What About Explaining Dharma To Non-Devotees

“For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.” (Lord Krishna, Bhagavad-gita, 18.68)

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य इदं परमं गुह्यं
मद्-भक्तेष्व् अभिधास्यति
भक्तिं मयि परां कृत्वा
माम् एवैष्यत्य् असंशयः

ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ

Friend1: You know me, I like to be a stickler with the details. When hearing instruction, I accept the words literally.

Friend2: That is a good thing. It means you are paying attention.

Friend1: As an extension, I look at the negation to certain principles. For instance, in Bhagavad-gita we have the proclamation that no one is more dear to Krishna than the person who explains the supreme science to the devotees.

Friend2: The science refers to the confidential information just presented to Arjuna, the disciple. This is at the end of that sacred conversation, which has been passed down through the ages in the Sanskrit text known as Bhagavad-gita.

Friend1: It is a nice thing to say, since it could have been left as a confidential matter.

Friend2: What do you mean?

Friend1: Krishna, the Supreme Personality of Godhead, was talking to Arjuna. It was a private conversation. It was Arjuna who had the doubts on how to proceed, whether to fight in the Bharata War. It was Arjuna who asked the questions. No one else was involved, though there were many soldiers assembled on the battlefield.

Friend2: We know of the information through the blessings provided to Sanjaya.

Friend1: He could witness the events on the battlefield. This was a benediction offered by Vyasadeva. In that sense, we are so thankful to be privy to the information. Not only did someone else witness what was going on, everything was documented in Sanskrit shlokas. The original sounds, as they were first produced, are preserved through today, despite the absence of advanced technology during that time period.

Friend2: I could argue that Sanjaya had the most advanced technology anyone can imagine, but I know what you mean.

Friend1: So I automatically think of the negative. If the person who describes the science to the devotee is dear, then someone doing the same, but to non-devotees would not be dear.

Friend2: There are a lot of clauses to the particular proof you are conducting, but I would say you are on the right track. I could get on board with that.

Friend1: Of course that raises a question. Why does the target audience determine the level of satisfaction in Krishna?

Friend2: Do you really have to ask?

Friend1: Sure.

Friend2: Try to play out the situation of describing Krishna’s teachings on the living entity, the material nature, eternal time, karma, and the Supreme Lord to someone who is not a devotee already.

Friend1: Such a person is not difficult to find. Okay, if I were to try I would likely meet opposition.

Friend2: In what sense?

Friend1: The person might blow me off. They might be restricted by dogmatic insistence, wherein they refuse to have an open mind about cultures that are foreign to them. They may deride Krishna as a womanizer, not reading the entire Bhagavata Purana, but only cherry-picking select verses.

Friend2: Alright, so let’s say that you are the recipient of this opposition. Take every case. How would you be dear to Krishna, then?

Friend1: Why would I not be dear, though? I am trying to explain the highest wisdom to someone who desperately needs it. Shouldn’t I get credit for the effort?

Friend2: The words are falling on deaf ears. You are basically wasting your time. It is like explaining calculus to someone in the first grade. If I barely know the times tables, how will I understand advanced concepts such as algebra?

Friend1: Are you saying that the devotee audience is more likely to understand the science of self-realization?

Friend2: They will have so much to gain from it. Their attachment to Krishna will only increase. They will advance on the path of liberation.

Friend1: How is someone expected to be a devotee without hearing such information?

Friend2: You can try to introduce them to the concepts. If the target audience has a genuine interest, then those following in the line of Chaitanya Mahaprabhu try to explain. Mind you, they will not simply share the conversation between Arjuna and Krishna. They will provide elaborate commentary and explanation in the process.

Friend1: And then if the people hearing have interest, they are essentially friendly to the material.

Friend2: It is similar to the concept of deity worship in the temples. Not like the nonsense they pull today, where they try to determine a person’s qualifications simply by looking at them. Originally, the idea was that only people who had some faith would be allowed into the temples. It makes sense, if you think about it.

Friend1: Why?

Friend2: Because if someone else sees a statue made of stone, resin or wood worshiped like God, they might get the wrong idea. They will think it is idol worship or a made-up, false God.

Friend1: That happens now.

Friend2: Exactly. Such a mindset is extremely offensive. The person gets no benefit out of meeting the deity. The same holds true with the Bhagavad-gita content. The person who explains to the devotees is most dear, and so the kind-hearted souls try to make as many devotees as possible through means such as prasadam distribution and the congregational chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

First devotees make,
Where opposition to forsake.

Then ready to hear,
To Krishna becoming dear.

Since supreme science explaining,
Blessed with highest wisdom gaining.

One by one the verses to save,
Profound is every page.

Five Names Of Krishna You Might Come Across In Bhagavad-gita

“O Janardana, although these men, overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?” (Arjuna, Bhagavad-gita, 1.37-38)

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यद्य् अप्य् एते न पश्यन्ति
लोभोपहत-चेतसः
कुल-क्षय-कृतं दोषं
मित्र-द्रोहे च पातकम्
कथं न ज्ञेयम् अस्माभिः
पापाद् अस्मान् निवर्तितुम्
कुल-क्षय-कृतं दोषं
प्रपश्यद्भिर् जनार्दन

yady apy ete na paśyanti
lobhopahata-cetasaḥ
kula-kṣaya-kṛtaṁ doṣaṁ
mitra-drohe ca pātakam
kathaṁ na jñeyam asmābhiḥ
pāpād asmān nivartitum
kula-kṣaya-kṛtaṁ doṣaṁ
prapaśyadbhir janārdana

Bhagavad-gita has been passed down through the ages in the disciplic succession, which has its origin in the original person, the first teacher [adi-guru]. The person who explains that supreme science to the devotees is most dear to Krishna. He states so to Arjuna, who is the direct recipient of that sacred wisdom one time on a battlefield, many thousands of years ago.

य इदं परमं गुह्यं
मद्-भक्तेष्व् अभिधास्यति
भक्तिं मयि परां कृत्वा
माम् एवैष्यत्य् असंशयः

ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ

“For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.” (Lord Krishna, Bhagavad-gita, 18.68)

In one hypothetical case a person may be a supporter of Krishna since birth. Due to inherited traditions within the family there is related imagery sprinkled throughout the house. The young child observes the parents worshiping in a specific place, at designated times throughout the day. For instance, immediately after showering in the morning, the father approaches the altar and lights incense sticks.

The mother may have a more elaborate presentation. She lights the same sticks, but also rings a bell. After waving the incense, she carries the sticks to every room in the house, as if to distribute the Divine mercy evenly.

A person growing up in such a culture may have a strong affinity for the all-attractive one, but not necessarily have heard any of His direct words, which are preserved within sacred texts in the original language of delivery, Sanskrit.

Thus when they are fortunate to hear from Krishna, through such works as Bhagavad-gita, they come across names that they may not have heard before. The different names are like beautiful embellishments to the wonderful portrait of knowledge, devotion and culture passed down through the ages.

1. Bhagavan

Many of the verses in Bhagavad-gita begin with, “shri bhagavan uvacha.” A translation in English would be, “The Supreme Personality of Godhead said.” This use of an honorific is intentional, as it distinguishes Krishna’s status from that of an ordinary friend or cousin. Though He was close to Arjuna in these relationships, sitting down in the chariot to be its guide, the person Krishna speaking to the disciple in that moment was much more.

Bhagavan describes Krishna as the Supreme Lord, but in a way that is understandable, identifiable, and partially quantifiable. You can know that you have found God by seeing that they have six opulences in full: beauty, wealth, strength, fame, wisdom and renunciation. Bhagavan possesses these attributes simultaneously, as well.

2. Govinda

This name references Krishna’s childhood years, spent in the farm communities of Gokula and Vrindavana. The people relied on cow protection for their livelihood. They were not interested in selling cows for slaughter or exploiting that sacred animal for personal gain.

Rather, from basic protection offered by the owners the amazing cow delivers so much. An abundance of milk products to fulfill a variety of needs. Krishna had a childhood duty of tending to the calves, which was a responsibility shared by the other children in the community, as well.

In taking the calves to the pasturing grounds every day, sometimes they would run astray. Not an issue, as Krishna would simply climb to the top of Govardhana Hill and start playing His flute. The sound would capture everyone’s attention, and they would return to the center of their lives, who was Nanda Maharaja’s son.

Govinda also references how the Supreme Lord gives pleasure to the senses. More than a cheap and temporary sensation provided by intoxicants, connecting with Arjuna’s teacher gives immeasurable pleasure to the senses; enough so that a person never wants to relinquish the connection afterwards.

3. Keshava

This name is due to a brave and heroic act of killing the Keshi demon. During Krishna’s time in Vrindavana, the agitator known as Kamsa, who was the king of Mathura, would regularly send bad characters to get rid of Yashoda’s son. Keshi was one such asura, in the form of a horse, who Krishna easily dispatched.

4. Janardana

This name means that God is the maintainer of the people. Though we appreciate what guardians and protectors do for us, there is someone higher up the chain. Shri Krishna is the seed-giving father, and in this land the material energy is the nurturing mother. Without the father we are nothing, and in Krishna we have the most loving, well-intentioned friend.

सर्व-योनिषु कौन्तेय
मूर्तयः सम्भवन्ति याः
तासां ब्रह्म महद् योनिर्
अहं बीज-प्रदः पिता

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā

“It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.” (Lord Krishna, Bhagavad-gita, 14.4)

5. Hrishikesha

This name describes how Krishna is the owner of all the senses. The senses are the conduit for interaction. On the other side are sense objects. These senses are meant for pleasing the Supreme Lord; there is no other purpose. If we work in such a way that Hrishikesha is pleased, we will be forever benefitted.

In Closing:

Vision of worship receiving,
So in God naturally believing.

Parents incense sticks to wave,
In general pious way to behave.

So as child Bhagavad-gita found,
Many names in it to sound.

To describe Shri Krishna the same,
Who to rescue of Arjuna came.

Two Possible Paths For The Liberated Soul

“Salokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides. Samipya means remaining an associate of the Supreme Personality of Godhead. Sarupya means attaining a four-handed form exactly like that of the Lord. Sarshti means attaining opulences like those of the Supreme Lord, and sayujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation.” (Shrila Prabhupada, Chaitanya Charitamrita, Madhya 6.266 Purport)

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“What happens to a person after they achieve liberation? I am not talking about basic reincarnation. I understand that we continue to enjoy or suffer in material existence for as long as that is our desire. Though it may not be admitted or proclaimed openly, the feeling is known on an implicit basis.

“For instance, if I take great joy out of politics, to the point that I am actively engaged in the field, I will get to continue in the future. After all, that will dominate the consciousness at the time of quitting the body. Bhagavad-gita confirms that whatever state of being one remembers at the time of death, that state they will attain without fail [Bg 8.6].

“I also understand that everyone follows Krishna in all respects. Whether they are an atheist or a true believer, there is always some connection to the origin of the material and spiritual worlds. In the system of karma, I am serving the shadow portion of the Almighty, His separated, inferior energy known as matter. Whether I get promoted to a higher species, demoted to a lower one, or remain as a human, I am still under the jurisdiction of karma, which is closely associated with the changing of bodies.

“My question is about the people who develop and maintain the spiritual consciousness through to the time of death. They are no longer mired in a material existence. They are joyful since they realize Brahman. They know their true identity as spirit. Is every person in this category headed for the same destination? Does the ‘state of being’ principle apply here? If so, how?”

1. Merge into the body of Narayana

As we are dealing in terms of eternity, which correlates to the mathematical principle of infinity, it is difficult to explain the concepts using any frame of reference from our personal experience. There is no perfect analogy, but one His Divine Grace A.C. Bhaktivedanta Swami Prabhupada makes is to the child of parents.

Let us suppose that one child is disgusted with their experiences in life. They no longer wish to be subject to the changing of seasons, the ups and downs in mood, the joys through attachments and the longings due to separation, and the terrifying predicament of guaranteed death.

Despite the best efforts of the parents to educate them and mold them into self-sufficient adults, the child wants a do-over. They want to return into the womb of the mother. They felt safe and protected in that situation, though they don’t remember the experience.

Merging into the body of Narayana is something like returning to the womb. The possibility is there. The Supreme Lord, who is the source of men [nara], does not reject the proposal. As everyone follows Him in all respects, He facilitates desires. He does not stand in the way of free will.

ये यथा मां प्रपद्यन्ते
तांस् तथैव भजाम्य् अहम्
मम वर्त्मानुवर्तन्ते
मनुष्याः पार्थ सर्वशः

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

“All of them – as they surrender unto Me – I reward accordingly. Everyone follows My path in all respects, O son of Pritha.” (Lord Krishna, Bhagavad-gita, 4.11)

The Brahman-realized soul has this opportunity. If they are an impersonalist, this is the intended destination, whether explicitly stated or not. From the one have come many, and the many can return to the one at any time.

2. Serving Krishna in a transcendental relationship

We compare the devotee to the child who wants to grow up and serve the parents perfectly and without end. They feel so indebted to the mother and father that they cannot let go of the relationship. Even if the parents tell them to enjoy, to forget about them, this particular child will never listen. The parents are powerless, in a sense, as the love on the other side is too strong.

Devotees, those who follow bhakti-yoga, serve while in their material existence, which gradually eradicates the influence of karma. Upon quitting the body, they get to continue in that service in whatever the next life brings. It may be in the spiritual world of Vaikuntha or some other place that requires the presence of saintly people.

Even if they are sent to the hellish region, they will always remember the original person. They will keep Him in the heart and continue to serve Him. Based on Krishna’s position as best well-wishing friend, He facilitates such desires.

In Closing:

Rather keep identity mine,
And God in heart to shine.

Every birth subsequent forthcoming,
Whether as saint or hellish becoming.

Desire such that Lord not to stop,
Firm this resolve I’ve got.

Knowing that future assured,
Since bhakti by Krishna insured.

Why Do Devotees Think They Are Better Than Everyone Else

“Salokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides. Samipya means remaining an associate of the Supreme Personality of Godhead. Sarupya means attaining a four-handed form exactly like that of the Lord. Sarshti means attaining opulences like those of the Supreme Lord, and sayujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation.” (Shrila Prabhupada, Chaitanya Charitamrita, Madhya 6.266 Purport)

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Friend1: Don’t you get the feeling that devotees think they are better than everyone else?

Friend2: In what context?

Friend1: In terms of practicing spiritual life.

Friend2: I’m assuming you are referring to devotees in the Vedic tradition, which aligns with what is known as bhakti-yoga.

Friend1: Sure; devotion to the Supreme Personality of Godhead, Bhagavan.

Friend2: And then who is the “everyone else” you are using for comparison?

Friend1: People who follow spiritual life. They may not be avowed devotees of the Supreme Lord, but they are genuinely interested in pursuing higher goals.

Friend2: Paramartha instead of svartha.

Friend1: That is a good way to put it. They want to achieve long-term goals. They believe in the afterlife. They are interested to hear the difference between matter and spirit, how the individual transmigrates from one form to another, and what will happen in the future.

Friend2: Specifically in how to influence the destination. They are not necessarily afraid of being condemned to hell for not following a certain religion based on dogmatic insistence, but they know that there is some way to influence what will happen in the next life.

Friend1: That describes it perfectly. Don’t you get the air of superiority from the devotee side? That they think even the genuinely interested are still inferior?

Friend2: What makes you say that?

Friend1: All of the derogatory remarks about impersonalists. Such as that they are the worst sinners because they want to merge into the Brahman effulgence.

Friend2: How is that sinful? I don’t believe you are making an accurate depiction.

Friend1: Well, we do hear about how devotees would never want to merge into the transcendental body of the Supreme Lord.

Friend2: Why not?

Friend1: Because they consider it worse than death.

Friend2: Loss of identity. Almost a stateless existence. They would rather maintain their individuality and serve directly the person they separately identify as worshipable.

Friend1: Okay, that’s fine. Be happy in your choice. Why belittle others?

Friend2: Who is belittling them?

Friend1: The devotees.

Friend2: You are taking it that way, but I don’t believe that is the case. There are five kinds of liberation, or mukti. Each option is available. No one is restricted or prohibited. This is the amazing kindness of Bhagavan. He does describe how the impersonal path is more difficult, but He never belittles anyone for choosing that option.

क्लेशो ऽधिकतरस् तेषाम्
अव्यक्तासक्त-चेतसाम्
अव्यक्ता हि गतिर् दुःखं
देहवद्भिर् अवाप्यते

kleśo ‘dhikataras teṣām
avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate

“For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.” (Lord Krishna, Bhagavad-gita, 12.5)

Friend1: Right, and so people not interested in devotion to the manifest side might feel marginalized.

Friend2: But Krishna is simply telling the truth. Don’t you want Him to be honest?

Friend1: I don’t like criticizing people who are genuinely interested in advancing in spiritual life.

Friend2: It is not criticism. It is like being on a game-show, where you are offered a choice between two different curtains. Fortunately, the guru informs you what is behind each curtain. Make an informed decision. The devotees say that you will be happier in maintaining your individuality. They reject merge-liberation not because of a need to stand out, but because of a loss of opportunity.

Friend1: It is almost like they are children trying to show off how much they love their parents.

Friend2: And what is the other side doing? They are simply taking, enjoying for themselves. The parents here, Radha and Krishna, are so kind and loving that they do not discriminate. But wouldn’t you admit that the children that want to serve without motive and without interruption are superior?

Friend1: See. I got you to admit it. A superiority complex.

Friend2: Well, guilty as charged. Be thankful for people who give you the complete picture, who talk straight. They do not show false compassion by equating two things that are indeed not equal. Everyone follows the Supreme Lord in all respects, and the devotees look only for the opportunity that brings eternal living.

In Closing:

Rather not that option to choose,
Where identity to lose.

Agreed that liberation true,
And offered by Supreme too.

But merging to suicide compared,
At lost opportunity despair.

Acharya the choices revealing,
To devotees service appealing.

Why Didn't Arjuna Ask About His Previous Lives

“The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!” (Bhagavad-gita, 4.5)

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श्री-भगवान् उवाच
बहूनि मे व्यतीतानि
जन्मानि तव चार्जुन
तान्य् अहं वेद सर्वाणि
न त्वं वेत्थ परन्तप

śrī-bhagavān uvāca
bahūni me vyatītāni
janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi
na tvaṁ vettha parantapa

“He missed a golden opportunity. Here was the Supreme Personality of Godhead, Bhagavan, standing before him. The beloved eighth child to mother Devaki, the darling of Vrindavana, the foster-son of mother Yashoda, the butter-thief who always managed to get away with His crimes even after being caught in the act.

“Arjuna knew that this was Krishna. The virata-rupa confirmed for any of the doubters. The universal form had everything in it. The planets, the trees, the mountains, the rivers, the various demigods – there was a time element, as well. Arjuna could see the future in that wonderful exhibit, which was three-dimensional.

“The great Markandeya Rishi explained to the five Pandava brothers the true identity of Krishna. He described how he was one time privy to the universal destruction, when nothing else remains. There was a small boy, seated on the leaf of a banyan tree, sucking on His toe. This was Narayana, the source of men, and Krishna was that same Narayana.

“In Bhagavad-gita, Krishna reveals to Arjuna that both of them have lived before. Never was there a time that they did not exist. The same applied to the many kings assembled on the battlefield that day, prepared to commence hostilities in what would be known as the Bharata War.

“Presented with such a glorious opportunity, why did Arjuna not take full advantage? He could have asked Krishna anything. Arjuna could have learned about the nature of the previous births. Wouldn’t that be neat to know? You never get a similar opportunity in the future. Did he simply lack curiosity?”

As God is the all-knowing, omnipresent all-pervading witness, antaryami, He can explain the past and future lives for every person. The benefit was not exclusive to Arjuna. Whatever information a person wants to gather, Krishna can provide.

The issue is that a wise person understands the limited value to such knowledge. We can take our own life as an example. I know where I was during childhood, in a relative sense. The place, circumstance, home, other residents inside of the dwelling – you give me a period of time and I can provide the details.

Yet there is also so much that I do not remember. For instance, what was I eating for breakfast on a daily basis? What were my hopes and dreams? What did I look to accomplish in the future? What were my interactions with friends and family like?

As the decades have passed, those memories become more distant. It is almost like the events never happened. Would a notebook detailing the accounts of each day be helpful? What would I do with such information? It might be interesting to reminisce every now and then, but that does not help me much moving forward.

In the same way, Arjuna asked about the most important information. That knowledge was known as the king of education, raja-vidya, and Krishna was kind enough to share it.

राज-विद्या राज-गुह्यं
पवित्रम् इदम् उत्तमम्
प्रत्यक्षावगमं धर्म्यं
सु-सुखं कर्तुम् अव्ययम्

rāja-vidyā rāja-guhyaṁ
pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ
su-sukhaṁ kartum avyayam

“This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.” (Lord Krishna, Bhagavad-gita, 9.2)

As time is infinite in both directions, to truly relive the past lives is to sit for hours and hours and listen to explanations. The warriors assembled on the battlefield did not have time for this. The entire Bhagavad-gita delivery was the essence of brevity. Through the relatively small number of shlokas Arjuna received a complete education on matters of life and death.

The nuance and detail extend through the contemplation and further explanation by the acharyas, the spiritual leaders who follow in the example of Arjuna. The relevance of that sacred work carries through the ages, as each individual has the same ideal destination and the same predicament in facing the difficulties of a material existence.

We benefit from the questions that Arjuna did ask. He maintained a proper focus, though he could have been diverted in attention by the close proximity to unlimited information, which includes the trivial. The all-knowing Krishna directed the disciple in the proper way, and Arjuna humbly accepted the vital information that was key to his victory, both in the war and the struggle against the illusory energy known as maya.

In Closing:

Sitting there with simple task,
Of past lives’ detail to ask.

Since Krishna there confirming,
Eternal nature of soul affirming.

But Arjuna properly directed,
Importance of time detected.

That the soul in the future where,
Answered by guide standing there.

Pleasure Is To Be Enjoyed With Many

“When Krishna saw the full moon night of the sharat season, He decorated Himself with various seasonal flowers, especially the mallika flowers, which are very fragrant, He remembered the gopis' prayers to goddess Katyayani, wherein they prayed for Krishna to be their husband. He thought that the full night of the sharat season was just suitable for a nice dance. So their desire to have Krishna as their husband would then be fulfilled.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 29)

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“Don’t you think the image of the rasa dance is too controversial? Rivals use it to criticize Krishna, the Supreme Personality of Godhead. They say that it disqualifies the proclaimed status. They warn others to look into the same, as if to run a hit-piece investigation through a fake news organization.

“If they can expose Krishna for who He truly is, a womanizer, they will make people lose their faith. The disenfranchised will then be open to accepting the dogmatic insistence from others, who may have no philosophical foundation to their proposal. They have their book, their savior and their established institution, only. Accept and be saved. Reject and be condemned to hell forever.

“I was just thinking that if such a scene were omitted entirely, it might do more good than harm. Keep the philosophical stuff, like Bhagavad-gita. The teachings on the principles of dharma are outstanding. Practically any doubt a person has in life, they can get the answer from Mahabharata, which is a lengthy sacred text of the Vedic tradition. If you leave the rasa dance out of the presentation, there would be less issues.”

That specific pastime embodies an undeniable truth of life. If the descriptions of the dance were removed from existence, erased from the recorded history of the world, it would be like eliminating life itself. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains it in terms of the nature of enjoyment.

The Sanskrit is ananda-mayo ’bhyasat. It is in the very nature of our existence to seek pleasure and bliss. Our nature is rooted in the Almighty, who is the source of the material and spiritual worlds.

He too has the tendency to enjoy. Pleasure is enjoyed best in the company of many. For this reason the Supreme Lord is not alone in the spiritual world. We have the factual depictions of Krishna with Radha, Vishnu with Lakshmi, Rama with Sita, and so forth. One is the energetic and the other the energy.

Being spirit souls who are part and parcel of the Divine, we belong to the category of the energy. We are the many with whom the original enjoys. He takes pleasure from us. The rasa dance illustrates how this manifests, wherein the singular Almighty expands Himself almost unlimitedly to enjoy individually with those who are His energy.

The image also explains the situation of the manifest world. The countless living entities are expansions from the original. Their essential characteristic, dharma, is to serve and be enjoyed by the enjoyer. In that sense God is the true purusha, while we are all prakriti.

अपरेयम् इतस् त्व् अन्यां
प्रकृतिं विद्धि मे पराम्
जीव-भूतां महा-बाहो
ययेदं धार्यते जगत्

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

“Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.” (Lord Krishna, Bhagavad-gita, 7.5)

It should be noted that Krishna’s dancing with the gopis under the bright moon of Sharada Purnima takes place deep into the narrative of Bhagavata Purana. It is not the initial point of inquiry for Parikshit Maharaja, who has only a short amount of time left to live.

Only after hearing about the origins of the universe, the instruction to Brahma, the manifestation of the planets and their component populations, and the Divine appearance and activities of the different incarnations of the Supreme Lord do we come upon the intimate pastimes between Shyama and His beloved gopis.

If Krishna is indeed responsible for the wonderful and insightful teachings presented by Kapila-deva, if He has previously slain the wicked Ravana of Lanka, if He saved Prahlada from the evil father named Hiranya, then why would He be limited in His enjoyment in the sacred land of Vrindavana?

Rather than a strike against His character, that incident represents unlimited kindness, the likes of which the misers will never understand. If I do not know my true identity as spirit soul, which is found even in the animal species, how will I understand the origin of everything and His actions while interacting with those who love Him the most?

In Closing:

To editors may behoove,
That omission of rasa to choose.

Since criticism made against,
Mean words by rivals sent.

But that pastime everything to show,
God’s all-compassionate nature to know.

That to be enjoyed by Him our mission,
Meeting with gopis not cause for derision.

It's Deja Vu All Over Again

“The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!” (Bhagavad-gita, 4.5)

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श्री-भगवान् उवाच
बहूनि मे व्यतीतानि
जन्मानि तव चार्जुन
तान्य् अहं वेद सर्वाणि
न त्वं वेत्थ परन्तप

śrī-bhagavān uvāca
bahūni me vyatītāni
janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi
na tvaṁ vettha parantapa

“Do you ever get the feeling that you have been in a situation before? Almost like the exact same place, with familiar surroundings, in a predicament that mirrors what you faced before. It is an eerie feeling, but I have almost one hundred percent certainty.

“At the same time, recorded observation and memory contradict the assertion. That is to say, I know that I have not been to this place previously. I was not brought here as a child, prior to my first memory. It was not like I had a sudden blackout and forgot everything that took place.

“It must be from a previous life. I get this sometimes, especially with the sensation of flying. I can’t tell you the number of times I have been flying in a dream. It feels so real, like I know how to do it. It is comfortable and exhilarating; sort of like a natural state. Is this proof of having lived before?”

Shri Krishna confirms that not only have we lived before, but there has never been a time when we did not exist. For the mature human being, there is no greater fear than death. The comparison is to the ripened fruit, which hangs off the tree and knows what lies ahead.

यथा फलानां पक्वानां नान्यत्र पतनाद्भयम्।
एवं नरस्य जातस्य नान्यत्र मरणाद्भयम्।।

yathā phalānāṃ pakvānāṃ nānyatra patanādbhayam।
evaṃ narasya jātasya nānyatra maraṇādbhayam।।

“As a ripe fruit has no other fear than to fall, so a man who is born has no other fear than death.” (Lord Rama, Valmiki Ramayana, Ayodhya Kand, 105.17)

This fear in the human being is understandable. I have a general idea what lies in the days ahead. I will wake up tomorrow morning at a certain time. Follow the daily routine, turn on the computer and log into a meeting with colleagues at work. The weather is unpredictable, as today it was sunny but tomorrow will be cloudy, but I have a general idea of the climate at any particular point in the year.

I know that this relative predictability will not continue indefinitely. I did not always have this routine. At one time I may have been living in a different house, working for some other company. Prior to that I was in college, and before that I did not even know how to read and write.

Time is the great devouring agent, and in its full and complete manifestation it will force me to leave this world. After that, I lose a clear picture. I don’t know what will happen to me. There are competing ideas, but they seem to be based on speculation. No one that I know who recently passed has come back to tell me what happened to them.

In truth, I should be just as concerned for the past, since I lived prior to birth. Think of the millions of years of history going backward. At every step of the way I was somewhere. Perhaps not as a human being, but I can’t be sure. The memories are gone. All I have is the current conception of life, carried over from the previous ones.

शरीरं यद् अवाप्नोति
यच् चाप्य् उत्क्रामतीश्वरः
गृहीत्वैतानि संयाति
वायुर् गन्धान् इवाशयात्

śarīraṁ yad avāpnoti
yac cāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti
vāyur gandhān ivāśayāt

“The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.” (Lord Krishna, Bhagavad-gita, 15.8)

Fortunately, such memory is not a requirement for success in life. Neither is it necessary to recall every specific lifetime in order to find an eternal life of happiness and bliss. Shri Krishna, the Supreme Personality of Godhead, remembers everything. He is always with me in the heart as Supersoul. He has always been with me in the past and will continue to be my greatest well-wisher in the future.

With this specific human birth, I have the opportunity to be spared from déjà vu in the future. I don’t have to take rebirth. This appearance in the material world and emerging in the different ways available, such as through perspiration, an embryo, or an egg, is the initial cause of my suffering. It has been downhill ever since.

Through a purified consciousness my conception of spiritual life will carry me towards a spiritual birth and circumstance in the future. No more dichotomy between body and spirit. No more vulnerability to birth and death and the three sources of misery attacking every living entity.

I will be together with the all-attractive one in His home of Vaikuntha, which is free of anxieties. At the point of such an achievement the past mistakes no longer matter. The many births I had will be corrected, all through the favor of a single person.

In Closing:

Living with Him forever,
Taking birth again never.

Through His favor won,
That with transmigration done.

The past many or just a few,
But at death started anew.

So why so much upon to dwell?
Better focus on what acharya to tell.