Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

matchless maha-mantra – Hare Krishna, Hare Krishna, Krishna
Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare
Hare – would primarily appear to distinguishedly stimulate and
nourish that unnatojjvala-vraja-rasa.

Na mam duskritino mudhah prapadyante . . . But who are
the mudhas? The term mudha does not exclusively portray the
other guy. As much as we ourselves, like beasts of burden,
continue to blunderingly bear the encumbering heaps and piles
of corporeal egoism, material attachments, and misconceived
notions about the recommended processes by which the
ultimate philosophical conclusions of the Gaudiya-sampradaya’s
teachings may be practically implemented and realized, that
much we ourselves can be considered mudhas.



naham prakashah sarvasya

yoga-maya-samavritah

mudho 'yam nabhijanati

loko mam ajam avyayam



“I am not manifest to everyone. Because I am concealed
and guarded by My internal deluding potency (yoga-maya), dull-
headed ass-like individuals cannot recognize Me as the unborn
and inexhaustible Supreme Personality of Godhead.” (Bg. 7.25)

Kaviraja Gosvami has stated in his Caitanya-caritamrita (adi
17.22), kali-kale nama-rupe Krishna avatara: in this Age of Kali,
Krishna descends from His eternal abode in the form of the Hare
Krishna maha-mantra. Paritranaya sadhunah – it is Shri Hari-
nama Prabhu who descends to deliver the sadhus by
augmenting their faith in the process of sankirtana-yajna while
granting a profound taste for its performance, thus mitigating
their pangs of separation. Vinashaya ca duskritam – it is Shri
Hari-nama who annihilates the demonic anartha-congested
mentality that generates the unfortunate reluctance, disregard,
and sheer disinterest concerning the performance of nama-
sankirtana. In Kali-yuga, not to engage one’s energies in the
performance of yuga-dharma nama-sankirtana can be
considered the primary form of irreligion. Whenever and
wherever there is a decline in its performance – yada yada hi


dharmasya glanir bhavati – and a predominant rise in the
negligence of such – abhyutthanam adharmasya – then, tada, at
that time – dharma-samsthapanarthaya – it is only Shri Hari-
nama, appearing through the lips of the Lord’s pure devotee,
who can forcefully restore the jivas to their eternal occupation,
shuddha-nama-sankirtana. So also, it is Shri Hari-nama who
descends to graciously bestow unalloyed love for Himself
through the culture of nama-sankirtana-yajna. Even so, Krishna-
nama reserves the right to either expose or conceal Himself in
response to an individual’s quality of faith. Regrettably,
disoriented neophytes possessed of persistent mudha-like
tendencies do not recognize the true nature of the Holy Name,
who, though unborn, inconceivably takes birth from His mother,
who takes the form of a pure devotee’s tongue. The beginning,
middle, and culmination of sharanagati (surrender to the Lord’s
shelter) as a practical expression of one’s level of shraddha are
actualized in this age by surrendering to the service of the Holy
Name. And the prime methodology for such surrender is the
propagation of the current yuga-dharma, the congregational
chanting of the Holy Name. This truth was profusely
demonstrated by Shri Gauranga throughout His manifest earthly
pastimes.

Only prema-ruruksu devotees, who are considerably
advanced on the path of pure devotion, can truly understand
the power of the Holy Name and the need to wholeheartedly
take shelter of the process of nama-sankirtana.



bhaktya tv ananyaya shakya

aham evam-vidho 'rjuna

jnatum drastum ca tattvena

pravestum ca parantapa



“My dear Arjuna, only by undivided devotional service can
I [as nama-rupa avatara] be understood as I am, standing
[dancing] before you [on your tongue], and can thus be seen
directly [in the proper light]. Only in this way can you enter into
the mysteries of My understanding.” (Bg. 11.54)




atah shri-Krishna-namadi

na bhaved grahyam indriyaih

sevonmukhe hi jihvadau

svayam eva sphuraty adah



“No one can understand the transcendental nature of the
name, form, quality, and pastimes of Shri Krishna through his
materially contaminated senses. Only when one becomes
spiritually saturated by transcendental service to the Lord are
the transcendental names, forms, qualities, and pastimes of the
Lord revealed to him.” (Bhakti-rasamrita-sindhu 1.2.234) Here
again, in Kali-yuga, “transcendental service to the Lord”
connotes primarily the congregational chanting of His Holy
Name.

Unfortunately, ass-like (bhara-vh…) externally absorbed
kanistha-bhaktas of meager spiritual standing, though socially
established through Gaudiya-religio-institutional affiliation, have
very little if any true cognition of the eternality, infallibility, and
omnipotence of Krishna’s self-same names, forms, qualities, and
pastimes. Owing to residual sinful reactions, insufficient
accumulation of piety in this and previous lifetimes, and a
tendency to commit nama-aparadha, they are unable to worship
the Holy Name with the determination required to gain much
tangible experience of the efficacy of nama-sankirtana. On that
account, their faith in and concomitant surrender to the direct
prosecution of the yuga-dharma largely lacks firmness. For want
of spiritual insight, they do not clearly ascertain what is and
what is not to be done. Their pursuit of Krishna consciousness
lacks proper prioritization. They disregard scriptural injunctions
even while giving lip-service to the importance of following
scriptural injunctions. They thus fail to submit to the prescribed
process recommended in the scriptures for this age and so give
little importance to the practice of congregational chanting and
dancing. Hence, their degrees of faithlessness in the matter of
congregationally chanting the Holy Name relegate their way of
thinking to the domain of assorted mudha-isms. Shrimad
Bhagavad-gita has it that four kinds of faithful neophyte
devotees begin the process of devotional surrender with the


hope of gaining the Lord’s favor – the distressed (artah), who
are to some extent mukti-kami, hoping to get peace of mind by
chanting the semblance of nama; the inquisitive (jijnasuh), who
are curious about the effects of chanting the Holy Name; the
fortune seekers (artha-arthi), who are to some extent bhukti-
kami, hoping to fulfill desires for material gain by performing
sankirtana; and the wise (jnani), who actually know things as
they are and dutifully perform sankirtana of the Holy Name with
an aspiration to pure devotional progress. All these people are
considered to be more or less pious (sukritinah), eligible for
elevation to the madhyama-adhikara through the association of
pure devotees. Conversely, there are those of us who, even
though posing as devotees, relentlessly decline to acknowledge
the need to intently adhere to the process of nama-sankirtana.
On the pretext of various other devotional engagements and
institutional “responsibilities,” they platitudinously declare
themselves to be exempt from the need to seriously prosecute
the yuga-dharma. Due to miserly weakness under the influence
of the Lord’s deluding potency, they are hard put to see the
connection between the sankirtana performances and the
fulfillment of all material and spiritual exigencies. To the extent
that we fail to appreciate and earnestly actualize the
propagation of nama-sankirtana, residues of the demonic
tendencies persist in our hearts. Correspondingly, the terms
duskritinah, mudhah, naradhamah, and mayayapahrita-jnanah
found in the Gita also indicate our own individual and collective
devotional shortcomings. So, who are the mudhas? We are the
mudhas! Why? Because even though the truth of the importance
of prosecuting the yuga-dharma as the only viable method by
which the goal of life can be practically achieved is staring us in
the face, we continue to ignore the obvious and attach
ourselves to so many superfluous strategies. On the plea of
various Krishna conscious pursuits, we are primed to die losers,
without ever having truly understood or appropriately applied
the science of self realization. Yo va etad aksaram gargy
aviditvasma‡ lokat praiti sa kripanah. “He is a miserly man who
does not solve the problems of life as a human and who thus
quits this world like the cats and dogs, without understanding


the science of self-realization.” (Brihad-aranyaka Upanisad
3.8.10) This very brief human form of life is a most valuable
asset for allaying the tribulations of conditional existence, which
revolve around the quest for ultimate happiness. Therefore, one
who does not utilize this golden opportunity properly for the
achievement of vraja-prema via the process of nama-sankirtana
is a miser.

Unless our lives uphold the performance of hari-nama-
sankirtana, the end of all our endeavors will sport like
ornaments on a lifeless aborted fetus or resound with the
efficacy of a misfired blank bullet or a dud fire cracker. All other
spiritual practices may be considered legitimate to the extent
that they actually enhance the performance of hari-nama-
sankirtana. As much as we engage our time in activities other
than hari-nama-sankirtana or activities other than those that
support, inspire, or facilitate the direct performance of hari-
nama-sankirtana, that much our human form of life may be
considered a devotional wasteland. The Krishna consciousness
movement is not Lord Caitanya’s arcana movement. It is not
Lord Caitanya’s “kitchen-religion” prasada-distribution
movement. Neither is it Lord Caitanya’s management-meetings
movement, nor is it Lord Caitanya’s varnashrama movement,
nor is it a cow-protection movement. It is not Lord Caitanya’s
money-scamming movement; nor Lord Caitanya’s computer-
junkie; social-development; community-service; international-
matchmaking; child-protection; or eating, sleeping, baby-
buggying, and mutual back-scratching or backbiting movement.
We would do very well to clearly mark that the Krishna
consciousness movement happens to be Lord Caitanya’s
sankirtana movement, please. A movement that does not
primarily inspire, promote, and facilitate its members’
concerted absorption in kali-yuga-dharma hari-nama-sankirtana
is hardly a sankirtana movement. Moreover, a sankirtana
movement that neglects to purposely encourage the pursuit of
raga-bhajana for the attainment of vraja-prema is not the
sankirtana movement of Shri Caitanya Mahaprabhu. In this Kali-
yuga, there’s no question of pleasing Lord Krishna without
pleasing Lord Caitanya. Human beings with good brain


substance (su-medhasah) intelligently recognize that Lord
Caitanya is immensely pleased by the lobha-maya performance
of sneha-samyukta-nama-sankirtana. There is no universally
viable dharma in this age save the congregational chanting of
the Holy Name.

To reiterate as well as emphasize a point briefly mentioned
in Chapter Two, it should be doubly re-affirmed that in this Age
of Kali the success of any other limb of devotional service – not
excluding the execution of bhagavata-shravana-kirtana, of which
transcendental book distribution (brihat-kirtana) is an extension
– largely depends upon one’s isochronous absorption in the
direct practice of nama-sankirtana. It is seen, with reference to
acarya-vani, that the most highly elevated, self-surrendering
devotees doubtlessly prefer to exclusively embrace the
congregational singing of the Holy Name rather than rely on
other devotional processes for the evolvement of prema. In the
bhakti-shastras the efficacy of nama-sankirtana is well
established above all other angas of bhakti. In fact, nama-
sankirtana stands alone as the greatest devotional practice
(maha-sadhana) and therefore reigns supreme as the only
infallible means of attaining love of Godhead (vraja-prema). It is
not that other forms of devotional service are as good as nama-
sankirtana, but somehow or other nama-sankirtana is not really
good enough (financially viable or whatever), obliging us not to
highlight its performance in any way. If we are to propose that
nama-sankirtana is not good enough to merit our concern, then
any engagement allegedly “as good as” nama-sankirtana should
also be equally ignored. Beyond that, the proposition that any
devotional activity is in any way better than prosecuting the
yuga-dharma should be deemed sheer madness. Any other anga
of sadhana-bhakti deserves to be lauded as sadhana only if it in
some way facilitates one’s active absorption in nama-sankirtana-
rasa. Further, any sadhana that fails to promote but rather tends
to detract from one’s progressive attachment to the process of
nama-sankirtana is simply an anartha, an impediment on the
path of ultimate perfection – even if in the broader sense it is
computed to be some sort of sankirtana.


As one covets a particular mellow of loving relationship
with Krishna (nami), so also one’s reciprocal rasa in rapport
with Hari-nama will manifest. Krishna’s name is the living
embodiment of all transcendental rasas (caitanya-rasa-vigraha).
As Krishna is bhava-grahi janardana, so too is Shri Hari-nama.
The madhurya-bhaktas will cherish a conjugal attitude toward
the Holy Name, the vatsalya-bhaktas will serve the Holy Name in
light of their parental affection, the sakhya-bhaktas will befriend
the Holy Name as they would their best friend, Krishna, and so
on. Merciful Shri Hari-nama Prabhu will appropriately answer to
each individual devotee’s unique approach. Knowledge of
vrajendra-nandana-Krishna-sambandha-tattva, vraja-bhakti-
abhidheya-tattva, and vraja-prema-prayojana-tattva along with
vraja-lila-vicara and so forth, as taught through the shastras, is
essentially required to give shape to one’s worship of the Holy
Name. It is supplementary information, facilitating the
unobstructed attainment of one’s constitutional internal
devotional mood (bhava-siddhi). Although not reliant upon the
force of scriptural injunctions, even one prompted by a spiritual
greed (lobha) for the attainment of the moods of Vraja naturally
seeks favorable guidance, inspiration, and nourishment from
relevant scriptural information. As stated in the Bhagavatam
(11.14.26): “The more one’s heart becomes purified by hearing
and chanting about My beautiful pastimes, the more one can
ably discern the subtle reality of the Absolute Truth (vastu) . . .”
The words tatha tatha pashyati vastu suksmam in this
Bhagavatam verse are significant in that they refer not only to a
proportionately realized perception of the non-material,
eternally substantial existence of the absolute, infinite Godhead
and His infinite integrated counterpart internal spiritual
potencies, but also to the simultaneous, gradual identification of
the svarupa of the sac-cid-ananda-siddha-deha eternal spiritual
body of the integrally existing infinitesimal part-and-parcel living
entity. God-realization and self-realization go hand in hand just
as the sun’s appearance in the firmament simultaneously
facilitates one’s seeing both the body of the sun and one’s own
body. As such, this important instruction spoken by Lord
Krishna to Uddhava undeniably indicates the feasibility of


gradual self-discovery (understanding and perfectly realizing
one’s vraja-svarupa) by internal revelation through the purifying
processes of hearing and chanting, without which vraja-
lokanusaratah (following the moods of the Vrajavasis) and
qualified lila-smarana could hardly be achievable.

Although recognized as a principal feature of raganuga-
sadhana, lila-smarana, particularly in Kali-yuga, is nevertheless
inescapably dependent on kirtana. Endeavoring to separately
practice asta-kaliya-lila-smarana without doing kirtana is simply
an inane attempt to besmear oneself with the hog stool of
worldly illustriousness before the Vaishnava community. Of all
types of kirtana (nama, rupa, guna, and lila), nama-kirtana, the
loud singing of the Holy Name, is said to be primary and most
efficacious. Furthermore, among the varieties of nama-kirtana,
hari-nama-maha-mantra-sankirtana is esteemed as the most
potent. The thirty-two-syllable maha-mantra – Hare Krishna,
Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare
Rama, Rama Rama, Hare Hare – is affirmed by the shastras to be
the approved taraka-brahma kirtana-mantra for this Age of Kali.
The taraka-brahma kirtana-mantras prescribed for the previous
yugas (Satya, Treta, and Dvapara) are aishvarya- or mixed
aishvarya/madhurya-maya mantras bestowing the attainment of
the Lord’s majestic realms as their fruit. The Hare Krishna
maha-mantra, however, is a kevala-madhurya-maya radha-
Krishna-yugala mantra, which integrates both taraka and paraka
potencies, granting to the lobha-maya-shraddhavan jana
liberation from material existence and, beyond that, the
sweetest fruit of vraja-prema and the attainment of the eternal
realm of Vraja. It is not at all fortuitous that the taraka-brahma
kirtana-mantra corresponding to the present age, in which the
most munificent Lord Gauranga advented to broadcast the
sweetest of all the madhurya mellows of Vraja (radha-dasyam),
be absolutely in consonance with the very thrust of His mission.
Much stress is therefore given to Hare Krishna maha-mantra
sankirtana. In truth, Lord Gauranga, cutting to the point,
inaugurated the yuga-dharma for the present age, the
congregational chanting of the Holy Name (primarily the Hare
Krishna maha-mantra), which, unlike the dharmas established in


?
other yugas by Visnu avataras, is the eternal occupation (jaiva-
dharma) of the soul, inherently possessed of the capacity to
culture the moods of Vraja. In this age everyone, upon invoking
the mercy of the Panca-tattva (shri-Krishna-caitanya prabhu-
nityananda shri-advaita gadadhara shrivasadi-gaura-bhakta-
vrinda) by the grace of sat-parampara, can best access the
course of concentrated vraja-bhakti-bhajana through the
medium of Hare Krishna maha-mantra-sankirtana, which easily
and powerfully promotes vibrant, all-round nama, rupa, guna,
and lila absorption in Krishna consciousness. ns a husband is
the life and soul of his wife (vadhu), so hari-nama-sankirtana
performed with a greed to taste the nectar (vraja-bhakti-rasa)
for which we are always anxious is, in fact, vidya-vadhu-jivanam,
the very life and soul of all transcendental knowledge found in
the scriptures. What is the validity of a wife (adhyatma-vidya)
without her husband (nama-sankirtana)? We read about it. We
(armchair) philosophize about it. We distribute millions and
billions of books about it. But to what extent are we actually
living it? Let us take account; how much of it do we actually do

Consider another point: although Krishna-nama-rupa-guna-
lila-kathamrita is relished by the Lord’s devotees both here and
in the spiritual world, any form of preaching to reclaim
wayward, corporeally engrossed jivas is only done in this
material world, which is sometimes manifested and sometimes
not. Just as Paramatma, the Supersoul, is a temporarily
manifested feature of the Lord, appearing only occasionally with
the creation of the cosmos, so also, Shri Guru’s function as
external representative of the Supersoul is a temporary
manifestation. Similarly, preaching cannot really be said to be
an eternal occupation of the Lord and His devotees. The
function of Shri Guru as pertaining to the eternal abode
(sanatana-dhama) as well as the activities or pastimes of the
spiritual world are in the true sense nitya or eternal, whereas,
although regularly resumed again and again with each
successive cosmic creation, the pastimes unique to this realm,
such as the birth of the Lord, the actual killing of demons, and
even preaching to deliver the fallen conditioned souls, should
for all intents and purposes be seen as naimittika or occasional


lilas. Preaching through the medium of mass transcendental
book distribution as we have seen in recent years does not exist
in the spiritual world. It has temporarily manifested in this
material world with the aid of the recently invented printing
press and will continue only as long as “high-tech”
accoutrements grace the face of our so-called “modern”
technological civilization. The performance of prema-rasa-maya-
nama-sankirtana for the Lord’s pleasure, however, is an eternal
function of the soul and is ever featured in the highest realm of
Goloka. It should be noted with utmost interest and deference
that it is this most powerful, eternal aspect of devotional service
which has directly descended from Goloka Dhama as the yuga-
dharma for this terribly fallen age. Only when prema-nama-
sankirtana descends to this dark material world does that
eternal golden sankirtana principle appear to assume a
preaching demeanor as hari-nama-pracara. By such divine
appearance of the loudly broadcasted raga-maya-maha-mantra,
the brightest Holy Name and the darkest Kali-yuga display an
extraordinary contrast, unseen within this world during
previous ages. Thus this Age of Kali and the Holy Name enhance
each other’s value. Actually, however, it is the rasika relishment
of nama-sankirtana which is the eternal occupation of the jiva.
The highest preaching demeanor of nama-sankirtana is
circumstantially (temporarily) manifest according to time (Kali-
yuga) and place (the material world). Mass transcendental book
distribution is not the eternal occupation of the living entity,
though when done in full Krishna consciousness, it in every
respect perfectly accords with the essential sankirtana principle
of pure devotional surrender, in keeping with its ultimately
realizable internal nitya-lila countertype.

The ultimate purpose of all “temporary,” circumstantially
manifested features of God, guru, and various utility-based
forms of devotional service associated with this external field is
to awaken our innate loving service tendency toward the
eternally substantial parallel nitya-lila features of guru and
Godhead. The details of the featured forms change, whereas the
essential ideological substance remains perpetually intact. For
example, in the worship of the arca-vigraha, as found in this


world, the pujari, when decorating the Deity, circumstantially
needs to stick the Deity’s rings and other ornaments on His
limbs with the help of sticky substances like beeswax and Blu-
tack. Undoubtedly, the idea of ornamenting the Lord’s body is
an eternal reality – but the use of Blu-tack? It is not enough to
merely move on the temporarily useful physical platform,
barring any internally reflective counterpart nitya-lila notion
about our externally corresponding pure-devotional
engagements.

The culture of hari-nama-japa-yajna is said to be a
disciple’s first and foremost essential obligation at the feet of
Shri Guru. Though apparently bearing a relatively small radius
of para-upakara audibility, a disciple’s offenseless chanting of at
least a fixed minimum number of Holy Names daily
unquestionably constitutes the top-priority, most substantial
service to Shri Guru and his institution. In fact, the guru imposes
no more imperative order than to regularly complete one’s
prescribed personal japa-vrata. Such is the incontrovertible
status of nama-japa’s enormous significance. Personal
absorption in nama-bhajana is well ascertained to be a far more
weighty devotional responsibility than a devotee’s
transcendental book distribution of any amount. Qualitative and
quantitative increments in the chanting of nama-japa
appreciably augments one’s personal purity. Moreover,
shuddha-nama-japa dynamically establishes one’s internal
spiritual link with Krishna’s antaranga-shaktis, through which
alone one can ever hope to receive the empowerment required
to effectually broadcast the Holy Name. In the same way, one
should properly assess the collective value of congregational
chanting. One must not witlessly underestimate, discount, or
ignore the individual and communal spiritual worth and
weightiness of earnestly executed prema-dharma hari-nama-
sankirtana. It is not that because kirtana performances done
with khol and karatala can be heard for only a relatively short
distance (as is even more so the case with nama-japa) shri-hari-
nama-sankirtana should be viewed dismissively or its concerted
community performance in any way be slighted or abandoned
as if it were in some way outmoded. If such were the intention


behind the instructions of any institutional founder in deference
to the avail of the printing press, then perhaps, referring to the
very scriptures so globally proliferated, we should by and large
incisively question or even prudently decline the validity of
such advice. Nama-japa is the vital force and invigorator for the
Vaishnava individual. In the same way, hari-nama-sankirtana is
the spiritual strength, sustenance, and inspiration for the
collective Vaishnava community. Transcendental book
distribution certainly boasts the capability of heroically
broadcasting knowledge of pure devotional principles to the
remotest corners of the world. It makes for a better mouse trap,
so to speak, only in terms of the amplitude of the word’s
propagability. This, however, does not in any way pose to
overshadow or diminish the greater relative importance of
community-stimulating nama-sankirtana in terms of the latter’s
in-house value, any more than it would overshadow or diminish
the spiritual worth and paramount consequence of the
responsible completion of one’s individually honored nama-japa-
vrata. Thus, when we say book distribution is “better” in terms
of propagability, we should not misconstrue that to mean
“better” or more important in terms of a clearly dissimilar
reference point, namely the in-house value of communal
sankirtana.

No doubt, the dissemination of Vaishnava philosophy via
the medium of transcendental book distribution is for the
classes (intelligentsia). Nonetheless, readily accessible Krishna-
conscious involvement and direct spiritual experience by way of
purely and powerfully performed congregational hearing and
chanting of the Holy Name is markedly elevating and enlivening
for both the classes and the masses! It is not that because hari-
nama-sankirtana is said to be “for the masses” it is not also
meant for the classes. If anything, those who are intellectually fit
to discuss the values of life should be able to gain a more
profound philosophical grasp of the sankirtana principle and
quickly achieve nistha for its sublime application. Beyond that,
the advanced inner circle, the rasika relishers of lila-katha, will
most ably value the thing in the deepest manner. Direct,
localized sankirtana performances with khol and karatala may


not be so extensively audible in the world, having less potential
global mobility than proliferated literatures. Still, on account of
its special inspirational efficacy, far greater importance should
be attached to the nourishing cultivation and maintenance of a
strong individual and collective relishment and appreciation of
eternally nectarous shuddha-nama-sankirtana-rasa within the
Vaishnava community (and beyond) than to the “business” of
transcendental book distribution (brihat-kirtana),
notwithstanding the latter’s useful, temporarily manifest far-
extendable outreach. Hari-nama-sankirtana is not to be taken as
a curiously quaint holiday novelty, a blast from the annals of
Gaudiya Vaishnava history, something we anthropologically
study about in the books. Sankirtana (the congregational
chanting of the Holy Name) is forever the life and soul of Lord
Caitanya’s sankirtana movement! Faith in the process of hari-
nama-sankirtana is the fundamental root of the tree of Krishna
consciousness, the strength of the Krishna consciousness
movement – its essential foundation. If the foundation is weak –
if the root is starved or rotten – then what outcome could we
expect from the whole affair? The philosophy of half the hen . . .
We want the golden eggs, but it’s more economical if we don’t
have to feed the thing. And anyhow, hari-nama-sankirtana don’t
make no money! We have our huge establishments with their
huge attendant overhead expenditures to agonize about. $0 . . .
just pick it to the bone and bring it on home!