Srimad-Bhagavatam 6.1.40
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Surat, December 21, 1970

Prabhupada: That is the material disease. Therefore Caitanya Mahaprabhu says, ceto-darpana-marjanam [Cc. Antya 20.12]. This roguism has to be purged. Then talk of spiritualism. At heart, dirty things are so much hugely accumulated by millions of years’ contamination of this material world. It is very difficult to get out of this roguism. And to become a Vaisnava, he has to become a brahmana. And brahmana means… One of the qualification, brahmana, is, sad-laksa (?), arjava, simplicity. The rogues cannot be simple. Always intriguing, making plan, plotting—these are roguisms. But a Vaisnava requires very simple life. Satya-sama-dama-titiksa-arjava. (someone sneezing) Arjavam means simplicity. (aside:) He is very forward, without any covering. Now he is sneezing.

Nature’s law is so subtle. Uru-damni baddhah. Bhagavata says, uru-damni baddhah. Just like a man is tied up tightly, hands and legs, by the laws of nature we are tied up in that way. Every part of our body is being controlled by some controller. We cannot violate a very insignificant portion of nature’s law. Krsna is perfect. We think that, we rogues, “Krsna cannot see.” But Krsna has kept so many witnesses, and He is sitting Himself within. How you can hide and seek? No hide and seek. That is another foolishness, illusion. How you can hide yourself from Krsna? That’s not possible. And we are violating the laws of nature, and we are suffering. No excuse. Exactly like that: if a child catches fire, the catches fire will no excuse because it is a child. No. It will act. So we should know that, that… (aside:) Yes, yes. Aiye. There cannot be any excuse. Therefore we have to be very, very careful. And the best carefulness is chanting Hare Krsna. Mam eva ye prapadyante mayam etam taranti te [Bg. 7.14]. Simply if we surrender. (aside:) You take this letter and post immediately, immediately after class. In that envelope our Dhruvananda Maharaja has written that “I am enclosing herewith one bird’s-eye view plan.” Eh? Have you done? If he has done, ask him and put it. If he has not, without that plan we shall send. Aiye. Hare Krsna.

I am very glad the young doctor is attending this meeting. He can cure many patients who are suffering from this material disease. What do you think, Doctor?

Doctor: Very kind of you.

Prabhupada: Yes. You are now curing physical disease, but when you take up curing material, I mean to say, spiritual disease… Yes. Try to bring all people to the normal spiritual life. All their suffering is due to abnormal spiritual life, all suffering. Because, I was discussing with my disciples just now, nature’s law is so subtle and so acute, that a little violation will be punished immediately. You know. You are medical man. Little violation will immediately subjected to the punishment. This is God’s law. There is a word in the Srimad-Bhagavatam, uru-damni baddhah. Uru. Uru means very strong and damni means rope. Just like if you are tied up with a strong rope, hands and feet, as you are helpless, our position is like that. This very word is used, uru-damni baddhah. Na te viduh… And such baddha, conditioned souls, they are declaring freedom: “I don’t care for anyone. I don’t care for God.” How much foolishness. Just like sometimes naughty children, they are also bound up. Yasodamayi also bound up Krsna. That is an Indian system, or everywhere, that tied up. And that small child, when it is bound up, if that child declares freedom, how it is possible? Similarly, by the laws of mother nature we are bound up. How you can declare freedom? Every part of our body is being controlled by some controller. That is stated in the Bhagavatam. Even your, this eyelid moving, that is also under some controller.

So the people do not understand it, and they are declaring, “I am God. I don’t care for God. God is dead.” How God is dead? You are under so much control, and how God is dead? You can say that there is no government, provided there is nobody to check you. But if you are in every step checked, how you can say that there is no government. That is another foolishness. All men, they have been declared in the Bhagavata, abodha-jata, born fools and rascals. But these are very strong words. But if we state the strong, that is another foolishness. It is so, and if we deny, that “We cannot accept such strong things,” then another foolishness. Begin.

[break] Begin from there. Where is Bhagyobhai? (pause) Hare Krsna. [break] Visnuduta, representative of Lord Visnu, challenged the Yamaduta that “If you are representative of Yamaraja, who is supposed to be one of the authorities of religion, then you must explain what is religion, dharma, and what is nonreligion, or adharma, because, according to this principle, one is punished or rewarded. If you become religious, then you are rewarded, and if you are irreligious, then you are punished.” That is stated in the Bhagavad-gita also:

urdhvam gacchanti sattva-stha madhye tisthanti rajasah jaghanya-guna-vrtti-stha adho gacchanti tamasah [Bg. 14.18]

How a man is going to heaven or hell, one can understand from the direction of the scriptures, just like you can understand how a man is going to be punished or rewarded within this material world. If you see somebody is working very hard, doing nicely, you can conjecture that “This man will be happy.” Say, for example, if a boy is studying very nicely, you can conjecture that “This boy will rise very highly in his future life.” And similarly, if a boy is whiling away his time by playing, you can understand, “This boy is being spoiled.” Similarly, by the direction of the scripture, you can understand what is the destination of a certain person. Therefore they say, sastra-caksusah. Whether I am progressing or regressing, that will be understood through the eyes of sastra, not in ordinary eyes.

So he says, katham svid dhriyate dandah kim vasya sthanam ipsitam. “According to punishment and reward, a man, a living entity…” Living entity means this dandah, this punishment and reward is meant for the human being, not the animals. Animals are not supposed to be under the stringent laws of material nature. Just like in ordinary way, all the state laws are applicable to the human being, not to the animals. Because if an animal goes to the wrong path or if an animal takes away something from your possession, he is not punished, neither anybody goes to complain in the police court. Similarly, human being… That is also civilized human being, advanced, civilized… That is stated here that dandyah kim karinah sarve aho svit katicin nrnam. Human being… That is also very few human being, because those who are supposed to be advanced, the Aryans… The Aryans are called the advanced human being. The civilization means Aryan civilization. So katicin nrnam. This very word is used here. Not all human beings. Those who are…, they are also punished. But a civilized human being is very much responsible life. The chance is given to get out of this cycle of birth and death. Therefore, for civilized human being, these Vedas, these scriptures, are made for them, not for the rascals and fools, those who are in the lower stage of life, only for the civilized.

So the yamaduta ucuh. Then the reply is given by the Yamadutas, the representatives, the constables of Yamaraja. They are working under Yamaraja, who is an authority. They must know. They must know what is right and wrong. So how nicely they are replying. So the first challenge was given: “What is dharma? What is religion? What is piety?” So they are replying, veda-pranihito dharmah:Dharma means the injunctions given in the Vedas. That is dharma.” Just like if you ask, “What is law?” then the immediate answer is, “Law means the injunction of the state.” You cannot make it law. The state, the government, whatever the government orders, that is law. The word of the government is law. Similarly, dharma means the injunctions given in the Vedas. It is clearly said, veda-pranihito dharma hy adharmas tad viparyayah: “And nonreligions or irreligion, irreligion, or nonreligion, is just the opposite.” For example, if you abide by the laws of the Vedas, then you should know that you are following the path of dharma, or religion. But if you do not abide by the laws of Vedas, then you are irreligious. This is the sum and substance.

Now, why Vedas should be accepted to seriously? At least we, who are supposed to be followers of the Vedic laws, we take it so seriously. For example, how we accept the injunctions of Vedas seriously? There is example, a stool, animal stool, or any, human being stool—stool is stool—that stool is supposed to be impious, impure. If you touch stool, then you have to take your bath. You become impure. You have to take your bath, as you do generally. After passing stool we take bath. That is a Hindu injunction. And even a man goes twice for passing stool, he must take twice bath. That is real Hindu religious life. Now, stool, in one place it is said that “It is impure. If you touch, then you have to take your bath.” In another place it is said, “This stool, particular, the cow dung, is pure. Cow dung is pure. If there is any impure place, if you smear over it cow dung, then it is pure.” That is also injunction of the Vedas. Now, you cannot argue that “One place you say that this stool is impure, and another place you say this is pure. This is contradiction.” Sometimes people find this contradiction. But you have to accept because it is injunction of the Vedas. That you are doing practically every day.

Similarly, this bone, any bone, animal bone, if you touch, you have to take bath. You become impure. But this conchshell, which you are sounding, vibrating in the Deity room, that is also bone. But you cannot argue that “You say bone is impure. Why you are taking one bone in the Deity room?” That you cannot say. This is acceptance of Vedas, without any argument. And if you want to know why one is accepted pure and one is accepted impure, if you make, I mean to say, research, you will find that the Vedic injunction is right. Take for…, this cow dung. Perhaps, you doctor, know, that one Dr. Lalman Ghosh in Calcutta, he analyzed this cow dung and he was a professor in the medical college. He has declared that cow dung is full of antiseptic properties. So Vedic injunction is… That is right. But sometimes it appears to be contradictory. But we cannot judge how it is so contradictory. We have to accept like that. That is the following of Vedic rules. Similarly, in the Bhagavad-gita you will find, Krsna has explained so many ways karma-yoga, jnana-yoga, dhyana-yoga, hatha-yoga, so many other things, but ultimately He says bhakti-yoga is the Supreme. Sarva dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Mam ekam saranam vraja means this is bhakti-yoga. One has to simply obey or surrender unto Krsna, giving up all other types of religious principles. So one can say that Lord Krsna said in some places of the Bhagavad-gita that this yoga, karma-yoga is nice, jnana-yoga is nice. No. The last word, what He says, that is to be accepted. You cannot argue that Krsna said karma-yoga is also good. You cannot argue that “I shall take to karma-yoga.” That is, karma-yoga, different stages of evolution. One who is fit for simply karma-yoga, that process is recommended for him. But if one ultimately wants the supreme benefit, then this is the injunction of Bhagavad-gita, that sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]

So we have to follow the Vedic principles. That is dharma. And why Vedic principles are to be accepted as supreme? That is also explained here. Veda-pranihito dharmo hy adharmas tad viparyayah vedo narayanah saksat. Veda means Narayana, the Supreme Personality of Godhead directly. Just like lawbook is directly government, similarly, veda narayanah saksat svayambhur iti susruma. Again he says, susruma, “I have heard it. I have heard it.” When I say, “I have heard it,” that means I have heard it from a superior authority. Susruma. No follower of Vedic principle will say, “It is my opinion.” Your opinion is nonsense. What you are? This is the way of understanding Vedas. Susruma. Therefore Veda is known as sruti, sruti and smrti. There is no such thing that “In my opinion, I comment like this. I take the meaning like this.” No. You have to understand it by the susruma process or srota-pantha, by hearing from the authorities.

Just like in the Bhagavad-gita it is said, imam vivasvate yogam proktavan aham avyayam [Bg. 4.1], that “First of all I said this principle of bhagavad-bhakti-yoga, or Bhagavad-gita yoga, to the sun-god.” Imam vivasvate yogam proktavan aham: “I spoke.” Proktavan. Vivasvan manave prahuh: “And the sun-god said to his son, Manu.” Manur iksvakave bravit. Just see. That means the principles of Bhagavad-gita is being accepted by the process of hearing from authority. That is the process. You cannot comment in your own way. That is not authorized. You have to hear from the authority. Therefore Kathopanisad says, tad vijnanartham sa gurum evabhigacchet: [MU 1.2.12] “If anyone wants to learn the transcendental science, he has to accept.” Gacchet. This is vidhilin, “must.” There is no exception. You cannot say that “Without going to a spiritual master, I shall learn the transcendental science.” No, that is not possible. Therefore, in our Vaisnava principles, it is said, adau gurv-asrayam. In the very beginning of understanding spiritual knowledge, one has to take shelter of a guru. Adau gurv-asrayam. Sad-dharma-prcchati: “The next stage is inquiring from the spiritual master about real spiritual life.” These are the processes.

In the Srimad-Bhagavatam also it is said that tasmad gurum prapadyeta jijnasuh sreya uttamam: [SB 11.3.21] “One who has actually become serious inquiring about supreme subject, uttamam…” Udgata tamam yasmat. In the material world, all knowledge is covered with illusion, and material world is known as tama. Tamasi ma jyotir gamah. This is darkness. So real knowledge means which has surpassed this province of darkness, uttamam. Jijnasuh sreya uttamam: “Anyone who has become very much inquisitive to learn about the transcendental subject matter, he has to accept a guru.” Tasmad gurum prapadyeta [SB 11.3.21]. Guru means you have to find out some personality who is well versed in the Vedic knowledge. Sabde pare ca nisnatam brahmany upasamasrayam. These are the symptoms of guru: that he is well versed, well cognizant in the conclusion of the Vedas. Not only that he is well-versed, but he has actually in his life taken to that path, upasamasrayam, without being deviated by any other ways. Upasama, upasama. He has finished all material hankerings. He has taken simply to the spiritual life and simply surrendered to the Supreme Personality of Godhead. And at the same time, he knows all the Vedic conclusions. This is the description of a guru. Similarly, Kathopanisad it is said, tasmad gurum prapadyeta… [SB 11.3.21]. This is Bhagavata. Tad vijnanartham sa gurum evabhigacchet samit-panih srotriyam [MU 1.2.12]. Srotriyam. One who has very nicely heard, one who has acquired Vedic knowledge by the hearing process, srotriyam brahma-nistham, and the result is that he is fully, firmly fixed up in Brahman. Bhagavad-gita also says that tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34]. Tat. If you want to understand the spiritual knowledge, then you have to learn it by surrender, pranipata. Pranipatena, pariprasnena and sevaya—these three things. You have to surrender. You have to inquire or make questions with service, not by challenging way. Upadeksyanti tad-jnanam jnaninas tattva-darsinah. Then you will be able to understand real spiritual knowledge.

So veda-pranihitah, this very word, is implicated with so many ideas of Vedic knowledge, but they have summarized that “Dharma means the injunctions of the Vedas.” Dharmo… Veda-pranihito dharmo hy adharmas tad viparyayah, vedo narayanah saksat. Why Vedas should be taken so seriously? People question that “Vedas are written by some man.” That’s wrong. Vedas are not written by any man. Otherwise, why Vedas should be taken so seriously? Not… Not present moment. It is coming. All the acaryas. All the acaryas. So far we are concerned, we Indians, Hindus, we are very controlled by the acaryas, recent acaryas—Sankaracarya, Ramanujacarya, Madhvacarya, Visnusvami. They have accepted Vedas as supreme. Lord Caitanya accepted Vedas as the supreme. And Lord Buddha, although he is accepted as incarnation of God, still, because he did not accept Vedas, his philosophy was not accepted in India. Veda na maniya bauddha haila nastika. Our principle, the Vedic principle, is that anyone who does not obey the injunctions of the Vedas, he is called nastika, atheist. He does not believe. Veda na maniya bauddha haila nastika. Caitanya Mahaprabhu’s saying that “We consider the Buddhists as atheists because they do not accept the Vedic principles.” But Caitanya Mahaprabhu says, vedasraya-nastikya-vada bauddhake adhika: “But persons who superficially says that ‘We are being controlled by the Vedas,’ but actually they are atheists—they do not believe in God—they are more dangerous than these Buddhists.” That is the version of Caitanya Mahaprabhu.

So dharma-pranihitah. Veda-pranihito dharmo hy adharmas tad viparyayah, vedo narayanah saksat. Vedo narayanah saksat. This is the injunction. You have to accept the Vedic words as the words of Narayana. Now, if you accept Krsna as the Supreme Personality of Godhead, then whatever He has said in the Bhagavad-gita, that is Veda. Is it not? If vedo narayanah saksat, if Vedas are to be considered as Narayana directly, then Krsna… He is accepted by the acaryas as the Supreme Personality of Godhead. That is a conclusion of the Vedas also. Narayana is expansion of Krsna. If you read Caitanya-caritamrta—and there are many other samhitas—Krsna is the original Supreme Personality of Godhead.

isvarah paramah krsnah sac-cid-ananda-vigrahah anadir adir govindah sarva-karana-karanam [Bs. 5.1]

Even He is the cause of Narayana, Krsna expansion. Krsna expands, advaitam acyutam anadim ananta-rupam [Bs. 5.33] He is advaita, absolute, but He expands Himself in multiforms. He expands Himself as Baladeva, and from Baladeva, there is Sankarsana; from Sankarsana, there is Aniruddha, Pradyumna. In this way, expansion goes. These are Vedic versions. So Narayana is also Krsna’s expansion, although these expansions are not different from one another. That is also… The example is given, just like one candle. Then you light up another candle, another candle. Each one of these candles are equally powerful, but the original candle is called the first candle. Similarly, Krsna is the original Supreme Personality of Godhead. From Him, all other expansions… They are called Visnu-tattva. And Krsna also says in the Bhagavad-gita, aham sarvasya prabhavah, aham adir devanam. These things are there.

So in this way we have to accept dharma. As it is said in the recent, say, within five years, five thousand years, the Krsna consciousness is… Actually we are spreading. This Krsna consciousness means what Krsna has said. That we have taken. That is Vedas. Sometimes people argue that Bhagavad-gita is smrti. Professor, Dr. Stahl, he argued with me that Bhagavad-gita is smrti. Smrti means the Vedic conclusion written by somebody else. That is called smrti. He is also authorized. So Bhagavad-gita is also accepted as smrti, but smrti is not different from sruti. Rupa Gosvami says,

sruti-smrti-puranadi pancaratriki-vidhim-vina aikantiki harer bhaktir utpatayaiva kalpate [BRS 1.2.101]

So smrti is not without Veda. Or Purana… Sometimes people do not accept the Puranas as Vedic. No. Here it is said by Rupa Gosvami, sruti-smrti-puranadi [BRS 1.2.101] They are all Vedas. Purana means supplementary. Just like the Vedic knowledge is described in the Mahabharata. It is in the form of history. But actually the Vedic knowledge is there. That is also stated in the Srimad-Bhagavatam, stri-sudra-dvija-bandhunam trayi na sruti-gocarah. Stri, woman, sudra, and dvija-bandhu… Dvija-bandhu means a person who is born in brahmana family but he is not advanced in spiritual knowledge. He is called dvija-bandhu. He is not called a brahmana. Stri, sudra. And they are classified along with stri and sudra. Stri-sudra-dvija-bandhunam trayi na sruti-gocarah. For these persons it is very difficult to understand the Vedic injunctions. Therefore the Vedic injunctions are sometimes made into historical stories. The stories, they are not fiction; they are fact. But some of the… Just like the Battle of Kuruksetra between the Pandavas and the Kauravas, this is a fact. But the incidences are so nice that you can derive Vedic knowledge from them. And Bhagavad-gita is within Mahabharata.

So this is a fact, that veda-pranihito dharmah. Dharma… It is to be settled up that dharma means the injunction of the Supreme Narayana. And adharma means that you manufacture something out of your own fertile brain. That is adharma. And dharma means the injunction. Dharmam (tu) saksad bhagavat-pranitam: [SB 6.3.19] “Dharma means what is spoke by the Supreme Personality of Godhead, that is dharma.” Therefore we take it for acceptance that Krsna says… That is actually the fact. Mam ekam saranam vraja. To surrender unto Krsna, that is dharma. Sarva-dharman parityajya [Bg. 18.66]. And in another place of the Bhagavad-gita it is said, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. Those who are thinking themselves as advanced in knowledge, such persons, after many, many births take to the surrendering process to Krsna. So the version of Srimad-Bhagavatam and version of the Vedas and version of Bhagavad-gita, there is no difference. It has to be studied a little carefully.

I think we should finish here. Any questions? Now we have come to the conclusion: dharma means the words of the Supreme Personality of Godhead. This is sum and substance, what we mean by dharma. That means dharma cannot be manufactured by any conditioned soul. Conditioned souls, they are subjected to so many deficiencies; therefore they cannot create any dharma. That will not be accepted as dharma. Here, as the assistants of Yamaraja says, that veda-pranihito dharmo… Dharma means what is stated in the Vedas. And Vedas means the Supreme Personality of Godhead, saksad, directly. Just like when you speak, when you speak or hear Bhagavad-gita, immediately we should know—at least this vision we take—that Krsna is directly speaking. And if we interpret, then the whole thing is lost. That is not Bhagavad-gita, and that is going on, malinterpretation of Bhagavad-gita. Everyone is taking Bhagavad-gita, and he is interpreting in his own way. So that is not Bhagavad-gita. Bhagavad-gita means as Krsna says. Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. But a commentator, big commentator, says, “Oh, it is not to Krsna, to the person.” Just see. This kind of commentary is going on.

Malati: Srila Prabhupada, you said that the animals are not subject to the laws of the state, that if they steal something, they are not punished. But in our country, even if a person has a mouse in his house, a little mouse, he sets some trap and he kills him for stealing food.

Prabhupada: That is not punishment. That is to stop the disturbance. By law… There is no such law that “When there is a rat in your house, you should catch it and kill it.” Law does not say. Is there any law like that?

Malati: No.

Prabhupada: Then that is another thing.

Malati: But this country had it into the laws.(?)

Prabhupada: Yes, but sometimes… That depends on the person. Sometimes… Those who are pious persons, they know that these rats, they are also hungry and they should be given some food. That is the vision of the pious person. And that is stated in the Srimad-Bhagavatam, that in your house you should see not only to the welfare of your children. Even there is a lizard, there is a rat, even there is a snake, you should see how he is also comfortably situated. That is spiritual communism. In Vrndavana still, a snake found in the house is never killed, snake. Still a rat is never killed. If you kill a rat in Vrndavana, then so many people will come: “Oh, you are committing such sinful acts. You are killing a rat.” That depends on the mentality of the person. You can take care of this animal, I mean to say, against the disturbance created by this animal, but you cannot kill them. That is not. But when it is unavoidable, we have to do like that. But as far as possible we should avoid. We have heard from our father that his elder brother in the village had a cloth shop, and there were rats. So at night he would keep a big bowl of rice in the middle of the shop, and the rats will eat whole night. They would not commit any harm to the cloth. They respect it. They are also hungry, they are also living entities. They have also right to live, to eat. Isavasyam idam sarvam. Everything. They are God’s creatures. The food is not only meant for you, that you shall simply eat rice and not allow to the rats and cats. No. That is not Vedic injunction. You will find in the Srimad-Bhagavatam. You can take precaution. After all, they are animals. But you cannot kill.

Himavati: But then if you think further, that is that if you are going to make a program to feed the animals in your house, then won’t more and more animals come into your residence? Suppose I feed these rats and I go on feeding them. Won’t more and more rats come?

Prabhupada: Well, the rats will be fed. Either you give or not, it will steal. So that is not the problem. But if you give them food, they will… Of course, that is Western philosophy, that because the animals are increasing, they should be killed. We Indians also, we have taken that view—because we cannot give protection to the cows, they must be sent to the slaughterhouse. That is the modern view. But that is not injunction of the Vedas. The Vedas says that everyone has right to live, every living entity. That is going on not only in consideration of the animals—even in human beings. Just like the Americans, they were all Europeans, and they entered this American land, killed so many Red Indians. So these kind of things are going on, but that does not mean that is the law. You killed so many Red Indians for your benefit, but you have to suffer for that. So that… This is going on in the human society, but that does not mean it is dharma. No. Dharma means you have to abide by the regulation given by the Vedas. You have to adjust things. Sometimes in Africa the man-eaters, they kill their grandfather, make a feast. The Russians also, they maintain such theory, that old men, they should be neglected. I have heard. I do not know. They become burden. But that is not Vedic injunction.

Himavati: But isn’t that natural, just like no one wants to keep an old bull in the barn?

Prabhupada: Yes. These things are man-manufactured. Dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. Therefore we have to accept the words of Narayana, the Supreme Personality of Godhead. That is dharma.

Yamuna: Bhaktivinoda in one of his prayers prays that he may be born “as a worm in the home of Thy devotee, rather than be born a brahmana averse to Thee.”

Prabhupada: Yes? [break] So in Srimad-Bhagavatam every line is so interesting. Therefore vidya bhagavatavadhih: “Knowledge means up to the knowledge of Srimad-Bhagavatam.” But generally people do not discuss Bhagavatam in this way. They go immediately to the Tenth Canto and rasa-lila. You see? That is the subject matter of (chuckles) Bhagavatam. And Bhagavat-saptaha means that Krsna is kissing the gopis. That’s all. And there are so many nice instructions—that is not nothing. They have neglected because they do not like to hear such instructions. Krsna’s dealings with the gopis, that is very much liked. But Bhagavata, in order to understand Krsna, nine cantos have been written. And Krsna’s activities have been inserted in the Tenth Canto, after understanding Krsna. Vetti mam tattvatah. And it is said in the Bhagavad-gita, manusyanam sahasresu kascid yatati siddhaye yatatam api siddhanam [Bg. 7.3]. So first of all one has to become liberated person by understanding Krsna; then he can understand what is Krsna’s pastimes with the gopis. It is for the liberated person. It is not a thing to be explained in the marketplace. (end)