There are four bonafide Vaishnav Sampradaya as mentioned by Srila Prabhupada and our Vedic Scriptures (as explained in the below table).
The Four Sampradaya
Brahma Madhava Sampradaya
- Philosophy of Madhvacharya: Shuddha Dvaita or Purified Dualism, representing Krishna and Jiva, and Jiva being engaged in service of Krishna.
- The Guru Shishya Parampara in Brahma Madhava Gaudiya Sampradaya: Brahma, Narada, Vyasa, Madhva Muni (Purnaprajna), Padmanabha, Narhari, Madhava, Aksobhya, Jayatirtha, Jnanasindhu, Dayanidhi, Vidyanidhi, Rajendra, Jayadharma, Purusottama, Brahmanyatirtha, Vyasatirtha, Laksmipati, Madhavendra Puri, Isvara Puri, Sri Caitanya Mahaprabhu, Swarup Damodara and Sri Rupa Goswami, Sri Raghunath Das Goswami, Krishnadas Kaviraj Gosvami, Narottama Das Thakur, Viswanath Chakravarti Thakur, Jagannatha Das Babaji Maharaj, Bhaktivinoda Thakur, Gaur Kishore Das Babaji Maharaj, Srila Bhaktisiddhanta Sarasvati Thakur, Srila Prabhupada.
- First time conjugal love of Divine Couple was introduced in Brahma Sampradya by Sripad Madhvendra Puri, the Guru of Sripad Ishwar Puri (Guru of Sri Chaitanya Mahaprabhu).
- Chaitanya Mahaprabhu introduced acintya part (acintya bhedabheda) in Brahma Sampradaya. While serving Krishna, the service is with love, and not with awe and aishwarya (reverence). The seeker forgets the Bhagvatta, or that Krishna is God and rather serves Him in an intimate relationship in either of 5 rasas.
Sri / Laxmi Sampradaya
- Philosophy of Ramanujacharya: Visitadvaita - Lord is alone yet always existing with His manifestations (The manifestations of Lord have a separate existence as well).
- Exclusive worship of Laxmi Narayan or Sita Rama.
- The followers of Laxmi Sampradya involve a lot in worship of Lord through reverential archana, or opulent deity worship.
- Ramanandi Sampradaya in today’s time springs from Sri Sampradaya.
Rudra Sampradaya
- Coming from Lord Shiva, the topmost Vaishnav (As mentioned in Srimad Bhagvatam, Vaisnavanam Yatha Sambhuh)
- Philosophy of Vishnuswami: Suddhadvaita - God, or anything related to Him (either be material world) is pure and God enacts pastimes (Divine Lila’s) that are transcendental as per His will. Vishnusvami worshipped Lord Rama.
- Then Vallabhacharya, who appeared in 1479 slightly shifted from line of thought of Vishnuswami and told that the realisation of God is possible by pushti (nourishment), or in simple words, surrender.
- He worshipped Divine Couple Radha Krishna with love and surrender. Pustimargi Sampradya, as is known today are the followers of Vallabhacharya.
Kumar Sampradaya
- Philosophy of Nimbarkacharya: Dwaitadvaita - There is difference and oneness of God with His manifestations. Matter or souls are not separate from Him, and belong to Him.
- Sanaka, Sanat-Kumara, Sanandana and Sanatana, the four Kumar’s, are sons of Lord Brahma. They are basically the incarnation of knowledge of Krishna.
- The followers of Kumar Sampradaya are known today as Nimbarka Sampradaya.
- They worship Radha Krishna in Swakiya (wedded) and Sambhoga (Union) mood as compared to paramour (Parakiya) and Vipralambha (Separation) mood in Brahma Madhva Gaudiya Sampradaya.
Conclusion: The four bonafide Vaishnav Sampradaya (as mentioned above) have a very finer difference in siddhanta that culminates at wonderful service of Radha Krishna, Sita Rama or Their expansions in form of Laxmi Narayan.
Mayavada or Advaita / Impersonalist Philosophy
- Philosophy of Mayavadis or Impersonalists: Advaita or Kewaladvaita. Advaita is derived from two words ‘A’ (not) and ‘Dwaita’ (two). So, it means not two. They say that there is nothing but only spiritual effulgence (brahman or impersonal formless feature). They follow principle of ‘aham brahasmi’ or I am Brahman, and ‘sarvavam khalvidam brahman’ or all made by Brahman is Brahman. Their object of meditation is effulgence (basically light).
Srila Prabhupada clearly tells that if you meditate on nothing, how can you say something about that nothing!!! So as he says, it is a bogus philosophy.
Srila Prabhupada and all our predecessor acharyas in Gaudiya Sampradaya preached very strongly against Mayavada and Shunyavada, and they very clearly declared that anybody desiring to read Mayavada philosophy or appreciating it is nothing but insane.
The Mayavadis believe God to be (maya) imaginary and Krishna’s activities to be nothing but sentimental and speculative. These are such view points that a devotee won’t even want to hear remotely.
Sri Adi Shankarachaya who is Lord Shiva (as mentioned in Padma Purana), appeared on earth to bring Buddhism (who were meditating on shunya or zero or voidism) into the purview of Vedas as people then were being attracted by shunyavadi or voidism thoughts of Buddhism (where they meditate on nothing).
So, he appeared to bring them under Vedas by aligning subtly with their thoughts and meditating on Krishna’s spiritual effulgence (brahman). All this was eventually to bring them to point that Krishna is the Supreme Personality of Godhead and that you were worshipping in wrong way! It is evident in the fact how Shankaracharya glorifies Krishna in his Jagannathastakam prayers!
kadacit kalindi tata vipina sangita ta ralo
The book 'Demystifying The Mystical Vrindavan' is the essence and crux of this entire website.
If you are considering to dive into the final goal of our Vedic Scriptures and spiritual life, and if Radharani inspires you, do get a copy of the book .
mudabhiri nari vadana kamalasvada madhupah
- (First two sentences of first verse of Jagannathastakam prayers by Adi Shankaracharya)
Meaning: Lord Jagganath, the Lord of Universe or Krishna, in a great ecstasy & bliss, plays a melodious tune on his flute in the groves of Vrindavan right beside banks of Yamuna. Like a bumblebee, He enjoys the face of cowherd girls of Vrindavan!
The above verse is composed by Adi Shankaracharya. He glorifies Krishna as the Supreme Personality of Godhead, as well as describes to the fullest extent about the sweet relish of Krishna’s Vrindavan pastimes!
Srila Prabhupada tells that actually, Shankaracharya is a covered personalist who taught impersonalism just to bring Buddhist’s to Vedic scope, and eventually guide them to Krishna.
Srila Prabhupada says that even Mahabhagavat (pure) devotees can fall down by listening to siddhanta (philosophy) of Mayavadis as they present it with jugglery and trickery of words, and hence opposed it fiercely and violently. Srila Bhaktisiddhanta Saraswati Thakur Prabhupada was termed ‘Lion Guru’ as he preached fiercely against Mayavada.
Uddhav Gopi Sanvad
The Uddhava Gopi sanvad (conversation) is epitome of conversation where Uddhav Ji, an impersonalist leaves his philosophy and eventually surrenders to feet of Radharani and the Gopis.
The pastime goes as follows - Once Krishna was missing Radharani and Gopis very badly so He asked Uddhav Ji, His cousin and a Brahma Gyani, fully realised impersonalist, who worshipped the spiritual effulgence of Krishna and saw Him as prakash (rays of light), to go to Gopis to deliver His love filled letter for them.
Uddhav Ji laughed to this and said that you are the Para Brahman (Supreme Impersonal Effulgence), so why are You getting sentimental? You are the complete knowledge and there’s no reason why You should get emotional. To this, Krishna requested that Uddhav Ji should also attempt to teach this knowledge to the Gopis. Uddhav Ji in the pride of his knowledge accepted Krishna’s request and set out for Vrindavan.
When He went, the Gopis surrounded Him as they had heard the news that Krishna had sent them a letter through Uddhav Ji. Uddhav Ji asked Gopis that why are you being sentimental? Instead, meditate on Krishna as He is the Para Brahman, and you all will find peace, and everything calm and silent. To this, one Gopi shot back, “Even dead body is peaceful and silent.” This shook the conscience of Uddhav Ji who had no answers.
Then they took him to Radharani who was in Her very deep meditation for Krishna. He asked Her that why You and all these Gopis are crying when Krishna can’t be here. To this, Radharani replied that Krishna was always with Them as He is bound by love, and actually showed Krishna besides Her talking to them right there at that very moment!
Uddhav Ji was shocked, and his pride was demolished completely. He realised that Krishna is only bound by love and nothing else. He took the lesson about the love of Radharani and Gopis for Krishna, where their heart is brimming with storm of emotions for Krishna, and it is with this love that Krishna gets captured by! Then, Uddhav Ji in a humble mood simply crawled around the dust of Vrindavan, constantly praying that he be born as a humble blade of grass here to be touched by the dust of Lotus Feet of Radharani and the Gopis! He was completely transformed!
After this lila (pastime), Uddhav Ji left the Mayavada philosophy and worshipped Krishna in His personal feature as the Supreme Personality of Godhead who is bound by only and only by love!
Krishna says in Bhagavad Gita (4.11) that how one worships and surrenders to Him, He reveals to them in a similar manner. Then in Bhagavad Gita, Chapter 9, Text 23, He tells that those who worship other demigods are worshipping Him only, but in wrong manner. Then, in Bhagavad Gita (18.65 & 9.34), He tells the right path to worship Him - think of Me, become My devotee, remember Me and worship Me. That’s it!
A sincere seeker chanting Hare Krishna Mahamantra and having single point nistha (faith) in Lotus Feet of Srila Prabhupada and all our predecessor Gaudiya Acharyas, will soon have every aspect of Vrindavan Prema Rasa revealed in their heart to the fullest degree very shortly by Guru Kripa.
Which is topmost Sampradaya? Fight in name of Sampradaya and how to identify authentic Sampradaya?
Krishna says in Bhagavad Gita, “Yada Yada Hi Dharmashya.” It means that He appears in some or other form, or sends His representative in form of an Acharya depending on time, place and circumstance.
His different representatives teach to worship Him as per their own individual mood. The four Vaishnav Sampradya has many Acharyas who teach to worship Radharani Krishna, Sita Rama, or Laxmi Narayan in their own mood.
One just can’t compare one Sampradaya to other as one needs to be in their own nishta (faith). The faith on Guru Tattva is the real qualification by which Krishna reveals Himself, and it can easily be invoked by chanting Nama with utter cry, desperation and greed.
For a seeker, their Guru Maharaj and Acharya Shishya Parampara should be topmost to them, but they should respect everyone, as all four Vaishnav Sampradaya are established under the chain of revered and dear devotees of Krishna.
A seeker should straight on be in their own nistha (faith) and Guru Charan (Lotus Feet of Guru) exclusively. That will augment their devotional life (bhajan) by millions of times to their heart’s satisfaction very shortly.
The easiest way to identify a bonafide disciplic line Guru Shishya Parampara is to check if they are coming amongst the four Vaishnav Sampradaya in initial part of this chapter.
One time the servitors of Radha Govind Dev Ji in Jaipur were questioned by the Ramanandis (followers of Ramanujacharya) about their Sampradaya. In answer to this, the Gaudiya priests replied that they belonged to the lineage of Sri Chaitanya Mahaprabhu.
On hearing this, the Ramanandi saints concluded that the priests were not connected to a bonafide Sampradaya as Gaudiyas didn't had any commentary on Vedanta Sutra by any of their Acharyas. Thus, they prohibited the priests from worshipping Radha Govinda Dev Ji.
The King of Jaipur and the priests then sent a request to Srila Viswanatha Cakravarti Thakur Prabhupada, who at that time was staying at Radha Kund.
Srila Viswanatha Cakravarti Thakur Prabhupada had taken a vow to never leave Radha Kund, hence he could not go personally to help the priests. But instead he sent his two disciples, Sri Baladeva Vidhyabhusana and Sri Krishnadeva Sarvabhauma to Galta, a village near Jaipur where the events were unfolding.
On reaching Jaipur and debating with Ramanandis, Sri Baladeva Vidhyabhusana told that Lord Chaitanya considered Srimad Bhagavatam as the natural commentary on the Vedanta Sutras by the author of the Vedanta Sutra, Vyasadeva Himself, and hence there was no need for another commentary. This was confirmed by Srila Jiva Goswami in his Sat Sandarbhas.
The Ramanandis were rigid and not ready to give the service back. They also objected to the service of Radha and Krishna together as being unauthorised in scriptures.
Sri Baladeva Vidhyabhusana then prayed to Lord Govinda who assured him through dream. He told Baladeva, “Compose the commentary. I will personally sanction it, and thus, no one will find any fault in it.”
By the will of Govinda Dev Ji and mercy of Srila Viswanatha Cakravarti Thakur Prabhupada along with the entire Guru Shishya Parampara of Gaudiya Vaishnavas, Sri Baladeva Vidhyabhusana wrote an official Gaudiya Vaishnav Bhasya commentary on the Vedanta Sutra in merely seven days!
It was named Govinda Bhasya, after which the Gaudiya Sampradaya was officially recognised as a bonafide Sampradaya. The Ramanandis were wonderstruck after reading the commentary and offered their respects to Sri Baladeva Vidyabhusana.
The Gaudiya priests got their service back. When the news reached Srila Viswanatha Cakravarti Thakur and other Gaudiya Vaishnavas in Vrindavana of how nicely Sri Baladeva had defeated the argument of Ramanandis, they were delighted.
The Ramanandi saints then wanted to become disciples of Sri Baladeva Vidyabhusana but he bowed down to them, and stated that as they are followers of revered Laxmi Ji’s Sri Sampradaya, they should be in her merciful shelter only and continue with the worship of the Lordships, and there was no need to change the Sampradaya. They paid heed to his request, sought his blessings, also gave him their blessings.
Srila Prabhupada dedicates his translation of Bhagavad Gita As It Is to Sri Baladeva Vidhyabhusana, owing to his service for getting the Gaudiya Vaishnava Sampradaya get it's true recognition.
What to be chanted first, Hare Rama or Hare Krishna?
Srila Prabupada says that either Hare Krishna or Hare Rama can be chanted first.
"There is no difference between the holy name of Krishna and Rama. But still, there is some distinction. In the śāstra it is said that if you chant one thousand times Lord Viṣṇu's name, that is equal to chanting one name of Lord Rāma. Sahasra, Sahasra, Viṣṇu-Sahasra-Nāma. And if you chant three times Lord Rāma's name, it is equal to one time chanting Kṛṣṇa's name. This is the shastric injunction."
- Srila Prabhupada (Lecture on SB 1.2.5,
Aligarh, October 9, 1976)
In practice, however, the question of order of either ‘Hare Rama’ first or ‘Hare Krishna’ first, is not of primary importance, since as soon as one starts chanting the mantra, such differences disappear in the continuous flow of the names.
Valmiki Muni used to be a dreaded dacoit before meeting Narada Muni. Narada Muni gave him mantra ‘Ra-Ma’ but Valmiki Muni wasn’t able to chant it owing to lack of purity, hence Narada Muni inverted the mantra to ‘Ma-Ra Ma-Ra’ instead of ‘Ra-Ma’ so that Valmiki Muni can be delivered! When one chants in flow ‘Ma-Ra Ma-Ra Ma-Ra’ they are automatically chanting Ra-Ma! The meeting with a Rasika Vaishnav changes the course of one’s destiny, no matter their past! So, as mentioned earlier as well, as soon as one starts chanting the mantra, such differences disappear in the continuous flow of the names.
The Lord or His confidential associates are always trying to deliver the fallen souls from the repetition of birth and death.
Prior to the appearance of most merciful incarnation Lord Chaitanya Mahaprabhu in this age of Kali, there were Yugas like Satya Yuga, Treta Yuga and Dwapara Yuga in which people had some level of purity.
But in this age of Kali, people have short lives. They are confused, angry, fight like crazy, and are in mode of ignorance.
According to the Srimad Bhagavatam, it is said, kalau sudra sambhavaḥ. It means that in this age of Kali, everyone will be like shudras. They do not have any tinge of qualification to study the original Vedas. All of this means that there is hardly any room for their deliverance.
Though, in this Kali Yuga, everyone, no matter even if they are shudras, they do have the right to study agamas and vaiṣhnava tantras. In prominent vaiṣṇava-agamas or satvata-tantras, it is said that all can chant Hare Krishna Mahamantra (beginning with ‘Hare Krishna’)!
This is sync with Srimad Bhagavatam (11.5.31) where it is well stated that in Kali Yuga, the vaishnava tantras are prominent, which exclusively tells to chant the holy names of the Lord in form of Hare Krishna Mahamantra beginning with ‘Hare Krishna’!
According to the Kali-Santaraṇa Upaniṣad, in Hare Krishna Mahamantra, Hare Krishna is stated first.
Kṛishnadasa Babaji (initial 20th century), a popular Rasika Vaishnav, writes in his book Sri Maha-Mantra-Vyakhyaṣṭakam that in Kali Yuga, there are no brahmans, and all are like shudras. As all are shudras, they are not qualified or eligible to read Vedas or Upanishad, and thus by default, they are not eligible to read Kali Santarana Upanishad as well. Thus there is no point in following mantras mentioned there as one is not eligible to read it only.
Then Krishnadasa Babaji writes that, athough, tantras and agamas which all can read mention about chanting Hare Krishna Mahamantra starting with ‘Hare Krishna’! So, every single person on earth can chant Hare Krishna Mahamantra, as mentioned in agamas and vaishnav tantras!
Sri Caitanya Mahaprabhu preached the Hare Krishna Mahamantra beginning with ‘Hare Krishna’ from the agamas, thus providing his mercy to everyone, and at the same time respecting the rules given in the Vedas regarding the eligibility.
However, in the editions of Kali-Santaraṇa Upaniṣad that is in circulation today, Hare Krishna Mahamantra has a reversed reading, with the ‘Hare Rama’ part coming first instead of ‘Hare Krishna’.
Speaking about the order of the Mahamantra in Kali-Santaraṇa Upaniṣad, Srila Bhaktisiddhanta Saraswati Thakur Prabhupada said:
“Kali-Santaraṇa Upaniṣad has been published in Mumbai and Madras, but because the manuscripts of the Upaniṣad were collected from the adulterated members of the Rāmāyet-sampradāya, the order of the Mahamantra in these particular editions was reversed. But even despite being so, its meaning and position cannot be reversed. Any wise person will not accept any order or reading different from the mahamantra and its order given by the person denoted by the holy name (nāmi), Śrī Gaurasundara, who himself descended in Kali-yuga to distribute the easy process for crossing over the age of Kali (Kali-Santaraṇa) and attaining love of God.”
According to Radha-Tantra, Brahma-Yamala, Ananta-Samhita, Paippalada-Sakha of the Atharva Veda, Sanat-Kumara-Samhita, Agni-Puraṇa, Brahmaṇḍa-Puraṇa, Brahma-Vaivarta-Puraṇa, and Kali-Santaraṇa-Upaniṣad, the recommendation is to chant Hare Krishna Mahamantra beginning with ‘Hare Krishna’. Exception is Padma Purana because it mentions ‘Hare Rama’ first, however there's no difference as already discussed above.
Vrindavan Sampradaya
Apart from the four well known Sampradayas on the science of Bhakti (Brahma Sampradaya, Laxmi Sampradaya, Rudra Sampradaya & Kumar Sampradaya), there are many Vrindavan Sampradaya who don't recognise themselves as belonging to any of the above Sampradayas, and are engaged in loving devotion to Divine Couple in Sri Vrindavan Dham.
Some of these Sampradayas are Radha Vallabhha Sampradaya whose Acharya is Shri Hit Harivansh Mahaprabhu (Flute Incarnation), Sakhi Sampradaya, whose Acharya is Swami Haridas (Lalita Sakhi), etc.
They worship the Divine Couple in mood of maidservants (sakhis, manjaris or sehcharis) of Srimati Radharani exclusively.
The conclusion of texts of our Gaudiya Acharyas like Srila Rupa Goswami (Suratastakam, Nikunja Rahasya Tattva, Ujjwala Nilamani), Krishnadas Kaviraj Goswami (Chaitanya Caritamrta, Govinda Lilamrta), Srila Vishwanath Chakravarti Thakur (Krishna Bhavanamrta, Surata Kathamrta) are in same resonance with the texts of Vrindavan Sampradayas like Shri Hit Caturashi Ji, Kelimal or Bayalis Lila, amongst many other texts. They all eventually culminate at the groves of Vrindavan, which is the heart of Rasika Acharyas no matter whichever Sampradayas they belong to. We all belong to Sriji and it is very very very beautiful rasa beyond the scope of words!
A seeker must have complete faith (nishtha) in whichever Sampradaya he belongs instead of running here and there changing Gurus.
Guru is not limited by body but is actually a tattva who guides the seeker in his devotional path.
Sri Chaitanya Mahaprabhu, who is Krishna Himself in the mood of Radharani, is the Acharya of Gaudiya Sampradaya.
He introduced the chanting of the Hare Krishna Mahamantra which was further spread all over the world by His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada.
Many times, a sadhaka (seeker) is attracted in different cults or Sampradaya by the words like swarup.
Swarup is nothing but the eternal constitutional position in which the jiva tattva serves the Divine Couple. It can be very easily revived by chanting the Hare Krishna Mahamantra, which is laden with Prema Rasa directly descending from the Groves of Vrindavan!
Sri Chaitanya Mahaprabhu has given that mood (bhav) which was never distributed before, nor is present in any other Sampradaya - that mood by which the seeker worships the Divine Couple in maha-madhurya rasa in topmost vipralambha bhav (love in separation).
Lord Gauranga assuming the role of Radharani used to feel ecstasy in mood of separation from Krishna.
Anyone who doesn’t accept Chaitanya Mahaprabhu as the combination of Radha and Krishna Themselves is STRICTLY NOT TO BE FOLLOWED OR HEARD.
In this context, Srila Bhaktisiddhant Saraswati Thakur Prabhupada writes:
"If we accept them as 'devotees', there is no one more foolish than us. 99.9% of the world's population are chopping with an axe at Chaitanyacandra's lotus feet in the name of offering flowers."
It clearly gives us the understanding that praising Lord Chaitanya Mahaprabhu as a great devotee but not accepting Him as Krishna Himself is nothing but a great illusionary deceiving.
Not many can really understand the position of Lord Gauranga and for that matter, even the position of Srila Prabhupada.
Aindra Prabhu glorifies Srila Prabhupada calling him Rasika Number 1. In Vyasa Puja offering of 1997, Sripad Aindra Prabhu, with a choked up voice and tears gliding down his face, mentioned that Srila Prabhupada has given us everything, and that he is dying to give us everything, and just wants to see who is receptive.
Srila Prabhupada instructed his disciples to not hear from outside sources but instead simply hear his lectures and read his books. It was for the reason that the seeker’s inspite of their fallen condition will judge their Guru by listening to others, and stray away from devotional life.
Unable to stick to the regulative principles of devotional life, and owing to their incapability to constantly chant and remember the Divine Couple’s name, form, and activities, many devotees leave the shelter of SRILA PRABHUPADA thinking that his teachings are not sufficient to make them enter into the intimate pastimes of the Divine Couple.
Running here and there and comparing Srila Prabhupada with any other Acharya or so called Guru is the biggest foolery one can commit.
Aindra Prabhu, by performing the Yuga Dharma Harinama Sankirtana for over 24 years in Vrindavan, concluded to the point that one can have complete perfection at the lotus feet of Srila Prabhupada.
For those running to some who may be a great orator or to some who may have hundreds and thousands of followers will end up nowhere if they leave Srila Prabhupada whimsically after taking his shelter in their initial days of devotional life.
Although Srila Prabhupada never leaves anyone who has even once accepted him, still for the external teachings to his disciples, Srila Prabhupada chastised them.
During one time, Srila Prabhupada's own disciple came to ask him for his blessings as he was about to take initiation from some new Guru, and Srila Prabhupada blessed him to never return back to home, back to Godhead.
It's the incapability of the seeker to completely understand the teachings of Acharyas like Srila Prabhupada and Srila Rupa Goswami, due to which he runs here and there doing Vaishnav Aparadha (offense) and not the incapability of Srila Prabhupada or institution.
Even though physically not present on the external manifest plane, we still can receive the instructions of the great Acharyas, but for this the disciple has to be advanced and receptive by sincerely surrendering themselves to the holy names. A humble seeker will automatically attain the mercy of Guru Tattva by crying at their lotus feet instead of changing Gurus like changing clothes.
Srila Prabhupada used to daily cry and beg to Srila Rupa Goswamipada at his samadhi in the courtyard of Radha Damodar Temple before heading out to the West to preach.
Having unflinching faith in the Lotus Feet of Srila Prabhupada and Lord Gauranga will open the doors to Goloka Vrindavan for sincere seeker’s in due course of time!
Jai Jai Shri Radhe!
Hare Krishna!