Purushottama Yoga: The Complete Knowledge

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Keywords: Purushottama Yoga, Supreme Personality of Godhead, spiritual realization, Kshara and Akshara, Bhagavad Gita Chapter 15, transcendental knowledge, path to liberation, Krishna as Purushottama, divine energy source, eternal soul, Kṛita-kṛityaḥ

Verses 15.16 to 15.20

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥15.16॥

dvāvimau puruṣau loke kṣaraścākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate

द्वौ (dvau) – two; इमौ (imau) – these; पुरुषौ (puruṣau) – persons; लोके (loke) – in the world; क्षरः (kṣaraḥ) – the perishable; च (ca) – and; अक्षरः (akṣaraḥ) – the imperishable; एव (eva) – certainly; च (ca) – and; क्षरः (kṣaraḥ) – the perishable; सर्वाणि (sarvāṇi) – all; भूतानि (bhūtāni) – living entities; कूटस्थः (kūṭasthaḥ) – unchanging soul; अक्षरः (akṣaraḥ) – the imperishable; उच्यते (ucyate) – is said;

There are two types of beings in this world: the perishable (kṣaraḥ) and the imperishable (akṣaraḥ). All created beings are perishable, while their unchanging soul (kūṭasthaḥ) is called imperishable.

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥15.17॥

uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ
yo lokatrayamāviśya bibhartyavyaya īśvaraḥ

उत्तमः (uttamaḥ) – the Supreme; पुरुषः (puruṣaḥ) – Person; तु (tu) – but; अन्यः (anyaḥ) – another; परमात्मा (paramātmā) – the Supreme Soul; इति (iti) – thus; उदाहृतः (udāhṛtaḥ) – is said; यः (yaḥ) – who; लोकत्रयम् (lokatrayam) – the three worlds; आविश्य (āviśya) – pervading; बिभर्ति (bibharti) – maintains; अव्ययः (avyayaḥ) – imperishable; ईश्वरः (īśvaraḥ) – the Supreme Lord;

But distinct is the Supreme Person, who is spoken of as the Supreme Soul, the indestructible Lord who pervades and sustains the three worlds.

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥15.18॥

yasmātkṣaramatīto’hamakṣarādapi cottamaḥ
ato’smi loke vede ca prathitaḥ puruṣottamaḥ

यस्मात् (yasmāt) – because; क्षरम् (kṣaram) – the perishable; अतीतः (atītaḥ) – beyond; अहम् (aham) – I; अक्षरात् (akṣarāt) – beyond the imperishable; अपि (api) – also; च (ca) – and; उत्तमः (uttamaḥ) – the Supreme; अतः (ataḥ) – therefore; अस्मि (asmi) – I am; लोके (loke) – in the world; वेदे (vede) – in the Vedas; च (ca) – and; प्रथितः (prathitaḥ) – celebrated; पुरुषोत्तमः (puruṣottamaḥ) – as the Supreme Person;

Because I am beyond the perishable and even superior to the imperishable, I am celebrated in the world and in the Vedas as the Supreme Person (puruṣottamaḥ).

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥15.19॥

yo māmevamamsammūḍho jānāti puruṣottamam
sa sarvavidbhajati māṃ sarvabhāvena bhārata

यः (yaḥ) – who; माम् (mām) – Me; एवम् (evam) – thus; असम्मूढः (asammūḍhaḥ) – undeluded; जानाति (jānāti) – knows; पुरुषोत्तमम् (puruṣottamam) – the Supreme Person; सः (saḥ) – he; सर्ववित् (sarvavit) – the knower of all; भजति (bhajati) – worships; माम् (mām) – Me; सर्वभावेन (sarvabhāvena) – with all his being; भारत (bhārata) – O descendant of Bharata;

Those who, free from delusion, know Me as the Supreme Person, have complete knowledge, and they worship Me with their entire being, O descendant of Bharata.

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥15.20॥

iti guhyatamaṃ śāstramidamuktaṃ mayānagha
etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata

इति (iti) – thus; गुह्यतमम् (guhyatamam) – the most confidential; शास्त्रम् (śāstram) – scripture; इदम् (idam) – this; उक्तम् (uktam) – spoken; मया (mayā) – by Me; अनघ (anagha) – O sinless one; एतत् (etat) – this; बुद्ध्वा (buddhvā) – understanding; बुद्धिमान् (buddhimān) – the intelligent person; स्यात् (syāt) – becomes; कृतकृत्यः (kṛtakṛtyaḥ) – one who has accomplished all duties; च (ca) – and; भारत (bhārata) – O descendant of Bharata;

Thus I have revealed this most confidential part of Vedic scriptures, O sinless one. Understanding this, a person becomes wise and attains fulfillment of all duties, O descendant of Bharata.

A Vedantic Perspective

This final portion of the fifteenth chapter of the Bhagavad Gita contains profound teachings that reveal some of the deepest truths about the nature of God, the universe, and our own selves. 

These teachings address questions that resonate deeply with all seekers: Who are we? What is the nature of God? How does the universe function, and what is our role within it?

Despite being concise, these verses offer profound insights that demand careful contemplation. Shri Krishna guides us toward understanding the interplay of the material and spiritual realms and prods us to realize our eternal nature. These teachings are not merely philosophical but also practical, offering tools for spiritual progress.

The Limitations of Intellect in Spiritual Realization

One of the most profound teachings in Vedanta is that the intellect, while vital, cannot independently lead us to spiritual realization. The intellect is a powerful tool for analyzing scriptures, discerning right from wrong, and navigating the material world. However, Shri Krishna reminds us that the highest truths transcend reason and must be experienced directly.

The story of Ravana illustrates this principle clearly. Ravana, the king of Lanka, was a brilliant scholar with mastery over the Vedas and a deep understanding of rituals. Despite his intellect, he was consumed by pride, arrogance, and attachment to worldly pleasures. When the Supreme Lord stood before him in the form of Lord Rama, Ravana’s ego blinded him, and he failed to recognize divinity. His downfall serves as a cautionary tale for all seekers, reminding us that spiritual growth requires humility and self-purification.

Many saints and sages across traditions emphasize that a purified heart, endowed with humility, devotion, and sincerity, becomes the vessel through which higher truths are perceived. The spiritual dimension is beyond pure intellectual analysis, just as love has to be felt and cannot be captured entirely by logic. Scriptures describe this principle in various ways. In the Mundaka Upanishad, there is a famous mantra that alludes to how God reveals Himself to those who approach Him with devotion and sincerity:

The Mundaka Upanishad (3.2.3) explains this beautifully:

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्॥

nayam atma pravacanena labhyo na medhaya na bahuna srutena |
yam evaisha vrnute tena labhyas tasyaisha atma vivrnute tanum svam ||

This Self cannot be realized through lectures, nor through intellectual brilliance, nor through extensive study of the scriptures. It is attained only by the one whom the Atman chooses; to that person, the Atman reveals its true form.

This verse emphasizes that the path to realization is not merely intellectual. It requires surrender, devotion, and inner transformation. The intellect alone cannot penetrate the layers of ignorance that obscure our true nature; only divine grace and a purified mind can unveil the Self.

For students of Vedanta, this teaching is a reminder to balance scriptural study with practices that cultivate humility, such as selfless service (seva), meditation, and devotion (bhakti). When the mind becomes pure and still, it becomes a receptive vessel for divine wisdom.

Purushottama : The Manifestation And Source Of Divine Energy

Lord Krishna explains that all energy in the universe manifests from Him, and that even the brilliance of the sun originates from His potency. Despite being the source of all energy, His potency remains undiminished. 

In the material world, take any source of energy, for example a battery. Although it can provide energy to other devices, its own energy gets depleted in the process and eventually it needs to be recharged. On the contrary, Shri Krishna is the source of energy for everything in the Universe and yet, His own energy never diminishes. He never needs recharging and even if He did, who can recharge Him that is the absolute Supreme being?

This is a teaching that reoccurs throughout the Bhagavad Gita. Although we are not repeating the verses, we can recall the general idea. Shri Krishna emphasizes that every manifestation of power, whether in cosmic phenomena like the sun or in the humblest processes of nature, is derived from the Supreme Reality.

This teaching reminds us of the omnipresence of the Supreme Lord, who pervades and sustains every aspect of creation.

By identifying Himself as the source of the sun’s energy and the moon’s nourishment, Shri Krishna teaches us to see the universe as an intricate expression of divine will. Every force in nature, whether physical, chemical, or biological, is a manifestation of the Supreme.

In various scriptures, the supreme source of light and energy is depicted as an inexhaustible reservoir of power. The Shvetashvatara Upanishad glorifies the Supreme Being with references that highlight the all-pervading nature of God’s energy. For instance:

The Shvetashvatara Upanishad (6.18) affirms this truth:

यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै।
तं ह देवं आत्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमहं प्रपद्ये॥

yo brahmanam vidadhati purvam yo vai vedams ca prahinoti tasmai |
tam ha devam atmabuddhi prakasham mumuksur vai sharanam aham prapadye ||

He who created Brahma in the beginning and delivered the Vedas to him, that Supreme Being who illuminates the intellect and grants liberation, to Him I surrender, desiring freedom from bondage.

We discussed in earlier chapters about the three types of Vishu (Karanodakshayi,Garbodakshayi and Kshirodakshayi). We learned how God enters every Universe and permeates every atom and is the cause of life in everything.

Modern science prides itself in its ability to find a cause for every effect. Science believes that it can explain everything in the Universe. However, It naïvely believes that this vast, infinite, stunning universe with all its mysteries is a result of some random big bang. It has no other explanation. That is because Science is trying to comprehend everything using intellect alone and it can never perceive the glories and Vibhuti’s of the supreme God who is responsible for everything we see in this Universe.

Today, modern science acknowledges that the moon is essential for life on earth. The earth rotates at an angle, it is not straight. If this angle gets changed even by a few degrees, the earth will start to have an extreme climate. The seasons as we know it is because of this precise angle in which the earth is tilted. It is the Moon which acts as the ‘controller’ of this angle of tilt of the earth. And if the Moon was even 5% closer to the earth, we will have huge tsunamis which will destroy all terrestrial life. And if the moon was even 5% farther from earth then it will lose control over this angle of earth and the earth will start to wobble. 

Over 5000 years ago, Shri Krishna has mentioned here in the 15th chapter of the Bhagavad Gita that the moonlight gets its nourishing properties from Him. And it is the ambrosial nectar of the moonlight that nourishes the entire plant life, i.e. fruits, vegetables, grains, herbs, etc. Without the moon, there cannot be any vegetation on earth which implies there cannot be life as we know it. Modern science confirms it. 

However, Shri Krishna’s teaching goes beyond these physical effects. He speaks of the moon’s subtle nourishing energy, which is described in the Vedas as soma, the essence of life. The Rig Veda (10.85.3) glorifies the moon as a provider of nourishment:

सोमो राजाऽधि तिष्ठति।

somo raja’dhi tisthati

Soma, the king, presides over all nourishment.

This reinforces the idea that the moon’s influence is not merely gravitational but also subtle and life-sustaining. For spiritual seekers, this teaching encourages us to recognize the interconnectedness of all things and to see nature as an expression of divine grace.

Kshara and Akshara: The Perishable and Imperishable

A key teaching in this chapter is the distinction between kshara (the perishable) and akshara (the imperishable).  The kshara includes all beings in the material realm, from the smallest insects to the largest beings. Every being that possesses a material body must undergo repeated birth and death, thus belonging to the perishable category.

In contrast, the akshara includes those who reside in the spiritual plane. They possess an immortal body that is free from the limitations of the material realm. These divine souls enjoy eternal association with Shri Krishna, no longer shackled by the cyclical processes of reincarnation. Understanding this distinction helps us appreciate the ultimate destination of the spiritual path. Our sincere efforts at purifying the mind, heart, and intellect are meant to help us transition from the bondage of repeated births (kshara) to the liberation of the spiritual dimension (akshara).

Krishna is Purushottama

Shri Krishna, however, transcends both categories. After explaining the kshara and akshara categories of life, Shri Krishna declares that He is Purushottama, the Supreme Person who is above the kṣhara and the akshara. He is the source of all creation and the ultimate reality that sustains both the perishable and imperishable realms.

yasmāt kṣharam atīto ’ham akṣharād api chottamaḥ

Meaning, ‘I am transcendental to the kshara and akshara’.

ato ’smi loke vede cha prathitaḥ puruṣhottamaḥ

Meaning, “Thus I am celebrated in the vedas as the Purushottama” 

Those whose minds are not swayed by illusions and delusions, who can discriminate between the physical body and the immortal soul and have realized that He is Purusottama the Supreme being, can claim to have true and complete knowledge. Once we have this knowledge, we will be able to completely surrender to Shri Krishna and practice kevala bhakti or selfless, unalloyed devotion to Him.

This is confirmed in the Chandogya Upanishad (3.14.1-2) as: 

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत।

sarvam khalvidam brahma tajjalan iti shanta upasita

All this is indeed Brahman. From That, all beings arise; by That, they are sustained; and into That, they merge. Meditate upon this in tranquility.

And,

मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प आकाशात्मा 
सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यत्तोऽवाक्यनादरः ॥ ३.१४.२ ॥

manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyatto’vākyanādaraḥ 

Made of mental and breath bodies, with the form of light, with truthful resolve, the Self, the source of all actions, all desires, all odors, all tastes, pervades all this here as space, without speech and concern. 

In this verse, the Upaniṣad reveals that Brahman is मनोमयः (manomayaḥ), subtly connected to the mind, yet beyond mere thoughts. At the same time, it is प्राणशरीरः (prāṇaśarīraḥ), the very life force that enlivens all beings. Brahman is described as भारूपः (bhārūpaḥ), radiant by its own nature, symbolizing an inner luminosity that illuminates everything.

Furthermore, Brahman is सत्यसंकल्प (satyasaṅkalpa), one whose will is always true and perfectly fulfilled. This points to the creative power of Brahman, where every intention of Brahman manifests without obstruction. The phrase आकाशात्मा (ākāśātmā) likens Brahman to space itself: vast, boundless, and all-pervading.

Going deeper, Brahman is सर्वकर्मा (sarvakarmā), the doer of all actions, and सर्वकामः (sarvakāmaḥ), the one who possesses all desires (and fulfills every desire). 

These lines remind us that every single movement and aspiration in the cosmos arises within and ultimately resolves into this ultimate Reality. By saying सर्वगन्धः (sarvagandhaḥ) and सर्वरसः (sarvarasaḥ), the verse conveys that Brahman holds the essence of all fragrances and flavors. This poetic language indicates how nothing is separate from Brahman and how every quality, every sensation, and every experience exists within It.

Finally, the verse concludes that Brahman सर्वमिदमभ्यत्तः (sarvam idam abhyattaḥ), meaning it encompasses all that is, and is अवाक्यनादरः (avākyanādaraḥ) – beyond the power of speech or sound to describe fully. 

This last point reminds us that while sacred texts and teachings guide us toward an understanding of Brahman, the truth of It ultimately lies beyond words and can only be realized.

In chapter 7, verse 7 Lord Krishna has already revealed that there is nothing higher than Him. 

मत्त: परतरं न अन्यत् किञ्चित् अस्ति धनञ्जय |
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव || 7||

mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya
mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva

There is nothing higher than Me, O Arjuna. Everything in the universe is strung on Me, like pearls on a string.

And the Bhagavata Purana proclaims in 1.3.28:

एते चांशकला: पुंस: कृष्णस्तु भगवान् स्वयम् ।
इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे ॥ २८ ॥

ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

In this verse, the Bhagavata Purana establishes Lord Krishna as the Supreme Personality of Godhead, the source of all other incarnations. The verse states that while other incarnations are plenary portions or portions of plenary portions, Krishna is the original Bhagavan, or the Supreme Lord Himself.

In this sense, the concept of Purushottama is that of the highest Personality who is the origin of all avatars and the shelter of all existence, while also being intimately present in creation. Recognizing Krishna as Purushottama invites the seeker to transcend illusions and distractions, and to realize that the final conclusion of all spiritual wisdom is surrender at His lotus feet.

Understanding this distinction helps seekers appreciate their ultimate goal: to transcend the perishable realm and realize their eternal nature as imperishable souls in union with the Divine.

Taken together, these verses provide a magnificent portrayal of the infinite and transcendent nature of the Self (which is a spark of that Brahman). They illustrate how Brahman is at once within us and all around us, illuminating, sustaining, and embracing the all of existence. 

By recognizing these qualities, we are encouraged to look beyond surface appearances and connect with the boundless reality at the core of our being. And use this knowledge to practice kevala bhakti for Lord Shri Krishna with conviction.

Kṛita-kṛityaḥ – spiritual science and the path to liberation

Spiritual science can feel very mysterious. Even material science has not yet completely understood the outer world, known in Sanskrit as प्रकृति (prakṛti). A simple example is our limited ability to predict the weather accurately, which is just one aspect of prakṛti. When it comes to the inner dimension of the human being, the mystery grows even deeper. In the Bhagavad Gita, this inner science is called गुह्यतमम् (guhyatamam).

The word गुह्य (guhya) means “confidential,” and the word तमम् (tamam) is the superlative form, indicating “the most.” So, गुह्यतमम् can be understood as “the most confidential” or “the most mysterious.” It is not hidden in the sense of being kept secret, but it does require proper guidance to understand. According to Shri Krishna, the best use of our बुद्धि (buddhi), our intellect or discerning faculty, is to realize this profound truth.

The story of the Buddha gives a clear example of this realization. His name, “Buddha,” literally means “one whose Buddhi has been enlightened.” Through complete understanding of this spiritual science, he awakened fully.

Sri Ramakrishna once posed a powerful question: if Brahman cannot be realized by the mind or the intellect, then what does that mean for us? It suggests that, in our ordinary state, neither our mind (manas) nor our intellect (buddhi) is capable of perceiving Brahman directly because they are influenced by the senses. 

However, when the mind and intellect are purified, they become capable of recognizing the ultimate truth. The Gita uses the term बुद्धिग्राह्यम् (buddhigrāhyam), meaning “that which can be experienced by the buddhi” With a pure and refined buddhi, one can indeed realize the आत्मन् (Ātman), the true Self.

These final verses of the fifteenth chapter remind us that liberation, or moksha, involves recognizing that we are not this perishable body but a spark of the Divine. Once we recognize this, we can reorient our lives toward the Supreme Person. The more we fix our mind on God, the more we awaken to our spiritual identity as akshara, the imperishable soul. Over time, grace flows, illusions dissolve, and we discover that Krishna is indeed the highest reality. When one’s buddhi merges in this knowledge, one becomes truly enlightened.

In the concluding verse of this chapter, Shri Krishna says : Etad buddhva buddhimän syat, ‘knowing this, one will become a real buddhiman, a truly intelligent person‘. 

And,

Kṛita-kṛityaḥ cha bhaärata, ‘You will become a krita-kritya, oh son of Bharata’. A person who has fulfilled all that is to be accomplished is called ‘krita-kritya’. 

Shri Krishna concludes this chapter by telling Arjuna that, “here I have given you the gist of all the hidden knowledge of the Vedic Scriptures. From the description of the nature of this world to the differentiation between matter and spirit. Finally, the realization of the Absolute Truth about oneself and the Supreme Divine Personality, God. I assure you that whoever seeks and gains this knowledge will be truly enlightened. Their deeds and endeavors will be definitely fruitful and take them towards their ultimate goal, which is God-realization.”

This culminating note in the fifteenth chapter serves as both the summary and the climax of an entire system of spiritual knowledge, leaving us with much to ponder and apply as we move forward on the journey of life.

Practical Reflections for Spiritual Seekers

For us, the practical take-home message is to cultivate humility, love, and devotion in our spiritual life. As we engage with the material world, we do so while remembering that it is imbued with divine presence. Rather than viewing ritualistic scriptures or intellectual analysis as ends in themselves, we recognize that they are means to direct our hearts toward the Supreme. By focusing our efforts on cleansing the mind of negative qualities and centering our consciousness on devotion, we can experience the deeper truths that Shri Krishna reveals.

When we recognize that Shri Krishna is indeed Purushottama, the Supreme Personality, and direct our lives according to that truth, we experience a profound sense of harmony and purpose. The illusions and distortions that bind us begin to loosen, and gradually we awaken to the eternal reality that unites all that exists. 

The entire Bhagavad Gita is, in many ways, a story that begins with Arjuna’s confusion and culminates in Krishna’s revelation of divine wisdom. The fifteenth chapter sets the stage for a direct declaration of who God really is in relation to the cosmos and living entities. It clarifies that the ultimate purpose of all the Vedas and indeed of all searching is to discover and surrender to that supreme source of everything. By doing so, we transcend the realm of the perishable and attain the immortal existence that is our true nature.

May these reflections on the final verses of this chapter inspire each of us to deepen our devotion, refine our intellect, and cleanse our hearts, so that the mysteries of divine love and truth open before us. The Gita’s teachings continue to speak to us across millennia because they resonate with universal questions and aspirations. By aligning ourselves with these teachings, we can find lasting fulfillment and become, in Krishna’s words, truly wise and perfectly accomplished.

Thus the fifteenth chapter becomes a powerful guide to understanding the design of creation, the relationship between God and nature, and the position of the soul. It points out that even the most mundane aspects of survival, like digestion, memory, and sense perception, are touched by the hand of the Divine. When we fully realize this, a sense of reverence, gratitude, and wonder naturally fills our hearts, transforming how we think, speak, and act in the world. This transformation is the hallmark of authentic spirituality and the doorway to the blissful realm beyond the cycles of birth and death.

Ultimately, it is our invitation to see God’s fingerprints in every corner of our life, from the rising sun to the phases of the moon, from the complexities of the cosmos to the subtle functions of our own bodies and minds. By remembering the Supreme Lord’s intimate involvement in all these processes, we maintain a living connection with Him, enabling us to rise above the illusions of the material realm and firmly anchor ourselves in divine consciousness. 

The fruit of such a life is spiritual enlightenment, love for God, and the joyful realization that our identity is inseparable from the eternal, all-pervading ocean of divine love and awareness.

May that realization dawn in each of our hearts. 🙏

इति पुरुषोत्तम योगो नाम पञ्चदशोऽध्यायः ।

Iti Puruşottama yogo nama pañcadaso’dhyāyaḥ –

Thus ends the fifteenth chapter, designated The Way to the Supreme Spirit

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)