So if we can understand Krsna, that these activities of Krsna, divyam..., janma karma ca me divyam [Bg. 4.9], divine, and they are not ordinary activities. If we can understand it, immediately we become liberated. Simply if we can understand the activities of this Krsna's dancing with the gopis, they are divyam, they are not ordinary. Just like here also a young man wants to dance with many young girls; it is not like that. And because people cannot understand Krsna, and if they hear about the dancing of Krsna with the gopis, they take it the concession, "Now let us dance with young girls." And they are going to hell. Therefore you have to learn from the proper person about Krsna's activities. If you learn Krsna from the professional uneducated person, nondevotee, then you will go to hell. Therefore immediately we should not try to understand Krsna's dealing with the gopis. It is very confidential. It is kept in the Tenth Canto of Srimad-Bhagavatam. That means you have to understand Krsna as He is by reading first nine cantos of Srimad-Bhagavatam. Then you will be able to understand janma karma ca divyam. The Krsna's activities, they are not ordinary thing. They are divine. And if we actually understand, then immediately you become liberated. Janma karma ca divyam yo janati tattvatah.   (More...)

So when Krsna wants to enjoythe enjoy means these loving affairs between man and womanthat is a fact. That is not an artificial thing. Srila Visvanatha Cakravarti Thakura has explained Vedanta-sutra, janmady asya yatah [SB 1.1.1]. He has said, adi rasasya janma yatra. Adi-rasa. There are twelve kinds of rasas, mellow. Of all of them, the adi-rasa... Adi-rasa means the loving affair between man and woman. This is called adi-rasa. So, Visvanatha Cakravarti Thakura explains, janmady asya means the adi-rasa, loving affairs between man and woman, that is from the Supreme Person. That's a fact. Unless the loving propensity is there in the Supreme, how it can be reflected? Because this is perverted reflection only, so there must be the origin. So the Mayavadi philosophers, they cannot understand this. Because they have got bitter experience of this material world, they try to make zero or without any varieties the ultimate goal. Sunyavadi. Nirvisesa-sunyavadi. The nirvisesavada, impersonalism and voidism, they are of the same nature. The Buddhist philosopher, they say, "Ultimately, everything is zero." And the Mayavadi philosopher says not zero, but impersonal. But actually that is not fact. There is everything, variety and personal. But because the philosophers with poor fund of knowledge, they cannot understand, they make it zero or varietyless, nirvisesavada. That, to clean, that to clear the idea, our Kaviraja Gosvami says that this Radha-Krsna prema, loving affairs between Radha Krsna, it is a fact. It is not imagination. It is a fact. But this fact is different from the fact we have got experience in this world. That is to be understood. Don't take... Just like sahajiyas. They take the Radha-Krsna prema just like ordinary lusty affairs in this material world. But that is not the fact. In the Srimad-Bhagavatam there is a verse that the loving affairs of gopis and Krsna, Visnu, it is not ordinary thing. If one can hear from the proper source, and if he understands the real fact of rasa-lila, then the result will be that his heart, which is full with lusty desire, that will vanish. There will be no more lusty desires. Pranaya-vikrtih, this pranaya-vikrtih hladini. So if anyone understands this pranaya-vikrtih, the loving affairs, transformation of different feelings, if one can understand, then his material lusty desires will vanish. This is the result. Hrd-roga-kaman apasya apahinoti dhirah. He becomes dhira.   (More...)