May I perpetually find my refuge in the dust of the merciful, all accommodating, lotus feet of Bhagavan Sri Srila Bhaktisiddhanta Saraswati Thakur.

While taking the divine prasadam of Bhagavan Sri Srila Bhaktisiddhanta Saraswati Thakur, Srila Govinda Maharaj spontaneously composed this pranam mantra of Saraswati Thakur in a matter of moments. It gives us the proper conception and it follows the line of Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaj, who composed in his famous Prabhupad-padma-stavakah, "mahad adbhuta-pavana-shakti-padam" Atyudara-padambhoja carriers the same import, the lotus feet of Saraswati Thakur are the broadest shelter available for all who wish to attain the divine abode.

(prabhu he!)

emona durmati,  samsara bhitore,
poriya achinu ami
tava nija-jana,  kono mahajane,
pathaiya dile tumi 

doya kori' more,  patita dekhiya,
kohilo amare giya
ohe dina-jana,  suno bhalo katha,
ullasita ha'be hiya 

tomare tarite,  sri-krishnaa-caitanya,
navadwipe avatara
toma heno koto,  dina hina jane,
korilena bhava-para

vedera pratijna,  rakhibara tare,
rukma-varna vipra-suta
mahaprabhu name,   nadiya matay,
sange bhai avadhuta

nanda-suta jini,  caitanya gosai,
nija-nama kori' dan
tarilo jagat,  tumi-o jaiya,
loho nija-paritran

se katha suniya,  asiyachi, natha!
tomara carana-tale
bhakativinoda,  kandiya kandiya,
apana-kahini bole

The general interpretation is always given for this verse:

"Out of compassion for them, I, situated within their hearts, dispel the darkness of ignorance with the radiance of knowledge."

     But if we appreciate pure, noncalculative devotion (jnana-sunya bhakti), the Lord's statement here may again appear redundant and inconsistent. When those high devotees are already admitted to be performing continuous and unadulterated service, and even above that, they are situated in the plane of pure love, spontaneous and automatic (raga-marga), how can it be harmonized that the Lord will now in the last stage destroy their ignorance which is born from misunderstanding, by giving them knowledge? Jnana is only a cover - a futile, finite conception of the Infinite Absolute. When they have achieved devotion devoid of the covering of knowledge, how will they again have to return to that knowledge? In his commentary, Srila Visvanatha Cakravarti Thakur has mentioned that this knowledge is extraordinary (vilaksanam), but he did not enter into specific detail. To clarify this point, we have given the following explanation:

    Lamentation and delusion are generally known to be symptoms of the mode of ignorance. In jnana-sunya bhakti, the elevated devotees who take Krishna not as the Supreme God, but as a friend, son, husband, or lover, will come to experience lamentation and delusion, but this is only an outward appearance of ignorance. In fact, it is the pain of divine separation. They lament, "Where have You gone?"

In this verse, the Lord's statement, tesam evanukampartham generally means "Fortunately for them," or, "To favor them." But it may also be interpreted, "I want their favor. I aspire for the favor of those devotees of the highest order. "

     The Lord also says in the Srimad Bhagavatam :

mayi bhaktir hi bhutanam, amrtatvaya kalpate
distya yad asin mat-sneho, bhavatinam mad-apanah

"Devotion to Me is the only means for the living beings to attain eternal life. O Gopis, by your fortune, your love and affection for Me is the only reason for your getting My association."

In his translation to this verse of Bhagavad-gita, 10.11, Srila Sridhar elaborates further on the mercy of Sri Krishna and Krishna's devotees. To see the full text, go to caturshloki.

yam labdhva caparam labham
manyate nadhikam tatah
yasmin sthhito na duhkhena
gurnapi vicalyate

Always reflecting on the beauty and substance of Krishna consciousness, Srila Govinda Maharaj mercifully explains this through his inscriptions written in the crown jewel of Vaishnava literature, Sri Sri Prapanna-jivanamrta, for the children of Sripad Pusta Krishna Prabhu, Kumari Krishna Priya and Sriman Chaitanya das.