19870314 Nāmahaṭṭa Seminar

The following is a Nāmahaṭṭa Seminar given by His Holiness Jayapātāka Swami on March 14^th 1987 in Śrīdhāma Māyāpur, India.

Jayapatākā Swami: We were speaking in the beginning that Bhakti Vinoda Ṭḥākura said that according to your faith, the type of level of chanting you develop, whether it’s sraddhā or niṣṭhā, ruci, āsakti, bhāva, according to that, it’s different kind of money. He compared that śraddhā is like 1 cent, niṣṭhā is like 12 cents, ruci is like 25 cents, āsakti is like 50 cents, and bhāva is like 1 unit, rupee, or dollar, or pound, or marc whatever. And prema is like Krugerrand, gold coin. That’s like 1 ounce of gold coin of South Africa. So I was just meditating on that how that sounds like really something conceptual. But actually, if you take it up in the practical sense; you go in the market, anyone can buy anything. You got 5 cents; you buy a candy bar. You have 1 cent, you buy a bubble gum. If you have a dollar, then you can buy something more. So depending how much money you have. At that time 1 cent was a lot. Now we have to multiply this by inflation you know. One may say śraddhā is like 1 cent, that time you can buy a bag of rice for 1 cent. Sad to say it may be equal to maybe like a 100 dollars, and bhāva is like equal to 10,000 dollars in terms of purchasing power. So the point is that normally we just consider someone in the temple, following four regulative principles, chanting 16 rounds, so they say already at the level of niṣṭhā, at least. They are supposed to be at niṣṭhā, they are supposed to be fixed. They are already doing all these things. So they’re worth 25 cents.

But actually the Nāmahaṭṭa preaching, everyone is a prospective customer, Simply we want to get them to chant Hare Kṛṣṇa and engage them in Lord Caitanya’s movement. Bhakti Rāghava Maharājā mentions that sometime people say ‘Nāmahaṭṭa, Nāmahaṭṭa’ but what about book distribution? But actually one of our Nāmahaṭṭa distributed 50000 lakṣmī points of books! So in this way through the Nāmahaṭṭa you can have so many books being distributed. If you consider I have one disciple who is a Quality Control Engineer of WIMCO. Wimco is a Swedish Company that makes matches all over the world and he is the one who checks whether the coating on the match and all that is proper, you know, some quality control. He gets salary about 1500 rupees or 2000 rupees a month which is big for India, but you know Western standard it’s nothing. But for Indians it’s all right, medium, middle class. So, he takes out of that 10% of his salary and he buys books every month. He has 6000 labourers in his factory, and over a period of 2 years, I told him you can distribute books,. So he went to each member of his factory and gave a free book, and then told them if you want to donate something, you can give us something. And he had a can. I am giving you something, but if you like to give something for buying more books, then you can give something. So mostly everybody gave. So that mean that He would more or less cover the cost of the books, about 75% of the cost of the books. That money, he put next month. He would buy 300 rupees of the books, and in this way, it went up, so that in the end, he has given every member of the factory a book. And even the Communist party leaders there. In the factory in India you got communist, congress, so many kinds. They are also saying – “You are not gonna give us a book? Where’s our book?” They are demanding. So he gave them. So one person distributed in a year nearly 6000 pieces of literature, one man! So you consider Nāmahaṭṭa, we have got, in not only West Bengal, but in other states, a total of 2000 Nāmahaṭṭa groups. Each group has an average of 50 people. 50 people means 50 families. So 2000 times 50 means 100000 families, An in India, every family means at least 10 people. That means 1 million people. So even if you say 100000 families, each family distributed 1 piece of literature a year, maybe 100000 books. So you talk about book distribution. 20 devotees go out, everyday distributing 20 Bhagavad-gītās each. If they did that 25 days a month, that will not equal what Nāmahaṭṭa can distribute once the thing is properly organised, and working. So the point is that some people say that even they told me one time that Jayapatākā Swami is Nāmahaṭṭa brain. He is not a BBT man. They don’t understand that for the future of BBT, Nāmahaṭṭa is the biggest marketing place. Nityānanda Prabhu was no fool, Bhaktivinoda Ṭḥākura was no fool, Bhaktisddhānta Sarasvatī Ṭḥākura was no fool, when they said that fruit of book distribution comes through Nāmahaṭṭa. Nāmahaṭṭa is the very effective means of distributing books, because even if you just tell every person distributes 5 books in a month. We have 1000 people, that’s 5000 books, and as you give more books, more people join, it goes on expanding. So whether you look from book distribution, whether you look form varṇāśrama… people say that Prabhupāda never talked about Nāmahaṭṭa. The point is Prabhupāda said I did half the work. I built temples, I printed the books, I published the books, I started the distribution. The other half of the work you have to do. And what is that?  You say varṇāśrama. So varṇāśrama preaching – daiva-varṇāśrama – organising the people in a Kṛṣṇa Conscious manner according to the quality and nature of work. You cannot organise as much as varṇāśrama. Varṇāśrama means that there’s already people that have to believe in Vedic Culture. There’s no varṇāśrama for yavanas or mlecchas. Varṇāśrama is for brāhmaṇas, kṣatriyas, vaiśyas, and śūdras. That means that they first have to become devotee. Then you can have varṇāśrama. Nāmahaṭṭa is what makes the society devotees. Our temples were never meant just to be little you know communes of 10, 15, 20, 100 devotees, and with the rest of the world we don’t have any contact. They are meant to be centres. Prabhupāda said within 10 kms, no one should go hungry. They should be like nerve centre for the entire community, and he wanted that Māyāpur should deliver the whole West Bengal, the whole India, and should have effect over the whole world. And different temples should have an effect. The point is that, Nāmahaṭṭa, he may not have used that particular word. But in his preaching, he authorises directly. And it was only in his books, that he was the editor of, we got the actual word ‘Nāmahaṭṭa’. But that is the stage, once you have the whole world as part of Nāmahaṭṭa, then you can organise them as varṇāśrama. Unless they are part of the Nāmahaṭṭa, how you can organise them as varṇāśrama? Unless you can bring them to that level of believing in Kṛṣṇa consciousness, varṇāśrama is not possible… daiva-varṇāśrama. So in the broader sense, this is the mass marketing wing of our society and this is actually what gives us the greatest stability in future. There is many other programs. Where is the quote that Bhaktivinoda Ṭḥākura said that all forms of preaching? You have that?

Bhakti Rāghava Mahārāja: In the future, the Nāmahaṭṭa, all forms of preaching will become the most single and greatest type of preaching, eclipse all other types of preaching.

Jayapātāka Swami: And eclipse all other types of preaching! So we hope that all of you see that how book distribution, book publication and Nāmahaṭṭa all intimately are related. Our temples, Prabhupāda explained, they are the training centres for Nāmahaṭṭa preaching. You bring people, we train them up, send them back, and let them practise them in their home. Prabhupāda personally told me in 1970; before sending me to India, I was walking with him in morning walk. We used to go in Los Angeles. I visited there for 2 months. But one morning, we were just walking and Prabhupāda suddenly just turned and said to me, “Don’t think that everyone’s going to live in our temples. Our temples will be something like the churches are, where you have, on the weekends the people come there, there will be a huge congregation, and the people will be practising in their homes, they will be offering the prasādam in their home, and they will be doing everything like that. But they will be coming to the temple on special days, on weekends. It’s not that everyone is going to live inside our temple.” Then Prabhupāda turned and walked. And that stuck in my mind for 7 years. I remember that he said that. Just out of the sky blue. At that time we are just opening temples, 1970. We didn’t have any idea about the congregational preaching. So Prabhupāda at that time said that.  And just before he left in 1977, he told me, “Yes, you go and you preach to the masses.” So Prabhupāda gave a lot of instructions to different people, and this was the something over a period of 7 years he has been inspiring me. Maybe he didn’t tell other people. But Hari Śauri told me he gave some darśanas on this in Gujarat and in Hyderabad, doing village preaching, and preaching to the masses in India. And he told us in Vṛndāvana in 1977 that, “Now I preached in all the cities. Now I want to go on a whole parikramā of India following the path of Caitanya Mahāprabhu. I want to preach to the village people. They still have the culture in India, let’s unite them and then bring them to the forefront. Let us teach them the nobility of working in the country, or working in the agriculture and dairy. They don’t have to go and become a slave in the factory to have the self-prestige or happiness.” Then he said, “You get five matadors. We will go on a tour.” That was like October- November ‘77, and we were all afraid that Prabhupāda was very sick. How he can do? But he said I want to go. And then that thing was being planned, but then it never fructified. So the thing was that’s why we did this pada-yātrā because of his desire to go on that tour of Lord Caitanya’s route. But actually that was just part of it. He wanted to begin the village preaching. So these are some of the highlights, as Maharājā said. Practically speaking such a big topic, it would be nice actually to have a daily seminar. Maharājā could have had because it’s not possible for me, because I got the whole festival kind of on my head. But actually Maharājā could had a daily… and I could have attended off and on with different other people. I can tell you that in South America we started the Nāmahaṭṭa preaching, and in South America we have many Nāmahaṭṭas, especially in Peru. We have a lot of Nāmahaṭṭas formed there, and they have programs on Saturdays. Sometimes as many as 20-25 people come for the Nāmahaṭṭa programs. And leaders of the program, they took initiation now, and they are preaching to the other people. We have a whole program of one round, 4 rounds, 8 rounds, 16 rounds, gradual progression to help the people in Nāmahaṭṭa become a little more serious. But our program is, if you even chant one round it’s all right, you are also part of the Nāmahaṭṭa. Whether you got 1 dollar, 100 dollar, or 1000 dollar, whatever you want to spend for Kṛṣṇa, we will accept it. But according to how much they are spending, naturally we will give them more attention.

Since we started this program, at least in Bengal, practically speaking, there’s not so many bloops as such. I mean that someone goes home, they go home and they start a Nāmahaṭṭa. If someone joins in the Nāmahaṭṭa and they have to go home again, it’s not that they stop the devotional service. So in that way, the causalities in terms of people stopping chanting or going back to material life is not so much, because of the Nāmahaṭṭa. Wherever the people have come from the Nāmahaṭṭa, usually they don’t leave. When they do leave, they go back to the house where they keep on chanting and performing the devotional activities. So in that way, it’s also more secure for preaching, we don’t lose devotees, as such. They just shift their place where they do their service. Either in a village or in the temple. Most of our Nāmahaṭṭa preachers now have come from the Nāmahaṭṭa. Like Gauracandra, he originally was an Nāmahaṭṭa member, now he is one of our main Nāmahaṭṭa preachers, and office administrator. Many temple devotees have come. Because naturally you have so many families. Sometimes the parents send the other sons, “You go and be a devotee.” They wanna bloop, the parents send them back saying, “You nonsense! Why you are leaving your service to Kṛṣṇa? (laughter). We also have the other ones when their parents take you to court, but for the Nāmahaṭṭa you do get parents who are so convinced. They have 4-5 children. They say let one be a devotee. Then if a devotee wants to come back, their son, they get on the case. “Why are you in māyā? Go back to Māyāpur. Go back to the temple.”

Question: I had a couple of questions. Suppose there are some initiated disciples who are regular working outside. If they do some kind of preaching, then how we are to consider them?

Jayapātāka Swami: The temple has to decide the local policy. But if we have whether initiated or uninitiated people outside, who are chanting, naturally if there’s a temple, sometime you engage them in temple service, that’s one thing, otherwise you can engage them in preaching to other people as Nāmahaṭṭa. Nāmahaṭṭa is the opportunity for the people living outside to do preaching. The whole perfection of Kali-yuga, the yuga-dharma, is nāma-saṅkīrtana. Kali kāle dharma nāma-saṅkīrtana. So why should only the devotees of temple have that nectar? Why shouldn’t the devotees living outside also have that nectar? So the way that they can have the nectar is you give them some responsibility within the Nāmahaṭṭa structure, and then they can also do preaching once in a week, or day or whatever, depending on how much time they have. So that will depend on the individual, and if you have a Nāmahaṭṭa program, you see our president of Siliguri, Koladvīpa, he actually came from Nāmahaṭṭa. Actually his father was a guru. He left the body. But his father had 2000 disciples as a kula-guru, one of the old fashioned dīkṣā-gurus you see. His father was a dīkṣā-guru, and his father came and bowed down to me. Then the disciples said that our father has respected you as a father, so what does that make us? Sometimes dīkṣā and the śikṣā-guru are separate. But Prabhupāda said I am both the dīkṣā and the śikṣā-guru, for my disciple. It’s not that the dīkṣā-guru can also be the śikṣā-guru. Anyways, his father had like 2000 disciples. So he told them that you all be part of Nāmahaṭṭa. Now he’s the temple president of our temple in Siliguri. [Unclear]

Question: The Nāmahaṭṭa people, they want to preach in a particular place. So in India specially, there are so many parties, political, religious. So they may form a sangha. But they really don’t have any understanding of the philosophy in terms of pure Kṛṣṇa consciousness. Maybe having Māyāvādī philosophy. How far can they represent us?

Jayapatākā Swami: That’s why when we organised the Nāmahaṭṭa in India, because we don’t have such big thing for our temples. Because people are trained up, and then they form a new temple. They’re expected to conform to the ISKCON standards, whatever that is. But for the Nāmahaṭṭa people, since they are not so trained up, so we tell them that this is the rule. You have to follow this system. You see, in the West people don’t like organisation. They don’t like any kind of organisation, organised religion. But in India people like organisation, they like rules, because here everything is so disorganised. If something is organised, they like it. Even our organised government is like practically freeform. So when they see something is very organised, and has a system, they feel more protected by that. So just so that there will be uniformity in it, you can say, “All right this is our rules, you should follow like this.” so we made this for all India. Because of each state there’s a different customs, different situations, so we have bylaws, which can be changed state by state, in the details of how it’s practised. So it states that what they have to do, and before they register, they know this is the basic thing that one’s supposed to do. And it also states that we have no legal liability over their activities, and they are not ISKCON. They are a separate group recognised by ISKCON. So in this way, this is a kind of protection for us. Because say if a person is ISKCON branch, they may take a debt. Then the creditor will say “I gave them a loan because they are ISKCON”, we get in trouble. Or they do something wrong, then they may say, “Well these people are ISKCON.” So they are not ISKCON, they are separate groups organised under the Nāmahaṭṭa. They are recognised by ISKCON. If they do something which is improper, we take away their franchise. They are no longer allowed to use the Nāmahaṭṭa name. So long they follow the rules, they can use the name. First you put them on a probationary membership for 6 months, a year, however long. If you see them functioning properly, then you make them as a full member. So initially when you sign someone up, just sign them up quick, they are probationary members. After you see that they are regularly functioning, they are doing properly, then you make them as a full member. Each time they meet, they are supposed to have a regular system meeting. Meeting means that they do a kīrtana, they read from Prabhupāda’s books, then they may have some prasāda distribution and close. Like that simple thing or some discussion. So in the beginning, if you personally go there and train them how to do these things, and they read from Prabhupāda’s books, then where’s the difficulty? That’s what is Mahārāja’s point, it’s not like you make a Nāmahaṭṭa, and then go to sleep. You have to train them, you have to guide them, and you have to build them up. So that’s the problem we are facing in Eastern India’s side. Here the Nāmahaṭṭa has become so popular that we are having 2000 Nāmahaṭṭas. It is difficult for us to supervise all. So we have a whole Bhaktivinoda Ṭḥākura’s different higher structure, for supervising. But that structure itself we have to train the people or to establish the structure. In other words the Nāmahaṭṭa members will supervise other Nāmahaṭṭa members, and they all will supervise other Nāmahaṭṭa members, you know kind of like the Lions or Boy Scouts or there’s lot of institutions that work that way.

So the whole thing is depending upon training, cleaning the temple, having seminars, having training. The more that you train them, then they can train others. That’s why it requires at least a dedicated person, who can spend the time to visiting these places, training and then when you have enough of them, then appointing someone to oversee the other group. It’s a very demanding service. And when you go out and preach to these people, it’s a direct preaching. It’s not like just selling someone a book, and then you know maybe sometime you just given the book, somehow or other we get the money. Or like making a life member, and you just somehow get the donation saying, “We will give you a ticket overseas”, or “You can stay in our Guest House” or something or another. When you go, they are going to ask so many philosophical questions, especially in India. Especially in South India. But even in North India, anywhere, they ask a lot of philosophical questions. To ask what about Ramakrishna, what about Sai Baba… we have to know all the philosophies. They ask you what’s the difference between viśiṣtadvaita, dvaitadvaita, śuddhadvaita, advaita and all the thing? You have to know the philosophy. They will ask you all kinds of questions, because they you are, sitting in the village. There’s 20 people, 100 people. You give a class, and at the end they all ask questions. So to be a Nāmahaṭṭa preacher, it’s 10 times more demanding in terms of philosophical knowledge than any other preaching so far that I’ve come up with ISKCON, except for being like a GBC where you have to preach to the devotees in ISKCON. Apart from that, in terms of preaching to the public, this is the most demanding of all the preaching I have ever come across. They will ask very difficult questions; you have to know the philosophy. You can’t just bluff them. Isn’t it? Because you are also in some preaching in your Nāmahaṭṭa tour. What are some of the questions they ask?

Devotee: They ask… so many other groups are preaching in Bengal and Orissa. So they are very strong establishment in villages. And you go, then you are the first with this kind of philosophies, rules and regulations. They will ask all different kind of questions. They make up a new sangha.

Jayapatākā Swami: We have to go on these tours. Sometimes if you go out and visit some of these places, you will see. I went to Burnpur, near Asansol. This place is hell on earth. This place is burning, burned out! This is right in the centre of the town. There’s a steel factory. And all day they burn steel, and they don’t have any kind of ecological safeguard in India. Simply the soot is coming out, and the worst dust. We parked our vehicle, and just in 10 minutes, the whole of the white van was covered with black dust. The whole town is vibrating with the steel factory *noises*. So the people are very tensed like that. So I went there and they’re just pulling and beating the devotees and different things. They are kids, not like goondas. We had to face the lot of problems. But we handled it. By showing a movie and everything we quited them all down. But then that Nāmahaṭṭa Secretary of that place, I remember he came to me, he was some Pattanayak or something. Oriyan name but they lived in Bengal for a long time. So he told me that we have the Nāmahaṭṭa, and we are about 20 members, and we are having regular meetings, but most of the members are Ramakrishna and other groups. Somehow we are going on, they are coming and participating, chanting, everything. But gradually as they are reading Prabhupāda’s Gītā, Prabhupāda one by one *chop chop*, he starts to chop the philosophy of Ramakrishna and all these Māyāvādī philosophies. So he said that some of them are starting to realise that what we are preaching is against their philosophy. So some of them, in the end, they’ll either they have to be convinced and come on this side, or they’ll have to break out. But I was very impressed that this guy had such a sharp understanding, although he’s a new Nāmahaṭṭa, maybe at that time. Now he is old. But that was 4-5 years ago. But that he had that much, he could already see that here the people we are preaching, either they will come over to Vaiṣṇava side, otherwise by natural selection they are gonna get…  we don’t directly say Ramakrishna, this or that. We just want to go on with the preaching. But after a while, either they have to get purified, otherwise automatically… so you find like this. Everywhere you go, just like you go on a new country, automatically people come and join. You go to a new state, new city, people come and join our movement. When you start this type of, new type of preaching, there are also gṛhasthas, and students, and people out there, ready to participate in this Kṛṣṇa Consciousness movement, on their stratum. Simply we have to go there and start preaching, and they come out. And lot of these people are very intelligent people that can advance the Kṛṣṇa conscious cause.

Devotee: You said something very interesting. Everything you said was very interesting but for the varṇāśrama, you mentioned that unless and until devotees won’t have an appreciation for the Vedic culture, which is necessary to make vaṛnāśrama, there is a lot of talk in our society to make varṇāśrama and we also engage the public in vaṛnāśrama.

(Prabhupāda said that varṇāśrama was for the public, not for the devotees)

Yes. So could you give some examples how the varṇāśrama, its four divisions, comes at one stage to the Nāmahaṭṭa programs?

Jayapatākā Swami: Just like for this instance we have one Nāmahaṭṭa group in the Gajankol which Bhakti Puruṣottama, we did a tour through there. Now as an example, there’s about say half a dozen families. There are more, I forget how many family, but there’s a good number of families there who are all part of the Nāmahaṭṭa. So they formed their own kind of a community, where they are growing their food jointly, some of them are doing business together, they formed a gurukula and send their children to the gurukula. In other words, because maybe 1/10^th of the village became devotees, so they created their own little community within the village. But Prabhupāda said that in the future, what he wants is that the whole village should be made Kṛṣṇa conscious. And one by one, we make the whole village Kṛṣṇa conscious. So this happens in the Nāmahaṭṭa. Once we have a village Kṛṣṇa conscious, then you can organise that village by varṇāśrama. Once you have a certain number of people who becomes Kṛṣṇa conscious, then the next day you can organise them. Now in India already they have certain ideas about varṇāśrama. But say in the Western countries, where they don’t have any idea, then you can train the people according to their varṇa, or āśrama. What is their duty? You are gṛhastha, this is your duty. You are working in this way, this is your duty. And so in this way, then they start to have an identity and they act according to that identity. Varṇāśrama is to give them an identity, so that they can serve in a way that they can be a part of a greater social order. So even if you get one village as a Kṛṣṇa conscious village, then you can organise it. Prabhupāda said, we want Kṛṣṇa conscious cities, states, countries. So you can only make a varṇāśrama when you have a certain number of people who are somewhat Kṛṣṇa conscious. But full time 100% Kṛṣṇa Conscious you are not going to get all the people. Maybe only 1%, or 10% may be fully four regulative principles, and 16 rounds. But you can get unlimited people to chant 1 round a day, to believe in reincarnation, to believe in the principle. They may not follow fully, but they may at least believe in it. And then in this way you can organise them in a varṇāśrama system. Once you get them, that they accept the philosophy, and it’s their goal that they want to practice the things.

Bhakti Rāghava Maharājā: One other aspect in relation to this also is that, just like Prabhupāda established ISKCON society mainly to train up the brāhmaṇas, who in the varṇāśrama are the head of the society, they give guidance. Similarly we find in Nāmahaṭṭa Preaching, that those who become Nāmahaṭṭa members, you know, they are more brahminically, or brāhmaṇa oriented, and that’s very important. Like in the villages, in the future to set up the whole varṇāśrama system, unless you have brahminically inclined people, then you won’t be able to establish the rest of it. So very naturally, just like Jayapatākā Mahārāja mentioned, in this particular village, you know even gurukula can be set up through these Nāmahaṭṭa-sanghas. So gurukula means you are training the brahmacārīs. So you are having your brahmacārīs and once proper training is there, then they will become good gṛhasthas and it will just develop in that manner. So, it’s just a matter of expanding. Even a small group of people in the village are following the regulations etc. etc., then you know the more they increase, then it influences the rest of the village and gradually the more varṇāśrama principles can be established.

Jayapātāka Swami: The active Nāmahaṭṭa people, some of them, just like you said, will become like the brāhmaṇas, for the village, for the area. So from brāhmaṇas it all goes down. They train the others.

Devotee: In the West the ultimate problem is that we sometimes get problem with a Nāmahaṭṭa members. There is argument regarding leadership. How to deal with that?

Jayapatākā Swami: We organise the Nāmahaṭṭa with two different possibilities. One is that the higher authority, they appoint someone to be their Nāmahaṭṭa Secretary, who organises the things. But they can rotate who gives the lecture. Apart from that sometimes when that’s too complex, then in the Nāmahaṭṭa we allow it to be democratic and they elect their people. So they can have elect the president and secretary, and the Nāmahaṭṭa preacher goes there and sees that they keep it Kṛṣṇa Conscious. So it’s a little flexible how the Nāmahaṭṭa can be run. Just like in a Vedic village system, we had the alternative of going either democratic, or could also be appointed by the King, or his minister. But in Nāmahaṭṭa the idea is better that rather than one guy gives some long lecture, because they don’t know much, better that each person speaks like a round table, where they make a reading from the Prabhupāda’s books, and different people speaks 5-10 minutes what their realisation of that is, and they discuss it like that. And then if they have any questions, and if they cannot answer it there, then they write it down, and they send that into the Nāmahaṭṭa Headquarters, and get the answer from the guru or from the Nāmahaṭṭa Director, by letter, or personally when he goes there. And in this way, then there’s interaction which is important, as he mentioned.  In the West you can have a lecture series. Nāmahaṭṭa type of lecture series on video, and send them out, and they can hear that, and they can discuss it. In Nāmahaṭṭa, it a can be a little more informal, than in a temple. It can be a little more you know casual, informal.

*some comments by a devotee on the convergence of Nāmahaṭṭa and book distribution*

Thank you very much. Hare Kṛṣṇa!

Bhakti Rāghava Mahārāja kī… Jaya!

Bhaktivinoda Ṭhākura kī… Jaya!

Verified by your humble ever Servant
Vinoda Gopīkeśa Dāsa
26-12-2024
Māyāpur India