Position of a living entity...

[I_love_krishna_]

You see, I have read stuff about the position of a living entity in krishna's place. But it is not clear to me.

 

Now, first of all, are all these "servants" of krishna living entities?

 

So , Is Radharani a living entity also? This is confusing, because people say the seperation of Radha and Krishna is symbolic of the seperation between a Spirit Soul and Paramatma. So, Is Radharani a living entity too?

 

Moreover, What is the true position of a living entity in Spiritual Sky?

Please don't answer it vaguely by saying " To be the servant of Krishna" . More detailed description is preferrable, thank you.

 

[I_love_krishna_]

Iam actually talking about the people in Ujjvala Nilamani.

[raga]

You'd have to be more specific in your definition of a living entity. Certainly whatever is alive is living, there are no dead entities. When something/someone is dead, it is no longer an entity for any practical purposes.

 

Jiva -- the vibhinnamsa-tattva, minute separate parts of the Lord who struggle in this material world; no, the residents of the spiritual world are not of this category.

 

Antaranga-sakti-prakasa -- manifestations of the internal energy of the Lord; yes, that's what they are. The gopis are specifically said to be the kaya-vyuha-rupa of Radharani, specific manifestations of Her own form, while in general everything there is said to be a manifestation of sandhini-sakti (existential potency), one of the three main divisions of internal energy.

 

As for what'll our position be when on one fortunate day we reach the abode of Sri Krishna, as we attain complete shelter under the auspices of the internal energy, we will also be counted among the perfected beings of that world who are eternally united with Hari.

 

 

Moreover, What is the true position of a living entity in Spiritual Sky?

 

 

There are various locations in the spiritual sky, each suitable for a particular living entity. There are three main categories of the Lord's abodes, Vaikuntha, Dvaraka and Vraja, which are each more complete than the other in the expression of the Lord's all-perfect sweetness and love. Certainly you know of the five primary rasas. They also have a number of subdivisions. At any rate, there is no one single answer for the question, given the multitudes of alternatives. Generally in the Gaudiya Vaishnava tradition we aspire for bhavollasa-rati, for becoming maidservants of Srimati Radharani and partaking in the love She has for Sri Krishna.

[I_love_krishna_]

So are we really kaya-vyuha-rupa of Radha , but we forgot our true nature so we took shelter in the material world, but we really need to get absorbed into the internal energy of the Krishna, thus serving krishna in Vraja?

[raga]

No, I don't personally believe in this falldown philosophy. The bondage of the living entity is beginningless; this is what the scriptures proclaim. How could he have ever forsaken his eternal nature and his loving relationship with Sri Krishna? After all, prema is that love which is never broken, even amidst all obstacles and even when all the reasons for forsaking the relationship are present.

[gHari]

Raga,

 

But does not something that stops, must have a start? That is, if it stops then it is not eternal; therefore if not eternal, it must start at some point.

 

Anyway, that's my final contribution to the higher mathematical hyper-dimensional ontological model. I'll just have to wait and see when I get (back) there.

 

gHari

[I_love_krishna_]

So, we are the part of the marginal energy, but we want to become the part of internal energy of krishna?

 

 

[I_love_krishna_]

kaya-vyuha-rupa of radharani, because, we are going back to krishna.

 

Am I right?

 

Please correct my thinking if i am not /images/graemlins/grin.gif thank you

[raga]

 

So, we are the part of the marginal energy, but we want to become the part of internal energy of krishna?

 

 

Basically so. To be precise, we are a manifestation of marginal energy (tatastha-sakti-prakasa). We wish to be fully embraced by the internal energy of Krishna.

 

 

 

kaya-vyuha-rupa of radharani, because, we are going back to krishna.

 

Am I right?

 

 

Let me clarify the origin of the term. It comes up in Caitanya Caritamrita (1.4.79), when the manifestations of Radha are explained.

 

<font color="darkblue">AkAra svabhAva-bhede vraja-devI-gaNa

kAya-vyUha-rUpa tAGra rasera kAraNa

 

The Vraja-devis have various forms and natures. They are manifestations of Her form, instruments of rasa."</font color>

 

Those who traverse the path of sadhana, following in the wake of the earlier acaryas, will indeed become akin to these Vraja-devis in their nature and ontological position.

[I_love_krishna_]

Cool!, thanks for clearing it out. /images/graemlins/smile.gif

[raga]

 

But does not something that stops, must have a start? That is, if it stops then it is not eternal; therefore if not eternal, it must start at some point.

 

 

I don't think there is any hard and fast rule like this.

 

Some pandits have explained the terminology of eternity as follows:

 

Nitya -- No beginning, no end.

Anitya -- Beginning, end.

Anadi -- No beginning, end.

Ananta -- Beginning, no end.

 

Of course, occasionally such words are used interchangeably.

[gHari]

Raga,

 

Krsna says the soul is nitya [bg 2.20]. The material enslavement is described as anadi [sB 5.25.8]. The only inconsistencies I saw immediately were that Krsna calls the Brahman anadi mat-paraM [bg 13.13] and He describes nature (prakriti) and the living entities (puruSam) as only anadi [bg 13.20].

 

But usually when anadi is used for bigtime eternal it is used in conjunction with antam or somesuch to convey "and no end" [e.g. Bg 11.19], suggesting that these extra words are possibly necessary to complete anadi to make it eternal.

 

As I read more it is seeming to me that anadi means simply an-adi no beginning. It would seem to offer no information about the end. That would resolve the exceptions above and translating anadi-antam "'beginningless with end' and 'without end'" just seems off to me somehow. Granted I am only looking at three pieces of the Veda and ah certainly ain't no pundit. But it was time, and I documented it here. It seems anta is end and an-anta is without end, endless or unlimited. I noticed that Vedanta (Veda and anta) means the end of the Vedas, which is Sri Krsna.

 

It's hard to conceive that I've been floating around here from anadi til now, just chewing the chewed! I be one sick puppy.

 

gHari

[Guest guest]

Good questions. Someone with more experience and knowledge would need to answer but I'lll try and answer the one in RED-

 

Srimati Radharani is Krishna's internal pleasure potency. For the purpose of enjoying pastimes and tasting the mellows, Radharani manifests as a separate personality. Yes, She is a living entity (not Jiva tatwa but Visnu tattwa). But is she a different person from Krishna? I think the answer maybe yes & no. One & different. But I must admit I don't know much about this very confidential & higher topic. Hopefully, some senior devotee can comment on that and correct me if I'm wrong.

 

 

You see, I have read stuff about the position of a living entity in krishna's place. But it is not clear to me.

 

Now, first of all, are all these "servants" of krishna living entities?

 

<font face="Monotype Corsiva" color="red" size=5><B><I>So , Is Radharani a living entity also? This is confusing, because people say the seperation of Radha and Krishna is symbolic of the seperation between a Spirit Soul and Paramatma. So, Is Radharani a living entity too? </font></B></I>

 

Moreover, What is the true position of a living entity in Spiritual Sky?

Please don't answer it vaguely by saying " To be the servant of Krishna" . More detailed description is preferrable, thank you.

[brajeshwara das]

Not that I can say anything about Srimati Radharani, but as for 'living entity' maybe a better term is 'conscious entity'. Everything starts in consciousness, we hear that in Goloka even the stones are conscious. I would think 'living entity' is only reserved for this world.

[Guest guest]

The true postition is sat Cit Ananda ... eternal, blissful & full of knowledge.

 

 

Moreover, What is the true position of a living entity in Spiritual Sky? Please don't answer it vaguely by saying " To be the servant of Krishna" . More detailed description is preferrable, thank you.

[Guest guest]

The Proof of Your Devotion

 

by Srila B.G. Narasingha Maharaja

 

The measure of ones real devotion is taken from the negative feeling and not from the positive. The less you feel that you have devotion, then the more you actually have it. Or the more you feel that you have devotion, then the less you actually have it. One who thinks he is the lowest is actually the highest and one who thinks he is the highest is actually the lowest.

"I have no love or devotion to Krsna. I am so, unfortunate. If I had even a drop of pure love of Krsna I could not maintain my life in this mundane world for another moment." That should be the tenor of our thought.

The negative feelings of the devotee attract Krsna. In the negative sentiment we find that the devotee has become very meek and humble. Krsna finds this humility very relishable. And where we find the positive feeling, "Yes, I have real devotion" then the devotee becomes puffed up with false pride and Krsna is displeased.

Sri Caitanya Mahaprabhu has shown the negative line in His Siksastakam prayers. Mahaprabhu says, "Durdaivam idrsam ihajani nanuragah, I have no love for Your holy name."

We can approach the holy name of Krsna formally, but without entering the negative line of thought as Mahaprabhu prays, then we cannot chant the holy name of Krsna from the core of our heart. First admit, "I have no devotion, no love for Krsna." Not only should we feel that we have no love or devotion for Krsna but we should also feel that we have no good qualities whatsoever. We are bankrupt of anything favorable for real devotion. We are the lowest of mankind. Worse! We are the lowest of the low. Then we can come to the platform of humility. Then real devotion begins. Then we can have real bhakti.

[Guest guest]

Radha Srila B. R. Sridhar Maharaj:

The Gaudiya Vaisnavas know only Radharani They are concerned only with Her and Her duties, Her necessities. They are ready to serve Her in all respects, and cannot contemplate any service without Her. That is the highest achievement of the Gaudiya Vaisnavas, that is the special feature of Mahaprabhu's party, and that was announced by Raghunatha Dasa Goswami.

"There is a hope which is sustaining me and nurturing my existence. With that hope I am somehow passing my days. But my patience has reached its end. I can't endure it any longer. At this moment if You do not show Your grace to me, Sri Radha, I shall lose my prospect forever. I shall have no desire to continue my life. And Vrndavana, which is even dearer to me than my life itself - I am disgusted with it. And what to speak of anything else, I am even disgusted with Krsna. It is shameful to utter such words, but I can have no love even for Krsna unless and until You take me within Your confidential camp of service." - Raghunatha Dasa

Once, the Diwan of Bharatpur had come on a pilgrimage with his family to the holiest of places, Sri Radha-kunda, the holy lake of Srimati Radharani. He and his family were circumambulating Radha-kunda. They would fall flat on the ground, offering obeisances lying down with their arms outstretched. Every time they bowed down in this way, they would mark the spot where their fingertips touched the earth. Then they would slowly rise, step forward to where that spot had been marked, and again fall flat, offering their obeisances with great respect and adoration. In this way they were circumambulating the entire Radha-kunda. Upon seeing such intense worship, Paramananda Prabhu, an intimate disciple of our guru maharaja Srila Bhaktisiddhanta Saraswati Thakura, intimated to Prabhupada that the Diwan and his family must have great respect for Radharani to circumambulate the Radha-kunda in such a fashion.

At that time Prabhupada said, "Their angle of vision towards Radha-kunda and Radharani is different from ours. They recognize and revere Krsna. And because Radharani is Krsna's favorite, they also have some reverence for Radha-kunda. But our vision is just the opposite. Our concern is with Radharani. And only because She wants Krsna do we have any connection with Him."

And so, the Gaudiya Vaisnavas know only Radharani. They are concerned only with Her, and Her duties, Her necessities. They are ready to serve Her in all respects, and cannot contemplate any service without Her. That is the highest achievement of the Gaudiya Vaisnavas, that is the special feature of Mahaprabhu's party, and that was announced by Raghunatha Dasa Goswami in his Vilapa-kusumanjali (102):

 

asabharair-amrta-sindhu-mayaih kathancit

kalo mayatigamitah kila sampratam hi

tvam cet krpam mayi vidhasyasi naiva kim me

pranair vraje na ca varoru bakarinapi

This verse is a direct prayer to Radharani. It expresses a particular type of hope which is so sweet and reassuring that it is compared with an unlimited ocean of nectar. He says, "There is a hope which is sustaining me and nurturing my existence. With that hope I am somehow passing my days, dragging my life through these tedious times. That nectarine ocean of hope is attracting me and keeping me alive. But my patience has reached its end. I can't endure it any longer. I can't wait any more. "At this moment if You do not show Your grace to me, I am finished. I shall lose my prospect forever. I shall have no desire to continue my life. It will all be useless. Without Your grace, I can't stand to live another moment. And Vrndavana, which is even dearer to me than my life itself - I am disgusted with it. It is painful; it is always pinching me. And what to speak of anything else, I am even disgusted with Krsna. It is shameful to utter such words, but I can have no love even for Krsna unless and until You take me within Your confidential camp of service." This is the prayer of Raghunatha Dasa.

When Srila Bhaktisiddhanta Saraswati Prabhupada would begin to explain this verse, his figure would become transformed. He would become full of emotion; his face would become like that of a phantom.

In this verse, Raghunatha Dasa Goswami, taking an extreme risk, says, "O Radha, if I do not get Your favor, I don't want anything. I want You and You alone. To have an independent relationship with anyone else, eliminating You, is impossible in my life. You must be first, and then others. Without You, we can never even think of a separate relationship with Krsna." Bhaktivedanta Swami Maharaja has written that without Radharani's company, Krsna is not beautiful. Everything is relative - dependent. A teacher depends on the student, and the student depends on his teacher. Although Krsna is the enjoyer, He is completely dependent on the enjoyed, Srimati Radharani. The two are correlative; one cannot be separated from the other. As the enjoyed, Radharani is also absolutely dependent on Krsna, the enjoyer.

Radharani says, "My fate is lost forever because I have given Myself, I have sold Myself to many places. When I heard the flute, I dedicated Myself to the song of the flute. When I heard the name of Krsna, I dedicated Myself to that sound. And when I saw a beautiful picture of Krsna, I wholly dedicated Myself to that picture. So in three places I have sold Myself completely, with no possibility of any happiness or peace in My life. If I had dedicated Myself to only one thing, there might have been a possibility of peace, but because I have dedicated Myself in three different places, I am hopeless.

"Seeing the picture of Krsna, I couldn't contain Myself. I couldn't but give Myself to that beautiful figure, and so I dedicated Myself fully. The name of Krsna also purchased Me fully. And the sweet sound from the flute - that has also drawn Me to the extreme of dedication. So how can I hope for peace in My life? It is impossible, My friends." Radharani did not know it at that time, but the source of Krsna's flute, His name, and His beauty are one. If She could have seen how all three of these meet together, then it would have been possible for Her to have peace of mind. But it is difficult to understand this principle.

How is it that the sound of Krsna's flute, the sound of His name, and a picture of His form are nondifferent from Krsna Himself? Idealism. In Hegel's words, ideal realism. The absolute idea is not to be dismissed as an abstract thing; rather, it is the basis of all existence. Reality is there, but it is ideal realism. And the foundation of the reality of Vrndavana is given by Nityananda, Baladeva: nitaiyer koruna habe, braje radha-krsna pabe, dharo nitai-carana du'khani.

After Bhaktivinoda Thakura describes the position of Radharani in his Saranagati, he says, "I want to serve those who have the service of Radharani in their heart. I want to serve the feet-dust of those whose only wealth is the service of Sri Radha. I want to fall before them and take the dust of their holy feet. If you cannot fix your mind in the service of Radharani, then all your attempts to serve Krsna are useless. If you cannot achieve earnestness in the service of Srimati Radharani, then all your labor for Krsna has gone to hell." We cannot conceive of a sun without heat, nor can we conceive of Godhead without His potency. So also, no conception of Krsna is possible without Srimati Radharani. We can't know any Madhava without Radha.

She is Krsna's other half - in Srila Bhaktisiddhanta's language, the predominated moiety. Devotional service as a whole is represented by Her, because both the intensity and the comprehensiveness of Her service to Krsna are unparalleled. There are so many examples of chaste and pious ladies in the ancient history of the Puranas: Saci, the faithful wife of Indra; Sati, the wife of Lord Siva; Laksmidevi, the goddess of fortune; Satyabhama, Krsna's wife in Dvaraka; Rukmini, the principle queen of Krsna in Dvaraka; and even the antagonists of Radharani, headed by Candravali. All of them represent different aspects of Radharani. They all spring from the main potency which is known as Radha.

The name Radha comes from the word aradhana: One who can serve, who can worship, who can give respect, who really loves Krsna, who can render loving service. All of these other ladies who are famous for their chastity and piety are but partial representations of Radharani. If we note the scriptures and scrutinize the position of those virtuous ladies, we'll find that the source of all their chastity and devotion is Srimati Radharani. She is the fountainhead of devotion. And so Bhaktivinoda says, "I bow down and take the dust of the holy feet of those who have as their only wealth the service of Radharani. I hanker after nothing else. " Whoever knows this and always travels on that path with a sincere heart is most fortunate.

It is the ideal that makes one great, not any material possession. One who has the highest ideal is really wealthy. The highest ideal is the most valuable thing we may possess. And less valuable things must be eliminated if we are to concentrate our efforts and save ourselves from useless endeavor. Caitanya Mahaprabhu came to show us that highest ideal - the path of divine love. And we find divine love of Godhead in its highest intensity in His life and teachings of Srimad-Bhagavatam. The whole Srimad-Bhagavatam is meant to illustrate the ideal of divine love which reaches its highest expression in Srimati Radharani.

The Srimad-Bhagavatam sings very gloriously about the paramour relationship of Radha and Krsna. The Vedas and other Puranas are not so expressive about such confidential pastimes, yet we find a hint of the glories of Radha and Krsna in Srimad-Bhagavatam. And the Goswamis have more fully expressed Radharani's devotion in their writings. In Rupa Goswami's Padyavali, we find Her saying, "My Lord, people say that I have a bad reputation because of My connection with You. I do not feel any trouble in My heart because of this. My concern is that I could not give Myself to You completely. The people in general say that I am illicitly connected with You, but what disturbs Me is that I could not really give Myself to You. I feel that I am not fit for Your service. This is only the trouble within My heart."

And the ecstasy of divine love increases in separation. One day, when Krsna was playing with His cowherd boyfriends in the pasturing grounds of Vrndavana, Krsna suddenly felt extreme separation from Radharani. He sent His best friend Subala to Radharani, saying, "Go to My Radha and fetch Her. Without Her, I can't live. Suddenly I have so much desire for Her company that I can't stand it anymore. Somehow manage to bring Her." Subala said, "How is it possible to bring Her here in the jungle in broad daylight?" Krsna told him, "Somehow manage it!"

Subala thought, "What should I do?" Subala was very intimately connected with the family of Radharani's husband. He went to the house of Radharani and told Her girlfriends, "Krsna can't tolerate separation from Radharani any longer. He is so eager to meet Her that He is going mad. Somehow you have to arrange for Them to meet."

"How is it possible?" the gopis asked. Subala explained to them that Krsna was nearby in the jungle. They discussed between themselves what to do. Subala was a beautiful boy who resembled Radharani. So Subala took the dress of Radharani, and Radharani wore Subala's cowherd dress.

When Radharani was discovered wearing the dress of Subala, She was challenged by Her family members: "Subala! What are you doing here?" In the dress of Subala, Radharani said, "A calf is missing and its mother is mooing. So I have come here looking for that calf." So a calf was given to Radharani, and She carried that small calf on her breast into the forest. In this way, Radharani was disguised as Subala, while Subala, who had taken the dress of Radharani, remained behind in Her room.

Radharani had been given a hint of where Krsna was hiding near the forest's edge. She went to seek Him out. At last, when Radharani saw Krsna, She approached Him in the garb of Subala. Krsna was mad. He could not detect that Radharani had come, but mistook Her for Subala. He said, "Oh, Subala, you have come back without Radharani! Couldn't you bring Her?"

Radharani began cutting jokes: "No," She said, "It was impossible for me to bring Her in the daytime." Krsna said, "Then what am I to do? I can't tolerate My life any longer." Radharani said, "If You say so, I can go to Candravali and bring her.No, no," Krsna said, "Curd cannot satisfy the thirst for milk. It is not possible!" Krsna was faint with disappointment. Then Radharani embraced Him, saying, "My Lord, can't You recognize Your maidservant? You failed to recognize Me!" Then Krsna was again full of joy.

Although the pastimes of Radha and Govinda are mentioned in the scriptures, these are all very high things. They are not ordinarily to be expressed in words, but still sometimes we are forced to speak about them because the high ideal of divine love given by Srimad-Bhagavatam is the supreme goal of life. Of course, the scholarship of Sukadeva Goswami and Sri Gauranga Mahaprabhu have helped, to a certain extent, to establish the dignity of the proposal that love is above knowledge. It was admitted by everyone that Sukadeva held the highest attainment of the learned men of knowledge; he was unanimously admitted by the scholars to hold the highest position. Because of this, when Sukadeva Goswami came to inaugurate the principle that divine love is above everything else, the scholars had to take notice. Caitanya Mahaprabhu demonstrated to the scholars that His intelligence and scholarship excelled everyone else's. So when He came with the tidings of divine love, then it was easier for the ordinary men to accept it as the highest ideal and try for it.

So Vasudeva Ghosh says, yadi gaura na ha'te tabe ki haita kemane dharitam de. If Mahaprabhu had not appeared in this Kali-yuga, then how could we tolerate living? How could we sustain our lives? What He has given - the very gist of life, the very taste, the charm of life - without that, we think it is impossible for anyone to live in this world. Such a thing has been invented, discovered by Gauranga. If He had not come, then how could we live? It is impossible to live devoid of such a holy and gracious thing as divine love. Without Caitanya Mahaprabhu, how could we know that Radharani stands supreme in the world of divine love? We have received all these things from Him, and now we think that life is worth living. Otherwise to live would be suicidal.

And serving those who can serve Radharani is the way to approach Her vicinity. By serving the servants of the servants, we are assured of success in getting the grace of Krsna. If somehow one can be counted in the group of Srimati Radharani's servitors, one's future is assured.

Within the group of Radharani's servitors, we aspire to be rupanugas, followers of Sri Rupa. And the followers of Sri Rupa will have great earnestness to look after the order of Sri Rupa, as he does towards Lalita. In this way, through Rupa Goswami, our devotional service is going to the highest plane. And our highest gain is only there. Not even our connection with Radharani or Lalitadevi is the highest goal of life, but our highest aspiration is to serve in the Rupanuga-sampradaya; that means that our highest attainment is in Sri Rupa's connection.

Radha-dasyam has been said to be the highest attainment. Why? The quality and quantity of rasa that Radharani can draw from Krsna can never be found anywhere else. So if you are situated just behind Radharani, you'll be allowed to taste not only the quantity, but the highest quality of rasa.

No other person can draw such high rasa from Krsna. The fullest, highest type of quality is drawn from Krsna: He gives Himself fully and wholly and deeply. So if you are in Sri Rupa's group, then you can have a taste of that sort of rasa.

In Radharani's camp, when Krsna and Radha are enjoying very solitary pastimes in a secluded place, the grown-up sakhis can't venture to enter the room and assist Them. The young girls, the manjaris, are sent there. The leader of that young group can enter where both Radha and Govinda are very closely connected, when even the sakhis do not venture to go for fear of causing some interruption. But Rupa and the manjaris can enter there at that time due to their young age. That sort of rasa that cannot be had even through the sakhis can be had only through the manjaris.

Bhaktivinoda Thakura prays to gain admission there. He has such a high quality of aspiration. He says rupanuga hoite sei doy. He runs to be enlisted in the group of Rupa, who can grant us that sort of prospect. And Prabhodananda Saraswati has described the prerequisite for understanding all these things:

yatha yatha gaura padaravinde

vindeta bhaktim krta punya-rasih

tatha tathotsarpati hrdy akasmat

radha padambhoja sudhambhurasih

"As much as you surrender to the lotus feet of Sri Gauranga, you'll find yourself safely situated in the service of Radha-Govinda. Don't try to approach Radha-Govinda directly; if you do, there may be some difficulty. But the lotus feet of Sri Gauranga will take you there safely." In my Sanskrit poem dedicated to Bhaktivinoda Thakura, I have explained all these points:

sri-gauranumatam svarupa-viditam rupagrajenadrtam

rupadyaih parivesitam raghu-ganair-asvaditam sevitam

jivadyair abhiraksitam suka-siva-brahmadi sammanitam

sri-radha-pada-sevanamrtam aho tad datum iso bhavan

"What was sanctioned by Sri Caitanya Mahaprabhu by His descent was intimately known only to Sri Svarupa Damodara Goswami. It was adored by Sanatana Goswami and served by Rupa Goswami and his followers. Raghunatha Dasa Goswami tasted that wonderful thing fully and enhanced it with his own realization. And Jiva Goswami supported and protected it by quoting the scriptures from different places. The taste of that divine truth is aspired for by Brahma, Siva, and Uddhava, who respect it as the supreme goal of life. What is this wonderful truth? Sri radha-pada-sevana: that the highest nectar of our life is the service of Srimati Radharani. This is most wonderful. O Bhaktivinoda Thakura, you are our master. It is within your power to allow them to bestow their grace upon us. You are in a position to bestow the highest gift ever known to the world upon us all. It is at your disposal. O Bhaktivinoda Thakura, please be kind to us and grant us your mercy."

So Sri Caitanya Mahaprabhu, our most benevolent Lord, has come to search for His long lost servants and to give to them this highest ideal of divine love.

Gaura Hari Bol!