Exploring Love

By: Visakha Dasi for btg.krishna.com on Feb. 12, 2014

Photo Credits: www.artnindia.com

Bonded in true love: Radha and Krishna

What is love? Where is it? And how can we get it?

Love, we are told, is all we need. It is the subject of numberless books, songs, films, plays,
sonnets, articles, conversations, and advertisements; it is meditated on, longed for, and
bemoaned; it is a source of anguish, ecstasy, and everything in between. Yet despite our ability
today to acquire many things, love—or loving relationships with our friends, spouses, children,
parents—often eludes us.

Why? Let us explore the nature of true love—the warm, deep, personal, and profoundly tender
feeling of affection one person has for another. Why, even though we crave it, does it bewitchingly
escape us?

True Love’s Characteristics

True love is not casual but is an act of will that requires the lover’s concentration on and
commitment to the beloved (in Sanskrit calledasakta-manah — "mind attached"). In other words,
love is about my beloved's—and not my own—thoughts, feelings, and desires. True love is
selfless. One who would love is concerned with and alert to the beloved in every sphere of life. In
fact, one who would love sees everything in relation to the beloved and sees the beloved
everywhere. This does not mean losing oneself in the infatuation of love, but finding oneself.
Those who truly love understand their own identity (vijnana — "realized knowledge"), and they act
in accord with that understanding.

True love can be practiced only in freedom—that is, when the one who would love is not driven by
selfish desire and thus controlled by lust, greed, envy, anger, or any kind of personal ambition.
“Action in freedom has got some meaning," Srila Prabhupada says, "but when we are not free—
when we are in the clutches of maya [illusion]—our so-called freedom has no value.”

Those who would love are self-disciplined in all aspects of life because a lack of self-discipline
means slavery to sensual demands. In Krishna’s words: “While contemplating the objects of the
senses, a person develops attachment for them, and from such attachment lust develops, and
from lust anger arises. From anger, complete delusion arises, and from delusion bewilderment of
memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls
down again into the material pool.” (Bhagavad-gita 2.62–63) Without self-discipline, without sense
control, there is no freedom, and without freedom we are driven by passion, not by love. On the
other hand, love keeps self-discipline from becoming dry and burdensome. So, self-discipline
allows love to develop, and that love keeps self-discipline fresh rather than hackneyed or touched
by either pride or resentment.

Next, true love is unmotivated (ahaituki — "causeless"). One who would love gives pleasure to the
beloved without conditions, without expectation of return, without calculating "Am I getting as much
as I'm giving?"

True love is also patient, determined, enthusiastic and unceasing (apratihata — "unbroken"); it
desires the good of the beloved from whatever source that good may come. And it is an act of
faith: One who would love trusts the beloved. Whoever is of little faith will also be of little love.

More, one who would love hears from the beloved (shrinu — "try to hear"), takes the beloved's
words to heart, and remembers them with great pleasure. True love inspires a vibrant memory that
ever renews the lover’s bond with the beloved and ever reminds the lover of the beloved’s
uniqueness and supreme place in the lover’s heart.

Our Loveless World

These pristine qualities of true love appeal deeply to us because we want to love and be loved to
this standard. But in the name of love our modern age propounds self-gratification—the antithesis
of love. If you please my senses, my self-image, and my self-esteem, I may “love” you. But if you
fail in this, we'll never have a deep and lasting connection. This is selfish desire, and a person in
its grip is at its mercy. Selfish desire destroys our objectivity and chains us to society’s massive,
pervasive, and degrading suggestion-apparatus.

How can we rid ourselves of these unseen chains that are more binding than outer chains? Each
one of us is called upon to become free, to make a fundamental shift from selfishness to
selflessness, from me-centered to thee-centered (or, especially, Thee-centered) life. Then we will
no longer wonder if we are capable of true love or if such love even exists.

Srila Prabhupada writes:

In the material world there is no such thing as a lover’s wanting to please the senses of his
beloved. Actually, in the material world, everyone wants mainly to gratify his own personal senses.
—The Nectar of Devotion, Chapter 15

Today in the material world I may be relishing my love for my son, but tomorrow my son may be
my greatest enemy. There is no eternity in this kind of love. Or, if my son does not become my
enemy, he may die. Today I may love some man or woman, but tomorrow we may break up. All of
this is due to the defects of the material world.
—Teaching of Lord Kapila, Chapter 13

So-called love here means that "you gratify my senses, I'll gratify your senses," and as soon as
that gratification stops, immediately there is divorce, separation, quarrel, and hatred. So many
things are going on under this false conception of love.
—The Science of Self-Realization, Chapter 7

With some introspection, we discover that the word love is a gargantuan misnomer for what is
commonly called love, for it is not love at all.

When a living entity comes in contact with the material creation, his eternal love for Krishna is
transformed into lust, in association with the mode of passion. Or, in other words, the sense of
love of God becomes transformed into lust.…”
—Bhagavad-gita 3.37, Purport

Lust and love have different characteristics, just as iron and gold have different natures. The
desire to gratify one’s own senses iskama [lust], but the desire to please the senses of Lord
Krishna is prema [love].… Therefore lust and love are quite different. Lust is like dense darkness,
but love is like the bright sun.
—Chaitanya-charitamrita 1.4.164, 165, 171

Each of us is a spirit soul, part of Krishna and qualitatively one with Him. In our present state, we
want to relish pleasure through our senses: We want to be happy by enjoying what we see, taste,
hear, touch, smell, or think of. Originally our pleasurable exchanges were between us and the
Supreme Personality of Godhead, Krishna—between the spirit soul with spiritual senses and the
spiritual whole. In associating and exchanging with Him, in giving Him pleasure, we relish fullness
and are actually happy. Now, however, we are in material existence, covered with a material body,
mind, and senses. We try to experience pleasure through these coverings, and when that pleasure
is intense, we call it love. This “love,” however, has none of the qualities of true love: It is selfish,
undisciplined, motivated, temporary, calculating, driven by one’s needs—"Did I receive as much as
I gave?"

In short it is lust, a perverted reflection of love. Only love, not lust, can satisfy us, because love is
the genuine emotion of the soul while lust is that emotion misdirected; love is reality, lust illusion.
Trying to be satisfied by lust is like trying to slake one’s thirst in a mirage.

Lust has various guises: “My Lord, due to Your illusory energy, all living beings in this material
world have forgotten their real constitutional position, and out of ignorance they are always
desirous of material happiness in the form of society, friendship, and love.” (Srimad-
Bhagavatam 4.20.31) Sooner or later our attachment for anything material will disappoint,
dissatisfy, and frustrate us because everything material deteriorates. Therefore the goal of human
life is to turn lust into love. True love is already present in our heart, where it has always been, and
our noble task is to free it of the distortion of lust. To do this we approach the supreme lovable
object, who is worthy to accept and reciprocate our love.

A World Full of Love

In the material world we have an inkling of love due to the continuous and unconditional love
within each of us—our original love of God, Krishna. The process of Krishna consciousness turns
our love toward Krishna and away from anything not fit to love. As a child is fully satisfied in its
mother's lap, we will be fully satisfied, joyful, and alive when we come in touch with the Supreme
Personality of Godhead. We do this under the guidance of His representative: “Just try to learn the
truth by approaching a spiritual master. Inquire from him submissively and render service unto
him. The self-realized souls can impart knowledge unto you because they have seen the truth.”
(Bhagavad-gita 4.34)

Like our love for Krishna, our love for the bona fide spiritual master is meant to be selfless, as is
our love for the spiritual master’s genuine followers. Without expectation of return, those who
follow the spiritual master share their understandings and enthusiasm in heartfelt exchanges.
Krishna says, “The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My
service, and they derive great satisfaction and bliss from always enlightening one another and
conversing about Me.” (Bhagavad-gita 10.9). In such exchanges all are rewarded with
transcendental pleasure.

And that pleasure expands. Love of Krishna broadens to include all His parts—every living entity—
including ourselves: "Missing Krishna means missing one’s self also. Real self-realization and
realization of Krishna go together simultaneously. For example, seeing oneself in the morning
means seeing the sunrise also; without seeing the sunshine no one can see himself. Similarly,
unless one has realized Krishna there is no question of self-realization." (The Nectar of
Devotion, Preface)

Realization is Krishna’s gift to us, offered through the knowledge the spiritual master imparts:
“Having obtained real knowledge from a self-realized soul, you will never fall again into illusion, for
by this knowledge you will see that all living beings are but part of the Supreme, or, in other words,
that they are Mine.” (Bhagavad-gita 4.35)

Going from Here to There

How to come to this coveted platform? It requires a cultivation that begins with hearing about
Krishna, for by such hearing we are transported beyond all externals—whether social, economic,
political, religious, or anything else. By hearing about Krishna, we awaken our true self and reunite
with Krishna, the Supreme Self. “Simply by giving aural reception to this Vedic literature, the
feeling for loving devotional service to Lord Krishna, the Supreme Personality of Godhead, sprouts
up at once to extinguish the fire of lamentation, illusion, and fearfulness.” (Srimad-
Bhagavatam 1.7.7)

Srila Prabhupada explains:

Loving devotional service to the Lord begins with hearing about the Lord. There is no difference
between the Lord and the subject matter heard about Him. The Lord is absolute in all respects,
and thus there is no difference between Him and the subject matter heard about Him. Therefore,
hearing about Him means immediate contact with Him by the process of vibration of the
transcendental sound. And the transcendental sound is so effective that it acts at once by
removing all material affections mentioned above… The conclusion is that simply by hearing the
Vedic literature Srimad-Bhagavatam, one can have direct connection with the Supreme
Personality of Godhead Sri Krishna, and thereby one can attain the highest perfection of life by
transcending worldly miseries, illusion and fearfulness.
—Srimad-Bhagavatam, 1.7.7 Purport

If we make our friendship with Krishna, it will never break. If we make our master Krishna, we will
never be cheated. If we love Krishna as our son, He will never die. If we love Krishna as our lover,
He will be the best of all, and there will be no separation. Because Krishna is the Supreme Lord,
He is unlimited and has an unlimited number of devotees. Some are trying to love Him as lover or
husband, and therefore Krishna accepts this role. In whatever way we approach Krishna, He will
accept us.…
—Raja Vidya, Chapter 8

Spiritual Synergism
Real love then, along with the happiness that accompanies it, is not of the mundane sphere. In the
final analysis it belongs to the spirit soul and the Supreme Person. Our life is meant for culturing
and cultivating real love. It is meant for extricating ourselves from the muck and mire of “me first”
and returning to the glory of “You first.” It is meant for tasting the happiness that comes from
pleasing Krishna and His devotees. Cultivating Krishna consciousness exhumes the love inherent
within us. And as that love blossoms, Krishna reveals Himself: “To those who are constantly
devoted to serving Me with love, I give the understanding by which they can come to Me.”
(Bhagavad-gita 10.10)

Devotees want to satisfy the Lord in all respects, and the Lord wants to satisfy His devotees even
more than they want to satisfy Him. Although the devotees expect and desire nothing, they receive
more from their devotional service than they give. Such are the mysterious exchanges of love. The
Lord says, “The pure devotee is always within the core of My heart, and I am always in the heart of
the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else
but them.” (Srimad-Bhagavatam 9.4.68) And: “A devotee observes Me in all beings and also sees
every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord,
everywhere. For one who sees Me everywhere and sees everything in Me, I am never lost, nor is
he ever lost to Me.” (Bhagavad-gita 6.29–30) The devotee is always thinking of Krishna, and
Krishna is always thinking of His devotee. “Those who always worship Me with exclusive devotion,
meditating on My transcendental form—to them I carry what they lack, and I preserve what they
have.” (Bhagavad-gita 9.22)

Unflinching love for Krishna, awakened by divine mercy, is the highest perfection. It is a
transcendental achievement so valuable that no material happiness can compare to the happiness
it brings. One who develops pure love is completely satisfied.

In the devotees' loving relationships with Krishna, they ask for no payment. But rewards come, and
they are much greater than anything earned in the material world, for Krishna’s rewards, like His
love, are without limit.

***

About the author: Vishakha Devi Dasi received an Associate of Applied Science degree with
honors from Rochester Institute of Technology and shortly afterwards published her first
book, Photomacrography: Art and Techniques. In 1971 she traveled to India, where she met His
Divine Grace A. C. Bhaktivedanta Swami Prabhupada, read his Bhagavad-gita As It Is, and
eventually became his student. She traveled with and photographed Bhaktivedanta Swami and his
students in India, Europe, and the United States.

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What Kind of a Lover Are You?

By: Hriman Krishna for www.enoughmagazine.org on June 11, 2015
Photo Credits: enoughmagazine.come

People more than ever are hungry to fill the hole in their hearts. Honest individuals will recognise
they are dying for want of real love. We want others to see our sacrfice, we crave to be
appreciated, we desire others to make us feel wanted and hope that others will be concerned for
our happiness. But amazingly, our dilemma is that we have a certain fear and inhibition to show
affection or appreciation ourselves, or at best we express this kind of affection to some people, but
not to others. One way we can gauge our level of happiness in this world is to see how well our
hearts are nourished by fulfilling relationships.

World renowned spiritual teacher A.C. Bhaktivedanta Swami Prabhupada elaborates in a preface
to one of his books entitled Nectar of Devotion:

The basic principle of the living condition is that we have a general propensity to love someone. No one can
live without loving someone else. This propensity is present in every living being. Even an animal like a
tiger has this loving propensity at least in a dormant stage, and it is certainly present in the human beings.
The missing point, however, is where to repose our love so that everyone can become happy. At the
present moment human society teaches one to love his country or family or his personal self, but there is
no information where to repose the loving propensity so that everyone can become happy. That missing
point is Krishna…

Professors of transcendence conclude that Krishna is the Love Supreme. Such a claim means he
is the best person who can reciprocate with our heart’s desires. Krishna is a person, which means
he is responsive, and we can directly hear from his expertise in the intricacies of loving relations,
during the later volumes of the spiritual epic Srimad- Bhagavatam. Krishna himself elaborates on
the different ways people can relate to one another in the material world, and by analysing these
categories we will better see where we stand in our own relationships. Krishna begins his
exposition with:
The merchant

These kinds of lovers are selfish; they don’t actually care and just want something for themselves.
Such persons are always calculating, “I’m only going to give as much as I’m going to receive.” At
times, we may catch ourselves saying, “I’ve given so much to this person and what did I get
back?” Another indication is that we maximize what we are giving, and minimize what others
return. This is the mentality of shoppers. They go to a department store simply trying to get a
bargain from the shopkeeper. Merchants are not actually interested in the welfare or benefit of the
other person, they are simply in it for a good deal. Krishna deprecates this kind of love—better not
to have any facade of love, than to have these so-called loving exchanges where I am apparently
loving you, but simply enumerating what you are giving me in return. The merchant is thinking all
my love is simply about me and what you can do for me. We know we have this kind of
relationship when we become angry, bitter, disturbed, and sad, because we didn’t get the
reciprocation from the other person we thought we deserved.

2. The well-wisher. These people are selfless in their love regardless of the outcome. Krishna
further expands this category into two types.

a) The self-realised souls. These people are adorned with happiness and they feel the
contentment of others. They are so compassionate that, although for oneself they are never
unhappy, they feel unhappiness on account of others’ suffering. These enlightened souls are rare
because they have a connection to the divine source of love—love they freely distribute to those
fortunate enough to attain their ascociation. There was once a great saint called Prahlad, who had
a father who was intent on murdering his own son by many devious means. Despite the atrocities
he faced, the boy always maintained his composure and remained a well-wisher to his father. This
standard of selfless love cannot be imitated by any common person.

The parents

Parents naturally love their children. It’s painful when children speak harshly to their parents, but
despite the bitter reciprocation, we still love our dependents. Srila Prabhupada says that the
closest thing to real love in the material world is that of a mother for her child; particularly the
mother, because the child came from her body. Most of us, if we were to interrogate our mothers,
would learn how much they had to go through maintaining and cleaning up after us as infants. This
kind of selfless love is lesser than the love shown by the self-realised soul because it is limited to a
bodily self-conception. We can catch ourselves extending our affection only to those whom we see
as part of our family, our country, our race, or our religion. This love, based on a bodily conception,
can never fully satisfy our heart.

3) The indifferent. Next, Krishna talks of the neutral lovers, which he further expands into three
types:
a) The self-satisfied. These people are undergraduates amongst self-realised souls— although
satisfied on a spiritual level they have no interest in relationships. Their consiousness is elevated
to the point where they have become free of material desires, and they see all living entities as
equal and consequently devoid of any form of hankering. Because such individuals are at peace
with themselves, they have no need for any kind of ordinary, material interactions.

b) The materially gratified. Those in this category have material desires, but are satiated by their
capacity to gratify their passions. Such persons are just like wealthy men who have all
conveniences due to a massive fortune and already have thousands of friends, so do not need
another one. They don’t care if you’re loving to them or not. These materialistic people are blinded
by the glamour of their own wealth and are classified as being indifferent in their reciprocation
towards others.

The callous

These people are the fools. They do not recognise what others have done for them, nor do they
ever notice it. They don’t see the sacrifice people are doing for them. The fools are individuals who
are so lost in their own world that they can’t reciprocate at all. Most of us have had this
experience, where we sacrifice for someone and they don’t even care. They don’t know how to
reciprocate nor can they detect the love that others extend towards them.
The Inimical

Krishna now describes those who feel enmity towards their benefactors; they’re not just indfifferent
but are antagonistic even to the extent where they will act against their wellwishers. You may
know someone for whom you sacrificed but received very negative responses. This stems from
the merchant mentality, where we don’t like it when we’re in too much debt. We may actually
develop envy or hatred for people who do things for us, if we can’t amply reciprocate with their
sacrifice. For example, if you had to borrow a large sum of money from someone and you realised
that you couldn’t pay them back—you probably wouldn’t want to ever see them again. One can
develop a subtle repulsion for those whom we deem overly generous and kind towards us. Why?
Because the uncomfortable feeling due to our incapacity to respond becomes far too
overwhelming.

So, to be happy we really need be honest with ourselves and ask, what kind of lover am I? This
will in turn reveal to us what kind of relationships we have with others. People generally bounce
around the attitudes: “I’m allowed to hate you because of some reason,” or “This is my people
therefore I will sacrifice for and love them only,” and “What’s in it for me?” Krishna explains that to
be fully happy we need to learn how to become a selfless lover, the self-realised soul in the
second category of his exposition. Such compassionate persons are connected to the storehouse
of divine love, which they express without any limit. Being connected to Krishna, they are fully
satisifed in themselves and think only for the welfare of others, and being free from envy they are
joyful to see the happiness of others. Ordinary persons find it difficult to keep on giving, because
they become depleted due to their limitations, and at some point are forced to think of themselves.
But these topmost yogis, abundant with devotion, become channels for the Unlimited, when
connected with the Infinite. For example, a laptop will only work for the duration the battery lasts,
but if it was plugged through a power supply, it will work as far as it is connected to the energy
source. If I’m trying to give myself, I become exhausted, but if I’m plugged into the unlimited, then
what I’m giving to you is directly a transmittal from the unlimited source to you, through me. In that
way, I can reciprocate with you indefinitely.

The ancient yoga texts of India explain Krishna to be that unlimited reservoir of all energies. To
cultivate relationships in such a way where each party is helping one another connect with Krishna
is considered a relationship beyond the confined psycho-physical infatuations of the body and
mind. This is the true meaning of unconditional love. When people speak of unconditional or
eternal love they are actually alluding to relationships based on a platform that has nothing to do
with the “material,” as everything we experience in this phenomenal world is indeed subject to
 deterioration, and consequently riddled with all sorts of conditions. So where is the question of
unconditional love, in a world full of conditions?

Consider someone you deemed close to your heart. What you’re actually attracted to in the other
person is not just the body. If you separated the consciousness of that person from his or her
body, you will be left with a peaceful corpse, albeit not many people will be into dating dead
bodies! What you’re attracted to is their consciousness, which Krishna describes as the energy of
the soul. True love is enacted on the level of the soul. This notion is in the term “soul mate,” which
people carelessly fling around to express someone’s attachment to another limited person. But the
implications behind this statement run deeper than our bodily attachment. Indeed, what is the
soul? Why do my relationships end in grief? Who is Krishna? If we’re really interested in the art of
unconditional loving affairs, then we need to begin by exploring these questions.

People appreciate hearing from relationship books and seminars, because they see value in
people and desire to improve their interpersonal dealings. Enlightened souls who have perfected
the art of love will deem Krishna as the topmost authority in such transactions. Moreover, he can
show us systematically how to connect with others through him in a genuine spiritual way. Krishna
will personally elaborate these topics through his lifestyle coaching, found in books such as the
Bhagavad-gita (described as a foundational degree in relations). Then there is the Srimad-
Bhagavatam (considered to be the postgraduate study in loving reciprocation) and the Caitanya-
caritamrita (the PhD in romance beyond the material plane). We pride ourselves in learning from
the greatest scholars or teachers, so why not give Krishna a chance to explain himself and foster
in us a first-class lover? Yoga masters of the past and present have attained the pinnacle of
perfection through the art and science of love and devotion as instructed by the Love Supreme
himself.

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Loving relationships with devotees

 Posted by ISKCON desire tree network on November 28, 2018 at 5:00pm
 View Blog
Verse: Srimad-Bhagavatam 7.12.15 Speaker: HH Varshana Swami Location: ISKCON New Vrindaban
agnau gurav atmani ca sarva-bhutesv adhoksajam bhutaih sva-dhamabhih pasyed apravistam pravistavat
TRANSLATION: One should realize that in the fire, in the spiritual master, in one’s self and in all living entities-in all
circumstances and conditions-the Supreme Personality of Godhead, Visnu, has simultaneously entered and not entered.
He is situated externally and internally as the full controller of everything.
PURPORT: Realization of the Supreme Personality of Godhead’s omnipresence is the perfect realization of the Absolute
Truth to be attained through the study of the Vedic literatures. As stated in the Brahma-samhita (5.35), andantara-stha-
paramanu-cayantara-stham: the Lord is situated within the universe, within the heart of every living entity and also
within the atom. We should understand that whenever the Supreme Personality of Godhead is present, He is present with
all His paraphernalia, including His name, form, associates and servants. The living entity is part and parcel of the
Supreme Personality of Godhead, and thus one should understand that since the Supreme Lord has entered the atom, the
living entities are also there. One must accept the inconceivable quality of the Supreme Personality of Godhead, for no
one can understand from the material point of view how the Lord is all-pervasive and yet is situated in His own abode,
Goloka Vrndavana. This realization is possible if one strictly follows the regulative principles of asrama (brahmacari,
grhastha, vanaprastha and sannyasa). Srila Madhvacarya says in this regard:
The Supreme Personality of Godhead, in His original form, has not entered everything (apravistah), but in His impersonal
form He has entered (pravistah). Thus He has entered and not entered simultaneously. This is also explained in Bhagavad-
gita (9.4), wherein the Lord says:
“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.” The Lord
can defy Himself. Thus there is variety in unity (ekatvam bahutvam).
(invocatory prayers)
Narada Muni is continuing his instructions to Yudhisthira Maharaja and has just completed descriptions of the varnas and
asramas. In the previous verse, he told how important the rules and regulations are for the twice born, the brahmanas,
ksatriyas, and vaisyas, who should live in the gurukula.
The word kula, has two different meanings, it can mean a place and it can also mean family. So this Kuli Mela, the
Gurukulis are having a reunion here in New Vrindaban, we can also appreciate that kula means family. Srila Prabhupada
established a very loving family.
Krsna consciousness was taught at the dawn of creation by Krsna to Brahma. And whenever and wherever there is a
decline in that original culture of Krsna consciousness, the Lord either descends personally or sends his representative to
reestablish that culture of loving relationships which is Krsna consciousness. In the Kali-yuga when everything
deteriorates to the ultimate extent, the Lord came in his original feature to bestow upon this world the pure love of the
inhabitants of Vrindavan to everyone and anyone without discrimination.
The Lord, in each and every age, teaches the yuga dharma, the process of self realization, which is appropriate and
practical for that age. In Kali-yuga, the Lord teaches harinam-sankirtana as the yuga dharma. And he also teaches by his
precepts, pastimes and personal example how to practice chanting of the holy mane in one’s life. Lord Caitanya revealed
in this world the culture of the spiritual world. And Srila Prabhupada taught by his example and precepts the culture of
loving relationships which is necessary to nurture love and trust.
We find that when devotees leave this Krsna consciousness movement, it’s never because they’re seeking a higher
philosophy or parampara. That doesn’t exist. Some leave because they are overwhelmed by material attraction, others as
they didn’t find sufficient loving relationships to fulfill their souls need for loving relationships. The soul has that need.
And in our neophyte stage, we cannot feel the love of Krsna sufficiently to satisfy our needs. But we can feel the love of
Krsna flowing through the devotees, manifesting in our relationships. This is not just some sentimental or optional aspect
of Krsna consciousness. It is scientific. Srila Prabhupada conveyed this love to the devotees in ways which simply by
remembering can sustain us through life.
For example, during gurupuja, Srila Prabhupada would insist on handing out cookies, both the to children and adults. We
know that taking, offering and receiving prasad is more than an exchange of foodstuffs, it’s a way of expressing love.
Here in New Vrindaban, when the brahmacaris at the Old Vrindaban farm were so hopeful that Srila Prabhupada would
visit there again, he hadn’t been since 1969, the authorities were not in favour. So then Srila Radhanath Swami presented
a black and white picture of Radha Vrindavananath to Srila Prabhupada. He was relishing their beauty and asked where
they were and if he could go. The authorities were trying to discourage him saying no the road is so bad, but he insisted
and it fixed that he was to visit the next day. When the truck reached the point in the road where Srila Prabhupada
would walk and chant japa, [missing section] . . . . Then Srila Prabhupada asked for the cookies and the devotees realised
that they forgot to bring them.
This was just unacceptable that Srila Prabhupada could not show his love by not handing out cookies in gurupuja. So
Radhanath Swami very quickly took the Deities’ plates with the offerings from mangala arati and tried to offer these to
Srila Prabhupada as mahaprasadam. But the secretary said, “No you can’t offer this to Srila Prabhupada.” Then Maharaja
snuck around the other side where there was a more lenient servant and placed the tray there. Then Srila Prabhupada,
like a little child, he had very small silver spoons, began distributing prasadam to the devotees as they lined up. He gave
spoonfuls of sweet rice and other preparations that Srila Prabhupada would taste and then distribute to the devotee.
When Srila Prabhupada came to the gulabjamun, he bit into one and it popped and the juice sprayed all over the
devotees. When he sampled the second one the same event repeated itself. The devotees were so ecstatic, and Srila
Prabhupada was beaming like a little child as he was spoon feeding.
That’s how he began this movement. One who hasn’t directly perceived his mercy have a hard to understand his mercy.
Like Srila Prabhupada’s Godbrothers in India appreciate him but have difficulty understanding the deep mercy,
compassion, and love that inspired him to come to America to the hippies who were the very antithesis of culture and
spoon feed them Krsna consciousness. And since we never felt such concern and love in our lives from family or society,
we were inspired to open our hearts to Srila Prabhupada’s teachings. And he very much wanted that we give this to
others in a sense of a society, the International Society for Krishna Consciousness, to create and protect, nourish and
reveal the kind of love which Srila Prabhupada revealed, and Lord Caitanya revealed in his own lila.
Without experiencing this love of Krsna coming through the relationship with devotees it will hard to sustain our Krsna
consciousness in lifetime or more. For most of us, self realisation will be an entire lifetime or more. We have so many
examples in Srila Prabhupada’s life of his deep concern emotionally, physically, spiritually-in every way. Not that that
was meant to reinforce the bodily concept, it was meant to reinforce the love of the devotees. Because Sri Caitanya
Mahaprabhu came to reveal and distribute the love of the inhabitants of Vrindavan. That experiences begins here and
now in loving relationships of those associated with us, in whose presence Krsna has placed us.
Once near the end of his pastimes, Srila Prabhupada was being carried on a chair to the balcony for massage in the
sunlight in Vrindavan. One devotee was carrying in front, one from behind. At this point, Srila Prabhupada’s body was so
frail and emaciated that the doctors said any normal person would be wracked with severe pain and unable to function.
As they were going up, one devotee hurt himself as the chair hit a boil on his leg. When they reached the roof, Srila
Prabhupada asked, “What happened, I heard you felt some pain?” And Srila Prabhupada was persistent, so the devotee
told him that the boil was bumped on the chair. Srila Prabhupada, just at the point he was concluding his lilas, took time
out to explain to that devotee how to care medically for that boil and asked him how it was healing every day.
Another time when Tamal Krsna Maharaja was in the hospital, Srila Prabhupada came to visit him. Once in gurupuja when
all the devotees were worshipping him with prayers and garlands and puja, he noticed one devotees’ leg injury and asked
for pen and paper and wrote down how to care for that infection.
In a place where there are such loving relationships with devotees, there the spiritual world is revealed. Srila Prabhupada
was insistent we study and read his books, but we also need a living example of what the books say. Caitanya-caritamrta
is all about the loving exchanges of devotees. Sadhana siddhas and nitya siddhas are interacting with another which will
attract the world and sustain the lives of the devotees in the difficult journey back to Godhead. When Sudama Vipra was
asked by his wife to go to see Krsna, she was concerned as her husband was so emaciated and could barely maintain his
life. “You are so poor but you are friends with Sri Krsna, go ask for something.” He was very reluctant, but as a service to
his wife he left for Dvaraka with a little bag of chipped rice. When he reached Dvaraka, Krsna got down from his bed and
began worshipping Sudama, and Rukmini was fanning him.
Later Krsna and Sudama had a discussion about their time in gurukula. “Remember how we had gone to collect wood for
the ashram and were stuck in the forest during the storm? We had to spend the night there.” In the morning, Sandipani
Muni personally went to the forest to search for his lost Gurukulis. When he found them he said, “You have suffered so
much for my sake, offering your body, the greatest asset, in the service of your spiritual master.” He blessed them that
all their desires would be fulfilled and their mantras would never lose meaning.
Then Sudama told Krsna that actually you were the cause of the storm because you wanted that we reveal to the world
the nature and importance of guru-bhakti.
Recently we heard that Manu Prabhu phoned New Vrindaban to come and do the service of renovating Srila Prabhupada’s
Palace with the bus tour members. And actually if you examine the history of Srila Prabhupada’s Palace, it has been the
source of much of the success here. I’m not talking of just the external building, but the principle of placing Srila
Prabhupada in the centre. Srila Prabhupada said Krsna consciousness is to place Krsna in the centre.
When Brahma looked down and heard that Krsna had defeated Aghasura who was terrorizing the universe, he saw Krsna
was having a picnic on the bank of the Yamuna with his cowherd boyfriends. He looked like a whorl of the lotus as he was
surrounded by his eight intimate sakhas who were each surrounded by their eight sakhas. It looked like a lotus with
billions of petals and each and every cowherd boy was experiencing, not just feeling but experiencing, that Krsna is
looking just at me, he’s smiling and speaking and showing pleasure just with me. Even though all the other boys are
better than me, Krsna is so much loving to me.
It was actually true that Krsna was revealing his special love and features of himself just appropriate to each and every
cowherd boy’s love. This is Krsna. We can reveal certain aspects of ourselves, but Krsna can actually change his form to
reciprocate the needs for love in the hearts of his devotees. Srila Prabhupada said this Krsna consciousness movement is
an effort to keep Krsna in the centre, not just the rhetoric, but actually living our lives in such as way that Krsna will be
pleased. Krsna’s highest aspiration is to serve his servants; he has so much love for them, but he has difficulty to do that
as they don’t like to accept service. So he is most pleased when his servants serve one another.
So Srila Prabhupada’s Palace began as a concept that really Srila Prabhupada should be in the centre of all our
relationships and talks, and before building a temple for Radha Vrindavan Chandra, we should first build a residence for
Srila Prabhupada. When Srila Prabhupada visited in 1974 and
1976, he expressed his pleasure at this endeavour, and when he asked if Radha Vrindavan Chandra would be installed
there, the devotees said, “No Srila Prabhupada, you will be here.” Srila Prabhupada said this is proper, he expressed
appreciation of the devotees understanding the importance and also said Krsna will protect you. Of course the living
entity always has the free will to go outside, but Srila Prabhupada was exchanging the love the devotees have for him.
That true appreciation of Srila Prabhupada’s greatness is possible by the mercy of Krsna, a gift from Krsna in how we
surrender to his instruction and mission. In the end of his lila Srila Prabhupada said the love we have for him will be
shown how we cooperate with each other to push this movement on.
That means more than just working together on some project we agree on, as this is the Kali-yuga and this material world
is a realm of maya. Maya is illusion personified, and Kali is hypocrisy, they will exploit any weakens to incite disunity. As
this movement cannot be checked from outside, it can only be checked from weakness within.
In the Srimad-Bhagavatam there’s an example what this kind of cooperation means. Indra was was feeling so insecure
when Prthu Maharaja had done 99 asvamedha yajnas as only Indra had done 100. So when Prthu Maharaja was doing the
hundredth yajna, Indra, in various guises of a sadhu, kept stealing the horse and running away with it. Prthu’s son,
Vijitasva, wanted to kill Indra as he kept appearing as a sadhu but acting as a thief and impeding the yajna. Srila
Prabhupada said this is the beginning of those who pose as Vaisnavas but are actually demons. This happened many times,
Indra stole the hors and hid, and Prthu Maharaja kept telling his son don’t kill him, he’s a great personality.
Finally Lord Visnu himself appeared in the sacrificial fire and personally instructed Prthu Maharaja that since this
performance of the hundredth yajna is causing conflict and friction between the devotees, just stop it and be content
with 99 as indra can’t tolerate being equal or surpassed.
If we have some noble aspiration in service, but if it’s creating disunity and disharmony among devotees, then the higher
principle is cooperation among devotees and to adjust to what nurtures that. This implies encouraging the devotees. This
kind of culture will attract people to Krsna consciousness. Srila Prabhupada not only taught and personified surrender to
guru and Krsna, but he actually inspired an atmosphere and culture that would inspire others to surrender, transcend
egoistic barriers to unity and love. He also gave warnings of what he had seen in the institute of his spiritual master. And
most of the things that incite quarrel and disunity have nothing to do with the next 10,000 years of the golden age, how
to propagate Krsna consciousness. Most conflicts are just due to individual relative considerations how things should be
done, which are irrelevant in the larger picture. All can be solved by following: rnad api sunicena taror api sahisnuna
amanina manadena kirtaniyah sada harih
With a little bit of additional support from: na dhanam na janam na sundarim kavitam va jagad-isa kamaye mama janmani
janmanisvare bhavatad bhaktir ahaituki tvayi
By taking the humble position, conflicts can be resolved, management simplified and a preacher fortified. There’s a story
which may or may not be historical, it may be myth, but it’s archetypal and therefore helpful in understanding how our
movement can experience regeneration even in the midst of difficulties. The Rabbi’s Gift has been mentioned several
times in New Vrindaban as appropriate:
A monastery which used to be one of a flourishing series, but due to many reasons had fallen into hard times was now was
the residence of just five elders in their seventies. All the sister branches had closed down. Due to their lives of austerity,
they were intuitive and knew when a Rabbi was visiting an adjoining hermitage. They approached the Abbot that we
should visit the Rabbi and see if he can give any advice on what appeared to be a dying order.
So the Abbot went and the Rabbi received him with great affection. The Abbot revealed his heart that the monastery
appeared to be a dying order, no one was joining. The rabbi said yes, the spirit has gone out in my town also. They wept
together, they read sastra, and commiserated with each other. The next morning as the Abbot was about to leave he
asked the Rabbi if he had any advice for the monastery. The Rabbi’s reply was, “All I can say is that the Messiah is
amongst you.”
As the Abbot left he was pondering this and when he returned he informed the other monks of the Rabbi’s cryptic
message. So they began contemplating that does this mean that one of the monks is the Messiah? “Well, maybe it is
Father Abbot who has demonstrated a lifetime of dedication, or maybe it is Brother Thomas who is a man of light. It
wouldn’t be Eldred, but come to think of it, he’s always right. Sometimes very right. And certainly it wouldn’t be Peter,
he’s so passive, but whenever you need something he’s always there as if by magic. And certainly it’s not me.”
So thus contemplating the message, the monks began in time treating one another with much more respect and love than
previously. And since the monastery was in a beautiful location, people would come there sightseeing, and could sense
this aura of love which they hadn’t experienced before so they began interacting and discussing with the monks. Some
younger men began joining and soon the monastery was as vibrant a centre as it had been before, all due to the Rabbi’s
gift.
In Srimad-Bhagavatam there is the pastime of the Pracetas. When the Pracetas first left home for tapasya prior to
marriage, they came to a beautiful lake. Lord Siva emerged from it and told them, “By following varnarsrama, one can
become Lord Brahma. You boys are already doing devotional service which is higher. Since you want to please the Lord,
I’ll teach you a prayer to satisfy him.” So he taught them the prayer, and they chanted till Lord Visnu appeared to them
and told them that he was happy to appear before them as he was so pleased that they were serving together and
cooperating in a friendly relationship.
So Srila Prabhupada not only taught that, but he established a culture of Vaisnava relationships which is very conducive to
nurturing our spiritual lives and attracting others to come and join and surrender to his movement.
When devotees come together for festivals or prasadam, or service, the goal should be to keep Krsna in the centre, which
means Srila Prabhupada is in the centre, which means Srila Prabhupada is pleased. He made it clear.
During this festival when the Gurukulis have their Kuli Mela and reunion, we can contemplate how kula also means family.
Srila Prabhupada established a loving family meant to serve in loving relationships. We heard how they would have
appreciated the discipline they receive in Gurukula if it had been with accompanied with affection.
The affection of Srila Prabhupada and the love of Krsna, which we can’t perceive in our conditioned state, can be
perceived in the loving relationships of devotees. Srila Prabhupada established this movements as a loving family with the
most loving father. Our glorification of him will be complete when we serve his mission by revealing and nurturing this
kind of loving relationships. This will not only carry forward the legacy of love but also substantiate what he taught and
continue to attract other souls to join this movement.
Thank you very much. Are there any questions or comments?
Kaliyaphani Das: [unclear] The reason that it’s often a mess is we hate ourselves, if that is the case is there something
such a person needs to do first before becoming Krsna conscious?
Maharaja: In addition, but with that he has to learn the art of forgiveness. Often it’s hard to forgive oneself, but as Saint
Francis says, “Let me not seek so much to be forgiven but to forgive.” Then we can forgive ourselves, as we see in Krsna
forgiving Indra. Indra did one of the most heinous offences trying to kill Krsna and the Brijbasis and Krsna forgave him. By
bathing in that kunda where Indra was forgiven for his offence, one can make progress in also becoming forgiving. We
cannot expect to be forgiven by Krsna for our unlimited lifetimes of offences if we don’t forgive others. If we surrender
sincerely like Indra, then Krsna forgives, but we also have to forgive.
We should not continue to sin, but if we surrender and he forgives then we should forgive both others and ourselves. Not
that we have to forgive ourselves before joining, but forgiveness is an essential aspect of Krsna consciousness. We have to
advance in Krsna consciousness and to perfect both types of forgiveness should be integral in our joining and practicing
Krsna consciousness.
Kamalavati DD: Could you kindly say that whole prayer by St. Francis, it’s really nice.
Maharaja: Srila Prabhupada said that St Francis is a Vaisnava:
Lord, make me an instrument of Thy peace; where there is hatred, let me sow love; where there is injury, pardon; where
there is doubt, faith; where there is despair, hope; where there is darkness, light; and where there is sadness, joy. O
Divine Master, grant that I may not so much seek to be consoled as to console; to be understood, as to understand; to be
loved, as to love; for it is in giving that we receive, it is in pardoning that we are pardoned, and it is in dying that we are
born to Eternal Life.
Amrit Karan Das: We see how Prabhupada loved the devotees, we have seen that our leaders are also trying to exchange
the love. But Prabhupada alone he did management so nicely and alone gave his love to thousands of disciples. Our
leaders are trying but what is lacking that we are facing so many problems. Can you explain it?
Maharaja: There’s only one thing lacking in the whole creation and that is Krsna consciousness. So anyone who is failing
to convey the love that Srila Prabhupada did, there’s no way to do that, but if our leaders are lacking in the ability to
express and convey Srila Prabhupada’s love, the only thing lacking is Krsna consciousness. And the only solution is to
continue in Krsna consciousness, purifying the heart, cultivating humility.
What blocks the love is the false ego. That can be dissolved only by Krsna consciousness and the opening of that channel
is humility which must be cultivated along with chanting. Only when one is that humble can one chant constantly. This
means the higher taste of Krsna’s love. So the blockage to expressing and revealing and conveying Srila Prabhupada’s love
is false ego. This can be dissolved by Krsna consciousness. And the opening of that channel is called humility.
Jwalamukhi DD: Thank you for the wonderful class. I have a question from a person who has grown up and feels so hurt
and victimized, that it’s a big block and they can’t forgive anybody else till others say sorry first. Growing up abused as
child like that it seems superhuman to just rise and say I forgive everyone. Is it realistic? You have to be even greater
than your mentors to do something like that.
Maharaja: You already covered a few important points, I think I should answer before you go further. This often comes up
in talks about forgiveness. If someone feels like a victim, first of all the attitude of victimhood has to be overcome. As
long as one feels he is a victim, he can’t overcome the circumstances. This relates to the second question which is very
important and reveals a very sincere heart. Someone may feel they were so wronged they can’t forgive the wrongdoers.
There is an answer to this.
If one doesn’t feel it possible to forgive, then they should either ask the persons present, or pray for that person to be
forgiven on their behalf. And if you ask for someone with such compassion to forgive your wrongdoers on your behalf, you
get the same benefit as if you forgave yourself. If you don’t feel you have it within you, you pray to someone who does
have that forgiveness to do it on your behalf and get the same benefit.
[Question on overcoming victimhood]
Philosophically we know that what comes in to our lives is either the fruition of our past deeds and misdeeds or it is
Krsna’s special mercy to inspire us to surrender. This may come via extreme suffering. So it’s not philosophically accurate
to be a victim as nothing comes upon us that we didn’t in some way bring upon ourselves. We don’t always answer with
that aspect as it’s straight philosophy and can seem hardhearted or cruel. So the philosophy also has to be presented with
compassion and care. The philosophy alone might be overwhelming and might make it worse and harder for the person to
overcome victimhood. But in a caring loving way if it’s presented, that you want to help the person, and here’s the
philosophy and love that will help you out of victimhood and provide assets to overcome it.
So loving relationships are crucial. Philosophy may worsen it, but by a personal presentation the person can accept and
benefit from it rather than feeling more hurt.
Kavicandra Swami: Thank you. Forgiveness sometimes is taken as meaning that the offence or offender was OK or is
exonerated, but it’s actually giving up your own vengeance. That’s why it’s hard for someone to condone the offence
because it can go on again and again. What do you have to say about that?
Maharaja: This is another very important concept and common issue that comes up in terms of forgiveness as that can be
equated with condoning the offence. But it doesn’t condone the offence. It just means that when the reactions come
from our previous actions, I accept with gratitude what I brought on myself; by acceptance you minimize the pain and
stop this cycle of reaction. If you react to it, you perpetuate the karma, it again becomes a reaction until your lessons are
learned and your karma is nullified. The reluctance to forgive should be complemented with an appeal to the offender to
beg forgiveness from the offended. It’s part of culture that a person wouldn’t be a victim alone but elders would resolve
the issue holistically. So this would be compensated by someone addressing the offender to fall at the feet of offended
for forgiveness as this shows it was not right and shouldn’t be overlooked but addressed.
Udayananda Das: That’s a beautiful sentiment and decodes a brahminical mentality. But there are different asramas i a
brahmana would forgive, but a ksatriya would not allow such injustices to go on. So when children have been so wickedly
abused a ksatriya would take action. So even though the child would try to forgive, a ksatriya cannot tolerate such an
offence and Manu Samhita says that the offender should get his just desserts. That is also a healing. We’re not meant to
seek revenge, but when justice is served the perpetrator is punished and the victim is healed.
Maharaja: Yes, this is an important concept. The verse we read today is just after Narada’s instructions on varnas and
asramas. So varnasrama is the answer, the balance of four asrama and varnas. If the ksatriya is not there to seek justice
it makes it more difficult to forgive as it’s seen as an injustice. Therefore Srila Prabhupada said that the second half of
his mission is to establish varnasrama. Varnasrama is not synonymous with self realization, but is a society which is
organised to facilitate self realistation. Forgiveness is the duty of the brahmanas, but in society there are ksatriyas. Not
that we should seek vengeance, but we should desire justice which is the duty of ksatriyas. That’s why Srila Prabhupada
wanted varnasrama to facilitate the path of self realisation.
Kavicandra Swami: I was going to say the same thing. We talk about discipline, if someone is criminal and abuser and they
are punished, it’s for their own benefit, but has to be according to rules and regulations, not just out of vengeance. Not
like in the Middle East or something, “Oh a Jew killed my grandmother therefore I have to kill a hundred Jews.”
Sometimes kindness is discipline.
Maharaja: So what role does Krsna in the Srimad-Bhagavatam play? First he makes his appearance in the Srimad-
Bhagavatam after Asvatthama had killed the sons of Draupadi and Arjuna is seeing justice. Asvatthama was caught and
Draupadi was pleading his forgiveness as she didn’t want that his mother had to cry like she did at the loss of her sons.
Draupadi wanted to forgive, Bhima wanted to kill him, and Krsna was more partial to Bhima. Krsna got involved, that’s
when he appears in Srimad-Bhagavatam, as driving the chariot, a sudra function.
Between forgiving him and punishing him it was all resolved by cutting the jewel on his head and his hair and leaving him
with a shaft of hair, which means his false ego was severely diminished but his life was spared.
So there you have the brahminical qualities and the ksatriya functions working harmoniously, but the point is, as you said,
that punishment is important on various levels. For the individual who suffered, has offences committed to them, the
proper punishment makes it more natural to forgive because if you forgive an offender and he is not punished, to some
degree you may think you are condoning the offence. The other consideration is it is for the offender’s own good if he is
punished then and there otherwise he will have to suffer in future lives. Therefore, punishment itself is an act of
goodness.
These are various reasons why varnasrama dharma is conducive to self realization and for individuals who seek self
realization.
Vaiyasaki Das: Thank you very much, Maharaja, we appreciate your discussion. I would like you to comment. Right now
we have been discussing the mood of the victim, how he should behave. We haven’t talked about how the perpetrator
should behave, especially when we’re talking about a movement where the perpetrators were installed by leaders or
when thae leaders themselves were sometimes perpetrators.
Maharaja: Vaisnava etiquette is very clear that when one commits an offence, he has to be forgiven by that person. That
may and possibly should entail falling at the feet of that person and begging forgiveness. This is the standard etiquette
for one who commits offense. As far as leaders who we can say condoned or participated, according to their involvement,
they also have to beg forgiveness from anyone who suffered under their lack of discretion. There again, that is the
brahminical perspective. The ksatriya perspective would be the administration of justice. The Vaisnava perspective,
beyond varnasrama, is that whatever offence we directly committed or perpetuated or assisted or whatever, has to
atoned by begging forgiveness.
Question: What about a second time?
That is an administrative decision and in regards to what we were discussing before, cooperation with Srila Prabhupada’s
family for the sake of love and trust, which is the two main elements that Srila Prabhupada established for his family, one
should have no reservation about stepping down from whatever position if it will foster the love and trust which is
necessary. Ultimately, it is pride that goes before the fall but if there has been a fall, then a gesture of humility such as
stepping down is recommended by the senior Vaisnavas or whatever the senior judicial element may be, the person must
accept such atonement. . . they might consider that the issue is deeper, that the pride has not yet been atoned.
Prthu Maharaja, he was performing that sacrifice for the upliftment and welfare of his kingdom so when Krsna said no
don’t’ do it, it wasn’t that Prthu Maharaja wanted the glory of the only one who equaled Indra in sacrifice, but he was
doing it for the welfare of his citizens. But when he saw it was creating disharmony in the family and Krsna said stop, he
very happily accepted the solution to the conflict. So any of the leaders, who even actually weren’t involved or suspected
to be involved or directed to facilitate the healing. . . . (?) Because whatever instruction comes through the senior
Vaisnavas, that is usually how Krsna’s will is expressed. To step down from such a situation would be glorious.

Source:http://www.dandavats.com/?p=517

The lost relationship by HH Sacinandana Swami

 Posted by ISKCON desire tree network on February 20, 2019 at 12:27pm
 View Blog
Do you have strong friendships? By this I mean people close to your heart, who are with you through good and bad times,
people with whom your life is tightly bound. Will these relationships endure at your deathbed and beyond? There is only
one person who is tightly bound to us beyond the barrier of death. He has always been with us, even before this life. He is
a friend who knows the contents of our heart… and yet we have somehow managed to forget Him. We have inconceivably
lost our most important relationship… Of course, in the ultimate sense this relationship can never be lost; we only lose our
consciousness of it. We are always a part of Krsna for we are souls and the soul is part of God. But we have to awaken from
our forgetfulness to fully benefit from that one relationship.
In the Second World War, family members from countries like Poland and Romania were torn apart. Years after the war
they again found each other. Imagine the moving scene when a son was reunited with his old parents. How must he have
felt? In some cases, people were infant when they were separated from their families but nevertheless they felt a deep
bond when they met as adults. Their natural relationships started to blossom as soon as they were active in those
relationships – talking to each other, eating and working together as a family. Just as these inactive relationships were
revived instantaneously, our relationship with Krsna can be reactivated the moment we turn to Him – for example when we
go on pilgrimage to a holy place such as Vrndavana, the home of Radha and Krsna. Transcendental feelings of love awaken
just by visiting Them ‘at home.’
In Vrndavana or Mayapur, the home of Sri Caitanya Mahaprabhu, one can engage in chanting or other devotional practices
and especially feel, ‘Krsna is here and I have a substantial relationship with Him.’ No one has to tell you about it. It comes
naturally.
Srila Prabhupada writes in The Nectar of Devotion: ‘The places in the eighty-four square-mile district of Mathura are so
beautifully situated on the banks of the Yamuna that anyone who goes there will never want to return to this material
world.’1 1 Nectar of Devotion, p. 111.
Source: http://www.dandavats.com/?p=71562

Many of us live too often in the 'Circle of the 99'. What's that circle? It means we are always missing something -
something to turn the 99 into 100.
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By focusing on what we have - not on what we don't have - we exit the circle of the 99.
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Sacinandana Swami is a spiritual guide of the bhakti-yoga path. He is an accomplished and well-known teacher
of mantra singing, meditations and kirtan, as well as spiritual story-telling.
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You can follow his teachings on his website www.sacinandanaswami.comand on Instagram:
@sacinandanaswamiofficial
https://www.facebook.com/Sacinandana.Swami/posts/many-of-us-live-too-often-in-the-circle-of-the-99-whats-that-
circle-it-means-we-/2211983232225444/
We place our love on objects of this world – while Krishna waits for us to enter a loving relationship with Him.