikaya has different stages of development. In one stage, it is the least bitter. Also, that is the most pleasant for those fellows. Then you have to say, "You multiply it by a billion fold." But still it doesn't give you the correct idea. Anirvacanīyam premasvarūpa.

The Controlling Nature of Prema

So one point we need to keep in mind is: Prema is that which possesses us. You have no control over it. It will make you do what you need to do.

Very soon we are going to discuss... So Nārada gives an example: Mūkāsvādhanavat. Mūka means a dumb person. You feed something very tasty to him. How can a dumb person describe? The thing is, he can express his feelings—his face will be beaming joyfully, his eyes are sparkling. Some signs that he is very happy. But is that a description?

The Story of the Blind Man and the Crane

Like a blind fellow thinking how a mother is feeding her baby. Have you heard about it? One night a blind fellow was moved. He heard, he stopped in front of the house—a child was crying unstoppably.

So the blind fellow asked somebody, "Why is the child crying?" Then somebody replied, "The mother is trying to feed him milk and he doesn't want to drink." This fellow never tasted or remembered what milk is like. Then this neighbor is describing to the blind fellow: "It is a substance like a crane." Now bird crane—"it is like a crane." Of course, a blind fellow never saw a crane.

"What is a crane?" So he showed him to feel his hand. So he felt—"Oh my God, no wonder the child is crying! The mother is trying to push this into his mouth!"

Nobody can describe it. Why? Because the nature of Prema is to become one with the object. This is called Prema. This is called bliss. This is called happiness.

The Philosophy of Experience

I have explained about this concept in previous times. Suppose you are eating a sweet. That sweet touches your tongue. For one millionth of a second, you have forgotten time and space. That is called experiencing the sweet. After that, the experience has disappeared. Memory remains.

The Paradox of Present Experience

So when we say "I am happy," the real language should be "I was happy"—not "I am happy." Because it is like saying "I am sleeping." You can't talk. "I was sleeping," yes. "I am seeing somebody," yes. But "I am asleep"—that is contradictory. "I am" will not work. "I was asleep."

So experience—"I had an experience." "I am experiencing"—that never takes place.

Then what about this: "I am seeing you, you are seeing me"? The experience part is over. The remembrance part only comes.

The Scientific Fact of Perception

Not only that. When I am seeing you—scientific fact, not philosophical fact—I am not seeing you. I was seeing you. Can you understand this concept?

See, I will give an illustration. The stars, which are billions of light years away—they are dead. But they have been emitting light. It takes billions of years for that light to reach the earth. Now I am seeing that light. I am saying "there is a star." Actually this star is dead billions of years back. And that light will be emitted for billions of years. The last light it is sending before its explosive death—that would be the last we will see. Until we see one ray of light, it is for me, as far as I am concerned, still there.

So what am I seeing now? I am seeing a star which was billions of years old. Do you understand what I said?

So, you are there. My eyes are going there. By the time it takes your picture and comes into our mind—some millionth of a second has gone. And that is presented to the mind. And then "I am seeing." I am seeing the past as the present. Is it a fact? Now you understand it? Nobody can see anything as it is happening in real time. Past tense. I should be saying "I was seeing you." No question of "I am seeing you." But we are using it because it is convenient for us to use this word.

The Nature of True Experience

So, this is the point. "I was experiencing happiness." I should be saying "I was experienced." But what am I saying? "I am experiencing it." It doesn't happen.

Anyway, what is the point here? Experience, first of all, can be conveyed to others unless the other person had the same experience.

"Have you slept well?" "Yes, very well." "So, did you sleep well?" "Yes, I slept well." I understand you, you understand me, because both of us had the same experience. If I had some experience which you did not, it is not possible to convey this one.

But this Prema—what am I talking about? Prema is to become completely one with God. And that Prema is called knowledge. What is that knowledge? "I am God." You can't experience God, because God is not an object. Simply say, "This is me. I am." Ahaṃ brahmāsmi. That is called Prema. Call it Jñāna, call it Prema. Don't worry about what usage you use.

The Nature of the Self

So, that is why it is called Anirvacanīyam. There is no experience. See, there are two types: Objective experience is called experience, technically. And what is called experiencing oneself—we use human language, but you should never use it. Because, if I go into a little bit of philosophy, you will be—your brains may be very delicate brains, you know—might get upset. But I will anyway try it.

The Changing Nature of Objective Experience

See, this experience means what is it? Half an hour before, you were not here. I could not have experienced you. Then you came ten minutes back. Since then, I was seeing you. I was experiencing. After half an hour, you would go away. Then I would not experience you. You understand?

Experience is something that changes. It was not there, it is there, and it will not be there. If this is the experience, any objective experience falls under this category. Any time, you are not seeing Preity now. You will see Preity after sometime. After sometime, you will not see Preity. That is what you say, "I saw Preity." Is it not?

The Unchanging Self

But there is one experience—we call it experience. It should not be called experience. When is it you are not experiencing yourself? Is there any time when you say, "I was not"? Deep sleep? No, deep sleep is objective experience, not subjective experience.

See, I am trying to put these deep concepts. Imagine there are three rooms: A, B, C. You are here for one minute in this room A. Then you move into room B. Then you move into room C. Then again you come to room A. The rooms are changing. You are not changing. Not even for a millisecond you are absent. The distance between this room and that room, you are not absent. Every millisecond from the time you started from here until you reached this space, you were never absent.

So you are experiencing waking state, you are experiencing dream state, you are experiencing deep sleep state, but you have not changed. Follow?

The Changeless Nature of "I"

So therefore, to describe it we say, "I experience myself." It should not be called experience, because that doesn't fall like objective experience. Object comes, object goes. But I don't come and go. I am twenty-four hours, 365 days. Before birth also I was, after birth also I was, after death also I will be. This is the truth. This is called Self. It is changeless.

So, just to clarify... The "I" is without the body and mind. Yes, correct. That "I" will never change. "I" doesn't have the citta memory. No, no, whatever is added to the "I" is completely different from the "I."

And you can't describe the "I" because description is only of changing matter. It is unripe fruit—one description. Ripe fruit—another description. Rotten fruit—another description. So it is always changing. But the "I" is not changing.

If the "I" is born, then it was not there before. So there is a law: To observe a change, you must become changeless. You have to think these concepts. These are called deeper concepts. Otherwise you won't understand Vedanta, what Vedanta is trying to tell.

The Unity of Experience

Anyways, what is the point? So, do you experience yourself? We say yes. But that's not a correct description. When am I not experiencing myself? When I am experiencing myself twenty-four hours a day for eternity, you don't call it experience. The word experience should be used only with regard to something other than me. So, I hope the idea is clear.

So, when I become one with the experience, there is no distinction between experiencer and experienced. And that is when I say, "I am God." So, that cannot be described. So, description is only of changeable matter. Unchanging thing cannot be described. If at all you have to describe, it is "unchanging." What do you understand by that—unchanging?

Prakāśyate Kvāpi Pātre

We are talking about Prema Svarūpa, the nature and description of Prema, divine love. First of all, it is not Kāma. What is the distinction between Kāma and Prema? Any object other than God, it is called Kāma. Only God, it is called Prema. God means myself.

The Truth About Love

And we all love only ourselves. We don't love anything else in this world. This idea has to be deeply experienced by us. Nobody loves anything. Cannot love also. Because how can you love something?

That's why I put it in my own funny way. A young man meets a young woman and says, "I love you, so you also love me." The young woman asks, "Do you love me?" Young man says, "Yes." "How much do you love me?" "This much I love you." "How long do you love me?" "For about one and a half minutes."

Is that lady likely to fall in love with that fellow? Do you think that lady will fall for him? That is not love. Twenty-four hours...

So we don't love anything. We don't love our body. We use it as an instrument.

Instruments of Happiness

So this is an important point. Any object is an object of our—an instrument of our happiness. So husband is an instrument of happiness. Suppose he stops giving happiness. Then you know what you want to do with that fellow? Burn him.

In Italy, you know, no man—no son-in-law likes the mother-in-law. So once one American couple had come to Israel with his wife and mother-in-law. Unfortunately, the mother-in-law died there. So the funeral people, they came and then said, "Sir, do you want to have a ceremony? Burial ceremony?" He said, "No, no, no, no, no. I want to ship her back to America. There we will do it."

So this fellow said, "What? Are you mad? Here to conduct the funeral ceremony, it only costs $100. For shipping this body back, it will cost $10,000." He said, "Doesn't matter. Even if it is $100,000, I want only to ship her back."

"Oh," that fellow asked, "what makes you decide like that?" That fellow said, "Your history tells, once a man was buried here, and he came back to life after three days. I don't want to take any risk."

So another mother-in-law died. So the funeral director asked, "What do you want to do? Do you want to cremate her? Do you want to burn her? And do you want to completely put in a casket and throw to the fishes?" The man said, "You choose which way you want." He said, "Do all the three, because I don't want to take any risk. Might come back to life like that."

The Hierarchy of Love

Anyway, what is the point? No person, no creature ever loves anything else other than oneself. But the more an instrument is likely to give us happiness, we value that instrument. We love the instrument. How long? As long as it gives. As long as that instrument gives, even if we don't throw somebody out, we wish.

Even children, you know, I tell you something very important. They look a little bit funny. There is an old parent not dying, suffering. Who is suffering? The children are suffering, because they have to look after. They are praying, "Oh God, I can't see my parents suffering. Please take this fellow away." What is the real prayer? "I am suffering. I can't tolerate it any longer. Out of your infinite grace, you take away this soul." It's a fact. Because there is a limit how much we can throw away our selfishness. Let it be beloved parents. Yet this will come. Human nature.

The Laws of Love

What is the point we are discussing? The point is nobody can love anybody. Everybody can love only one being.

So the first law of life is: we love ourselves.

The second law of life is: we love that instrument which gives us the greatest happiness.

And then we love—third law of life: we love that instrument which gives us a little less.

Fourth law of life is a little less. Like this you can go on. We have hierarchical values there.

This is the truth. Whether you want it or not, whether it is parents, husband and wife, children, you name it. Ultimately we only love ourselves.

The Teaching of Bṛhadāraṇyaka Upaniṣad

This is the highest truth. I am talking about Bṛhadāraṇyaka Upaniṣad. Yājñavalkya is telling to Maitreyī: so nobody is loved. One's self is the most beloved. More beloved than even one's own son (putrād api).

It's true. As long as the putra or putrī start giving us happiness, then it is tolerable. The moment they are troublesome, we may not do it, but we wish that they were never there. Is it not a fact?

One day you may tolerate. Then you are a saint. If you tolerate for one day, you are a saint. If you tolerate for two days, you are a greater saint. Usually it is only for a few minutes.

The Role of Sleep

Then how are we able to carry on? Every one of us goes through this experience called Nidrā. It is this Nidrā which makes us remember only ourselves and makes us forget everything else. It is that peace we experience in the Nidrā which makes us remember and put up with all the problems of life. This is a fact. That is why the Suṣupti is compared to Brahmānanda—temporary Brahmānanda. Okay.

The Manifestation of Divine Love

So, what is Prakāśyate kvāpi pātre? See, you are telling love is indescribable and you are also telling it is like mūka svādhana. What is the proof that there is such a love that exists?

Yes. It manifests in some worthy instruments.

The Example of Śrī Rāmakṛṣṇa

For example, Rāmakṛṣṇa used to go into Samādhi. What is Samādhi? Tell me what is Samādhi? Mūka svādhana. He becomes one with his own self which is of the nature of Saccidānanda svarūpa.

That is why when Hari... You know that story? When Ṭhākur was suffering from indescribable pain, then one day Harimāl came—future Swami Turiyananda. And then Ṭhākur wanted to test him. "How much I am suffering?" Harimāl said, "No, sir. I see you swimming in an ocean of bliss."

Why ocean? Because even tanks or even lakes may dry up, but ocean will never dry up. So, "You are swimming in the ocean of bliss." Immediately Śrī Rāmakṛṣṇa, you know what he said in Bengali—beautiful word—śālā dhorechi. "This rascal found me out." That is the fact.

The Mystery of Suffering

Then did not Śrī Rāmakṛṣṇa suffer? Yes, he did suffer. But for our sake. Because to communicate with us he requires a medium. And that medium is the body. The moment he identifies himself with the medium, he has to go through it like anybody else. Mind will be there. Body will be there. And the effects of body and mind will be there. He was tolerating.

One day he told them, "This body is suffering so much. If you all say so, I want to give up." They were feeling, "What can we say? We want to see him." Because the moment he disappears, he becomes like any God—an object of meditation. Anybody who is dead is only an object of thinking. But a person, even old and suffering, we can see directly.

So, what could they say? One part of the mind says, "We don't want him to suffer. Let him go." Another part of the mind says, "If we lose him, then we won't be able to see him—rarely." After that, they have to pray and pray and pray. And occasionally they would get a glimpse.

The Value of Physical Presence

Now you may ask, "What benefit do they get by seeing?" Because when the body-mind is there, he can, by just seeing you, put you into Samādhi. He can give you anything you want. Now, apply, apply. No reply. No reply. Very rarely.

That's why they understood the value of Śrī Rāmakṛṣṇa. But at the same time, that intolerable pain, they also had to bear.

Examples of Love in Action

So, what is this? Some fit instruments are there. You can see that love. You can see that love means you can't measure it, you can't understand it, but you can experience it.

The only thing we can describe it is: a baby is in the arms of the mother. A tiger comes. Swami Vivekananda describes it. A woman is walking in the streets. Suddenly a tiger comes. What would be her reaction? She will try—no, no. She will try to run away.

Another day, next day, she is traveling with her baby and the same tiger comes. What would be her reaction? Where would be her place now?

So many incidents. Recently in UK, a building was falling and then the brother was elder, his sister was smaller. Immediately, he pushed her to the ground and laid himself on her so that whatever falls, let it fall upon him. This kind of bravery also, you get so many things.

How many people die? There is a well they want to clean up and they go down and poisonous gases will come, they will die. Great people are there in this world.

The Experience of Love

So this love cannot be described but can be experienced. We all experience it. Our parents, how much they love us. They may quarrel, they may scold us, but they love us. Most parents they do that. So we can understand it. A little bit, small drops of this love is there.

That is why this is called Rasa. One small droplet of this Rasa means Ānanda of God. That is what makes the whole world run, really speaking.

If suppose this Rasa is absent, to live in this world, graphically describing, it is for the sake of happiness we are all living this life. If we don't have it now, we are expecting, hoping that it will come at some future point. If anybody loses that hope, his body will not stay.

So desire is hope, hope is desire. Learn it once more. Okay. They have to go. So let me... want to use the word dispose of them. Okay. Let's use that. That's not mine. Yeah. Okay.

The Transformation of Kāma into Prema

Prakāśyate kvāpi pātre. If that devotion nevertheless manifests itself in one, whosoever it be, when one has made oneself fit for such manifestation by constant Sādhana.

What does that mean? In each one of us, what we call Kāma is actually Prema only. Prema and Kāma, there is no difference excepting one difference. What is it? If the Prema is directed towards small bits of happiness, it is called Kāma. If I want the whole happiness—that is called—which is God. God means everything.

The Problems with Worldly Happiness

So any other object, will it give happiness? Definitely it will give happiness. But what is the problem? There are three problems. Any happiness we derive from any object in this world have three problems.

First Problem: Incompleteness

The first problem is it is incomplete. Suppose you love to eat Jalebi. But you also love Mysore Pak. But you can't eat both. There is a limit. So even while eating this Jalebi, you are thinking, "Ah! Next time I will eat Mysore Pak. Next time I eat Jhana Jalebi." Next time Jhana Jalebi, you know, this paneer is filled inside the Jalebi. Not this useless besan. So fantastic! If you don't eat it and die, then you have to eat more. Just to experience it. At least after my telling it. Before that, you know, your desire exists. You have to eat one. Once you go to Calcutta. Here also available. I think Keshidas might be available.

Once you eat it, after that most likely you will not touch this ordinary thing. Very good.

So what I am telling—what is the first problem with any worldly happiness? It is incomplete. So Asantṛpti, even while experiencing it, you don't feel complete satisfaction. Because the other desires are there.

With the same regard, one sweet only I am describing. You want to eat this sweet, that sweet, the other sweet and you don't have that capacity to eat all the sweets. Even Kumbhakarṇa doesn't have that capacity.

Second Problem: The Law of Opposites

Second is, every sweet—as an example that we experience—increases, it brings its opposite. Sukha always brings its opposite which is—for Sukha the payment is Duḥkha. People don't understand. It's not money. Do you understand that point?

Not really. Say, suppose you are well-to-do and you want to eat sweet and then you get—somebody brings or you get this sweet. You want to see. How much happiness can you get from that sweet? Doesn't depend upon the sweet. Depends upon how much you are suffering from hunger.

If your hunger is 10%, your happiness is only 10%. If your hunger is 50%, it won't give you 51% happiness. It's exact. God's calculation is exact calculation. Is it not a fact? I am not telling something exotic. If your hunger is 100%, you will enjoy it 100%.

So, what is the second condition—Bandhana? That always Sukha brings Duḥkha. In fact, without Duḥkha—when Duḥkha changes, when you reduce the Duḥkha, that is called Sukha. This is the fact. When Sukha becomes reduced, that is called Duḥkha.

So, we have to do that because you have eaten nicely and you are not able to digest. How are you going to enjoy it again? No. Therefore, you know, run around the block twenty times. Is it Sukha or Duḥkha? Running around the block is Sukha or Duḥkha? It is Duḥkha. But that Duḥkha is preparing you for the next Sukha.

And after that, again you run. So, whole life is nothing but eating, digesting and then trying to get hungry. One day if you don't get hungry, then you won't be able to enjoy. Is it not the fact of life?

The Story of Naciketa

That is why there is something very important. When Yamadharmarāja offered Naciketa all the enjoyments in this world—whatever you want, you want women, you want money, you want chariots, whatever you want, I will grant you and I will guarantee you that you will not die so long as I am the in-charge—so, Naciketa rejected.

But do you know what he said? "Like a grain of rice, you put it. How long will it take? Next day it is giving seedling. Within three months after giving the crop." Human life is like that.

So, tejaḥ means the power to enjoy. Indriyas have a power to enjoy. So, the object is the same. When you are young, you can really enjoy. When you are middle age, the capacity to enjoy becomes less. That's why you go on complaining. "The quality of the object is not good." The husband goes on telling that "your cooking is not up to the mark like my mother's cooking." Your mother's cooking may be much worse than this. But at that time, you are ravenously hungry, so naturally you enjoyed it.

Now, you have become middle-aged. How do you know? How do you know you are middle-aged? You are middle-aged when Madhya Pradesh will expand. Most people you see, Madhya Pradesh, especially if they put pants and boots, this is going in the front. You can see.

So, these Indriyas, they lose their power. The object being the same, the capacity to squeeze happiness becomes less and less and less. Old age—problem is not with the object. That's why you don't feel appetite. Only small. And some people say, "My grandpa is very ascetic. He doesn't eat." He doesn't eat because he can't eat. There is a difference between voluntarily giving up and old age giving up.

Third Problem: Reinforcement of Desire

So, what is the second point? So, always an enjoyment brings its opposite which is called Duḥkha. That is the second limitation.

The third limitation, very important. Every enjoyment of an object reinforces the desire: "I want it again."

The Freedom from Defects in Divine Love

These are the three defects that we see in the experience of worldly objects. These three defects are not there in God. You know why? Because there are no Indriyas. There is no mind. You become one with God.

Therefore, eternally you don't experience happiness. You become happiness. So, this is a very important distinction. Having happiness and being happiness. Being happiness will never leave you. Because it is you. But having happiness, that which comes and goes.

So, any worldly object is that which comes and goes. That's why we say āyā rāma. If the Rāma has come, Rāma also goes. Do you understand what I am talking about?

The Story of Krishna Prem

One sādhaka—Krishna Prem. He was in North India. He was a great devotee of Bhagavān Kṛṣṇa. So, once he had many visions of Kṛṣṇa. Then he went to Raman Maharshi. So, he wanted to get a certificate. He was starting narrating his experiences. "I had visions of Kṛṣṇa." He thought Bhagavān will be very happy giving a certificate. Bhagavān, you know, at the end, he said, "What comes goes."

This fellow was very much disappointed. He did not say anything. Then he went back. What else can he do? And then he had higher experiences. All visions disappeared. Then he understood. Āyā rāma. Rāma āyā gayā rāma. But if you are thinking of God, God neither comes nor goes, because he who comes and goes is not God. And what remains eternally unchanging is God.

The Value of Visions

So, that's why these are all milestones. How do we know we are progressing? "I have wonderful dream. I have wonderful vision." All these encouraging things—"you are nearing the goal." To that extent, they are very useful things. Otherwise, what is the point of a milestone? You know, they write, "198 kilometres." After a few minutes, "190 kilometres." After that, "180 kilometres." That shows the nearer you are approaching to your goal. That gives a great relief to the mind.

So, this is the real point we have to keep in mind. They are good. And everybody will not have visions.

Different Types of Spiritual Experience

Some people will have bhāva, means knowledge. Bāburam Mahārāj did not have visions. He wept. "Everybody is having a vision." Thakur also wept. "Why is it Mother is not giving you bhāva, giving visions?" So, he went and said, "Mā, this boy is weeping. Why don't you...?" Mother told, "He will not have visions. He will have bhāva." Bhāva means knowledge.

Then he came and told, "For you, no vision. There is only bhāva." Bhāva means what? Knowledge. Knowledge doesn't come and go. Knowledge is permanent.

Of course, he had some visions. One very peculiar vision. One day, Brahmānandajī scolded him. Rāja Mahārāj, Brahmānandajī, Bāburam Mahārāj used to go visit him. His heart was so compassionate. He used to give everything to the neighbors, poor people. And mutt also has to be run. They have to purchase. If these are not available, they have to purchase. There was no money.

So, Rāja Mahārāj came to know about it and said, "Bāburam, if you give away everything, how can mutt be run?" And he got offended. "I am only giving it away. I am not stealing." But anyway, he had a towel on his back and he started in a huff, walking off.

So, he approached near the gate. It was evening. Then, there was a towel. That towel wound itself around his neck and he was pulled back and he looked. Ṭhākur was standing, smiling. "Candramukha, where are you going? Jābikuṭa, moon face, where can you go?" So, immediately he folded the towel and came back.

He had visions but not many. Rāja Mahārāj and others, they had plenty of wonderful visions over there.

The Experience of Divine Presence

So, like that, there are people—we cannot describe. It is not information but you can experience. Like the presence of an incense stick. Incense stick has been burned. It is not burning any longer but the moment you reach there, sometimes, you know, like a strong sandalwood, a few days back. That means you understand some beautiful sandalwood incense stick has been burned. You have not seen it but you experience the after effects.

Like that, the moment you approach a premī—and that's how we all approach our mother. The moment you go home, the moment mother—the child sees the mother who has been gone to the office and she is returning—"Mā, mā, mā," like that. So much joy. Why does the child go? Because mother is safety, mother is food, mother is cuddler, mother is tām eva sarvaṃ mama deva devatā, that's why mother.

There are plenty of bhaktas there. We have to be fortunate to be able to come there.

The Six Characteristics of Prema

Then he says this: Prema guṇa rahitam kāmanā rahitam pratikṣaṇa vardhamānam avichinnam sūkṣmataram anubhava rūpam.

Six characteristics. We will discuss them in our next class. Beautiful, you know. There is no other Bhakti Sūtra so marvelous. Okay.

Closing Prayer