r/Vrindavan

A beautiful glimpse of Laddu Gopal, surrounded by diyas and flowers. 🪔🌸
Jai Shri Krishna 🙏❤️

Went to Prem Mandir yesterday evening and experienced this beautiful sight.

Hare Krishna everyone! 🙏

I’m planning to join the upcoming ISKCON Vrindavan Yatra, but the registration requires a minimum of 3 people. I’m currently travelling alone and don’t have anyone to join with.

So I’m looking for 2 people who are also interested in joining the yatra. We can coordinate the registration and travel together. 😊

I’m not looking for anything complicated, just fellow devotees/travellers who are comfortable joining a group of three and making the yatra together.

If you’re interested, please DM me and we can discuss the details.

वह्नेर्मूलस्वरूपा त्वं स्वाहा त्वं हि यतो भवेः ।

सूर्यस्योष्मा त्वमेवासि साक्षात् सूर्यस्वरूपिणी ॥ ८७१।२४३ ॥

तव देहः प्रकाशते ललिते परमेश्वरि ।

ललितासखि रूपेण राधाकृष्णप्रिये नमः ॥ ८७१।२४४ ॥

राधाकृष्णस्वरूपा त्वमनन्तं भासते वपुः ।

ब्रह्मणो मूलं ललिते सर्वव्यापिपरंब्रह्म ॥ ८७१।२४५ ॥

प्रकाशाकम्पनानि च कुण्डलाकाररूपं वै ।

ज्योतिस्त्वं हि महेश्वरि त्वत्त एव समुद्भूतम् ॥ ८७१।२४६ ॥

विश्वमेतच्च राधिके सर्वज्योतिषमग्नीनाम् ।

दीप्तेर्विद्युत्तथैव च विद्युत्प्रकृतिषट्कस्य ॥ ८७१।२४७ ॥

मूलं साक्षात् त्वमेव हि स्वप्रकाशपदार्थानाम् ।

राज्ञी त्वं सर्वदा प्रिये प्रकाशं प्रतिबिम्बन्ति ॥ ८७१।२४८ ॥

ये पदार्थाश्च तेषु वै ईश्वरी त्वं हि साक्षाद् वै ।

ललितासखिकापदे साष्टाङ्गं प्रणिपातेन ॥ ८७१।२४९ ॥

प्रणमामि मुहुर्मुहुः किङ्करी पतिताहं ते ।

नतास्मि शरणागता ललितासखि ते पदे ॥ ८७१।२५० ॥

सप्तमं नाम ते राधे चतुर्बाहुसमन्विता ।

ऐश्वर्यं माधुरीं चैव बिभर्षि त्वं पदाम्बुजे ॥ ८७१।२५१ ॥

भयंकरमङ्कुशं च बिभर्षि करपङ्कजे ।

भण्डासुरस्य सैन्यानां विनाशकरमुत्तमम् ॥ ८७१।२५२ ॥

लोहं वज्रं च तीक्ष्णत्वाद् लीलयैव निकृन्तति ।

अहङ्कारं च कामं च साधकानां नियच्छति ॥ ८७१।२५३ ॥

त्वयैव वशीकृतं सर्वं ब्रह्माण्डं सचराचरम् ।

जयविघ्नयन्त्रस्य विनाशिनी त्वमेव हि ॥ ८७१।२५४ ॥

जय गणेशि महादेवि सर्वशक्ते सुपावनि ।

आलस्यमज्ञानं तन्द्रां दौर्बल्यं च विनाशय ॥ ८७१।२५५ ॥

रोगं क्लमं च संहृत्य त्वमेवासि परा गतिः ।

अस्तित्वस्य परा देवी तस्माद् वन्दे पदाम्बुजम् ॥ ८७१।२५६ ॥

द्वितीये करपद्मे च पाशं बिभर्षि राधिके ।

येन बद्ध्वा भण्डदैत्यं विनाशितवती प्रिये ॥ ८७१।२५७ ॥

त्रिलोकं वशतां नीत्वा साधकं कर्षसि ध्रुवम् ।

त्वत्सेवाकरणार्थाय भजनाय च राधिके ॥ ८७१।२५८ ॥

वासुकिस्त्वमनन्तश्च शेषस्तक्षक एव च ।

नागवंशस्य साम्राज्ञी नागिनी योगिनी तथा ॥ ८७१।२५९ ॥

नागेश्वरी नागराज्ञी नागरूपा सनातनी ।

भगवती नागिनी त्वं ते पादे प्रणमाम्यहम् ॥ ८७१।२६० ॥

सत्यभामे महाराज्ञि पाशाङ्कुशधरोत्तराम् ।

ऐश्वर्यं ते परं पक्षमैक्षवं धनुरेव च ॥ ८७१।२६१ ॥

बिभर्षि करपद्मे त्वं मनांसि कर्षसि प्रिये ।

नियन्त्रिका मनोराज्ञी योगमायास्वरूपिणी ॥ ८७१।२६२ ॥

अनेन धनुषा राज्ञि वशीकृतं जगत् त्वया ।

प्रेमविस्तारिणी साक्षात् प्रेमास्तित्वप्रसूतिनी ॥ ८७१।२६३ ॥

पाययसि जगत् सर्वं सोमपीयूषमुत्तमम् ।

महाभावस्वरूपा त्वं महारासस्वरूपिणी ॥ ८७१।२६४ ॥

रासमण्डलरूपा त्वं गम्भीरभावरूपिणी ।

गम्भीरप्रेमरूपा त्वं सर्वभावमयी प्रिये ॥ ८७१।२६५ ॥

अष्टसखिनियन्त्री त्वं कृष्णस्य च नियन्त्रिका ।

कृष्णशक्तिस्वरूपा त्वं कृष्णस्य जीवनं तथा ॥ ८७१।२६६ ॥

विश्वराज्ञि पदाम्भोजे साष्टाङ्गं प्रणमाम्यहम् ।

सर्वेन्द्रियनिहन्त्री त्वं सर्वकामनियन्त्रिका ॥ ८७१।२६७ ॥

गोविन्दीति च विख्याता गोस्वामिनी नमोऽस्तु ते ।

अन्यहस्तेन पञ्चैव पुष्पबाणान् प्रबिभ्रती ॥ ८७१।२६८ ॥

पवित्रपुष्पबाणांस्त्वं धृत्वा कारणकारिणी ।

अन्तिमलक्ष्यरूपा त्वं ते पादे प्रणमाम्यहम् ॥ ८७१।२६९ ॥

माधुर्यं ते परं पक्षं ललितासखि राधिके ।

पुनः पुनः पदाम्भोजे साष्टाङ्गं प्रणमाम्यहम् ॥ ८७१।२७० ॥

अष्टमं नाम ते राज्ञि रागस्वरूपपाशाढ्या ।

कामानां प्रेम्ण ईशानी सर्वास्तित्वनियन्त्रिका ॥ ८७१।२७१ ॥

आदिशक्तिस्वरूपा त्वं कामस्ते मूर्त्तिरेव च ।

पाशेनाकृष्य बद्धासि सर्वं कामं कृपामयि ॥ ८७१।२७२ ॥

ललितादेवि ते पादे साष्टाङ्गं प्रणमाम्यहम् ।

नवमं क्रोधाकाराङ्कुशोज्ज्वलेति च कीर्त्यते ॥ ८७१।२७३ ॥

अज्ञानक्रोधयोर्नाशकारिणी त्वं महेश्वरि ।

अज्ञानकामकोपानां नाशिनी ज्ञानदीपिका ॥ ८७१।२७४ ॥

क्रोधः कामस्तथा शोकः सुखं तीव्राश्च कामनाः ।

सहस्रारं गता राज्ञि ज्ञानरूपेण संस्थिताः ॥ ८७१।२७५ ॥

भोगात् क्षयं व्रजेत् काम इडापिङ्गलयोगतः ।

कुण्डलिन्यास्तथोर्ध्वं वै यातः सम्बोधितां व्रजेत् ॥ ८७१।२७६ ॥

क्षीयते बाह्यकोपो वै ह्योर्ध्वं यातो विबुध्यते ।

शोकहर्षौ तथा कामो ह्येवं ज्ञानं भवन्ति वै ॥ ८७१।२७७ ॥

तस्माच्छान्तो रणशूरो रणे जयति सर्वदा ।

क्रोधं शक्तौ परिणम्य खड्गेन हन्ति लीलया ॥ ८७१।२७८ ॥

मैथुनाद् विरमेत् ज्ञानी न पापेन कृपामयि ।

ऊर्ध्वं नीता कामशक्तिर्बलं पूर्णं प्रजायते ॥ ८७१।२७९ ॥

कामशक्तिस्तु तत् प्रेम राधाकृष्णपदाम्बुजे ।

यदा नीता महाराज्ञि तदा सम्बोधिरुच्यते ॥ ८७१।२८० ॥

आश्चर्यं परमं प्राप्तं दिव्यक्रोधो महेश्वरि ।

दिव्यहिंसा प्रजायेत ह्यधर्मनाशकारिणी ॥ ८७१।२८१ ॥

अत्यन्तकोमला साक्षात् किङ्करीणां कृपामयि ।

शत्रूणां भयानका त्वं ध्वंसिनी च भयङ्करी ॥ ८७१।२८२ ॥

किङ्करीं भोजयेद् या वै स्वहस्तेन कृपामयि ।

सा शत्रूणां रक्तपातं कृत्वा छिनत्ति मस्तकम् ॥ ८७१।२८३ ॥

ललिताया रहस्यं तत् सत्यभामास्वरूपिणी ।

त्रिपुरासुन्दरी साक्षाद् वृन्दारण्ये सखी मृदुः ॥ ८७१।२८४ ॥

विज्ञातं तव गूढं वै रहस्यं परमं मया ।

ऐतरेयोपनिषदः पठनात् परमेश्वरि ॥ ८७१।२८५ ॥

तस्य प्रथमाध्यायस्य खण्डे वै तृतीये प्रिये ।

मन्त्रे चतुर्दशे साक्षाद् यन्मया पठितं ध्रुवम् ॥ ८७१।२८६ ॥

तस्मादिदन्द्रो नाम । इदन्द्रो ह वै नाम । तमिदन्द्रं सन्तमिन्द्र इत्याचक्षते परोक्षेण । परोक्षप्रिया इव हि देवाः । परोक्षप्रिया इव हि देवाः ॥

पञ्चवेदागमैः सर्वं विज्ञातं तव राधिके ।

रहस्यं परमे साक्षात् ते पादे प्रणमाम्यहम् ॥ ८७१।२८८ ॥

दशमं नाम ते राज्ञि मनोरूपेक्षुकोदण्डा ।

प्रेमबाणान् प्रमुञ्चन्ती मनांसि विध्यसि प्रिये ॥ ८७१।२८९ ॥

अस्माकं मानसं सर्वं त्वयि सक्तं करोषि वै ।

ललितादेवि ते पादे साष्टाङ्गं प्रणमाम्यहम् ॥ ८७१।२९० ॥

पञ्चतन्मात्रसायका ह्येकादशं च नाम ते ।

इन्द्रियाणां नियन्त्री त्वं गोविन्दीदेवि राधिके ॥ ८७१।२९१ ॥

कामस्य च विनाशिन्यै कर्ममुक्तिप्रदायिनि ।

यस्त्वां शरणमापन्नो ह्यहिंसां धर्तुमर्हति ॥ ८७१।२९२ ॥

अधर्म्या हिंसिका वृत्तिः कामस्येर्ष्याप्रसूतिका ।

सञ्जायते महाराज्ञि नास्ति तत्र विचारणा ॥ ८७१।२९३ ॥

यथा भगवद्गीतायां कृष्णस्ते पतिरुक्तवान् ।

द्वितीये हि तथाध्याये स भर्ता ते जगद्गुरुः ॥ ८७१।२९४ ॥

पवित्रवचनैरेवमुवाच राधिके प्रिये ।

कामक्रोधविनाशाय तत्त्वज्ञानमनिन्दितम् ॥ ८७१।२९५ ॥

॥ श्रीभगवानुवाच ॥

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।

सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ ॥

क्रोधाद्भ‍वति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।

स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ॥

रागद्वेषविमुक्तैस्तु विषयनिन्द्रियैश्चरन् ।

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ॥

॥ श्रीराधाचरणरेणुरुवाच ॥

तस्माद् यः शरणं प्राप्तस्तव पादाम्बुजे प्रिये ।

काममुक्तो भवेत् स वै शान्तियुक्तो न संशयः ॥ ८७१।२९९ ॥

ईश्वरार्थे भवेत् क्रोधो न स्वार्थाय कदाचन ।

कस्यापि नैव हिंसां स करोति हि जगन्मयि ॥ ८७१।३०० ॥

अस्माकं दुर्बलत्वं वै स्वीकरोमि महेश्वरि ।

तस्मात् ते पदपद्मेषु पतिताहं कृपामयि ॥ ८७१।३०१ ॥

कामेभ्यो भौतिकेभ्यश्च संसारादुद्धरस्व माम् ।

सर्वं हि तव कृपया प्रजायते जगन्मयि ॥ ८७१।३०२ ॥

तस्मात् ते पादपद्मेषु साष्टाङ्गं प्रणमाम्यहम् ।

ललितादेवि ते राज्ञि राधिके मे नमो नमः ॥ ८७१।३०३ ॥

The beauty of Prem Mandir during the golden hour is something else. The intricate architecture glowing in the evening light makes the whole place feel so peaceful and divine.

Radhe Radhe

Have you visited Prem Mandir in Vrindavan? What was your favorite part?

RAM DARBAR REFERS TO THE DIVINE COURT OF LORD RAMA, THE SEVENTH AVATAR OF LORD VISHNU.

Key Features

* Central Figure: Lord Rama stands in the center, representing righteousness (Dharma).

* Goddess Sita: Stands to Rama's left, symbolizing devotion and purity.

* Lakshmana: Stands to Rama's right, representing loyalty and duty.

* Lord Hanuman: Kneels at Rama's feet in a posture of complete surrender.

* Symbolism: It embodies the ideal family structure, ultimate devotion, and righteous governance (Ramrajya).

|| श्री राधाकृष्णाभ्यां नमः ||

I recently listened to this story in an online discourse on the glories and lives of sādhus associated with Vṛndāvana. I found the story deeply moving, so I tried to narrate it here in English. The story was presented as the experience of a person shared to a listener who later wrote it down as an article.

Vṛndāvana is a land where, according to the devotees, one never knows in what form the Lord's grace may appear.

The story begins with a learned man who used to visit Vṛndāvana. One summer morning, at around four o'clock, after completing his Kṛṣṇa-japa, he went towards the Yamunā for his morning bath. He was going to the bathing ghāṭa near Hargulāl Haveli.

On the way, he noticed a strange sādhū.

The sādhū was dressed very simply, wearing only a kaupīna and a Tulasī mālā. He had a beard and matted locks, and was walking along while singing:

“Jaya Jaya Śyāmā, Jaya Jaya Śyām,

Jaya Jaya Śrī Vṛndāvan Dhām,

Jaya Jaya Śrī Svāmī Haridās,

Jaya Jaya Nidhuvan Nitya Vilās.”

Śyāmā refers to Rādhā, and Śyām to Kṛṣṇa. The sādhū was singing in the tradition associated with Svāmī Haridās and the worship of Rādhā-Kṛṣṇa.

Seeing him, the man respectfully said, “Jaya Haridās.”

The sādhū smiled and replied, “Jaya Haridās,” and continued on his way.

The next morning, the man saw him again.

Later, while doing Vṛndāvana parikramā, he encountered the same sādhū once more. This time he approached him and asked if he could do him a small favour.

The sādhū had apparently been given a new piece of clothing. But he did not wear new clothes. He told the man:

“I have been given this new cloth, but I don't need it. If you have an old, used piece of cloth, give it to me. I can use it as a langoti.”

The man agreed, but he was curious about this unusual ascetic. He asked, “Where do you stay? Which āśrama or maṭha do you belong to?”

The sādhū laughed.

“Where do I stay? I stay in Vṛndāvana.”

“But where in Vṛndāvana? Which āśrama?”

“Vṛndāvana itself is my āśrama,” he replied.

“When I feel hungry, I go for mādhukarī. Whatever I receive, I eat. Once my stomach is full, that is enough. When I feel sleepy, I sleep under whichever tree I happen to find. When I am thirsty, Mother Yamunā is here. And for my nourishment, I have the remembrance of Rādhā and Kṛṣṇa.”

That was how he lived.

After meeting him several times, the man finally asked, “Will you tell me something about yourself?”

The sādhū replied:

“I have nothing to hide. Hiding things is the work of householders. I have nothing to hide because I have nothing of my own. I don't even possess a book. Sit down under this banyan tree. I will tell you what happened.”

And then he began his story.

The sādhū had been born near Calcutta. He lost his parents when he was very young, and the woman who raised him eventually took him to Calcutta, where she lived with her son and cared for him.

While growing up, he heard stories about the Himalayas and the great yogis who lived there.

A strong desire arose in his heart:

“I must go to the Himalayas.”

Eventually, he left Calcutta and reached Delhi.

He sat on the railway platform, waiting for a train that would take him towards Haridwar and, from there, towards the Himalayas.

While he was sitting there, a young boy, perhaps around ten years old, came and sat beside him.

After some time, the man asked him:

“When will the train to Haridwar arrive?”

The boy replied casually:

“Bābā, you rest. I am watching for that train. When it comes, I will wake you up. We will go together. I have to go there too.”

The man trusted him and went to sleep.

After some time, the boy suddenly woke him.

“There! There! The train has come. Come quickly!”

In the hurry, both of them boarded the train.

The train started moving.

Only after they were inside did the man realize something troubling:

He had no ticket.

He became anxious.

“If the railway officials come and take me away, what will I do?”

The boy simply replied:

“I will come with you.”

The man looked at him.

The boy continued:

“I don't have a ticket either. If the officials come, we will get down.”

Then he said something that struck the man deeply:

“Do you know something? All of us are travelling without a ticket. One day the official will come and make us get down. That is life.”

At the time, the man did not fully understand what the boy meant.

But he knew that the boy was saying something far beyond his age.

As they travelled, the boy began asking him questions.

“Where are you going?”

“To the Himalayas.”

“Why?”

“To perform tapas.”

“Why do you want to perform tapas?”

The man explained:

“Through tapas, one can attain spiritual powers. With those powers one may attain heaven, mokṣa, longevity, and various siddhis.”

The boy listened carefully.

Then he asked:

“Of all these things, what is it that you actually want? Longevity? Heaven? Mokṣa? Powers?”

The question stopped him.

He began thinking.

Then the boy remarked:

“You see? This is also like travelling without a ticket.”

Before the man could answer, the ticket collector began approaching.

Both of them got down from the train.

After getting off, the man began complaining of hunger.

The boy looked around and said that they should see if they could find something to eat.

Nearby, beside the railway station, they found an old woman. It was around three in the afternoon.

The man asked whether she had anything to eat.

She replied that there was not much available there. It was not a big town, and there were no proper shops nearby.

“But I have two rotis,” she said. “I can give you some jaggery as well.”

The two of them ate the rotis and jaggery.

Afterwards, the man asked:

“How far is Haridwar from here?”

The boy answered:

“Haridwar? This train was not going to Haridwar at all.”

The man became upset.

“Then why did you bring me here? I want to go to the Himalayas!”

The boy pointed towards the sacred land nearby.

“There is a holy place here. It is called Braj Bhūmi—the land where Bhagavān Kṛṣṇa was born and performed His līlās.”

The man insisted that he wanted to go to the Himalayas.

But the boy said:

“Listen to me once.

What will you eat in the Himalayas? You will search for roots and tubers, wander from place to place, and beg for food.

But the nectar you are hoping to find after climbing those mountains is available here.

You wanted to climb mountains in search of amṛta. I am bringing you to the ocean of that nectar.

This is your destination.

You have reached the place where you were meant to come.

Come with me. I have come to take you to where you need to reach.”

Who was this boy?

The man did not know.

And perhaps that was the mystery.

The boy took him by the hand and brought him back towards the railway station.

They boarded another small train.

The boy got him to Mathurā.

From Mathurā, he arranged for him to board another train.

At one point, when the man again complained of hunger, the boy somehow arranged food for him.

Then he told him:

“Your hunger is not merely the hunger of today.

It is the hunger of many, many births.

The time has now come for that hunger to be satisfied.”

The phrase stayed with the man.

Janam Janam Ki Kshuda - the hunger carried through countless births.

The boy then told him:

“I will remain here in Mathurā. You get onto this train and sleep. By morning, it will take you to the place that is your destination.”

The man boarded the train.

When he awoke, the train had brought him to Vṛndāvana.

When he got down, he saw many people around him.

He began asking:

“I have just arrived here. Is there somewhere I can get food, water and a place to stay?”

An elderly man heard him and said:

“What kind of question is that?

You are asking whether you will find food and water here?

This is Vṛndāvana Dhām!

This is the kingdom of Rādhārāṇī.

In this dhām, everyone receives food, water, clothing and shelter. And, for peace and spiritual nourishment, one receives the name of Rādhā-Kṛṣṇa and the love of the Divine Couple.”

The old man then invited him:

“Come with me. There is a Bhavan. Hot khicḍī prasāda is being served there. Let us eat.”

They went there.

There was a long queue for prasāda.

Everyone was holding a vessel.

Except the newcomer.

He had nothing.

He stood at the very end of the queue, hungry and exhausted, looking at everyone ahead of him.

Then something extraordinary happened.

At the very front of the queue was a little girl, perhaps nine years old.

Although she was far ahead of him, she looked towards him and called:

“Grandfather! Come here!”

He looked around, wondering whom she was calling.

She called again:

“Grandfather! I mean you. Come here!”

He went towards her.

She told him:

“From tomorrow onwards, stand wherever you like.

But today, I am accepting you as my guest.

Come and stand here in front.”

Because the girl had called him, the others in the queue allowed him to move forward.

He stood beside her.

There was something extraordinarily affectionate about the child. Her words were simple, but there was such warmth and tenderness in them that the man felt an inexplicable joy simply by being near her.

Then she noticed something.

“Everyone has brought a vessel. Why don't you have one?”

The man looked at his empty hands.

He had no vessel.

The little girl took a vessel from her own things and gave it to him.

“Here. You take this.”

Then she said:

“Just remember one thing.

As long as you remain in Vṛndāvana, never leave this vessel. Keep it with you always.”

The man was overwhelmed.

Tears began to flow from his eyes.

He could not understand why such simple words from a little girl were producing such intense emotion within him.

The girl asked:

“Why are you crying? Don't be sad.”

Then she revealed something even more astonishing:

“The boy who put you on the train came to me and asked me to give this vessel to you.”

The man stood there holding the vessel.

And the moment he received it, it was filled with hot khicḍī prasāda.

He stepped aside to eat.

He turned around for a moment.

The girl was gone.

The sādhū finished telling this story to the man who had been sitting beneath the banyan tree listening to him.

Then he said:

“From that day onwards, I have been searching for those two children.

The boy who put me on the train.

And the girl who gave me this vessel.

I have searched for them for decades.

But I have never found them.”

He continued searching.

Eventually, he approached a great mahātmā and told him everything.

“I am searching for the boy who put me on that train and the girl who gave me this vessel. I want to know where they are in Vṛndāvana.”

The mahātmā listened.

The boy had told him, in effect, “You have reached where you were meant to reach. You cannot go anywhere else.”

The girl had told him, “Do not leave Vṛndāvana. Keep this vessel with you.”

Yet neither of them could be found.

The sādhū continued:

“I keep searching for them.

Perhaps one day they will show me their grace.

Perhaps one day they will reveal themselves.

Until then, I will continue searching.”

The mahātmā then gave him an answer that perhaps contained the whole meaning of his life:

“This searching itself is your sādhana.”

And so he continued to search.

The story was described as Janam Janam ki Kṣudha - the hunger carried across births.

And it also returns to the strange words of that ten-year-old boy:

“All of us are travelling without a ticket.”

What does that mean?

Our life is also a journey without a ticket.

We are travelling, but do we really know where we are going?

We eat, we work, we wander, we pursue one thing after another, and eventually death arrives.

But have we ever stopped to ask:

What is the destination of this life?

What is its true purpose?

The ticket collector will eventually come.

In the discourse, this was explained as a metaphor for Yama and the inevitable arrival of death. When the time comes, we will have to get down from this train, whether we are prepared or not.

The question is not whether the journey will end.

It will.

The real question is:

Where are we going?

And perhaps that is why the search in this story is so significant.

The sādhū spent decades searching for the two mysterious children.

But while searching for them, his mind remained fixed upon them.

The one whom we constantly seek remains in our thoughts.

And perhaps, in the spiritual life, the search itself becomes the sādhana.

That is the beauty of this story.

The man thought he was going to the Himalayas in search of something.

Instead, he was mysteriously taken to Vṛndāvana.

He thought he was searching for a destination.

Instead, he found a path.

He thought he was looking for two people.

Perhaps they were the ones who had been guiding him all along.

And he thought he was merely hungry.

But perhaps it was not the hunger of the body at all.

It was the hunger of many births - the longing of the soul that finally brought him to Vṛndāvana.

I heard this story in an online discourse and found it particularly beautiful. The speaker in the discourse mentioned that the listener had himself written this experience of the saint as an article, apparently under the title “Janam Janam Ki Kshuda” (The Hunger of Many Births).

Does anyone know the original article or the source from which this account comes?

If anyone can identify the saint, the original article, or the traditional source of this story, I would be very grateful if you could share it in the comments.

I will add the link to the discourse below for anyone interested in listening to the original narration. The original narration is in Telugu language.

https://www.youtube.com/live/U5KfDcRHTEs?si=a-LjnAqxUV6\_2x7E

The part where the above narrated story is present in the video between 1:30:10 to 1:41:26.

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