Tag: Unique qualities of Krsna

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SB 3.3.8 Notes – 6/16/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 3.3.8:

  •  By His internal potency the Lord can expand Himself into various personalities of svayaṁ-prakāśa and again into prābhava and vaibhava forms, and all of them are nondifferent from one another.
  • When He married sixteen thousand queens and when He performed His rāsa dance, such forms of the Lord are called manifested forms [prakāśa-vigrahas].
  • “If numerous forms, all equal in their features, are displayed simultaneously, such forms are called prakāśa-vigrahas of the Lord.”
  • But when the numerous forms are slightly different from one another, they are called vilāsa-vigrahas.
  • Examples of such vilāsa-vigrahas are Baladeva, Nārāyaṇa in Vaikuṇṭha-dhāma, and the catur-vyūha — Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.
  • Śrī Kṛṣṇa and His various personal expansions are nondifferent in potential power. These expansions are associated with further, secondary expansions, or servitor expansions, who are called devotees.
  • The Lord primarily expands Himself in two categories, namely prābhava and vaibhava. The prābhava forms are fully potent like Śrī Kṛṣṇa, and the vaibhava forms are partially potent.
  • The potent prābhava manifestations are also of two varieties: temporary and eternal. The Mohinī, Haṁsa and Śukla forms are manifested only temporarily, in terms of a particular age. 
  • Among the other prābhavas, who are not very famous according to the material estimation, are Dhanvantari, Ṛṣabha, Vyāsa, Dattātreya and Kapila.
  • Among the vaibhava-prakāśa forms are Kūrma, Matsya, Nara-Nārāyaṇa, Varāha, Hayagrīva, Pṛśnigarbha, Baladeva, Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu.
  • The Personality of Godhead manifests Himself in six different features: (1) prābhava, (2) vaibhava, (3) empowered incarnations, (4) partial incarnations, (5) childhood and (6) boyhood. 
  • The Personality of Godhead Śrī Kṛṣṇa, whose permanent feature is adolescence, enjoys His transcendental proclivities by performing pastimes in these six forms. In these six features there are unlimited divisions of the Personality of Godhead’s forms. 
  • The jīvas, or living beings, are differentiated parts and parcels of the Lord. They are all diversities of the one without a second, the Supreme Personality of Godhead.
  • The beloved consorts of Lord Kṛṣṇa are of three kinds: the goddesses of fortune, the queens, and the milkmaids of Vraja, who are the foremost of all. These consorts all proceed from Rādhikā.
  • Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts.
  • The goddesses of fortune are partial manifestations of Śrīmatī Rādhikā, and the queens are reflections of Her image.

SB 3.3.8 TRANSLATION:

All those princesses were lodged in different apartments, and the Lord simultaneously assumed different bodily expansions exactly matching each and every princess. He accepted their hands in perfect rituals by His internal potency.

In the Brahma-saṁhitā (5.33) the Lord is described as follows in regard to His innumerable plenary expansions:

advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

vedeṣu durlabham adurlabham ātma-bhaktau

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“The Lord, Govinda, whom I worship, is the original Personality of Godhead. He is nondifferent from His innumerable plenary expansions, who are all infallible, original and unlimited and who have eternal forms. Although He is primeval, the oldest personality, He is always fresh and young.” By His internal potency the Lord can expand Himself into various personalities of svayaṁ-prakāśa and again into prābhava and vaibhava forms, and all of them are nondifferent from one another. The forms into which the Lord expanded to marry the princesses in different apartments were all slightly different just to match each and every one of them. They are called vaibhava-vilāsa forms of the Lord and are effected by His internal potency, yoga-māyā.

Unique qualities of Krsna – Married 16,108 princesses, built a palace for each princess. 

Expanded into 16,108 forms to match each princess. 

CC Adi 1.69 – 70 

When the Personality of Godhead expands Himself in many forms, all nondifferent in Their features, as Lord Kṛṣṇa did when He married sixteen thousand queens and when He performed His rāsa dance, such forms of the Lord are called manifested forms [prakāśa-vigrahas].

CC Adi 1.71

“It is astounding that Lord Śrī Kṛṣṇa, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes.”

CC Adi 1.72

“When Lord Kṛṣṇa, surrounded by groups of cowherd girls, began the festivities of the rāsa dance, the Lord of all mystic powers placed Himself between each two girls.”

CC Adi 1.73

“When the cowherd girls and Kṛṣṇa thus joined together, each girl thought that Kṛṣṇa was dearly embracing her alone. To behold this wonderful pastime of the Lord’s, the denizens of heaven and their wives, all very eager to see the dance, flew in the sky in their hundreds of airplanes. They showered flowers and beat sweetly on drums.”

CC Adi 1.75

“If numerous forms, all equal in their features, are displayed simultaneously, such forms are called prakāśa-vigrahas of the Lord.”

CC Adi 1.76

But when the numerous forms are slightly different from one another, they are called vilāsa-vigrahas.

CC Adi 1.77

“When the Lord displays numerous forms with different features by His inconceivable potency, such forms are called vilāsa-vigrahas.”

CC Adi 1.78

Examples of such vilāsa-vigrahas are Baladeva, Nārāyaṇa in Vaikuṇṭha-dhāma, and the catur-vyūha — Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.

CC Adi 1.79

The energies [consorts] of the Supreme Lord are of three kinds: the Lakṣmīs in Vaikuṇṭha, the queens in Dvārakā and the gopīs in Vṛndāvana. The gopīs are the best of all, for they have the privilege of serving Śrī Kṛṣṇa, the primeval Lord, the son of the King of Vraja.

CC Adi 1.81

The personal associates of the primeval Lord, Śrī Kṛṣṇa, are His devotees, who are identical with Him. He is complete with His entourage of devotees.

Śrī Kṛṣṇa and His various personal expansions are nondifferent in potential power. These expansions are associated with further, secondary expansions, or servitor expansions, who are called devotees.

CC Adi 2.97 

“The Personality of Godhead Śrī Kṛṣṇa enjoys Himself in six primary expansions. His two manifestations are prābhava and vaibhava.

Now the author of Śrī Caitanya-caritāmṛta turns to a description of the Personality of Godhead Kṛṣṇa in His innumerable expansions. The Lord primarily expands Himself in two categories, namely prābhava and vaibhava. The prābhava forms are fully potent like Śrī Kṛṣṇa, and the vaibhava forms are partially potent. The prābhava forms are manifested in relation with potencies, but the vaibhava forms are manifested in relation with excellences. The potent prābhava manifestations are also of two varieties: temporary and eternal. The Mohinī, Haṁsa and Śukla forms are manifested only temporarily, in terms of a particular age. Among the other prābhavas, who are not very famous according to the material estimation, are Dhanvantari, Ṛṣabha, Vyāsa, Dattātreya and Kapila. Among the vaibhava-prakāśa forms are Kūrma, Matsya, Nara-Nārāyaṇa, Varāha, Hayagrīva, Pṛśnigarbha, Baladeva, Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu.

CC Adi 2.98

“His incarnations are of two kinds, namely partial and empowered. He appears in two ages — childhood and boyhood.

The vilāsa forms are six in number. Incarnations are of two varieties, namely śakty-āveśa (empowered) and aṁśāveśa (partial). These incarnations also come within the category of prābhava and vaibhava manifestations. Childhood and boyhood are two special features of the Personality of Godhead Śrī Kṛṣṇa, but His permanent feature is His eternal form as an adolescent youth. The original Personality of Godhead Śrī Kṛṣṇa is always worshiped in this eternal adolescent form.

CC Adi 2.99

“The Personality of Godhead Śrī Kṛṣṇa, who is eternally an adolescent, is the primeval Lord, the source of all incarnations. He expands Himself in these six categories of forms to establish His supremacy throughout the universe.

CC Adi 2.100

“In these six kinds of forms there are innumerable varieties. Although they are many, they are all one: there is no difference between them.

The Personality of Godhead manifests Himself in six different features: (1) prābhava, (2) vaibhava, (3) empowered incarnations, (4) partial incarnations, (5) childhood and (6) boyhood. The Personality of Godhead Śrī Kṛṣṇa, whose permanent feature is adolescence, enjoys His transcendental proclivities by performing pastimes in these six forms. In these six features there are unlimited divisions of the Personality of Godhead’s forms. The jīvas, or living beings, are differentiated parts and parcels of the Lord. They are all diversities of the one without a second, the Supreme Personality of Godhead.

CC Adi 4.73

Now please listen to how Lord Kṛṣṇa’s consorts help Him taste rasa and how they help in His pastimes.

CC Adi 4.74 – 75

The beloved consorts of Lord Kṛṣṇa are of three kinds: the goddesses of fortune, the queens, and the milkmaids of Vraja, who are the foremost of all. These consorts all proceed from Rādhikā.

CC Adi 4.76

Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts.

CC Adi 4.77

The goddesses of fortune are partial manifestations of Śrīmatī Rādhikā, and the queens are reflections of Her image.

CC Adi 4.78

The goddesses of fortune are Her plenary portions, and they display the forms of vaibhava-vilāsa. The queens are of the nature of Her vaibhava-prakāśa.

CC Adi 4.79

The Vraja-devīs have diverse bodily features. They are Her expansions and are the instruments for expanding rasa.

CC Adi 4.80

Without many consorts, there is not such exultation in rasa. Therefore there are many manifestations of Śrīmatī Rādhārāṇī to assist in the Lord’s pastimes.

CC Adi 4.81

Among them are various groups of consorts in Vraja who have varieties of sentiments and mellows. They help Lord Kṛṣṇa taste all the sweetness of the rāsa dance and other pastimes.

As already explained, Kṛṣṇa and Rādhā are one in two. They are identical. Kṛṣṇa expands Himself in multi-incarnations and plenary portions like the puruṣas. Similarly, Śrīmatī Rādhārāṇī expands Herself in multiforms as the goddesses of fortune, the queens and the damsels of Vraja. Such expansions from Śrīmatī Rādhārāṇī are all Her plenary portions. All these womanly forms of Kṛṣṇa are expansions corresponding to His plenary expansions of Viṣṇu forms. These expansions have been compared to reflected forms of the original form. There is no difference between the original form and the reflected forms. The female reflections of Kṛṣṇa’s pleasure potency are as good as Kṛṣṇa Himself.

The plenary expansions of Kṛṣṇa’s personality are called vaibhava-vilāsa and vaibhava-prakāśa, and Rādhā’s expansions are similarly described. The goddesses of fortune are Her vaibhava-vilāsa forms, and the queens are Her vaibhava-prakāśa forms. The personal associates of Rādhārāṇī, the damsels of Vraja, are direct expansions of Her body. As expansions of Her personal form and transcendental disposition, they are agents of different reciprocations of love in the pastimes of Lord Kṛṣṇa, under the supreme direction of Śrīmatī Rādhārāṇī. In the transcendental realm, enjoyment is fully relished in variety. The exuberance of transcendental mellows is increased by the association of a large number of personalities similar to Rādhārāṇī, who are also known as gopīs or sakhīs. The variety of innumerable mistresses is a source of relish for Śrī Kṛṣṇa, and therefore these expansions from Śrīmatī Rādhārāṇī are necessary for enhancing the pleasure potency of Śrī Kṛṣṇa. Their transcendental exchanges of love are the superexcellent affairs of the pastimes in Vṛndāvana. By these expansions of Śrīmatī Rādhārāṇī’s personal body, She helps Lord Kṛṣṇa taste the rāsa dance and other, similar activities. Śrīmatī Rādhārāṇī, being the central petal of the rāsa-līlā flower, is also known by the names found in the following verses.

Form of the lord as depicted by Catholics – Old man

https://en.wikipedia.org/wiki/Sistine_Chapel_ceiling

Most people do not understand that they are not the body.. Life is full of dualities due to false identification .. advaitam 

Right path – always stay in the association of devotees and in service of Krsna

Whole culture is to always stay close to Krsna 

Sin is to not to surrender to Krsna.. 

When you surrender to Krsna.. You are free of dualities.. 

When you engage in devotional service it is very easy to understand Krsna..

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SB 3.1.44 Notes – 5/7/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 3.1.44:

  • SB 2.6.40-41: The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival. O Nārada, O great sage, the great thinkers can know Him when completely freed from all material hankerings and when sheltered under undisturbed conditions of the senses. Otherwise, by untenable arguments, all is distorted, and the Lord disappears from our sight.
  • His birth does not, like that of the living entities, take place under the influence of material nature and the bondage of the reactions of past deeds. 
  • His works and activities are independent pastimes and are not subject to the reactions of material nature. 
  • The law of karma enacted by the Supreme Lord for the living entities cannot be applicable to Him, nor has the Lord any desire to improve Himself by activities like those of ordinary living beings.
  • One who can come to the conclusion of the Lord’s transcendence can become a devotee of the Lord and can at once be free from all reactions of past deeds. The Lord minimizes or nullifies the reactionary influence of the devotee’s past deeds.
  • The Lord always acts in favor of the devotees, and therefore ordinary men who are fruitive actors or seekers of salvation may be attracted to the Lord when He acts as protector of the devotees.
  •  The secondary purpose of His appearance is to annihilate the upstart asuras and to stop the nonsense of atheistic propaganda by less intelligent persons. By the Lord’s causeless mercy, the asuras who are killed personally by the Personality of Godhead get salvation. 
  • The meaningful appearance of the Lord is always distinct from ordinary birth. Even the pure devotees have no connection with the material body, and certainly the Lord, who appears as He is, in His sac-cid-ānanda form, is not limited by a material form.
  • Letter to Tamala Krishna – You write to say that you do not know what is my desire, but my desire is an open secret. I simply want all over the Western countries people may take this simple formula of chanting, dancing and eating Krishna Prasadam, and being happy. I am simply surprised that they should not accept this simple formula and be happy themselves. 
  • My only desire is that all people become happy and prosperous in Krishna Consciousness. My predecessors, Vaisnavas, they were so generous that they felt very much afflicted for the suffering of the human society. Sri Rupa Goswami tried to elevate them to real path of happiness by introducing this Govinda Ganamrta, the Nectarine of the Songs of Govinda. That will make them happy.

SB 3.1.44 TRANSLATION:

The appearance of the Lord is manifested for the annihilation of the upstarts. His activities are transcendental and are enacted for the understanding of all persons. Otherwise, since the Lord is transcendental to all material modes, what purpose could He serve by coming to earth?

Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Brahma-saṁhitā 5.1): the form of the Lord is eternal, blissful and all-satisfying. His so-called birth is therefore an appearance only, like the birth of the sun on the horizon. His birth does not, like that of the living entities, take place under the influence of material nature and the bondage of the reactions of past deeds. His works and activities are independent pastimes and are not subject to the reactions of material nature. In Bhagavad-gītā (4.14) it is said:

na māṁ karmāṇi limpanti

na me karma-phale spṛhā

iti māṁ yo ’bhijānāti

karmabhir na sa badhyate

The law of karma enacted by the Supreme Lord for the living entities cannot be applicable to Him, nor has the Lord any desire to improve Himself by activities like those of ordinary living beings. Ordinary living beings work for the improvement of their conditional lives. But the Lord is already full of all opulence, all strength, all fame, all beauty, all knowledge and all renunciation. Why should He desire improvement? No one can excel Him in any opulence, and therefore the desire for improvement is absolutely useless for Him. One should always discriminate between the activities of the Lord and those of ordinary living beings. Thus one may come to the right conclusion regarding the Lord’s transcendental position. One who can come to the conclusion of the Lord’s transcendence can become a devotee of the Lord and can at once be free from all reactions of past deeds. It is said, karmāṇi nirdahati kintu ca bhakti-bhājām: the Lord minimizes or nullifies the reactionary influence of the devotee’s past deeds. (Brahma-saṁhitā 5.54)

The activities of the Lord are to be accepted and relished by all living entities. His activities are to attract the ordinary man towards the Lord. The Lord always acts in favor of the devotees, and therefore ordinary men who are fruitive actors or seekers of salvation may be attracted to the Lord when He acts as protector of the devotees. The fruitive actors can attain their goals by devotional service, and the salvationists can also attain their goal in life by devotional service to the Lord. The devotees do not want the fruitive results of their work, nor do they want any kind of salvation. They relish the glorious superhuman activities of the Lord, such as His lifting Govardhana Hill and His killing the demon Pūtanā in infancy. His activities are enacted to attract all kinds of men — karmīs, jñānīs and bhaktas. Because He is transcendental to all laws of karma, there is no possibility of His accepting a form of māyā as is forced on the ordinary living entities who are bound by the actions and reactions of their own deeds.

The secondary purpose of His appearance is to annihilate the upstart asuras and to stop the nonsense of atheistic propaganda by less intelligent persons. By the Lord’s causeless mercy, the asuras who are killed personally by the Personality of Godhead get salvation. The meaningful appearance of the Lord is always distinct from ordinary birth. Even the pure devotees have no connection with the material body, and certainly the Lord, who appears as He is, in His sac-cid-ānanda form, is not limited by a material form.

Only the pure devotee actually gets protection from Krsna

Everyone gets maintenance from Krsna even the demons, but only pure devotees get personal protection

SB 2.6.40-41 (All about Krsna’s unique qualities)

The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival. O Nārada, O great sage, the great thinkers can know Him when completely freed from all material hankerings and when sheltered under undisturbed conditions of the senses. Otherwise, by untenable arguments, all is distorted, and the Lord disappears from our sight.

Vocab – untenable – no real substance

Vocab – Locus standi – no secure position 

Vocab – Hankering – always thinking of possessing something 

Vocab – Interpolation – insertion of something into another thing of some other nature

Vocab – Taunting – remark made to provoke someone.. 

Vocab – Aptitude – talent

Vocab – Glib – fluent and voluble, insincere and shallow.. lacking depth and substance

Here is an estimation of the Lord apart from His transcendental activities in the temporary, material creations. Māyāvāda philosophy tries to designate the Lord as contaminated by a material body when He accepts forms of incarnation. This sort of interpolation is completely denied herein by the explanation that the Lord’s position is pure and unalloyed in all circumstances. According to Māyāvāda philosophy, the spirit soul, when covered by nescience, is designated as jīva, but when freed from such ignorance or nescience he merges in the impersonal existence of the Absolute Truth. But here it is said that the Lord is eternally the symbol of full and perfect knowledge. This is His speciality: perpetual freedom from all material contaminations. This distinguishes the Lord from the individual, common living entities who have the aptitude for being subordinated by nescience and thus becoming materially designated. In the Vedas it is said that the Lord is vijñānam ānandam, full of bliss and knowledge. The conditioned souls are never to be compared to Him because such individual souls have the tendency to become contaminated. Although after liberation the living entity can become one with the same quality of existence as the Lord, his very tendency to become contaminated, which the Lord never has, makes the individual living entity different from the Lord. In the Vedas it is said, śuddham apāpa-viddham: the individual ātmā becomes polluted by sin, but the Lord is never contaminated by sins. The Lord is compared to the powerful sun. The sun is never contaminated by anything infectious because it is so powerful. On the contrary, infected things are sterilized by the rays of the sun. Similarly, the Lord is never contaminated by sins; on the contrary, the sinful living entities become sterilized by contact with the Lord. This means that the Lord is also all-pervading like the sun, and as such, the word pratyak is used in this verse. Nothing is excluded from the expansions of the Lord’s potency. The Lord is within everything, and He is all-covering also, without being disturbed by the activities of the individual souls. He is therefore infinite, and the living entities are infinitesimal. In the Vedas it is said that only the Lord alone exists, and all others’ existences depend on Him. He is the generating reservoir for everyone’s existential capacity; He is the Supreme Truth of all other categorical truths. He is the source of everyone’s opulence, and therefore no one can equal Him in opulence. Being full of all opulences, namely wealth, fame, strength, beauty, knowledge and renunciation, certainly He is the Supreme Person. And because He is a person, He has many personal qualities, although He is transcendental to the material modes. We have already discussed the statement itthaṁ-bhūta-guṇo hariḥ (Bhāg. 1.7.10). His transcendental qualities are so attractive that even the liberated souls (ātmārāmas) are also attracted by them. Although possessed of all personal qualities, He is nevertheless omnipotent. Therefore, personally He has nothing to do, for everything is being carried out by His omnipotent energies. This is confirmed by the Vedic mantras: parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca. This suggests His specific spiritual form, which can never be experienced by the material senses. He can be seen only when the senses are purified by devotional service (yam evaiṣa vṛṇute tena labhyaḥ). As such, there are basic differences between the Lord and the living entities, in so many respects. No one can be compared to the Lord, as the Vedas declare (ekam evādvitīyaṁ brahma, dvaitād vai bhayaṁ bhavati). The Lord has no competitor, and He has nothing to fear from any other being, nor can anyone be equal to Him. Although He is the root of all other beings, there are basic differences between Him and other beings. Otherwise there would have been no necessity for the statement in the previous verse that no one can know Him one-hundred-percent as He is (na yaṁ vidanti tattvena). That no one can fully understand Him is explained also in this verse, but the qualification for understanding to some degree is mentioned here. Only the praśāntas, or the unalloyed devotees of the Lord, can know Him to a greater extent. The reason is that the devotees have no demands in their lives but to be obedient servants of the Lord, while all others, namely the empiric philosophers, the mystics and the fruitive workers, all basically have some demand, and as such, they cannot be pacified. The fruitive worker wants reward for his work, the mystic wants some perfection of life, and the empiric philosopher wants to merge in the existence of the Lord. Somehow or other, as long as there is a demand for sense satisfaction, there is no chance for pacification; on the contrary, by unnecessary dry speculative arguments, the whole matter becomes distorted, and thus the Lord moves still further away from our understanding. The dry speculators, however, because of their following the principles of austerity and penance, can have knowledge of the impersonal features of the Lord to some extent, but there is no chance of their understanding His ultimate form as Govinda because only the amalātmanas, or the completely sinless persons, can accept pure devotional service to the Lord, as confirmed in the Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

Unless one is trained in BG and SB one cannot understand the things as they are.. One continues to thrive by believing lies.. One will not be able to think critically.. 

Eating, sleeping, mating and defending – against principles.. Per principles.. 

Natural attraction to nonsense

Understand maya and its actions, Krishna and his uniqueness, process of how to go back to Godhead, Culture,.. 

Letter to Tamala Krishna

You write to say that you do not know what is my desire, but my desire is an open secret. I simply want all over the Western countries people may take this simple formula of chanting, dancing and eating Krishna Prasadam, and being happy. I am simply surprised that they should not accept this simple formula and be happy themselves. My only desire is that all people become happy and prosperous in Krishna Consciousness. My predecessors, Vaisnavas, they were so generous that they felt very much afflicted for the suffering of the human society. Sri Rupa Goswami tried to elevate them to real path of happiness by introducing this Govinda Ganamrta, the Nectarine of the Songs of Govinda. That will make them happy.