Srimad-Bhagavatam 4.16.18
Bhakti Vijnana Goswami · Bombay · 2015
Chapters
Invocational prayers
Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam, devīṁ sarasvatīṁ vyāsaṁ tato jayam udīrayet.
Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā, bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī.
Taṁ prabrajantam anupetam apeta-kṛtyaṁ dāpyāpana-viraha-kātara-juhāva, putreti tan-mayatayā tarubhedus, taṁ sarva-bhūta-hṛdayaṁ munim nato 'smi.
So today we are reading Śrīmad-Bhāgavatam Canto 4, chapter 16, Praise of King Pṛthu by the Professional Reciters, text number 18: dehinām ātma- preṣṭhaḥ suhṛdāṁ nandi-
vardhanaḥ, mukta-saṅga- prasaṅgo 'yaṁ daṇḍa- pāṇir asādhūṣu. Dehinām ātma-preṣṭhaḥ, suhṛdāṁ nandi-vardhanaḥ, mukta-saṅga-prasaṅgo 'yam daṇḍa-pāṇir asādhūṣu. muktasangaprasang, ka sangam prastangoyam, Daṇḍa-pāṇir asādhūṣu.
Dehinām ātma- preṣṭhaḥ, suhṛdāṁ nandi-vardhanaḥ, mukta-saṅga-prasaṅgo 'yam daṇḍa-pāṇir asādhūṣu. Dehinām ātma-preṣṭhaḥ, suhṛdāṁ nandi-vardhanaḥ. Mukta-saṅga-prasaṅgo 'yam daṇḍa-pāṇir asādhūṣu. Next please.
Dehinām ātma-preṣṭhaḥ, suhṛdāṁ nandi-vardhanaḥ,
prasangalyam Sangatasamboyandapandira Sadhu Sadhu Vinamat Krishta Vinamatnav Krishna Sudana, Suridham Devana Sandhayam, Santasam Goryam, Navanyasadh Krishna Krishna, Surdana Vivatana, Uta Sandha Samboya, Sandhava Samboyam, daṇḍa-pāṇir asādhūṣu.
To all living entities having a body, ātmatvat, as Himself, preṣṭhaḥ, suhṛdām, of his friends, nandi-vardhanaḥ, Nandivardana. Increasing pleasures. Increasing pleasures.
Mukta Sangha with persons devoid of all material contamination. Prasangaha intimately associated. I am this king. Dandapani. A chastising hand. Translation and purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda.
The king will consider all embodied living entities as dear as his own self and he will always be increasing the pleasures of his friends.
He will intimately associate with liberated persons and he will be chastising and he will be a chastising hand to all impious persons purport.
The word Dehinam refers to those who are embodied. The living entities are embodied in different forms which number eight million four hundred thousand species.
All of these were treated by the king in the same way as he would treat himself. In this age however so called kings and presidents do not treat all other living entities as their own self.
Most of them are meat eaters and even though they may not be meat eaters and may pose themselves to be very religious and pious, they still allow cow slaughter within their state such sinful heads of state cannot actually be popular at any time.
Another significant word in this verse is mukta sanga prasangaha which indicates that the king was always associating with liberated persons.
Śrīla Prabhupāda kī jaya! Dehinām ātma-vat suhṛdāṁ nandivardanaḥ mukta-saṅga-prasaṅgo 'yam daṇḍapāṇir asādhūṣu.
the King will consider all embodied living entities as dear to his own self, as his own self, and he will always be increasing the pleasure of his friends.
He will intimately associate with liberated persons and he will be a chastising hand to all impious persons
om ajñāna-timirāndhasya jñānāñjana-śalākayā caksur unmīlitaṁ yena tasmai śrī-gurave namaḥ. śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam. vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sājīvam sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca Sadvaitam, Sadutam, Paridana Sahitam Krishna Chaitanya Devam Sri Radha
Krishna Padam Sahaganalita Sri Vishavitamsha Krishna Karuna Sindhu Dinabandu Jagatpate gopishagopikanta, Radakantana Mostute, Taptakanchan Gurangi, Rade Brindavaneshware Vishabanu Sute Devi Pranamami
Harivanchakalpatarubesha Kripasinduby vacha, patitanampavaneby, Vaishnavyamonaham. Shri Krishna Chaitanya, Prabunitananda, Shriadvaitagadhara, Srivasad Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare
Rama Rama Rama Hare Hare Aja Vujawka na Kavadatu Sankirtanaika pitamala ja taksa. Vishwambar, Vija Varu Gdharma Palu, Vandeja Gat Priya Karow Karuna Watar.
Yon tahishi Mamavachimam Prasuptaam Sandivaya kila Shakti Darah Swadamna, Hanyam shahasta charana shravanatva gadim pranana mo Bagavate purusay
Themes of offenses in the fourth canto
dubium, Harry Krishna. So today we have our last day of studies and Korn Te prabhu asked me to give the to give the class.
Śrīla Jīva Gosvāmī explains in Bhakti-sandarbha, as far as I remember, that one of the main topics of the fourth canto is offense.
We can see how this topic is there in all the stories of the fourth canto of Śrīmad-Bhāgavatam. In the beginning of the fourth canto, we have Shiva and Sati story.
And this offense is a very prominent feature of this story when Shiva punished Daksha for his offense and, the consequences of this offense were very severe because Daksha became proud being a leader.
Then we see Dhruva's story, and in Dhruva's story, we see that despite Dhruva despite the fact that Dhruva has achieved a very high state of spiritual consciousness, he was carried away while fighting with Yakshas.
And Kuvera himself has to come down and Manu Maharaj has to come down and somehow or other, you know, tell him, please stop it. You're doing offense. You're doing something. And then we see of course,
Maharaj Vena's story where he was elevated to a very exalted position of a leader or a king. And as a result, he committed offences and fell down.
And then we see King Pracīna-barhiṣat's story, and in King Pracīna-barhiṣat's story Narada Muni himself has to come to stop King Pracīna-barhiṣat from misusing his position as a king and to stop the animal slaughter which he was doing and the end, even uh ten Pracetas they committed some aparadha uh while trying to destroy all the trees which are there.
So we can see that this is one of the uh topics which is very prominent in the fourth canto and not without a reason.
The reason being that the whole fourth canto is basically about how to perform karma in this material world.
Because we are living in this material world and while living in this material world we have to perform some activities. But uh we have to do it. There is no doubt about it. We cannot renounce completely.
Śrīla Prabhupāda was always laughing at those people who are trying to you know renounce everything.
Krishna himself says in Bhagavad-gītā that without even a moment you cannot you know you cannot remain idle or without any activities, we always perform some sort of activities, at least we breathe. Or we you know we we do so many things.
Dangers of offenses in leadership positions
So karma we have to do, there is no doubt about it. And especially the special karma which is being described here, karma of a leader. We have to do this because somebody has to be a leader.
There is no doubt about it, but there is a great danger in this position. And the danger is committing offenses.
So the you know the position of a leader definitely gives you facilities to perform very important service for the Supreme Lord, but it also gives you a great opportunity to commit a lot of aparadhas. And so many people take advantage of this opportunity, unfortunately, you know, and very happily commit some offenses to other living entities.
So and this fourth canto is to uh warn us uh and to give us the severe warning what what will happen. You know, we can see that in case of Dhruva Mahārāja again, despite of him being a pure devotee he was carried away.
We have to be very clear that until we have this material body the urges or impulses of this body such as karma and krodha will always be there. We'll always be there.
Once Prabhupāda, he was glorified after a big pandal program and so many Vrajavasis would come and touch his feet, and Prabhupāda asked Tamal Krishna Maharaja, why do you think they touch my feet? And Tamal Krishna Maharaja said, oh, because you're pure devotee. Śrīla Prabhupāda said no.
And Tamal Krishna Maharaj gave a few other reasons why they have so much respect and adoration towards Śrīla Prabhupāda. And finally, Prabhupāda rejected all his answers.
And Prabhupāda said himself, they touch my feet and they worship me because I am free from lust. And oh, Tamal Krishna Maharaj, you know, he was very happy to hear this answer.
And then a few minutes passed and they sat in a car. And then Prabhupāda, he continued the same topic and he looked at Tamal Krishna Maharaj and said, it's not that I don't have lust. I have no time. You know.
So what we have to be very clear that, uh, until we have this material body, the lust will be there.
And because the lust will be there,, there will be anger, and because the anger will be there, and, you know, so many other qualities will also be there, and there will be some chances for us to commit offenses against other living entities.
Which is very dangerous for our
Meaning and role of praise in Vedic culture
spiritual life, which can be completely, totally destructive for our spiritual life. And we all know that also. Also, when somebody praises us, then the cause for offenses is pride.
The single most important cause for offenses against other living entities is, uh, our pride. When I think that I'm, uh, more elevated than other living entities.
Śrīla Prabhupāda makes this point in the purport that the modern kings are doomed because they think that they have a right, uh, or they allow their, uh, subordinates to kill other living entities.
He comments on this word dehinām ātmavat preṣṭhaḥ that the king, the real king, as exemplified by Mahārāja Pṛthu, he treats all other living entities as his own self.
In the previous purport, Śrīla Prabhupāda was remembering or was reminding us the verse from Cāṇakya Paṇḍit which clearly says who is a pandit.
The pandit is someone who sees all women as mothers, the property of others as stones or as pebbles and who sees all living entities as himself. Ātmāvat sarva-bhūteṣu.
The one who sees this, he is a pandit, he is a dedicated person. Prabhupāda very often, uh, was, uh, quoting this verse. So he again takes the same kind of topic here,, taking advantage of this praise.
So first of all, my question would be, if the pride is the single most cause for offenses, why do we have this whole chapter in Śrīmad-Bhāgavatam, which basically supposedly will instigate the pride in Maharaja Prithu.
Because we all know if somebody praises you what happens to your false ego, your false ego becomes even more false. You already have false Sigma but it becomes really false. You know.
And we have here this whole chapter which glorifies King Pṛthu. Moreover, he himself says, Don't glorify me, I didn't do anything. Please, don't even try to do it. If you want to glorify, here is Lord Vishnu. Glorify Him.
Why do you want to glorify me? I'm just born from this body of this sinful King. God knows what I will do.
But then the reciters, the professional reciters, they started praising him, saying that we are instigated by the sages who are here. The sages say to us that you have to praise him.
You know, we feel this inspiration and we will praise you.
So there is a very interesting there is a very interesting principle behind it, which is there in the Vedic literature, it is said Devach stutya hi vardana ah tevah stutya hi vardate.
If somebody has a divine nature then his praise increases his shakti, it's a very important place of praise in our philosophy or in our culture, so to speak. The praise is not necessarily bad.
This principle which is formulated in this Sanskrit uh maxim uh says that if you have divine nature, if you are daiva by nature, if your character is pure, then if somebody praises you the the role of the praise is to remind you what you're supposed to be doing.
And instead of uh being proud uh you will feel that yes, somebody is praising me, so I shouldn't uh I should make this praise I shouldn't waste this praise and it is said specifically here stutya he varda te that the energy for doing something is being increased.
So, this is the specific role of a praise in our culture here. The professional reciters they uh basically the uh give the whole mission to Maharaja Prithu.
They will say, This is what you're supposed to do, this is what is expected from you. This is because you are a leader, this is what is expected from you. Whether you have done it or not, you're supposed to do this.
And they uh put it in a in a form in a uh form of a praise that uh this is how you are. But uh basically the reason why they're doing this is that uh you know you should be behaving in such a way.
This is what what are the qualities, what are the main qualities of a leader of a king which uh you uh should do, whether you want it or not. So this is the uh role of a praise
in uh our culture, and we can see that uh uh Basically, this culture serves us as a reminder what we are supposed to do.
People with Āsurika nature with, the nature when modes of passion and ignorance are prominent, they will definitely take the place in a different way.
They will take it for granted and they will uh their you know false ego will only increase we know in case of Mahārāja Veṇa he was pushing everyone to praise him. He was very offended when somebody was praising somebody else, you know.
You should praise me, I am the king, I am the proper object of praise. But uh uh people with divine nature they are not happy
Servanthood as the core of true leadership
when somebody is praising them, but they take it as a reminder what of their duties, what they're supposed to do. And uh and Śrīla Prabhupāda similarly he was sometimes being glorified.
And there is a beautiful story uh uh when uh it was somewhere around uh seventy five or uh uh when Prabhupada was already established his you know his kon and was already, you know, a lot of things were there
to glorify Śrīla Prabhupāda. So people were glorifying Prabhupada. I don't exactly know. Perhaps it was an occasion of his Vyāsa-pūjā or whatever the reason was. No, no, it was not.
But still, people were glorifying Srila Prabhupada very highly for his achievements that he single handedly uh could establish this um you know could do practically impossible thing to establish this culture of Krishna consciousness all over the world.
So in Prabhupada answering this praise, he made a very significant statement. His statement was, you know, people glorify me, people say so many things. But he said, very important thing,
he said, if there is any reason to glorify me, if you want to glorify me, if there is any reason to glorify me, uh this reason is only one.
Because I never wanted to encroach the position of Krishna. I never wanted to be in the center. I never wanted if you want to glorify me, this is the reason for to glorify me.
I never wanted to basically be imitation God. I never wanted to play the role of God. I always wanted to be the servant of God. And so again, Śrīla Prabhupāda, in this instance, he reminds us what should be our position.
We should always be very firmly established as a servant of the Lord and always remind ourselves who we are.
Because as soon as we uh uh change this course of actions and try to imitate God uh in any other in any you know in any way shape or form our position will become very very dangerous.
You know the position of a leader again as a very important position in this world as a representative of God.
But as soon as we think we are representative of God and therefore you know we should be glorified by all other people, you know the story of King Venna is there to remind us what is going to happen with us.
As soon as we have this false conception that being a leader means to be in a centre to be legitimate to take the praise and everything else or to take the you know mahā-prasāda plate. You know we may think it's it's innocent. It's not.
Because you know the we have this
false ego which is there in our in our nature and the false ego is a very peculiar thing because liver can regenerate itself, right? If you cut, you know, 90% of a liver, the 10% of a liver can grow again into the full liver.
So false ego, even if you cut ninety-nine percent of a false ego, even if you cut ninety-nine point ninety-nine nine in period false ego and leave just one billion part of a false ego. It will in a moment will grow in a hundred percent. No problem.
You know false ego is a very dangerous thing. We'll grow up into full blown, you know, totally blown up false ego. So, uh, being leaders, we have to be constantly reminding ourselves that uh you know I'm a servant, I'm a servant, I'm a servant of a servant, I'm a servant and nobody else.
You know, there is this beautiful story. One of my favorites of Prabhupada's story. There was one devotee. He was a new devotee, new bhakti. He came to a temple and he himself tells the story.
But I just just in case I will not give his name. But he himself tells the story that he had very strong controlling tendencies. He liked to boss around and to control other people and to tell people what to do.
So very quickly he was promoted as a temple commander to dovetail his propensities. He was very happy and he felt that you know he's advancing spiritually, he's a temple commander, and you know.
So and Prabhupada he definitely noticed his tendency in him. So uh the day has come when he was supposed to take initiation from Śrīla Prabhupāda.
And uh you know there was the ceremony of initiation, and usually we know the how or master asks what are the four regulative principles which you will do, how many rounds or spiritual master asks what are the four regulative principles which you will do, how many rounds you will chant and then he will give the beats and say, you know, this is your new name.
But in this case it was significantly different. So what happened his turn came and he came to Śrīla Prabhupāda and he bowed down. He paid his daṇḍavats on the floor.
And while he is laying there on the floor, Śrīla Prabhupāda without asking for regulative principles, without you know, without all these ceremonies, Śrīla Prabhupāda all of a sudden starts saying, while he's there on the floor, Śrīla Prabhupāda starts saying, your name is such and such das.
And then he says das, das, you understand das, not the Lord, das, your das. Your thousand times das and he
himself uh you know Prabhupāda took this opportunity that you know he is in this daṇḍavat so it's probably the best the best position to remind him that he's dāsa.
He's a aṅka. He's laying there and the Prabhupāda says you dāsa, dāsa, you understand your dāsa, thousands times dāsa,
you know and he himself says that at this moment I had only one thought in my mind What am I supposed to do now? How I will how I will leave?
Essential qualities and practices of a righteous leader
So So Prabhupāda was very apt and he's you know his point is there very clear that we are dāsa. And we have to be also very clear that the tendency will be there to forget about this.
And here in this series of verses, sages are praising King Pṛthu, they resigers are prasing King Krithu they basically say what we are supposed to do to be reminded again and again and again that we're servants, not masters, not the lords, but the servants of Krishna.
And here in this particular verse they say about King Prithu that Dehinam ātmavat preṣṭhaḥ suhṛdaṁ nandi-vardhanaḥ mukta-saṅgaḥ pra-saṅgānāṁ daṇḍapāṇir yathārcatu. It's a very interesting program for us.
First of all, they say that Dehinam ātmavat preṣṭhaḥ that you have to treat every living entity as if they're you.
You know, one of the main manifestations of false ego is that we are more dear to ourselves than anyone else. False ego means I am separated from everyone else. My interest is more important for me than anything else.
And therefore this is the uh uh I mean this is the m perhaps most important practice of a leader. You know King Prithu naturally he had all these qualities, but for us uh this is sadhana.
And sadhana basically means that uh in this particular case in the example of this verse is that we have to practice conscientiously that
the interests and the feelings of our subordinates Should be as important for us as our own feelings. We know how our feelings are important for us.
If somebody hurts us, if somebody gives us you know something m inflicts some pain to us it's not nice.
So we have to be very conscientious and treat every other living entity as if it's uh uh us without inflicting any pain or any problem to other uh living entities uh and
that's uh a very important practice for any leader that
everyone is is a part of me instead of increasing our false ego by thinking how important I am we have to uh include into the notion of our ego all other living entities. They are mine. They are part of me.
Their feelings are not less important for me than the feelings of my own feelings. And their pain is my pain. Their happiness is my happiness. And this is again this is the practice of a leader.
And Śrīla Prabhupāda he says about the cow slaughter. Like this we know this is a hot issue now in India because in India this new government the government of uh uh Narendra Modi
is trying to uh ban cow slaughter. previous government the Congress government the Prime Minister proudly said that now India is the number two exporter of meat in the world, but we will become the number one.
This is this was the program of the other government.
the the the government uh the present government is trying to rectify this mistake and uh to do the you know to ban the cow slaughter but there is a vehement resistance to this.
People say you're encroaching my rights, I want to eat cows. Who do you think you are to stop it?
But we all know Śrīla Prabhupāda said that the single most important reason of all the wars is that people kill cows because they kill other living entities.
And the kings are allowing this and uh they inflicting the sinful reactions as to cow killing or cow slaughter in a very severe way so this is a extremely
important uh quality of a leader to treat other living entities as our own self. And then Suhridam Nandi Vardana. Those who are close to you uh you have always pleased
your duty is to please them in a special way it's also it's also very important that uh if somebody is close to you and doing service or uh if somebody close to you is your friend basically friend means you're doing something together.
That's what friend means. Friend means uh y you are doing the service together and uh your duty as a leader is always pleasing them in a very special way, always increasing their happiness. Nandi Vardana.
You have to really you know consciously think what you should do to please them, make them happy. This is another you know practice for us.
And mukta Sangha prasangayam as far as those who are free from material attachments, those who are free from uh bondage of this material world then Prasango Ayam.
With this people you have to have intimate relationship prasangha.
It's very interesting because prasanga, pra Krishna Rupana, prara the prefix prana means it's it's not just Sangha because Sangha may be very superficial, kind of you're together, you're together in one place, but prasangha, Srila Vishwana Chakravati Thakur explains, uh commenting on the verse satanga
Mamavirya Sam Vido Bhavanti Khrit Karnarasaya Nakatha this famous verse from the third kent of Srimad Bhagavatam, Vishwanachikravattakur says, what prasanga means.
Prasanga Prasanga means intense Sangha and intense Sangha means that you're sharing with yourself or well sorry not with yourself with uh people you're listening how these people are telling you speaking about Krishna this is the definition of prasanga
prasanga means you're listening or you're hearing how they explain uh you know the philosophy of Krishna consciousness. This is prasanga. And uh this is again uh sadhana for us. If we see somebody who is free from material attachments, then we have to take opportunity
and humbly beg them to tell us something about Krishna consciousness. And ultimately Dandapanir Asadhu Shu, if somebody manifests
very demoniac qualities if somebody is a criminal we should not be hesitant to punish him in a very severe way we should not on the pretext of false sentiment say you know how he he should be he should be you know he should be spared because he is also a human being.
No, he should be punished. And if you behave in such a way then uh you know the this is the program, this is the sadhana for leader.
Naturally you become uh very dear to Krishna, and you will become very dear to all your subordinates. We can see in the example of the Rāmāyaṇa. Well, when Lord Rāma was banished to the forest.
All the citizens of Ayodhyā wanted to go with him to the forest. Ayodhya would become empty. When Mahārāja Yudhiṣṭhira was supposed to be spending in exile 12 years in a forest, all his citizens wanted to go with him.
Ultimately he said, no, no, don't go. How how I will take care of you. So, but thousands of brāhmaṇas went with him. That's why he was, you know, he had this Akshayapatra because he has to you know feed everyone.
So that's the point. If you're how you recognize that you're doing your uh duty as a leader properly, what is the recognition is that you know your subordinates will love you. And this is your reward.
If you're doing your dharma properly, then your subordinates will love you, and Krishna will definitely love you because you will be so dear to other people.
So, this is a very important role in a society to be a leader and it's a very glorious opportunity to make spiritual advancement. But it's also a very dangerous position.
Uh we have to be extremely careful and always remind ourselves that we have to uh you know be very conscientious why doing this service that this is a service. This is not an extra opportunity for me to get extra sense gratification.
This is not the position where I can fulfill my ambitious desires. This is just a position of increased intensity of service, and if we forget about this, our situation will be very dangerous.
Therefore, in the fifth canto of Śrīmad-Bhāgavatam King Bharata he emphatically says guru na syāt, svajano na syāt. You should not become a guru. You should not become a leader. You should not become a temple president.
You should not become a demigod. You should not become mother or father. Any position of leadership. And it's not that it's only big, big shots like GBCs, they have some position of leadership.
Any one of us has some position of leadership.
And King Bharata says you should not become, you should not take any position of leadership if you uh are not conscious what is your duty and your duty is just to help others to become Krishna conscious and if you become uh you know if you're helping them, that's a glorious chance and glorious golden opportunity for you uh to also progress. But if you cannot do this, if uh your uh you know if you are not really uh helping other living entities to uh progress spiritually and to become free from their sinful propensities and uh their you know bad qualities then you should not become a leader. If uh you're in a position of a leadership behave yourself improperly, then the result will be the attachments of your subordinates will only grow because they will see how you behave improperly.
They will see your attachments very clearly and they will see and they will imitate you they will follow your example.
Demonstration of a humble devotee attitude
But if you are giving the ideal example, being very conscientious and trying again and again and again to serve everyone, then it's a very glorious position.
And Prabhupāda he came to us to remind us that this is what leader is supposed to be doing.
You know, there is this famous story and I will finish reminding you about this story, you probably know this that when Prabhupada was departing and so many devotees flocked together in the airport, and Prabhupada was in the launch and, you know, practically no other passengers on this flight couldn't come in because all the places were occupied by the hundreds of devotees.
And uh you know the uh staff of this air company was very disturbed that, you know, so many devotees and they are, you know, making and no other passengers cannot enter this in uh to into this launch. So they asked can you please take a way with drive away all this people so that the passengers can occupy their seats in the launch waiting for the flight.
And Rupanuga Prabhu, the GBC at that time, he stood up and he said into the microphone: All the devotees, please get out. Please vacate this lodge and everyone, uh, they were just, you know, cursing Rupanuga.
They were just looking at him as if he's mahā-parādhī. How can you tell us to leave Prabhupāda's association? And the only one who, who stood up and started walking out was Prabhupāda.
And when Rupanuga said, Prabhupāda, why are you walking out? You know, you're the only one who is supposed to remain, everyone else should walk.
He said, because you said all the devotees have to leave the launch. And I consider myself a devotee, therefore I'm leaving. Nobody else did it.
Only Prabhupāda was doing it to again show us the example that what we're supposed to do as leaders, not take advantage of our position but to serve everyone with increased capacity or increased intensity within our heart.
Thank you very much.