Love and Affection

If you have no love and affection and you are worshiping Kṛṣṇa with sixteen different types of
paraphernalia, Kṛṣṇa will not accept your worship. And if you have no paraphernalia to offer besides one drop of water or a leaf of Tulasī, but you offer it with great love and affection, Kṛṣṇa will be satisfied. Even if you do not offer any water or Tulasī, but you say, “O Kṛṣṇa, I am Yours and You are mine,” this will suffice. We should try to follow this principle.

May 13, 2001 Los Angeles

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Why Krsna Came, Yasoda’s Love, and the Method to Approach Him – 04 May 1997 Birmingham

When Krsna was pleased with Mother Yasoda, seeing that she was doing so much labor for Him, then He let Himself be tied, and that was by her prema and not by any rope. Rope is just an outside thing, He was really only tied by Krsna prema. If there is no prema, then there is nothing. Prema is two and half letters Pa, Ra and Ma, Prema. So if anyone knows this prema, he is the most learned of all the Vedas, Upanisads, and sastras and if one is not knowing prema, then he is like a foolish animal. So we should try to realize this prema in this human life, otherwise if one becomes an animal, then one cannot realize these things...

Anuraga Diksa – Govinda-lilamrta

This Govinda-līlāmṛta is our protector and the giver of soul food. If people have desire for this or no desire, if they understand this or not, it does not matter, the soul cannot drink or accept any other rasa. By taking jaḍa rasa, body-builders build the body and mind-builders build their minds, but this is not permanent. This doesn’t give relief, not even temporary relief; this is cheating. Therefore, our guru-varga have explained these pastimes of Rādhā Kṛṣṇa in Vraja by the desire of Caitanya Mahāprabhu. What is the process to enter this unnata-ujjvala-rasa? The soul must first drink this līlā-rasa. Even if one has no desire, simply by going to, and staying in, Līlā-bhūmi, near anurāgi sādhus, the soul will automatically become pleased and satisfied, and eagerness will come to drink this more and more. Vraja-līlā, kṛṣṇa-līlā, mostly with the Vraja-devīs, these pastimes are the most important. Pastimes of the Lord with Dhruva, Prahlāda and other devotees are not as important. That is also līlā-rasa, but connected to Vaikuṇṭha, Ayodhyā and other places. That is also helpful. It gives treatment to the conditioned souls. How can the soul be protected? It gives some nice association. Like Gopa Kumara went to Rāma loka, and Hanumāna, Sugrīva and many others came and helped him, saying, “Stay here.” When he went to Dvārakā, it was the same; and when he went to Vaikuṇṭha, the residents there said, “Stay here in a four-armed form.” By becoming connected to līlā-śakti and līlā-rasa, one will get power to cross māyā. Māyā-devī will then also help. She is very kind to us. She always punishes the conditioned souls in this world, just to tell them, “This place is not your permanent residence. Don’t touch or look at anything here. Why do you want to live here like Hiraṇyakaśipu? If you use things of this world for God, you can get some auspiciousness. Try to make relation with God’s pastimes places and I will arrange all favorable things for you, and all good association with the anuāgi bhaktas. But don’t misuse anything in this world. Use everything for Kṛṣṇa’s happiness.” Then Yogamāyā’s shadow, Mahāmāyā, will help -- not disturb -- one.


Srila Gurudeva explained the conception of the Gosvāmīs in regard to parakīya-rasa in detail to his close associates. In Vraja, many people accept the superiorty of svakīya-rasa, or the wedded relationship, between Kṛṣṇa and His beloveds, the gopīs, and especially Śrīmatī Rādhikā. In his classes, Śrīla Gurudeva established the deep truths of parakīya-rasa and that parakīya-rasa is more exalted than svakīya-rasa. Some of the brahmacārīs asked Gurudeva, “It seems that Śrīla Jīva Gosvāmī established the prominence of svakīya-rasa. How can we understand this properly?” Śrīla Gurudeva responded “The conditioned souls have sinful desires and natures. To protect them from committing immoral acts and thereby become more degraded, Jīva Gosvami established svakīya-rasa (the wedded relation between Kṛṣṇa and His beloveds) for those unable to understand the transcendental paramour relations of Kṛṣṇa with His eternal potencies. “All souls are part and parcel of Kṛṣṇa,” Gurudeva said. “He is the Supreme Proprietor. For a soul to have an inmate relationship with someone other than Kṛṣṇa is against the soul’s eternal nature and hence against eternal religion. Irreligion is when one being turns away from God and cultivates loving relationships with others. When one is in a loving relationship with Bhagavān, then all other relationships are wholesome; but if the soul, which is part and parcel of God, is separated from the Whole, then relationships with other souls are unnatural and the root of irreligion. If you love the Supreme Lord, you can subsequently have affection for everyone. “Having a paramour relationship with another’s spouse is a heinous sin. But in Vraja-maṇḍala, Kṛṣṇa apparently dances and dallies with the wives of other cowherd men. How can this be reconciled? To increase the experience of loving mellows in the spiritual world, Yogamāyā arranges for Kṛṣṇa’s eternal beloveds to be the wives of other cowherds, although those cowherds do not harbor a mentality of proprietor towards the gopīs. Still, for those who cannot accept this fact, Jīva Gosvāmī said that Śrīmatī Rādhārānī and all Her expansions, the gopīs, are the svakīya wives of Kṛṣṇa. He based this on the truth that the Lord and His energies are intrinsically inseparable, as verified by scripture. At a constitutional level, all beings are Kṛṣṇa’s svakīya, or very own beloveds. Another point that should be considered is that in Vraja-maṇḍala both Kṛṣṇa and the vraja-gopīs are very young. So there should be no doubt that any activities other than friend and the play of young children occurred. At their age relations and meetings are innocent and light-hearted. No lust or selfishness exists in these exchanges. There is only pure and deep affection which is continuous and unbreakable. “For those who were qualified, Jīva Gosvāmī established parakīya-rasa as the highest mellow of loving relationship with Kṛṣṇa. Śrīla Viśvanātha Cakravartī Ṭhākura strongly preached parakīya-rasa, as did Śrīla Bhaktivinoda Ṭhākura. Seeing the present state of society, Prabhupāda Sarasvatī Ṭhākura instructed his followers not to read the Tenth Canto of Śrīmad-Bhāgavatam describing Kṛṣṇa’s pastimes with the gopīs. He kept these esoteric topics confidential. In the Gauḍīya Maṭha, general devotees did not sing rasa-kīrtanas, such as Jaya Rādhā Mādhava and Yasomati-nandana. However, Prabhupāda Sarasvatī Ṭhākura sanctioned the rasa-kīrtanas for qualified sādhakas. Why would the Gosvāmīs and Guru-varga have composed transcendental literature and songs if not for their reading and recital?


Nityānanda Prabhu didn’t beat or smash everyone. He humbly requested, and prayed to everyone. He sweetly said, “Please accept My words! This is good for you.” People then naturally changed by the Lord’s sweetness. Similarly, the sādhus also possess such mercy. There is no need to make a person forcibly follow the rules and regulations. The śāstras state, “If you don’t follow these rules and regulations, you will go to hell and be duly punished there.” But Nityānanda Prabhu and Mahāprabhu never spoke like this. They only give the moods of kṛṣṇa-prema. Even if a Vaiṣṇava is born in a demoniac family, when his demoniac family members remember him, they will immediately become happy and pleased. Mahāprabhu gave the responsibility of making everyone the followers of vraja-bhakti. He especially wanted that the nature, desires, and love of the Vraja-devīs be given to everyone. Then everyone will automatically receive attachment for anurāgamayi-bhakti. Thus, there will be no need to smash or squeeze anyone. Everyone will spontaneously change.Some say, “I become very happy by remembering the Vaiṣṇavas.” But they don’t know the reason for their happiness. Anurāga will gradually dawn on their hearts because of their respect and love for the sādhus. When their natures change, they will offer from their hearts. And then, the mood of yugala-bhajana that the sādhu has in his heart will appear in their hearts as well. There will be no need for harināma, dīkṣā, instructions, advice, or orders. When a person follows vraja-bhakti, the fragrance of his devotion will permeate the entire atmosphere and change everyone’s natures. The followers of vaidhī-bhakti, karma, and jñāna try to control their senses by various means—but it is impossible to control the senses by such endeavors. Also, nobody will change as well. But everyone will automatically change in the association of the anurāgi-bhaktas. There will be no need to give separate classes. The anurāgi-bhaktas continuously speak about the glories of the Vrajavāsīs and the Vraja-devīs.

Q & A: Determinism, Free Will, and Sarva-dharman Parityajya

Various scriptures give varying instructions on dharma according to the eligibility of differing people. There are tamasika, rajasika, sattvika, and nirguna instructions. Krsna teaches Arjuna and through him, everyone, to surrender to Guru and follow scripture and real sva-dharma or jaiva-dharma, the true constitutional dharma of the soul...

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