Nama Retreat. Session 6

Yesterday we spoke about spoke about for a second. Ahankar. Or in terminology of Patanjali Muni, Asmi. Asmi. I am. Now we need solution. I understand that yesterday I mostly spoke about the problem and not enough about the solution. So, let's emphasize the solution for this problem. I'll give the definition of false ego of Ankar Asmita, which is given by Patanjali. Asmit of all Sigo means when you in simple terms mix the experience with the experience we We, the soul, which has the ability of experiencing, so used to experience whatever we experience, that we think that we are the act of experience. It has become very clear. Actually, it's very simple. Because we always interact with this world, because we always see, always hear, always smell, always eat. That we definitely do always. So, and, you know, sleep, and do all kinds of experiences, undergo all kinds of experiences in this world they're so used to it then it's very difficult for us to separate us who experiences this from these acts or actions of experience and because we're always doing the kind of thing that's me, that's me, that's me, whereas I'm separate. So, and therefore he says, we think that, you know, our ability to experience and this process of experiencing and me who is the experiencer is the same. therefore in other traditions what they do in other spiritual traditions what they do they try to facilitate this process of separating the act of experience from the experienced self this act of awareness sorry the awareness and what happens because I always experience something and I think that's me I take it very seriously you know something is happening with me you know somebody told something about me and you know or what will be in the future basically there are three main factors of stress which continuously produce the stressful emotions the first factor is time you know we're always worried what's going to happen in the future you know will Molly win or not? Or maybe Trump? Or Biden? Or whatever. You know, what will be the crisis, next crisis, ecology this and that, you know, the time is a factor of stress. Because it's a very acute factor of our day to day experience what's going to happen. Especially in the future or what I lost. You know, we always dwell either in the future or in the past. And because we never identify ourselves with this awareness, with the ability to aware about things, we hardly ever infuse in the present. The second factor of our stress and worry is the condition of our body. Something is always wrong. We only forget about body when we hear about Krishna. The rest of the time something goes wrong, you know, this joint or that joint, because we have so many joints. many joints, you know, there will always be some, some problem on the heart or the stomach or the liver and or the kidneys. We are acutely aware of its presence, especially with the passage of time when we become older, you know, we start knowing about something which we never knew before, that we have kidneys. blissfully unaware of this but all of a sudden it becomes a very serious factor of all life you know, my dull blood so, you know, this pain or that pain, this discomfort or that discomfort so the body is the second factor which always is there in our mind. And the third factor, which is always bringing us some unpleasant or stressful emotions is the circumstances. You know, it's too hot now. Or it's too cold. Or it's, you know, especially, of course, circumstances is people. You know, this... Why did he look at me like this? What did he mean by this? He didn't mean like this. He just had a stomach ache. He looked at you this way. It was nothing personal. We always, you know, have some concerns about the circumstances. Something is always wrong, this or that. And, you know, we're always absorbed in all these circumstances or situations, emotions. And emotions, as I explained to you, they have this ability to completely swallow our consciousness. They overwhelm us. And the more strong they are, the more overwhelming. they are and therefore we never ourselves. We forget this very simple and very vivid and very, you know, very obvious fact that I, the ability to aware of all these things, don't change. I'm the same. No matter what, you know, whoever speaks something about me, I'm the same and it doesn't touch me. I'm the soul. capable of seeing this and I'm capable also of separating myself from this from all these experiences so this is what we always forget give undue importance to what is happening and give less importance much less importance to and you neglect to ourselves, to our real self. So that's what is happening. You know, so many things happen in our life. We forget most about this. We don't remember all this rubbish. But in the process of experiencing it, it was so important. we don't remember it where is it now you know we were little children we had so many serious problems as children somebody took our favorite toy how dare you do this this is my toy you know does it influence you at this moment no but at that moment it was so serious it was damn serious damn serious it probably transformed our personality you know my childhood traumas I'm really there to take my you know whatever so what I mean to say because we give undue importance to the experiences and forget about ourselves we always dwell in this soup of experiencing and what other traditions do other traditions they help to separate us the soul with the ability to experience with the ability to aware to be aware of everything which is happening from this by more or less artificial means. As I explained, you know, the artificial means in other... I mean, they're not artificial, they're very helpful, they're good, you know, but they say, you know, please, you try to, you know, not to identify with all this stuff which is around you. around you, with the matter, with the gross matter. You know, it's not you, it's here now with you, with money, with house, with this and that. You know, try to not enjoy too much, not to invest too much of your consciousness into this process. Then they say try not to, you know, limit your contact with the environment, at least for for some period of time you know, go into seclusion, go into retreat regulate your contact with the environment because every time we experience something it affects our consciousness and so because we're always dwelling in the content of our consciousness, we never dwell in the consciousness itself, in the soul and then And of course they say you should behave yourself humbly, try to be humble, not to be too proud by your achievements, by your position, by your diplomas, by your degrees, and PhD, or you know, what else is there? MAD or ABC GBC also you know, you add something to yourself and dwell in this situation, in this all these uphabits but actually you're not this you will die and you know who will remember that you were GBC you will not remember who cares about this or that you are spirit soul you will remain you will be you are eternal you are eternal this individual ability to aware about yourself will remain the body will be gone everything will be gone all the praises which were there all the blames which you experience that will be the water under the bridge it's already so much we experience forget about this so there is this policy in other spiritual traditions and in our tradition as I explained that we limit our contact regulate our contact with the environment then we try you know distance ourselves from all this external stuff and we try to behave very But there is also a very powerful way of doing it by replacing all the stressful emotions which are produced by the act of experience with the emotions of surrender because what bhakti is, bhakti means that we turn away from the external world and we turn ourselves towards God, towards Krishna. So, and the emotions which are produced by this act when we turn away from the world and at least try to turn towards the Lord to see him this act is called surrender I surrender myself you know because turning away from the Lord means surrender from the world around us surrender and this act itself this desire this determination to turn away from the world and to establish some relationship with the Lord is very emotional and if we learn these emotions if we rehearse these emotions again and again and again you know this is my determination I do want to re-enter into relationship with the Lord, which is the reality. I don't want to live in this changing illusion, constantly changing the driver, which doesn't think any lasting happiness. I don't want to identify myself as all this, as Prabhupada said, tabernacles. This is the tabernacle. It uses a very old English word. and so you know this act is emotion and this energy of these emotions is very helpful as I said it's like a fuel and if you use this energy of these emotions then it will be easy for us to chant this deep meaning Patanjali Muni is his Yoga Sutra. He explains the process of Japa. He says Japa is a very easy and simple process of achieving Samadhi. He explains there is, you know, difficult, long, protracted process of achieving Samadhi. And then he says, he says that, you know, if you just chant the name of God, very easy you can achieve samadhi. But he explains how to do it. He explains the process. The process is, You repeat again and again and again the name of God. But not only this. Tadarta Bhavana. You also have to meditate on Arka, on the meaning of what you are repeating. Tadarta Bhavana. You have to dwell on this, on the meaning of, you know, this act should be meaningful. Sometimes we do it in a very mechanical way. Yes, I have to do it. Yes, I promise 16 rounds, not even one beat less. Hare Krishna, Hare Krishna. No, but we have to understand what is the meaning. The meaning of Lord Krishna, the meaning of Lord Rama, the meaning of Hare, and the meaning of the whole process. And emotions is the meaning. if we do it with the emotions then this act will become meaningful and this act very quickly change your personality you know as I said because we are this vicious circle of karma we're getting stuck in it easily getting stuck in our you know psychological traits in our reactions in our emotions, in our anger, in our greed, in our lust, in our illusions. So, but this is a powerful process to use these emotions of Sharamanga. Yes, my Lord, I'm yours. I don't care about anything else, at least for two hours. You have 22 hours to care about the whole world. just two hours to care about God. It's a good deal. But because the process is so powerful, this two hours is enough to neutralize the effect which you will get by interacting with the world. But you have to use these two hours very effectively. You know, the problem is that, yes, we use these two hours, but not very effectively, that's the problem. We are not, you know, getting the full use of this chapatai. Yeah, because we can only erase all these experiences which are there and not to dwell in them, not to be absorbed in them, if there is something, you know, something meaningful in what we are doing. One thing to do it, like Bhakti Rakshakshidharma Raj, he wrote this beautiful book in Sanskrit and in Dengali, Prabhana Jivanamritam, the book which explains the six lips of surrender by quoting different, different shastas. And each and every verse of this book is the content which will help us to dwell meaningfully on the process of Shasta or the process of Java. because so many different verses in the scriptures describe emotions of different people who surrender themselves fully and by reading these verses, chanting these verses, remembering these verses we can actually experience the glimpse of their emotions like Gajendra you know, Gajendra completely after so many years of struggle, after so many years of being stuck in this very difficult situation of fighting with this crocodile, ultimately he realized, he just remembered, yeah, there is God who can help me. And before he didn't know about this, he didn't remember about this. But ultimately, you know, it became clear to him, yes, there is somebody who can help me. And he took, you know, lotus with his how do you say this? Dram, yeah. Lotus, and he said, take it, take it, take it, Krishna. And he pronounced these prayers. And these prayers, you know, it's the content of his prabati, of his surrender. So, this is the content. This is the emotional content which will help us to erase all the stress which is accumulated in our consciousness. All the childhood traumas. You don't need to go to psychologists. You don't need to spend money for them. If we do it properly, if we do it in a proper way, our consciousness will quickly become very clear and dedicated to the Supreme Law. So this is one thing, or the songs of Bhakti Vinod Takur, which he wrote specifically for Ras, all the songs of Sharanavati, Maktirashah Marachi, he collected all these verses to help us, to feel different aspects of these six limbs of surrender. Because each and every aspect of this limb, of these limbs of surrender, of six limbs of Saranagadi they are multi-dimensional dimension you know it's and those great devotees who experience this they experience this reflected in the in the verses which are recorded in the scriptures so I will read a very beautiful part of Jaiva Dharma which explains this very briefly explains this five emotions of Sharanabati. This is what Bhakti Vinodtaku writes. There are six symptoms of self-serenity. The first two are Anukulyasi Sankalpa and Pratikulyasi Varchana. I will not do that which I I will only do that which is favorable for an alloyed bhakti and I will reject all that is unfavorable this is called sankalpa o pratigya solemn vow so the first emotion is this solemn vow I will do it no matter what. Sometimes it's difficult, but I will do it. I will not betray my Lord. Because every time we do something which is displeasing to him, we basically betray him. We basically say, I don't care about him. So this is basically the determination within us. Yes, the Lord is there. I feel his presence. He is present. He is in my heart. I feel he is present there. So the first emotion is this pratigya. Yes, I will do it. And of course sometimes we will fail. But still we failed. And after that, what is the conclusion? I will still do it. Even though I failed. I will still continue doing it. Because what else to do? what is the alternative there is no viable alternative to this otherwise you will be just completely you know you will be just while giving our consciousness to the matter we become matter ourselves we betray our spiritual higher spiritual nature so the first is that Yes, this pratigya or sankalpa, determination. The third symptom is rakshishya titi vishvasu, face in Bhagavan as one's protector. Bhagavan is my only protector. I can derive absolutely no benefit from jnana, yoga and other such practices. Well, it's very difficult for me because I do yoga every day. But, you know, we may do this, but ultimately we know that only because Bhagavan allows us to do yoga, we can do yoga. And very soon he will not allow us to do yoga because, you know, for how long you can do yoga. Ultimately we have to understand the simple fact that if there is anyone who can protect us it's only him. Everything else is not a very, you know, it's like Prabhupada says in his translation of the second, in the second cant of Sriman Bhagavatam, fallible soldiers. We try to surround ourselves with different protective measures. But as Prabhupada says, they are all fallible soldiers. All these soldiers which we are surrounded by trying to protect ourselves will fall. We may have money, we may have this, we may have relatives, oh my goodness, we may have wife, Hare Krishna. fallable soldiers. Only Bhagavan is the protector. So, this is an expression of trust, Vishwas. So, this is the second emotion. First emotion is determination. Yes, I'll do it. And, you know, if internally you really mean it, you immediately feel the energy which will help you to do it. Isn't it? I'll do it. And yeah, I can do it. No problem. The second emotion is Vishwas. Vishwas, the Sanskrit word, Vishwas is very special. Shvas means to breathe. And Vishwas, which means trust, means to breathe in a certain way. Like when we feel completely safe and protected and secure, like a little child on the lap of the mother the child may be crying the child may be frantic you know because he is frantic his breathing is completely chaotic as soon as he is put on the lap of the mother and he is you know hearing the beat of the mother's heart he becomes very peaceful and very soon he falls deep peaceful beautiful breathing so Vishwas is this peaceful breathing when you feel that you are protected Vishwas trust is this condition when you feel there is nothing to feel even at this moment of time when a tiger will appear now you know I will say Hare Krishna let's see what's going on so if you have this yes there is somebody who protects me I don't have to worry about this the only thing which I have to do is just to breathe very peaceful I mean trust again I don't say it's easy but what I mean to say is that we can rehearse it. That's the emotions which we can rehearse. This is the third emotion. The emotion of complete trust, complete assurance that I'm safe because Bhagavan is there. I'm the soul. It will always be with him. He's there with me. So, the fourth symptom is Gop Tritve Varanam. Deliberate acceptance of Bhagavan as one's maintaining. I cannot obtain anything or even maintain myself by my own endeavor. I will serve Bhagavan as far as I am able and he will take care of me. So, that's me. What I can do, I can serve. That I can always do. I can always do something for Bhagavan. I can always help somebody. I can always... If deeply inside I feel that, yes, I'm the servant of Bhagavan, and then he will take care of me. I don't have to worry myself. And, you know, so many times we experience this. There's some problems there, but somehow rather merelessly it's been resolved. so this deep understanding deep down that you know Bhagavan will take care of me then it's the emotional that he will maintain me now Tukaram is a famous example of this he had his wife Janabai and she was always nagging you know, there's not enough in our house he used to say let's sing some bhajana for Bhagavan and let's see what's going on he said we don't have enough rice we don't have enough let's sing some bhajana somehow or other everyone is maintained by the Lord You know, the big, big elephant is living in the jungles and he needs some hundred kilos of food every day, you know. He's not so worried. Somehow or other, he's being maintained. Everyone is being maintained. Yeah, we should do the needful, but at the same time, internally, we should have this conviction. Yes, I am being maintained. He gave me this body. He made this arrangement. He made this beautiful world. He gave me the air to breathe, the water to drink, the food to eat. Everything is there. No need to worry. So this is what is meant by dependence. Nirbhārada. Bhaktivinoda Thakur translates this limp of surrender, Gokkiteva Rana, as a complete dependence. Nirbhārada. The internal emotional dependence. Yes, I am dependent on Bhagavan. And it means that he will maintain me. As I said, as I explained to you, this is the complete surrender. Everything else is just a particular case of surrender. But this is the complete surrender which is there. The fifth symptom is Atmanikshepa. surrender proper. And in Sri Samradaya, when they explain, and they are very emphatic about this, they say actually that Sharanagati is bhakti. But they say that Angi of Sharanagati is the Satmanikshep or Atmaniveta. We have different conceptions, but you know, we can argue, but it's not a point of arguing Atmanik Shepa means Atmanik Shepa means Nik Shepa basically means to throw oneself. Atmanik Shepa means I give my Atman to the Lord. And there is two kinds of Atmanik Shepa or Atmaniveden. Because one kind of Atmaniveden or Atmanik Shepa the first kind of Atmanikshepa, is included in the six limbs of Sharanavati. And another one is included as the last limb of the nine kinds of bhakti, right? Shravanam, Girtanam, Vishnamsmaranam, Padasevanam, Archenam, Vandanam, Dasyam, Sakhyam, Atmanivedenam. So, in the beginning I said that Sharanavati is the preliminary stage of bhakti, and then after explaining everything what is bhakti starting with shramanam we again say atmaniveden so what is this there are different it's two different things when we are talking about atmanikshepa in saranagadi the word is the same atmaniveden or atmanikshepa is the same but because in the beginning we don't know what is our Atma. It's very difficult to give our Atma proper, the soul proper to the Lord because we don't know what is our Atma. So, Atmanikshepa means Atma, what we think we are now, now we identify with the body and with the mind. Atmanikshepa in Sharanagati means I give my body, my mind and my speech to the Lord. Because there is no other Atma. I don't know what is this. If I do some surgical operation is it somewhere there? No. We cannot give Atma proper to the Lord but we can give the body, right? We can serve by our body we can serve by our speech we can serve by our mind. this is in it basically means whatever I have is yours the body I have is yours body nice body I maintain this body because it's your property I take care of it you know I take care of my health and everything else because it's your property but it's it's yours my mind is yours my my speech is yours everything is yours I'm doing it. But then when we do the proper bhakti starting with at the end when we stand, I am the spirit soul. I'm a beautiful little girl in my manjari swaruk or whatever whatever swaruk is there maybe you are some friend of whoever on the level of asakti it will become very clear Lord Chaitanya explains the stage of asakti by saying I am your little kinkar, little tiny kinkar, little servant of yours. So this second Atmanivedana is this real Atmanivedana when we know who I am in my spiritual sorrow, but how to serve the Lord in my spiritual identity by my spiritual emotions, by interacting with him in this emotional exchange. So that's why it's very interesting when we do Navadvip Dham Parikrama. Navadvip Dham is a representation of nine processes of bhakti. So we start Navadvip Dham Parikrama where? In Antardvip. Antardvip is the symbol of Atmanivyay. We start at Yoga Pit in Antardvip, which is the symbol of Atmaniveden. It basically means first kind of Atmaniveden or Atmanikshepa from Sharanavati. We do everything for the Lord. And then we go through all the processes of devotional service through all nine islands. And when we finish our Navadvip, where do you come? In Antardvip. In the same place. We come to the Atmaniveden again. But this Atmanivedenam is real Atmanivedenam. This is the real stuff. So that's the idea behind this Navadvim Dhamparikrama. When we ultimately understand what is our Atman and how to serve the Lord. And the sixth symptom. Yeah, sorry. Bhaktivinathakur continues. Who am I? I am His. My duty is to fulfill his desire. This is submission of the self, Atmaniveda. Submission. I am yours. And the sixth symptom is Karpanya, meekness. I am wretched, insignificant, and materially destitute. This is what is meant by humility, Karpanya, Odorinya. So, yes, I am what I am, you know, but I already gave myself to you and you do whatever you like with me the way I am now. I gave myself to you and this is the fifth emotion. So Bhaktivinoda Takur basically says that within the six limbs of surrender there are five emotions. He lumps together and we should try to feel this, to really feel this on the level of the soul. And that's why Bhaktivinoda Takur wrote Sharanagati songs. Because music is the most powerful means to evoke emotions. When we hear music, musical tune and the musical tunes themselves, emotions are already there. If you do it properly, of course, if you do it not very properly, you may not. But still, you know, music, rhythm, and the mood will give you very, you know, vivid understanding of what it means. And by taking these emotions and chanting with this emotion, you feel this emotion, chanting the holy name with this emotion, you will just go to Krishna. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama, Hare Hare. This is how it works. This is the idea which I was trying to present to you. And then you will easily forget everything. Because you will be so happy, so blissful. Like yesterday during the kirtan, you know. Did you have any worries what's going to happen tomorrow? or when you're in the old age, forget it, forget it, I'm yours. I surrender to you, you take care of me. Hare Krishna, Hare Krishna, Krishna, Krishna. Hare Hare. Hare Hare Hare. So you have the lifetime to rehearse it, and then the moment of death, you will say, Hare Krishna. the rocket will take off so that's basically what it is and I wanted also to read one more little quote from Jaya Vdharma by Bhaktivinoda too how the process it's a very positive quote how the process of changing works. Yes. Bhakti Vinodakura explains at the end of the section of Jaya Vahdharma, which is devoted to Nama Bhajana, the most important process. He explains the gradual process of getting rid of the offenses. Vijay is asking Prabhu I understand that the result of Nama Parada is very dangerous but is there any good result derived from the names that are uttered offensively? So in other words if we still do what we used to do you know neglectfully chant Hare Krishna while driving the car or you know by thinking about all kinds of stuff in the universe and by worrying about you know who will be elected who will be the next president of the United States you know sometimes devotees think about this even not American devotees but to speak about American devotees but God himself ordered them to think about it. So, this Vijayi is asking, is there any use of this sort of changing? And the answer is very optimistic and positive. Babaji says, yes. Sri Nama will give whatever result Nama Paradi desires, while he is changing the names, but it will not award Krishna Prem. At the same time, the offender has to suffer the result of his offenses against Sri Nama. One who commits offenses to Sri Nama and who takes the name with a wicked mentality will receive the following results. Please listen very carefully. In the beginning, Nama Aparadi takes Sri Nama with a wicked mentality, but after some time he occasionally chants Nama freeing from wickedness. Very interesting. Initially, we are completely absorbed by this, but Nama is very powerful. And when we chant, we continue chanting, despite of all these problems, despite of all this inattentiveness, despite everything else, occasionally we will chant some seemingly pure holy name, a little pure holy name. This chanting of the name without a crooked mentality causes him to accumulate Sukriti. So when we have all these ideas or whatever and they are, you know, not very authentic and everything, that's not very useful. But still, in between, we sometimes chant with some good, favorable mood. Hare Krishna, Hare Krishna. Oh Krishna, oh I love you. I don't know who you are but they say you are very nice. So you chant with this mood as Bhakti Nhat says, free from crookedness, from crooked mentality and that will give you some Sukriti. And slowly, slowly, as that Sukriti increases, its influence enables him to receive the association of saintly people who are chanting Sudha Nama. The influence of Satsanga induces Nama Paradi to chant Sri Nama constantly, which frees him from Nama Paradas. even people who had a great desire for liberation have gradually become Hari Bhaktas by taking shelter of this process. So it brings you to some association and in this association you get the proper mood. And by getting the proper mood you actually start chanting happily. You're not bored. You're happy. Hare Krishna. Hare Krishna. Hare Krishna. Hare Krishna. Hare Krishna. Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram in every way. He is opposed to Krishna by Hiramukha, by nature. And therefore, he has no taste for saintly people or auspicious parternalia and times related to Bhagavad. Like it's very difficult to get up for you know, Brahma Mugurta which is favorable time for chanting and therefore we chant during the driving period and japa period. Somehow or other coincide this natural inclination is towards his natural inclination is towards unworthy people things, conclusions and activities like we attach to see some internet news some people some devotees sometimes attach because by knowing all the news what is going on if Kejrival is still in the prison. We get the false sense of control, you know. As if anything depends whether upon you, whether Kejrival will be released or not. You know, not if the news gives you this false sense. I'm in control. I know what's going on. You know, I'm in control. So this is what Bhaktivinoda Takur says here, there is a natural inclination for something which is not very helpful to, you know, to get some stuff into the mind which is not really good. So his natural inclination is towards unworthy people, things, conclusions and activities. However, if he always chants Sri Nama, he will have no time for unwanted association and activities and because he is not in bad association his chanting of Shinama will gradually become pure and give him a taste for auspicious objects so basically Bhaktivinoda Takur says that the process of purifying from the fences is twofold one is that it brings you to a good association and the saintly association and the saintly association gives you the push the enthusiasm to chant more and by chanting more you avoid doing nonsense and by avoiding doing nonsense very quickly you you will get a taste for the holy day so otherwise you know and therefore Prabhupada said, actually we should chant 24 hours a day, but, you know, minimum 16 rounds. But 16 rounds is a bare minimum. The rest is union. You still have to try to chant within your mind. Of course, you have to do so many duties. That's fine. But, you know, within the mind, this feeling should be there. I'm Krishna's. And I'm with him. Hare Krishna. Hare Krishna. Krishna Krishna. Hare Hare. and in this way we will be protected we will be completely how to say inoculated we will get a good injection of vaccine of the holy name and we will be protected from the infection of material contamination and And this is a beautiful, simple process, but there is some science behind it and I was trying to explain this science how it works. So, thank you very much. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. We can chant a little more? Shall we chant Chakho or chant Chakho? Chant Chakho. Questions we have? There, right? More questions. We have so many. So many. Let's chant. Let's chant. We still have about an hour, so we can practice this, because the better we practice, the better we place. So, these five emotions which I try to describe, try to feel what is there, to feel this wish Shavas, Nirbharta, Sankalpa, Doinya, Vajchenya. Sri Krishna Chaitanya Prabhupada Nanda Sri Advaita Padahata Sri Vasadhi Vohra Vautamrinda Re Krishna Hare Krishna Krishna Krishna Hare Hare Ramam Hare