Śrī Rādhādevī Uvāca:-
[Shri Radha Devi spoke:-]

1) Caturvidheṣu saṅkṣiptā,

dvividhāḥ prema kāmayoḥ।

Teṣāṃ sāraṃ vistareṇa,

brūhi me Madhusūdana!॥

[O Killer of Demon called Madhu! You have already told about the four types of souls, which are condensed to two types in the context of love and lust. Please explain the essence of these souls to me.]

Śrī Kṛṣṇa Bhagavān uvāca:-
[God Shri Krishna spoke:-]

2) Mumukṣur baddha jīvaśca,

dvāveva jagatisthitau।

Bahusthāyi sthito hyādyaḥ,

paro 'dhama sthitis sadā॥

[There are two types of souls in this world:- i) The soul that tries for salvation with lot of interest in God. ii) The soul that is stuck to the worldly life only. The second type of souls are always in the bottommost level only. The first type of souls are in different levels travelling in the spiritual path to reach God.]

3) Premādhāra prema cābhraṃ,

kāmaḥ premāśrayo 'ntare।

Śeṣau dvau bhūmi gartasthau,

vimarśena samaṃ matam॥

[The category of i) love-based love is the highest like the sky. The category of ii) love-based lust is in the middle place between earth and sky. The rest two categories of iii) lust-based lust and iv) lust-based love are the lowest like deeply buried in the earth, which have no opportunity to move up in the space between earth and sky.]

4) Prema Brahma jagat kāmaḥ,

tyāga svārthau krameṇa tau।

Prathamo mukta jīvastu,

dvitīyo mokṣa sādhakaḥ॥

[Love is God and lust is world. Sacrifice is God and selfishness is the world. The liberated soul represents love-based love. The spiritual aspirant putting spiritual efforts constantly to reach God represents love-based lust.]

5) Kāma kāmī paśuprāyaḥ,

pāpa karma rato 'niśam।

Kāma prema moha martyaḥ,

prema kāmasya nānyathā॥

[The category of souls representing lust-based lust indicates the human beings, which are just like animals. Like demons, these souls are always involved in sinful actions for self-pleasure. The next category, which represents lust-based love is also existing in almost animal life only. In these souls, all their love is about lust only even in their thoughts. Between these two categories, the foremost category is always involved in the activity of lust only without having any time even for the feelings of lust and the second category at least spend some time to enjoy in lustful thoughts also apart from the activities of lust. Both these categories are almost one and the same.]

6) Tejo vapu ṣvakāmatvāt,

Bhakta prema phalapradam।

Iha ce danyathā kāmaḥ,

tatrā 'pi vāsanā mitaḥ॥

[It is true that the lust disappears when the soul takes an energetic body. But, even in the upper world, this lust remains in the soul as very subtle form called ‘Vāsanā’. For the soul in energetic body, even this Vāsanā becomes an obstruction to merge with God. Generally, we expect that once the soul enters the energetic body after death, the soul will merge with God since the lust automatically disappears in the energetic body. This is told because the lust present in very subtle form is neglected due to its very very small quantity. But, strictly speaking, even this subtle form of lust shall be absent for the soul to merge with God in the upper world.]

7) Yadi tatra vāsanā 'pi,

na syāt tadiha sādhanam।

Kāryaṃ kāmasya nāśāya,

yena tatra na vāsanā॥

[If a devoted soul wants that lust to be absent even in subtle form in the upper world, the soul shall attain such state here itself while present in the materialistic body. This means that if lust is completely destroyed while you are alive, the lust will not exist even if you are in the upper world with energetic body.]

8) Jīvanmukti rihaiva syāt,

videha mukti rūrdhvagā।

Prema prema vinā kāmaṃ,

prāpyaṃ bhūloka jīvite॥

[If a soul gets salvation here (Jīvan Mukti), we can consider that the soul will attain the salvation when it goes to the upper world (Videha Mukti). Hence, everything is only continuation of a state without any change from here to there. Therefore, the soul has to attain the stage of love-based love without any lust in the life in this world itself.]

9) Yeṣāṃ kāma guṇo bhūmau,

na tatrāpi guṇacyutiḥ।

Asādhyo vāsanā nāśaḥ,

kiṃ vaktavyaṃ guṇasthitau॥

[When there are devoted souls in this world trying to remove the lust even in Vāsanā state, we shall think about such souls, which are living here having the lust in guṇa state (Lust in weak state is Vāsanā like water vapor in gaseous state. Lust with moderate strength is Saṃskāra like water in liquid state. Lust with highest strength is guṇa like ice in solid state). It is very difficult to destroy lust even in Vāsanā state while living in this world. In such case, what to speak about destroying the lust in guṇa state?]

10) Kāmo yadi guṇo bhūtaḥ,

baddha jīvo 'tra śāsvatam।

Ubhayatrā 'pi narake,

bhramatyevā 'suraḥ paśuḥ॥

[If the lust reaches the state of guṇa or quality in the case of a bound soul of Dushpravrutti, such soul is a permanently condemned soul, who will be rotating between the hell on the earth while alive and the hell present above after death and this is the endless cycle for such soul. Such soul is called as both demon and animal.]

11) Ato mokṣe mahān yatnaḥ,

kāryo laukika jīvite।

Asādhyaṃ kriyatāṃ sādhyaṃ,

Daiva bhakti sahāyataḥ॥

[Therefore, the soul shall put highest effort in this worldly life here itself to attain salvation. In fact, salvation can be understood as impossible for any soul. Hence, you have to make the impossible thing as possible. For this, only God can help the soul. Therefore, along with the efforts for the salvation from worldly fascinations, the soul shall develop devotion to God and become a very strong devotee of God because the aim desired in this direction is very very difficult.]

12) Sādhane loka kāryasya,

syādavaśyaṃ hi taddayā।

Tanmumukṣor dayā 'nantā,

tasya sādhyā 'ti bhaktitaḥ॥

[Even to get petty worldly fruits, the grace of God is very essential. In such case, to get the highest fruit called salvation, infinite grace of God is very very essentially required. Therefore, the devotion of the soul aspiring the salvation must also be very very high.]

13) Jīvan muktā ihaiva syuḥ,

Hanumat Śaṅkarādayaḥ।

Vāsanāśca kṣayaṃ nītāḥ,

tair nirantara bhaktibhiḥ॥

[There are several souls, who get salvation while they are alive on this earth itself. Such divine souls are like Hanuman, Adishankara, Shri Ramakrishna Paramahamsa, Swami Vivekananda, Ramana Maharshi etc. Such divine souls were always in continuous devotion to God throughout their lives. These divine souls made their worldly thoughts, which are in the earliest state of Vāsanā, also get smashed.]

14) Trayorthāḥ kāma śabdasya,

vāñchā surata manmathā।

Vāñchā balīyasī mohaḥ,

sarva bandheṣu vidyate॥

[There are three meanings for the word ‘kāma’:- i) General desire. ii) Sexual desire. iii) Angel cupid, who is the deity of sex. Desire when becomes very strong is called as fascination. This general fascination exists in every worldly bond. Lust is nothing but fascination for sex related to spouse-bond or any illegal darling bond.]

15) Caramaṃ saptadhātūnāṃ,

anna sārānu rūpiṇām।

Śukra mojas tato jātaṃ,

prāṇa śakti ritīritam॥

[The digested essence of food is transformed into seven vital tissues (plasma, blood, muscles, fats, bones, marrow of bones, reproductive fluid called śukram generating ovum in females and sperm in males). The seventh tissue (śukram) generates the final eighth item called ojas, which is called as the vital energy of the total life of the body.]

16) Mano buddhyoḥ pratiṣṭhatvam,

indriyāṇāṃ ca nigrahe।

Pūrṇārogyaṃ parāprāpti —

sādhanasya balaṃ diśet॥

[The mind and intelligence become very strong if the senses are controlled. This is called total good health. Such good health will give super strength to the spiritual efforts of any soul done to attain God.]

17) Ṣaḍ dhātu sāra śukrasya,

trānā dojas surakṣitam।

Ojasā śaktimān kartuṃ,

laukyaṃ karmā'dhi daivikam॥

[If you protect the seventh tissue (śukram), which contains the essence of all the preceding six tissues, the eighth wonderful product called Ojas gets well protected giving stamina to the soul in worldly works as well as in spiritual works. The soul becomes fully potent to succeed in its worldly efforts as well as spiritual efforts.]

18) Putra prāpteḥ paraṃ vāna—

prasthaṃ dāmpatya bandhanam।

Bhrātṛbandhena sambaddhaṃ,

munīnāṃ pūrva jīvinām॥

[As soon as the issues are born to a couple in Gruhastha āśrama, the bond between the couple gets changed immediately from Gruhastha āśrama to Vānaprastha āśrama, in which the husband and wife behave like brother and sister with full focus on God alone. This was the most sacred tradition followed by sages, who lived in this country in ancient times.]

19) Cikitsā garbha rodhāya,

nāsīt pūrvaṃ yataḥ kriyā।

Vinā garbhaṃ ratir naiva,

yadojo vṛddhi rīpsitam॥

[In the ancient days, the treatment for stopping pregnancy by tablets or surgery was not there. At present, people think that having sexual union without getting pregnancy is the best solution for saving health of the body. This is not correct because the health of the body is protected only when the Ojas is conserved. The Ojas is conserved when its preceding tissue called śukram is conserved. The śukram gets destroyed by the sexual union. Hence, if good health is the aim, stopping the generation of children is not the solution and stopping the sexual union is the correct solution.]

20) Tannivṛtti gatāḥ kāmam,

tyajanti sa kalatrakam।

Sarva prema bhagavati,

nyastaṃ kāmas tanau mitaḥ॥

[Therefore, the devotees entering Nivrutti from Pravrutti sacrifice their lust along with their spouse bonds. The physical lust is confined only to the body and the mental love is surrendered to God alone.]

21) Cinmanas citta dhī prema,

na jaḍāṅga gataṃ kvacit।

Cijjīvā'rpaṇe tasmai,

prema sarvaṃ hṛtaṃ tanoḥ॥

[The love is completely confined to awareness, which is in the forms of mind (Manas), intelligence (Buddhi), memory power (Citta) and basic ego (Ahaṅkāra). Love is never related to the inert body. When the individual soul, which is made of different thoughts of awareness, is totally surrendered to God, the love is completely withdrawn from the body.]

22) Prerakās cid vikārāya,

cittā 'nukūlatā yadi।

Citte samarpite tasmin,

prerakā niṣkriyāḥ khalu॥

[The materialised substances called hormones will create sexual feelings in the mind provided the mind is already congenial to such sexual feeling. If the mind is surrendered to God, the mind is not congenial to sexual feeling. In such case, the hormones will not become active since the mind is not congenial to the sexual feeling.]

23) Devaprītyai na te prītyai,

sevā kāryā 'ntima sthitau।

Tat prema krītadāsānāṃ,

yathā Gauryai Śiveritam॥

[You should offer service to God for His pleasure and not for your pleasure. The ultimate stage of true love is the example of a slave without any self-identity. When Goddess Parvati succeeded in the test of God Shiva at the end of her penance, God Shiva was filled with the climax of true love towards Parvati and told “From today onwards, I have become your slave” (Adya prabhṛtyavanatāṅgi tavā'smi dāsaḥ, krītas tapobhi riti vādini candramaulau)]

24) Atra Deva uvācaivaṃ,

bhakti revaṃ bhave diti।

Bhaktopadeśa lakṣyārthe,

bhagavān bhakta sevakaḥ॥

[Here, God told like this to the climax devotee called Parvati. The ultimate aim of such saying is that the devotion of a devotee towards God also shall be like this, which is like the behaviour of a slave. Here, God became the servant of His servant to show how His servant shall be towards God.]

25) Reto'ṇḍa yoga piṇḍāṇḍe,

kaṇa eko 'ṇḍa ujjhitaḥ।

Raktasya kaṇa koṭibhyaḥ,

retas tat puṃsi saṃyamaḥ॥

[When the sperm of male fertilizes the ovum of female, the fertilized egg results. Here, only one cell is lost in the case of females. The sperms are generated from the nutrients and oxygen supplied by the blood to the reproductive tissues (śukram). Hence, whenever the sperms are released, loss of blood (nutrients and oxygen present in the blood) is very much in the rest of the body in the case of males. Therefore, males should have more control on sex for the sake of good health.]

26) Kaiścid vaijñānikai ratra,

pariṇāmo nirākṛtaḥ।

Māṃsa medas śalya majjā —

madhyā'vasthā ścaturvidhāḥ॥

[Some scientists oppose the direct modification of blood into sperm. We also did not say that the blood is converted directly into sperm. We have told that there are four intermediate items before the blood is converted into semen, which are muscles, fats, bones and marrow of bones.]

27) Poṣakān prāṇa śaktiṃ ca,

dadāti rudhiraṃ tviha।

Dhanādānena dīnaścet,

dhanī pariṇataḥ kimu ?॥

[The blood carries nutrients and oxygen (life energy) to all parts of the body including the reproductive tissues that generate sperms. This can be told as the indirect modification of blood into sperm. If a poor fellow (X) becomes a rich fellow (Y) by taking money from another rich fellow (Z), this does not mean that we have said that Z is directly modified into Y. We can say that Z is modified into Y indirectly by the transfer of his money to Y. Now, we can also say that Z is modified into X due to the same transfer of money.]

28) Kriyā kāmān manaḥ prema,

jñānāt karma varaṃ katham?।

Iti mā cintayed dṛṣṭaḥ,

vyatyayaḥ puṇya pāpayoḥ॥

[You need not worry by saying that in one place, theoretical love is greater than practical lust, whereas in another place, practical devotion is greater than theoretical devotion (and theoretical knowledge) since both are contradicting each other resulting in the doubt that whether theory is greater than practice or vice versa. When the subjects are different due to the different fields of topics, such contradiction can’t be entertained as if it is in one topic. We can give an example taking two different topics called merit and sin. A practical merit is greater than the theoretical merit, whereas a theoretical sin (doing sin in mind) is greater than practical sin. Since merit and sin are different topics, you can’t bring mutual contradiction in different topics. Since love is total sacrifice and lust is total selfishness, we can say that both are totally opposite topics.]

29) Avaśeṣa kramotpannāḥ,

rasādvai sapta dhātavaḥ।

Rudhirāt poṣakādānāt,

teṣāṃ pariṇatir matā॥

[From the first dhātu, Rasa (plasma state generated from digested food), the rest six dhātus are generated gradually. The process of such generation is like this:- From the first dhātu, the second dhātu called blood is generated. From the remaining of second dhātu, the third dhātu called flesh is generated. From the remaining of third dhātu, the fourth dhātu called fat is generated. In this way, the process of generation of all these dhātus takes place. Since blood is moving over all the body supplying oxygen and nutrients, you can assume the other five dhātus as modifications of blood.]

30) Pariṇāmaḥ prasū sthāna —

rasasyaiva ṣaḍīritāḥ।

Rudhiraṃ tu pitussthānaṃ,

teṣāṃ bharaṇa karmaṇā॥

[The first dhātu called Rasa stands in the place of mother for the rest six dhātus and here, we can say that the six dhātus are the modifications of the first dhātu. The blood stands in the place of father since blood grows and sustains all of them by supplying food and life energy.]

31) Ṣaṇṇāṃ sāre hi dhātūnāṃ,

śukre sarvaṃ pratiṣṭhitam।

Nigrahe skhalanasyāsya,

sāvadhānaḥ pumān bhavet॥

[The seventh dhātu called Śukram is the essence of all the preceding six dhātus. Hence, in this seventh dhātu, everything is established. The protection from leakage of this Śukram or sperm should be taken as topmost important of all things in life. Hence, a male soul shall be very much alert in controlling the ejection of sperm.]

32) Mattulya sundarīs sraṣṭuṃ,

nāsti kaści dapi śramaḥ।

Strītulya vādino hartuṃ,

Ūrvaśī sā mamorutaḥ॥

[There is no strain for Me to create females as beautiful as Myself to attract the bad male souls immersed in Dushpravrutti to lead them to the final Nivrutti. These male souls are fighting with God that males were deprived of equal justice along with females. You know that the most beautiful dancer of heaven called as Ūrvaśī was just created from My lap when I drew a line on My lap.]

33) Ātma doṣān vimṛśyā 'taḥ,

prārthanīyos 'mi jīvinā।

Sarvajña racanā mānyā,

dhanyo viśvāsi pāmaraḥ॥

[If any soul desires something from Me, it should consider its own defects before asking its desiring boon. Every soul must follow the divine plan because such a plan is created by the omniscient God. A soul with ordinary intelligence and with extraordinary faith is far far better than a soul with extraordinary intelligence and ordinary faith.]

34) Samo 'haṃ sarva jīveṣu,

liṅga bhedo na Me dṛśi।

Bandhās chedyāḥ prayatnena,

santi putreṣanādayaḥ॥

[All the souls are equal to Me. The gender difference doesn’t exist in My view. The male souls need not be hasty to enter into sweet devotion to defeat the spouse-bond for the sake of God in their present life itself for their transformation from Dushpravrutti to Nivrutti via Pravrutti. Moreover, the spouse-bond test is the last and easiest test for any soul in which even the male soul will be given a female birth. Meanwhile, a lot of time is to be used in destroying several strong bonds. First, let the male soul put efforts to cut the doubly strongest bond like the joint bond with money and children so that it can enter into sweet devotion in the next immediate birth.]

35) Satyā Madhura bhaktis syāt,

vinā putra dhaneṣaṇām।

Duṣpravṛtteḥ pravṛttyarthaṃ,

sā cordhvaṃ tyāga eva hi॥

[If the joint bond with money and children is not broken, the sweet devotion is also not true. Even such true sweet devotion exists in the first transformation of the soul from Dushpravrutti (attracted to unjust worldly bonds) to Pravrutti (attraction limited to justified worldly bonds) only. When the soul enters Nivrutti from Pravrutti, even the justified worldly bonds are broken. In Nivrutti, all the worldly bonds without any exception are sacrificed along with their fascinations for the sake of service in spiritual mission of God in this world.]

36) Ojasas tejasā bahvyo,

striyo gurava īkṣitāḥ।

Ākarṣantyo duṣpravṛttān,

śravaṇāt parivartitān॥

[I have created several female preachers, who look very attractive by their bright radiation that is developed due to the excess of ojas based on their control of senses. They attract the male souls, who are immersed in illegal bonds of Dushpravrutti. When these male souls listen the spiritual speeches of such beautiful saints, these bad souls get reformed and stay in Pravrutti.]

37) Ādā vasma danu sṛtiḥ,

dhāvad vṛṣabha nigrahe।

Mitraṃ cānu sare dduṣṭaḥ,

so 'rthavāda vidhis śṛtaḥ॥

[A bad soul must be initially followed by us so that we will become its best friend. After some time, when the friendship becomes very strong, such bad soul will follow us. When a powerful bull is running, we can’t resist it in the very first step itself because the bull will think about us that we are its enemies trying to stop it. But, if we run along with it for some time, the bull will think about us that we are its friend following it. After some time when the friendship is well established, the bull can be easily stopped by us. Since we followed it initially, it will follow us later on. This is called as the process of Arthavāda that is heard from scriptures.]

38) Rūpeṇā kṛṣyate mūḍhaḥ,

jñānena bhakta paṇḍitaḥ।

Ārambha pāpī kāaalena,

dvitīyo bhavati dhruvam॥

[An ignorant fellow is attracted by beauty in the initial stage. A devoted scholar is attracted by the spiritual knowledge of the preacher. Even the ignorant fellow attracted in wrong direction will certainly reach the stage of devoted scholar in a short time after hearing the true spiritual knowledge preached by the preacher.]

39) Ārambha doṣas sarvatra,

krameṇa doṣa mocanam।

Ārambhe dhūmavā nagniḥ,

nirdhūma jvālayā kramāt॥

[In the beginning stage, the defect will exist everywhere and as  time proceeds, the defect will disappear. In the beginning, the fire is covered by smoke. But, as time proceeds, the smoke disappears and bright flames appear.]

40) Apsaro yoga muddiśya,

yajña karma vadā śrutiḥ।

Yajñārcanena tad Brahma,

prāpnoti kāma varjitaḥ॥

[Following the same principle, even the Veda says that if one performs the Vedic ritual (Yajña), the performer will get the union of very beautiful heavenly dancers. Attracted by this Arthavāda, the person is doing the Vedic ritual taking a long time. During this time, the performer of the Vedic ritual will be attracted to God Brahman (called as Indra, Agni etc.), gets diverted from the union with heavenly dancers and reaches God with the destruction of his lust.]

41) Balahīna guṇaṃ kṛtvā,

palaṃ karṣet timiṃ yathā।

Yamo hinasti coddhāro,

guruṇā kriyate dvidhā॥

[The quality of weakness is made as the attraction and the devotee is exploited like the fish is caught through a small piece of flesh kept as its attraction. Due to the same worldly attractions, god Yama tortures the soul like the fisherman tortures the caught fish. By the same worldly attraction, the spiritual preacher uplifts the soul. Both good and bad results are seen in the same exploitation.]

 Śrī Rādhādevī Uvāca:-
[Shri Radha Devi spoke:-]

42) Antarārthaṃ tavotsṛjya,

kevalācā''ra vartinaḥ।

Pravṛttisthā api bhraṣṭāḥ,

pāmarāḥ kevalaṃ na hi॥

[People don’t understand the inner meaning of Your actions. They simply follow Your action without understanding the hidden intention in it. By such actions, not only ignorant people slip from the right path, but also even the scholars of justice sticking to Pravrutti get spoiled.]

43) Jānate 'pi kriyā tattvam,

budhā indriya mohitāḥ।

Viparītārtha mākhyāya,

pateyuḥ pāpa karmaṇi॥

[Even though the scholars know the right essence of Your actions, due to their undefeated fascination towards their senses, they will establish the opposite wrong meaning and will certainly fall in doing sinful actions.]

Śrī Kṛṣṇa Bhagavān uvāca:-
[God Shri Krishna spoke:-]

44) Tvayoktaṃ sādhu jānāmi,

Rādhe! Jñāna Sarasvati !।

Avatārair bhuvi prāyo,

sattattvaṃ vivṛṇomyaham॥

[O Radha! You are Goddesses Sarasvati in view of your excellent knowledge. What you have told is perfectly correct. I know this point very well. Again and again, I descend to earth in the form of human incarnations and propagate the true essence of all My divine actions.]

45) Sūcī bādhā kṛte vaidyaḥ,

kim dadāti na cauṣadham?।

Ātma paṅka bhayāt kiṃ na,

paṅkamagnas samuddhṛtaḥ?॥

[Will the doctor not inject the medicine to avoid the pain caused by the needle of the injection? Will a strong and good person not jump into the mud pond to save somebody, who is drowning in the mud pond, due to the fear that his clothes will be spoiled by the mud?]

46) Anukuryu riti prāk kiṃ,

hato vālī mayā na saḥ ?|

Tannirodhāya taddaṇḍam,

svīkariṣyāmi cāyatau॥

[Fearing the imitation of My action in the future, did I stop killing that bad Vālī in My previous incarnation as Rama? In order to stop such imitation, I am going to take the punishment of that assumed sin in the future. (Since Vālī is bad and can’t be killed from the front due to his divine boon, Rama killed him hiding Himself behind a tree. This may be exploited in the future. A strong and good person may be decided as a bad person and may be killed by shooting him from the backside even though such good person is not having any divine boon. The inability to kill such a strong and good person from the front is covered by the killer by showing the example of Rama killing Vālī from backside. In order to avoid such misinterpreted exploitation, Rama considered it as sin done by Him and underwent the punishment while He incarnated as Krishna.)]

47) Tāścā 'nye munayas satyaṃ —

pracārayanti samprati।

Dvāparānte kalir nāśāt,

yugadharmācca dūṣitaḥ॥

[In this Dvāpara age, these Gopikas, who are great sages, will propagate the truth of this Rāsa-dance. The other sages will also support their propagation of spiritual knowledge. Hence, there is no fear that people in this Dvāpara age will be spoiled by misunderstanding this Rāsa-dance. But, when Kali age comes after the end of this Dvāpara age, the truth of this Rāsa-dance disappears because there is a lot of destruction in the time between two ages. Hence, Kali age is spoiled. Moreover, the nature of Kali age is also highly sinful. Due to this reason also, the Kali age is more spoiled.]

48) Duṣpravṛtti hṛtās sarve,

praṇaṣṭendriya nigrahāḥ।

Bhaktā Madhura bhaktyākhya —

cchalās syu rātma vañcakāḥ॥

[In the Kali age, almost all the souls don’t have control on their senses and are stolen by Dushpravrutti. Even the devotees deceive their own selves in the mask of sweet devotion.]

49) Tānuddharāmi mallakṣyān,

kāmino maṇi pannagān।

Kaṇṭakaṃ kaṇṭakeneva,

priya bhaktān pathaścyutān॥

[I will uplift these sinful devotees. Even though they are lustful, they are turned towards Me. They have both merit and defect. The merit is that they are turned towards Me only and the defect is that they are lustful. They are like the serpent (defect) having a gem on their head (merit). They are pacifying their lust in the mask of devotion. Their cunning nature is tackled by My creation of illusory forms having My own form. A thorn must be plucked up by another thorn only. Finally, they are guided to the proper correct goal only. Even though they lost the correct path, they are My dear devotees only.]

50) Nindā daṇḍau ca gṛhṇāmi,

tyāgo bhakti prabhāvavān|

Nāhaṃ paśyāmyanya patham,

jānāsi yadi bodhaya॥

[I am taking the blame and also punishment assuming this as sin in this program of helping every devotee whether good or bad. This sacrifice of Mine is shining by the light of devotion of the devotee to God. I do not find a better path than this to lead the souls of rigid sinful nature. If you know some better path, please enlighten Me with such advice.]

51) Ṛṣayo dagdha kāmās tāḥ,

kāma māropayāmi kim ?।

Anurodho 'tra matkārya —

bhāga eva priyo mama॥

[These Gopikas are sages, who have burnt their lust in continuous penance done in their past several births. Will I force them into lust by creating My illusory forms? I always try to remove the lust and increase love. Will I do the reverse that too in the case of those most sacred sages? Hence, in this dance, there is no sexual union, which is based on lust alone. This dance is the divine program to indicate the plan of attracting sinners towards God. When Gopikas threatened Me that they will commit suicide if I don’t dance with them, I was pleased with them because this dance was My program only.]

52) Rājakanyā'nurodhastu,

na Me kārya gato yataḥ।

Maunenā'ṅgīkṛtaṃ kāmaḥ,

premṇā saha pravartate॥

[When 16,000 daughters of kings force Me to marry them, such event is not in My program. Hence, I was not pleased with their force. I accepted their proposal with silence. Their love was mixed with lust. Love is indicated since they refused to marry anybody other than Me. Their force indicates their lust to be pacified with Me through the compulsory marriage throughout their lives.]

53) Māyā rūpaṃ tatas sṛṣṭaṃ,

tvayi kevala kāmataḥ।

Brahmacaryaṃ na Me bhraṣṭaṃ,

bhavatyātma svarūpiṇī॥

[For the sake of their marriages also, I have created My illusory forms only. Even though their lust is based on love towards Me, My love based lust is always on you only. The reason for such rigidity is that My celibacy is not spoiled if I unite with you. The reason is that you are the incarnation of My inherent unimaginable power and My union with yourself is My union with Myself since power and possessor of power are always one and the same.]

54) Saṃśayo na hi te kaścit,

Mayi yat tvamahaṃ sadā।

Pṛcchasi tvaṃ loka kṛte,

tadajñānaṃ tvayi sthitam॥

[Yourself and Myself are always one and the same Parabrahman. Hence, you will not get any doubt about Me. You are asking Me all these doubts for the sake of all the people in this world. In order to make you ask questions like this, the ignorance is imposed on your role as an ideal devotee to lead our devotees.]

55) Āvayor nāṭake Rāsa —

krīḍeyaṃ nāṭakāntaram।

Evaṃ jñātvā prasannā cet,

matpātraṃ praviśasyapi॥

[We both are playing in this world-drama in our own individual roles. This Rāsa-dance is another internal drama within this world-drama. If you know this secret and become peaceful and happy, you will lose all your ignorance and enter My omniscient role leaving your ignorant role.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītāyāṃ Mokṣa Prāpti Vicāra Yogo Nāma Ekādaśādhyāyaḥ।

[Like this, in Shri RadhaKrishna Gita, composed by Shri Datta Swami, Eleventh Chapter called ‘The Association of Enquiry about the attainment of salvation’ is completed.]