Yamarāja returned the boy to the Supreme Personality of Godhead, and Kṛṣṇa and Balarāma brought him to his father. The brothers asked if Their teacher had anything more to ask from Them, but he replied, "My dear sons, You have done enough for me. I am now completely satisfied. What further want can there be for a man who has disciples like You? My dear boys, You may now go home. These glorious acts of Yours will always be renowned all over the world. You are above all blessing, yet it is my duty to bless You. I therefore give You the benediction that whatever You speak will remain as eternally fresh as the instructions of the Vedas. Your teachings will be honored not only within this universe or in this millennium but in all places and ages and will remain increasingly new and important." Due to this benediction from His teacher, Lord Kṛṣṇa's Bhagavad-gītā is ever-increasingly fresh and is renowned not only within this universe but in other planets and other universes also.
Completely satisfied
Expressions researched:
"completely becomes satisfied"
|"completely confident and satisfied"
|"completely satisfied"
|"completely self-satisfied"
|"completely transcendentally satisfied"
|"not sidelight. completely"
|"satisfied completely"
|"satisfied with food completely"
Bhagavad-gita As It Is
BG Chapters 7 - 12
Since the Lord is the Supreme Personality of Godhead, He is present within Arjuna himself; therefore He knows the desire of Arjuna, and He can understand that Arjuna has no special desire to see Him in His universal form, for Arjuna is completely satisfied to see Him in His personal form of Kṛṣṇa. But the Lord can understand also that Arjuna wants to see the universal form to convince others. Arjuna did not have any personal desire for confirmation. Kṛṣṇa also understands that Arjuna wants to see the universal form to set a criterion, for in the future there would be so many imposters who would pose themselves as incarnations of God.
Srimad-Bhagavatam
SB Canto 1
The learned brāhmaṇas could not take away all the loads of gold given by Mahārāja Marutta, and therefore they left behind the major portion of the gift. And Mahārāja Marutta also did not again collect such heaps of gold given away in charity. Besides that, all the golden plates and utensils which were used in the sacrifice were also thrown in the dustbins, and all such heaps of gold remained unclaimed property for a long time, till Mahārāja Yudhiṣṭhira collected them for his own purposes. Lord Śrī Kṛṣṇa advised the brothers of Mahārāja Yudhiṣṭhira to collect the unclaimed property because it belonged to the King. The more astonishing thing is that no subject of the state also collected such unclaimed gold for industrial enterprise or anything like that. This means that the state citizens were completely satisfied with all necessities of life and therefore not inclined to accept unnecessary productive enterprises for sense gratification. Mahārāja Yudhiṣṭhira also requisitioned the heaps of gold for performing sacrifices and for pleasing the Supreme Hari Personality of Godhead. Otherwise he had no desire to collect them for the state treasury.
Spending fifty percent for the service of the Lord or for propagation of spiritual knowledge in society by way of the saṅkīrtana-yajña is the maximum display of human mercy. people of the world are generally in darkness regarding spiritual knowledge, especially in regard to the devotional service of the Lord, and therefore to propagate the systematic transcendental knowledge of devotional service is the greatest mercy that one can show in this world. When everyone is taught to sacrifice fifty percent of his accumulated gold for the Lord's service, certainly austerity, cleanliness and mercy automatically ensue, and thus the lost three legs of the personality of religion are automatically established. When there is sufficient austerity, cleanliness, mercy and truthfulness, naturally mother earth is completely satisfied, and there is very little chance for Kali to infiltrate the structure of human society.
As explained before, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father.
SB Canto 2
The Lord appeared as the son of Sudevī, the wife of King Nābhi, and was known as Ṛṣabhadeva. He performed materialistic yoga to equibalance the mind. This stage is also accepted as the highest perfectional situation of liberation, wherein one is situated in one's self and is completely satisfied.
The brahma-bhūta stage of life is also known as the ātmārāma stage, in which one is fully self-satisfied and does not hanker for the world of sense enjoyment. This stage of full satisfaction is the proper situation for understanding the transcendental knowledge of the Personality of Godhead. The Śrīmad-Bhāgavatam (1.2.20) affirms this:
- evaṁ prasanna-manaso
- bhagavad-bhakti-yogataḥ
- bhagavat-tattva-vijñānaṁ
- mukta-saṅgasya jāyate
Thus in the completely satisfied stage of life, exhibited by full detachment from the world of sense enjoyment as a result of performing devotional service, one can understand the science of God in the liberated stage.
SB Canto 3
For pure devotees of the Lord who are completely satisfied with the transcendental loving service of the Lord, there is hardly any necessity to visit the various places of pilgrimage. But those who are not so advanced have the prescribed duties of visiting pilgrimage sites and regularly performing the rituals. The part of the princely order of the Yadu dynasty who went to Prabhāsa performed all duties to be done in a place of pilgrimage and offered their pious actions to their forefathers and others.
You may narrate also about the auspicious characteristics of the Lord in His different incarnations for the welfare of the twice-born, the cows and the demigods. Our minds are never satisfied completely, although we continuously hear of His transcendental activities.
When the eyes are engaged in seeing the beautiful form of the Lord, the tongue engaged in tasting prasāda, or remnants of foodstuff offered to the Lord, the ears are engaged in hearing His glories, the hands engaged in cleaning the temple of the Lord, the legs engaged in visiting His temples—or when all the senses are engaged in transcendental variegatedness—then only can the transcendental senses become satiated and eternally free from material engagement. The Lord, as the Supersoul residing in everyone's heart and as the Supreme Personality of Godhead in the transcendental world far beyond the material creation, is the seer of all our activities. Our activities must be so transcendentally saturated that the Lord will be kind enough to look upon us favorably and engage us in His transcendental service; then only can the senses be satisfied completely and be no longer troubled by material attraction.
O sinless one, because the Personality of Godhead, the controller of all living entities, is the father of all religion and all those who are candidates for religious activities, kindly describe how He can be completely satisfied.
The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahmā, they understood the eternal, spiritual form of the Lord and felt completely satisfied. In other words, the transcendentalists who aspire to the impersonal Brahman or localized Paramātmā are not fully satisfied and still hanker for more. Even if they are satisfied in their minds, still, transcendentally, their eyes are not satisfied. But as soon as such persons come to realize the Supreme Personality of Godhead, they are satisfied in all respects.
In the condition of dreaming, when one's consciousness is almost covered, one may see many unfavorable things which cause disturbance or anxiety, but upon awakening, although he remembers what happened in the dream, he is not disturbed. Similarly the position of self-realization, or understanding of one's real relationship with the Supreme Lord, makes one completely satisfied, and the three modes of material nature, which are the cause of all disturbances, cannot affect him. In contaminated consciousness one sees everything to be for his own enjoyment, but in pure consciousness, or Kṛṣṇa consciousness, he sees that everything exists for the enjoyment of the supreme enjoyer. That is the difference between the dream state and wakefulness. The state of contaminated consciousness is compared to dream consciousness, and Kṛṣṇa consciousness is compared to the awakened stage of life.
The word darśanīyatamam, which is used in this verse, means that the Lord is so beautiful that the devotee-yogī does not wish to see anything else. His desire to see beautiful objects is completely satisfied by the sight of the Lord. In the material world we want to see beauty, but the desire is never satisfied. Because of material contamination, all the propensities we feel in the material world are ever unsatisfied. But when our desires to see, hear, touch, etc., are dovetailed for the satisfaction of the Supreme Personality of Godhead, they are on the level of the topmost perfection.
It is recommended that the yogī visualize the laughter of the Lord after studying His smile very carefully. These particular descriptions of meditation on the smile, laughter, face, lips and teeth all indicate conclusively that God is not impersonal. It is described herein that one should meditate on the laughter or smiling of Viṣṇu. There is no other activity that can completely cleanse the heart of the devotee. The exceptional beauty of the laughter of Lord Viṣṇu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the yogī is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him.
This so-called perfection of human life is a concoction. Therefore, it is said that the materialist, however materially qualified he may be, is worthless because he is hovering on the mental plane, which will drag him again to the material existence of temporary life. One who acts on the mental plane cannot get promotion to the spiritual. Such a person is always sure to glide down again to material life. In the association of so-called society, friendship and love, the conditioned soul appears completely satisfied.
Those who are intelligent and are of purified consciousness are completely satisfied in Kṛṣṇa consciousness. Freed from the modes of material nature, they do not act for sense gratification; rather, since they are situated in their own occupational duties, they act as one is expected to act.
Persons who work at their prescribed duties, not for sense gratification but for gratification of the Supreme Lord, are called niḥsaṅga, freed from the influence of the modes of material nature. Nyasta-karmāṇaḥ indicates that the results of their activities are given to the Supreme Personality of Godhead. Such persons appear to be acting on the platform of their respective duties, but such activities are not performed for personal sense gratification; rather, they are performed for the Supreme Person. Such devotees are called praśāntāḥ, which means "completely satisfied." Śuddha-cetasaḥ means Kṛṣṇa conscious; their consciousness has become purified. In unpurified consciousness one thinks of himself as the Lord of the universe, but in purified consciousness one thinks himself the eternal servant of the Supreme Personality of Godhead. Putting oneself in that position of eternal servitorship to the Supreme Lord and working for Him perpetually, one actually becomes completely satisfied. As long as one works for his personal sense gratification, he will always be full of anxiety. That is the difference between ordinary consciousness and Kṛṣṇa consciousness.
SB Canto 4
One cannot attain complete satisfaction even if one is situated in the greatest material opulence. There was nothing Satī could not achieve either from her relationship with her father or from her relationship with the greatest of the demigods, but still, for some reason, she was dissatisfied. Therefore, Śrīmad-Bhāgavatam (1.2.6) explains that one has to achieve real satisfaction (yayātmā suprasīdati), but ātmā—the body, mind and soul—all become completely satisfied only if one develops devotional service to the Absolute Truth. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. Adhokṣaja means the Absolute Truth. If one can develop his unflinching love for the transcendental Supreme Personality of Godhead, that can give complete satisfaction, otherwise there is no possibility of satisfaction in the material world or anywhere else.
By worshiping the lotus feet of the Lord in devotional service as instructed by Nārada Muni, Dhruva Mahārāja achieved the desired result. His desire was to get a very exalted position, excelling that of his father, grandfather and great-grandfather, and although it was a somewhat childish determination because Dhruva Mahārāja was nothing but a small child, Lord Viṣṇu, the Supreme Personality of Godhead, is so kind and merciful that He fulfilled Dhruva's desire. Dhruva Mahārāja wanted a residence more exalted than any ever occupied by anyone else in his family. Therefore he was offered the planet in which the Lord personally resides, and his determination was completely satisfied. Still, when Dhruva Mahārāja returned home he was not very much pleased, for although in pure devotional service there is no demand from the Lord, because of his childish nature he had demanded something. Thus although the Lord also fulfilled his desire, he was not very pleased. Rather, he was ashamed that he had demanded something from the Lord, for he should not have done this.
The personal qualities of Dhruva Mahārāja described herein are the exemplary qualities of a saintly king. Not only a king but also the leaders of a modern democratic or impersonal government must be qualified with all these godly characteristics. Then the citizens of the state can be happy. It is clearly stated here that the citizens thought of Dhruva Mahārāja as their father; as a child, depending on the able father, is completely satisfied, so the citizens of the state, being protected by the state or the king, should remain satisfied in every respect. At the present moment, however, there is no guarantee by the government of even the primary necessities of life in the state, namely, the protection of the lives and property of the citizens.
The Queen took her bath and dressed herself nicely with all auspicious garments and ornaments. After taking food and becoming completely satisfied, she returned to the King. Upon seeing her beautifully decorated attractive face, the King welcomed her with all devotion.
SB Canto 5
No one likes to possess anything that is like a will-o'-the-wisp or a flower in the sky, for everyone knows very well that such things do not exist. When Lord Ṛṣabhadeva ruled this planet of Bhāratavarṣa, even common men did not want to ask for anything, at any time or by any means. No one ever asks for a will-o'-the-wisp. In other words, everyone was completely satisfied, and therefore there was no chance of anyone's asking for anything. The people were absorbed in great affection for the King. Since this affection was always expanding, they were not inclined to ask for anything.
SB Canto 6
People generally think that religion should be pursued for material profit. This may be suitable for persons interested in material life, but one who is interested in spiritual life should be attached to paro dharmaḥ, the religious principles by which one becomes a devotee of the Supreme Lord (yato bhaktir adhokṣaje). The bhāgavata religion teaches that the Lord and the living entity are eternally related and that the duty of the living entity is to surrender to the Lord. When one is situated on the platform of devotional service, one is freed from impediments and completely satisfied (ahaituky apratihatā yayātmā suprasīdati). Having been elevated to that platform, Ajāmila began to lament for his past materialistic activities and glorify the name, fame, form and pastimes of the Supreme Personality of Godhead.
When one actually realizes or sees the Supreme Personality of Godhead, he is filled with complete happiness. For example, when Dhruva Mahārāja saw the Lord in his presence, he said, svāmin kṛtārtho'smi varaṁ na yāce: (CC Madhya 22.42) "My dear Lord, I have nothing to ask from You. Now I am completely satisfied." Similarly, when Prajāpati Dakṣa saw the Supreme Lord in his presence, he simply fell flat, unable to speak or ask Him for anything.
SB Canto 7
The sannyāsī, completely satisfied in the self, should live on alms begged from door to door. Not being dependent on any person or any place, he should always be a friendly well-wisher to all living beings and be a peaceful, unalloyed devotee of Nārāyaṇa. In this way he should move from one place to another.
SB Canto 8
Let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is completely silent, free from endeavor, and completely satisfied by His own achievements. He is not attached to the activities of the material world through His senses. Indeed, in performing His pastimes in this material world, He is just like the unattached air.
The Supreme Personality of Godhead is actually the only object of our love. As long as we are in this material world we have so many desires to fulfill, but when we come in touch with the Supreme Personality of Godhead, we immediately become perfect and fully satisfied, just as a child is fully satisfied when he comes to the lap of his mother. Dhruva Mahārāja went to the forest to achieve some material result by austerity and penance, but when he actually saw the Supreme Personality of Godhead he said, "I do not want any material benediction. I am completely satisfied." Even if one wants some material benefit from serving the Supreme Personality of Godhead, this can be achieved extremely easily, without hard labor.
After observing the payo-vrata, Aditi was certain that the Lord had appeared before her as Ramā-pati, the husband of all good fortune, just to offer her sons all opulences. She had performed the yajña of payo-vrata under the direction of her husband, Kaśyapa, and therefore she thought of the Lord as Yajña-pati. She was completely satisfied to see the master and Lord of the entire universe come before her to fulfill her desire.
Every one of us is a spiritual being (ahaṁ brahmāsmi), and every one of us is an individual person. Our senses are now covered by material elements, and because of ignorance we consider the material senses that cover us to be our real senses. The real senses, however, are within the material covering. Dehino'smin yathā dehe: (BG 2.13) within the covering of the material elements are the spiritual senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: (CC Madhya 19.170) when the spiritual senses are uncovered, by these senses we can be happy. Satisfaction of the spiritual senses is thus described: hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. When the senses are engaged in devotional service to Hṛṣīkeśa, then the senses are completely satisfied. Without this superior knowledge of sense gratification, one may try to satisfy his material senses, but happiness will never be possible. One may increase his ambition for sense gratification and even achieve what he desires for the gratification of his senses, but because this is on the material platform, he will never achieve satisfaction and contentment.
SB Canto 9
Lord Paraśurāma still lives as an intelligent brāhmaṇa in the mountainous country known as Mahendra. Completely satisfied, having given up all the weapons of a kṣatriya, he is always worshiped, adored and offered prayers for his exalted character and activities by such celestial beings as the Siddhas, Cāraṇas and Gandharvas.
SB Cantos 10.14 to 12 (Translations Only)
I am now completely satisfied, and I have full faith in the Lord's mercy. Therefore I will maintain myself with whatever comes of its own accord. I shall enjoy life with only the Lord, because He is the real source of love and happiness.
One who does not desire anything within this world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only happiness wherever he goes.
Freed from the subtle conditioning of the mind and from the modes of nature born of material consciousness, the living entity becomes completely satisfied by experiencing My transcendental form. He no longer searches for enjoyment in the external energy, nor does he contemplate or remember such enjoyment within himself.
Thus losing his desire to be on the same planet as Urvaśī, Mahārāja Purūravā began to wander the earth free of all material association and completely satisfied within the self.
The ecstasy of seeing Them completely satisfied Mārkaṇḍeya's body, mind and senses and caused the hairs on his body to stand on end and his eyes to fill with tears. Overwhelmed, Mārkaṇḍeya found it difficult to look at Them.
Sri Caitanya-caritamrta
CC Madhya-lila
In His teachings to Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu has declared every living entity to be an eternal servitor of the Supreme Personality of Godhead. This is the constitutional position of all living entities. Just as a dog or servant is very much satisfied to get a competent, perfect master, or as a child is completely satisfied to possess a competent father, so the living entity is satisfied by completely engaging in the service of the Supreme Lord. He thereby knows that he has a competent master to save him from all kinds of danger. Unless the living entity comes to the guaranteed protection of the Supreme Lord, he is full of anxiety. This life of anxiety is called material existence. To be completely satisfied and devoid of anxiety, one must come to the position of eternally rendering service to the Supreme Lord. This verse is also from the Stotra-ratna (43), by Śrī Yāmunācārya.
In the Bhagavad-gītā (7.25) it is said, nāhaṁ prakāśaḥ sarvasya: the Supreme Personality of Godhead reserves the right of not being exposed to everyone. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: (Brs. 1.2.234) "The Lord reveals Himself to a devotee when He is completely satisfied by the devotee's service." Thus one cannot understand the Supreme Lord without His mercy. The Absolute Truth cannot be understood by speculation, and this is the conclusion of the Bhagavad-gītā.
“Complete attainment of the lotus feet of Lord Kṛṣṇa is made possible by love of Godhead, specifically mādhurya-rasa, or conjugal love. Lord Kṛṣṇa is indeed captivated by this standard of love. This is stated in Śrīmad-Bhāgavatam.
To explain the topmost quality of conjugal love, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī gives the example of the material elements—sky, air, fire, water and earth. In the sky (space) there is the quality of sound. Similarly, in air there are the qualities of sound and touch. In fire, there are three qualities—sound, touch and form. In water there are four qualities—sound, touch, form and taste. Finally, in earth there are all five qualities—sound, touch, form, taste and also smell. Now, one can see that the quality of the sky is in all—namely in air, fire, water and earth. In earth we can find all the qualities of material nature. The same can be applied to the rasa known as mādhurya-rasa, or conjugal love. In conjugal love there are the qualities of neutrality, servitorship, fraternity and parental affection, as well as those of conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied.
“There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Kṛṣṇa, the Lord's mind is completely satisfied.
“"O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nārāyaṇa. Only such a devotee is actually completely satisfied and peaceful."
“"O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nārāyaṇa. Only such a devotee is actually completely satisfied and peaceful."
This verse is quoted from Śrīmad-Bhāgavatam (6.14.5).
Devotional service to Kṛṣṇa is exactly like a pleasing, jubilant forest of lotus flowers wherein there is ample honey. I request everyone to taste this honey. If all the mental speculators bring the bees of their minds into this forest of lotus flowers and jubilantly enjoy ecstatic love of Kṛṣṇa day and night, their mental speculation will be completely transcendentally satisfied.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
Nārāyaṇa Ṛṣi, being an incarnation of Kṛṣṇa, is also addressed as the well-wisher of the conditioned souls. As stated in the Bhagavad-gītā, everyone should know that there is no well-wisher like Kṛṣṇa. Everyone should understand that Lord Kṛṣṇa is the supreme well-wisher of everyone and should take shelter of Him. In this way one can become completely confident and satisfied, knowing that he has someone who is able to give him all protection. Kṛṣṇa Himself, His incarnations and His plenary expansions are all supreme well-wishers of the conditioned souls, but Kṛṣṇa is the well-wisher even of the demons, for He gave salvation to all the demons who came to kill Him in Vṛndāvana; therefore Kṛṣṇa's welfare activities are absolute, for whether He annihilates a demon or gives protection to a devotee, the result of His activities is one and the same. It is said that the demon Pūtanā was elevated to the same position as that of Kṛṣṇa's mother. When Kṛṣṇa kills a demon, the demon is supremely benefited, as much as a pure devotee is benefited by always being protected by the Lord.
Lectures
Bhagavad-gita As It Is Lectures
So our Kṛṣṇa consciousness movement means that we are requesting everyone that give a trial this life at least. You have satisfied your senses in so many forms of life, huh? The dogs also satisfied their senses, the cat also satisfied his senses, the tiger, and these civilized, uncivilized, these god, everyone. Now you don't try to satisfy your senses, you try to satisfy Kṛṣṇa. That's all. And Kṛṣṇa, being full, complete, if Kṛṣṇa is satisfied, your senses will be satisfied automatically. Therefore His name is Govinda. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Govinda means who satisfies the senses. Don't think that your senses will remain unsatisfied. It will be completely satisfied. That is the secret of Kṛṣṇa consciousness.
Then ahaṁ brahmāsmi. This is spiritual understanding. When one understands that "I am not this body, I am spirit soul," and when he begins... Devotional service begins there. That will be explained in the Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā (BG 18.54). Because we are in darkness, we are not prasannātmā. We are always morose. Although we are serving the country, the community, the family, or anything, but we are not happy because that is not our religion. When the same service will be converted to the lotus feet of Kṛṣṇa, then we'll be satisfied. Then we'll be...
Therefore one learned scholar has prayed, kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ na karuṇā jātā mayi na trapā nopaśāntiḥ, sāmprataṁ labdha-buddhis tvām āyātaḥ niyuṅkṣva mām ātma-dāsye, that "I have served so long the kāma, krodha, moha, mātsarya, lust, greediness, anger. But they are not satisfied." I have given this example, that you cannot satisfy anyone by material service. The example is in our country. Mahatma Gandhi gave his, the best capacity as he understood. Still, he could not satisfy everyone. Somebody killed him. So in this material world, so long we'll be in the material service, either socially or family-wise or community, whatever you do, you'll never be able to satisfy them. They will never say that "Now we are completely satisfied." Because it is disorganized. It cannot be.
Prabhupāda: So according to Bhagavad-gītā, sarva-guhyatamam, the Lord says that "The most confidential part of knowledge I am speaking to you, my dear Arjuna, because you are My very dear friend, that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66)." So one who has the conception of the Supreme Personality of Godhead and has surrendered unto Him, he is considered to be highest, topmost spiritualist.
Indian: What is the importance of prasādam? Importance of prasādam?
Prabhupāda: Prasāda? Prasāda means mercy. Mercy. Prasāda means prakṛṣṭa-rūpeṇa sīdati. That is prasāda means completely satisfied.
Srimad-Bhagavatam Lectures
Pradyumna: (devotees chant word meanings responsively:) saḥ—that; vai—certainly; puṁsām—for mankind; paraḥ—sublime; dharmaḥ—occupation; yataḥ—by which; bhaktiḥ—devotional service; adhokṣaje—unto the Transcendence; ahaitukī—causeless; apratihatā—unbroken; yayā—by which; ātmā—the self; suprasīdati—completely satisfied.
Translation: "The supreme occupation, or dharma, for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."
Prabhupāda:
- sa vai puṁsāṁ paro dharmo
- yato bhaktir adhokṣaje
- ahaituky apratihatā
- yayātmā suprasīdati
- (SB 1.2.6)
Ātmā, ātmā means this body, ātmā means the mind also, and ātmā means the soul, and, above that, the Paramātmā, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So yayā ātmā suprasīdati. Su means very much. Not only prasīdati but suprasīdati, very much. Everyone. The body becomes satisfied, the mind becomes satisfied, the soul becomes satisfied, and the Supreme Paramātmā, He also becomes satisfied. So that is called paro dharmaḥ. Paro dharmaḥ means... Paraḥ means superior, and dharmaḥ means occupational duty. Everyone has got occupational duty. It doesn't matter, either you are a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. Everyone has got occupational duty. That is human society. Human society means when the society is divided into these eight divisions: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. Varṇāśrama-dharma. That is Vedic civilization.
Just like Mahābhārata. That's a great epic. But there are politics. So many politics, sociology, fight, this, that, but in the middle there is a little glories of God, Bhagavad-gītā. So the book is not full of the glories of the... Kṛṣṇa is there, but that is a partial representation. Now Nārada Muni says that "Not as sidelight. Completely you have to write one book simply glorifying the Supreme Lord. Then you'll be satisfied." Not sidelight. Completely. Bhavatānudita-prāyam (SB 1.5.8). Here it is said, parāvareśa... Anudita-prāyam, anukta-prāyam. A sidelight. People take... Just like, "All right, yes, we accept God. But we cannot devote our whole time for God. We shall go weekly once or fortnightly once, or one hour in a day, partial. Our business is another. We want to enjoy sense gratification, and we shall go to church or temple just to ask God to supply our ingredients of sense gratification: 'Oh God, give me this. Give me this. I am poor man. I am this. I am this. I am suffering. I have got some disease.' " But still Bhagavad-gītā says that they are sukṛtina. Because they go to temple or church asking God something, because they are accepting that "There is God who can satisfy our needs," therefore they are sukṛtina. But those who are duṣkṛtina, miscreants, they don't believe in God. Then where is the chance of asking God, "Please give me this, give me that"? Because they don't believe in God. Therefore they are duṣkṛtina, atheist. In comparison to such person, those who go to the temple or church, ask something from God, they are better. Because they are accepting. They have at least come to God. Now, gradually, they will be purified, and at a time they will say, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42), "No. No more. I have no demand." What demand? If one gets Kṛṣṇa, then what is the question of demand? He gets everything. Everything. There is no question of demand. So that stage is perfect.
Rūpa Gosvāmī, they were engaged—nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau. They were simply thinking, "How these rascals will be benefitted by Kṛṣṇa consciousness?" That is what, their business, lokānāṁ hita-kāriṇau. Just like Prahlāda Mahārāja. Prahlāda Mahārāja, śoce tato vimukha-cetasa. Śoce tato vimukha-cetasa māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). Prahlāda Mahārāja was anxious not for himself. Naivodvije para duratyayā-vaitaranyas tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. "My Lord, personally I have no problem. It is finished." Svāmin kṛtārtho 'smi. Dhruva Mahārāja also said the same thing. A devotee, for personal... Because they are ātmārāma. They have no business for personal satisfaction. They are completely satisfied, ātmārāma. But they have got another dissatisfaction: that seeing men like us engaged in sense gratification and working whole day and night like dogs and pigs, so they are very much anxious. Tato vimukha-cetasa. "Without Kṛṣṇa consciousness, they are working so hard day and night like asses and pigs and dogs." They are very much anxious for this, "How to stop this foolish person from this unnecessary trouble?" Unnecessary trouble. That Ṛṣabhādeva has already instructed us in the beginning, that "Don't spoil your life working so hard like hogs and dogs. No, this is not good." Na sādhu manye. "This is not good." But they are thinking... Now it is advertised that "Work hard. Work hard." And the people have come to the stage of pulling thela and rickshaw, and still, they have to work hard. This is the position. Because they do not know what is..., how to become ātmārāma. That is the difficulty.
Similarly, the Gosvāmīs. Just like Rūpa Gosvāmī, he was prime minister in the government. And about him it is said that tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat. He gave up such exalted post as minister of the government, chief minister in the government. And tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm. As a minister his association was with very big, big men, maṇḍala-pati. Maṇḍala-pati means very, very big leaders. Actually big merchant, big businessman, big industrialist, big politician, they used to visit him. So he gave of up this company. Sadā tuccha-vat: "Eh, what is this nonsense? What is the use of meeting all these men?" Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā succha-vat. And what they became? Bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Here is the Gosvāmīs' photo. You can see how they have become mendicant. A small loincloth, one waterpot only, that's all, finished, no possession. So why? Bhūtvā dīna-gaṇeśadau karuṇayā. They wanted to show their mercy to the suffering humanity. So in this way they adopted change of life. That is Vaiṣṇava. Vaiṣṇava personally has no demand for life, no unhappiness. He is completely satisfied with Kṛṣṇa. But he is unhappy by seeing other conditioned souls suffering. This is Vaiṣṇava. There are many example. Prahlāda Mahārāja also said the same thing.
Prabhupāda: Well, Lord Caitanya, Lord Kṛṣṇa, there is no difference. If you see Kṛṣṇa and Lord Caitanya the same, or Viṣṇu. It doesn't matter. Viṣṇu-tattva.
Revatīnandana: (indistinct) ...Paramātmā realized in that way.
Prabhupāda: Yogis, yogis , they realize Paramātmā.
Devotee: And they're completely satisfied in that way.
Prabhupāda: Yes. Yogis, they see Bhagavān as Paramātmā. Brahman, Paramātmā and Bhagavān. So all of them are on the platform but realization different. Gradually develop. Brahman realization is also spiritual realization. Paramātmā realization also spiritual realization and Bhagavān realization is also spiritual, but the perfect spiritual realization is Bhagavān realization. It includes Paramātmā and Brahman, everything.
Nectar of Devotion Lectures
Religious system means approving the authority of some Supreme Being. That is religious system. So in the animal society there is no such conception that "There is God. We have got some relationship with God," what is that relationship. This type of discussion cannot be present in the animal society. So dharma artha kāma mokṣa. Generally religious system is taken for improving social and economic condition. Artha. Artha means economy. Artha is required for sense gratification. We require economic development for our sense gratification. And when one is completely satisfied, then he can cultivate about spiritual realization, mokṣa, āpavarga.
As it is stated by Rūpa Gosvāmī, anyābhilāṣitā-śūnyaṁ (Brs. 1.1.11). People, generally, go to temple and churches for mitigating some material wants. Ārto arthārthī. Jijñāsī jñānī ārto arthārthī. Generally, people go to Kṛṣṇa to mitigate some material distresses, ārto, or one who is in need of money. Just like Dhruva Mahārāja. He went to Kṛṣṇa, he went to worship Kṛṣṇa under the instruction of his mother in the forest with a desire to achieve the kingdom of his father or better, better kingdom than his father. That was his aspiration. But later on, when he actually met the Supreme Personality of Godhead, he said, "My dear Lord, I have no other aspiration. I am completely satisfied." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). So this is the advantage of worshiping Kṛṣṇa. Even one has got some material desire, that material desires will be fulfilled. At the same time, he shall become a pure devotee, just like Dhruva Mahārāja became. He went to worship the Supreme Personality of Godhead, fulfillment, for fulfilling his material desires, but because he engaged himself in severe austerity and penances for having darśana, or seeing the Supreme Personality of Godhead, when he saw Him actually he forgot all his material desires. That is the advantage. We need not go to any other demigod for fulfilling our material desires.
Initiation Lectures
The more you become free from material harassment, the more you make advance in spiritual life, or the more you make advance in spiritual life, the more you become detached to the material life. These are the tests. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Bhakti, devotional life, spiritual life, the test is that viraktir anyatra. Anyatra means beyond, without Kṛṣṇa, everything becomes detestful. The example is given just like a hungry man, when he's eating, as he's eating so he's feeling satisfaction and no hunger, proportionately. And at one time it will come, he'll say, "No, I don't want any more. I am completely satisfied." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). Just like Dhruva Mahārāja. He said, "I am now completely satisfied. I have, I haven't got to ask anything, benediction." That is the progress and ultimate goal of bhakti. As soon as one is saturated with bhakti, he has no more demand, no more attraction for this material world. Not... Kṛṣṇa attraction means decreasing attraction for the material world. Go on. (chants japa) One can test his advancement for spiritual life, how he is being detached to the material life. That's all. It is not to be taken certificate from others. Just like when you eat, you haven't got to take certificate from others.
General Lectures
So our program is to worship with love and devotion Govinda, the original person. Govindam ādi-puruṣaṁ. This is Kṛṣṇa consciousness. We are teaching people to love Kṛṣṇa, that's all. Our program is to love, to place your love in the proper place. That is our program. Everyone wants to love, but he is being frustrated on account of his love being misplaced. People do not understand it. They are being taught, "First of all, you love your body." Then little extended, "You love your father and mother." Then "Love your brother and sister." Then "Love your society, love your country, love the whole human society, humanity." But all this extended love, so-called love, will not give you satisfaction unless you reach to the point to love Kṛṣṇa. Then you'll be satisfied. Just like if you throw a stone on some reservoir of water, on a lake, there immediately begins a circle. The circle expands, and expanding, expanding, expanding, when the circle touches the shore, it stops. Unless the circle reaches the bank or the shore of the reservoir of the water, it goes on increasing. So we have to increase. Increase. The increase means there are two ways. If you practice, "I love my society, I love my country, I love my human nation," then "Living entities," go on... But if you directly touch Kṛṣṇa, then everything is there. It is so nice. Because Kṛṣṇa means all-attractive, includes everything. Why everything? Because Kṛṣṇa is the center. Just like in a family, if you love your father, then you love your brothers, sisters, the servant of your father, the home of your father, the wife of your father, namely, your mother, everyone. The central point is father. This is crude example. Similarly, if you love Kṛṣṇa, then your love will be expanded everywhere. Another example, just like if you love a tree, the leaves, the flowers, the branches, the trunks, the twigs, everything. You simply pour water on the root, then your loving affairs for the tree will automatically serve. If you love your countrymen, if you want to see that your countryman becomes educated, advanced economically and mentally, physically, then what you'll do? You pay tax to the government. You don't hide your income tax. You simply pay tax to the central government and it will be distributed to the educational department, to the defense department, to the hygienic department, everywhere. Therefore... These are crude examples, but actually, if you want to love everything, then you try to love Kṛṣṇa. You'll not be frustrated because that is complete. When your love is complete, then you will not be frustrated. Just like you have got complete feeding. If you are satisfied with food completely, then you say, "I am satisfied. I don't want any more."
So this Kṛṣṇa consciousness movement is very simple. Very simple. It is inaugurated by Lord Caitanya Mahāprabhu especially, although it is very old, in the Vedic scripture, but still, taking from the historical point of view, this Kṛṣṇa consciousness movement is since Lord Kṛṣṇa appeared on the surface of this planet five thousand years ago, and later on, Lord Caitanya, five hundred years ago, He expanded that movement, Kṛṣṇa consciousness. His mission, Lord Caitanya's mission, is ārādhyo bhagavān vrajeśa-tanayaḥ. If you want to love or if you want to be subordinate... Everyone is subordinate. This is false. Everyone wants to be independent, but nobody is independent. Everyone is subordinate. Nobody can say that "I am independent." Can you say, any one of you, that you are independent? Is there anybody? No. Everyone is subordinate willingly. Not by force everyone becomes subordinate. A girl says a boy, "I want to become your subordinate," willingly. Similarly a boy says to a girl, "I want to be your subordinate." Why? That is my nature. I want to be subordinate because my nature is to be subordinate. But I do not know. I prefer, I reject this subordination; I accept another subordination. But subordination is there.
Ātmā means soul, your self. We are, every one of us, hankering after that peace and tranquillity. How it is possible? Bhāgavata says, yayātmā suprasīdati. Suprasīdati means completely becomes satisfied. How it is possible? Now, sa vai puṁsāṁ paro dharmaḥ: "That is the first-class occupational duty by which you develop your love of God." That is first class. The test of religion... Every religion has got some conception of God. That's all right. But if by following the principles of that religion, if you see that you are developing your love for God, then that is first class. Otherwise, Bhāgavata says, it is simply wasting time laboring.
There are different potencies of God. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). In the Vedic literature you'll find, Vedas, "God has many energies." Parāsya śaktiḥ. Śakti means energy, power. Vividhaiva, multi, various. Parāsya śaktir vividhaiva śrūyate svabhāva... Parāsya śaktir vividhaiva, na tat-samaś cābhyadhikaś ca dṛśyate. This is the injunction of Vedas. "You cannot find anyone equal or greater than God. Nobody can be equal with God; nobody can be greater than God." Then he is not God. Na tat-samaś cābhyadhikaś ca. Sama means equal; adhika means greater. Na tat-samaś cābhyadhikaś ca dṛśyate. They have analyzed who is God. The great sages, the liberated sages, they are not fools, rascals, that they will accept anyone God. No. They will test. This is the test. If you find somebody, that he is neither lower than anyone, neither equal to anyone, then he is God. There are other, many definitions of God. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). Analytical study. Try to understand God. This is the business of human form of life, not that simply eating, sleeping and mating and defending. These are animal business. The animal knows how to eat, how to sleep, how to mate, and how to defend in its own way. So that is common formula for human being or animal. But there is one speciality in human society or human being—he can understand God, what is God. If I explain to a human being, however illiterate, uneducated, he may be, if he has simply these two ears, he will understand what is God. Therefore the Vedic information is called śruti. Just try to hear. You haven't got to be educated or literate. God has given you these two ears and you can learn. Simply you have to learn from the authorized sources. Then you will understand God. And when you understand God, then you develop love of God. And when you develop love of God without any motive and without any impediment, then you find, "Oh," svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42), "I have no more any demand. I am completely satisfied." Try to come to this platform, transcendental stage. You cannot be happy simply by material advancement. That is not possible.
Philosophy Discussions
Prabhupāda: There were so many revolutions. It is not that they have made revolution. There were other revolutions, especially in Europe, the French Revolution. There were so many revolutions.
Śyāmasundara: He studied the revolutions, and he said that history moves in leaps and progresses toward the Communist leap. So he wants to make a leap into the dictatorship of the proletariat, and this he calls the final stage of development of history.
Prabhupāda: No. We can say, and they may note it also, that after this, the Bolshevik Revolution, there will be many other revolutions, many other revolutions, because so long people will live on the mental plane there will be only revolution. That's all. Our proposition is, "Give up this mental concoction. Come to the right point. And that is spiritual platform." If one comes to that spiritual platform, that is... Just like Dhruva Mahārāja said, svāmin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "No more revolution. I am completely satisfied because I have now seen You." So unless one comes to God, the revolution will go on. Rather, this is final revolution. We don't say final revolution, but... We don't expect that Kṛṣṇa consciousness will be taken by everyone, but within this material world the revolution will repeat unless one comes to God consciousness.
Conversations and Morning Walks
1973 Conversations and Morning Walks
Svarūpa Dāmodara: But still, there are plants and all the living entities in the Vaikuṇṭha...
Prabhupāda: They know. Because they have full knowledge, "He knows here is God. Although he is four-handed, I am four-handed, but here is God." Because there is full knowledge. That is the difference. Here we are selecting some rascal as God, because we have no full knowledge. There, in the Vaikuṇṭha planets, although the common citizens and God is of the same feature of the bodily, but they know, "Here is God, the Supreme." He has got special signs in the... Yes, that's all. Just like the king or the president, we may make mistake. We may accept somebody as "Here is president." No. But the associates of the president, he knows. They know that "Here is president." Similarly, there is no question of mistake there. Four kinds of defects of material life—to commit mistake, to become illusioned, to cheat, and imperfection of the senses—these things are not there. Everyone's senses are perfect. When he sees God, he sees perfectly. He does not mistake. He is not illusioned. And there is no cheating and there is no imperfection of the senses. There is no mistake. These are spiritual life.
Svarūpa Dāmodara: So all the living entities are completely satisfied.
Prabhupāda: Certainly. Because they are in the spiritual life. That is real life. Here it is covered. There is no such season as winter season, as summer season. Always spring. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), simply ānanda, blissful life of knowledge. What do they know, the scientists, about the spiritual life?
1975 Conversations and Morning Walks
Brahmānanda: One of those reporters yesterday was saying "Well, there's so many philosophies from India. Why have you started this one?" But actually no other philosophy has given this message.
Prabhupāda: Therefore I said that "Why you are bringing India? The whole world is in darkness." (to passerby:) Hare Kṛṣṇa. Good morning.
Puṣṭa Kṛṣṇa: There's a verse in the Bhāgavatam, Prabhupāda. Yenātmā suprasīdati: "By rendering devotional service to the transcendental Lord, one becomes completely satisfied." So what happens? These people in material life, they come to the temples and they chant a little bit. But they find that the standard of pure devotional service is so high that they're not able to grasp it. They don't feel the complete satisfaction. They're still attached to the material world.
Prabhupāda: Yes. That is compared with the jaundice disease. Jaundice disease, for jaundice, sugarcane is the medicine. But they taste sugarcane as bitter. Sugarcane... One who is suffering in jaundice will taste sugarcane as bitter. That is the test. So that is the medicine. So he has to take the sugarcane. And by taking, when he is cured he will find, "Oh, it is very sweet."
Puṣṭa Kṛṣṇa: So then he has to recognize there is some problem living in this material world.
Prabhupāda: No. He does not find any happiness on account of his too much materialistic mind.
Brahmānanda: That is the disease.
Prabhupāda: That is the disease. So it has to be cured by this bhakti-yoga. So in the bhakti-yoga, in the beginning, it will taste bitter. Therefore they do not come. But if they take to bhakti-yoga, then the material disease will be cured and they will find it is very sweet.
1977 Conversations and Morning Walks
Gopāla Kṛṣṇa: ...parāyanaḥ sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune. "O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have merely attained perfection, there's hardly one pure devotee of Nārāyaṇa. Only such a devotee is actually completely satisfied and peaceful."
Prabhupāda: This is devotee. It is not so easy. But we are giving chance to everyone to come to that position. This is our Kṛṣṇa consciousness. But otherwise it is very, very... Muktānām. It begins from the mukta, liberated. Liberated means no more material anxiety.
Gopāla Kṛṣṇa: That stage is little far for us.
Prabhupāda: But if you follow the vow...
Gopāla Kṛṣṇa: The principles...
Prabhupāda: ...then it will be possible.
Gopāla Kṛṣṇa: I find that as a gṛhastha only sometimes it's a little difficult because a gṛhastha has to worry about taking care of his...
Prabhupāda: Family.
Gopāla Kṛṣṇa: ...family's needs, clothing, this, that. It becomes a problem, where to get the money from. But otherwise...
Prabhupāda: And that is also different standard. People are not satisfied with simple living.
Gopāla Kṛṣṇa: So they want...
Prabhupāda: Therefore there is certain age, that "At this age no more such ambition, material. Lead simple life and advance." That is after fiftieth year. This is our Vedic system. In the beginning it is not possible, but by practicing... So if one lives for hundred years, fifty years' extravagancy, "Now stop. Now be regulated and try to be mukta." This is the system. But they don't want even up to the point of death, even men like Gandhi and others. They do not want. This morning Indira Gandhi said that "I am for the mass of people." And Vivekananda, "My country." The same feeling as a person, individual person thinking of his family, these people are thinking of his country, a big family, not for the whole living entities, jīva. That is Kṛṣṇa consciousness. Nobody is interested in the śāstric injunction. They've lost them all... Temporary... This is an institution to elevate people gradually.
Correspondence
1969 Correspondence
In this modern age, people being scientifically advanced, they seek economic development without any reference to worship of God or following any religious principle. So such people are gradually forgetting their eternal relationship with God because they think that without God they can inquire sufficient progress in economic development which is required for sense gratification. Some of them, when they are frustrated, try thinking of voidness or merging into the impersonal absolute truth. So voidness or impersonal idea of the absolute truth is just an opposite of material variegatedness. So this idea can also be accepted as the material concept of transcendence. So things are going on like this, not only now, but it is the nature of the material world.
Therefore, the Srimad-Bhagavatam has used the suitable word, dharma projhita. That means to kick out the so-called religious principles, economic development, sense gratification, and liberation. According to Bhagavata, these are all cheating processes, because by following such processes, the living entity can never be happy. Such principles in different forms according to different circumstances of candidate, place, and time, they are simply cheating formulas. So our Krishna Consciousness movement does not belong to any such cheating process. They are cheating processes in the sense that the basic principle is for economic development, and if it is simply for solving the problem of bread, it is not true religion as described by Srimad-Bhagavatam. Even if the living entity is born with a silver spoon in his mouth he will not be happy so such plans for economic development are simply cheating processes. Therefore, the great rishis in the forest Naimisaranya inquired of the great sage, Suta Goswami, "How can the living entities actually be happy?" Srimad-Bhagavatam answers this question that the top-most super-excellent religious principle is that which following, the protagonist becomes a devotee of the Supreme Personality of Godhead, without any motive and without being checked by any material impediments. That will make a person completely satisfied, and that is our process. We are educated people how they can develop their dormant love of the Supreme Lord without being impaired by any material condition.
1970 Correspondence
Regarding jobs for householders, there is no confusion. If your whole time is needed for Sankirtana Party there is no need of working in a Karmi firm. Actually all our devotees are supposed to be brahmanas. A brahmana's business is to preach the glories of the Lord, to learn the essence of Vedic knowledge—Krsna Consciousness—and to teach others of the same knowledge. And for living condition, whatever they get in the form of contribution from others, they can they can live barely to keep the body and soul together, and the balance spend for Krsna.
My Dear Sadanandini, I wanted you to have a very good husband, and I hope you are completely satisfied with Jaya Govinda. Krsna has given you a very good husband, so be happy in Krsna Consciousness.
I beg to acknowledge receipt of your letter dated 24th April, 1970, along with the typical examples of hardbound editions of Sri Isopanisad, and thank you so much for them.
This binding work is so nicely made. You have done it very well, and I am completely satisfied. I very much appreciate your efforts in our ISKCON bindery, and if such binding is done we will have sure success with our books.
So you can bind our books in this way, and although it may go slowly just now it is being done very nicely. Then in future you may be able to do our binding here instead of in Japan. You write to say that these are some nice typical examples of your binding work, so it is a great credit because these books any man would be proud to have. I beg to thank you once again for your kind appreciations and excellent work.
| Page Title: | Completely satisfied |
| Compiler: | Labangalatika, Visnu Murti |
| Created: | 03 of May, 2011 |
| Totals by Section: | BG=1, SB=34, CC=7, OB=2, Lec=15, Con=3, Let=3 |
| No. of Quotes: | 65 |