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

1) Bhāryā trayaṃ Brahmaṇaśca,

vijñeyaṃ tāttvikārthataḥ।

Śakti trayaṃ sṛṣṭikārye,

yadavaśyaṃ nirūpyate॥

[It is said in the secondary scriptures called the Purāṇams that God Brahmā has three wives. This should be understood in the light of the essential internal sense. For the sake of this creation, three powers are needed and I will prove this point.]

2) Gāyatrī sattva śaktiśca,

Sāvitrī rajaso balam।

Sarasvatī tamas śaktiḥ,

triguṇair nirmitam jagat॥

[The power of Sattvam quality called Gayatrī is awareness. The power of Rajas quality called Sāvitrī is the inert energy. The power of Tamas quality called Sarasvatī is matter. This creation is prepared with the help of these three construction materials represented by the three qualities called Sattvam, Rajas and Tamas.]

3) Śaktir bhāryā'kṛtiḥ proktā,

puruṣas śaktimān patiḥ।

Ekayā bhāryayā śaktyā,

sṛṣṭi karma na sambhavet॥

[The power is mentioned in the form of female wife. The possessor of power is mentioned in the form of male husband. If you insist that God Brahmā must have only one wife, who is only one power, the work of creation can’t take place.]

4) Gāyatrī jnñānibhir dhyeyā,

sattvarūpā carāśrayā।

Sāvitrī savitus tejaḥ,

yato Dravya pramā dvayam॥

[Gayatrī is the power of the quality of Sattvam. The knowledge based on awareness is born from the quality of Sattvam. Hence, Gayatrī is meditated by scholars for the sake of spiritual knowledge. This power of Gayatrī or awareness exists in all the zoological living beings in this creation. Savitrī is the inherent power of God Brahmā representing Rajas or inert energy or planet Sun. From this inert energy only, both matter and awareness are evolved.]

5) Sarasvatī tamaḥ kāmā,

Nāradaṃ suṣuve sutam।

Eka patnī vrato Brahmā,

vyākṣepas tva vicakṣaṇaḥ॥

[The power of Sarasvatī representing the materialized items of the creation stands for the quality of Tamas that represents the lust required to generate children. Goddess Sarasvatī gave birth to a son called sage Narada. God Brahmā is a strict follower of the principle of single wife. The blame thrown by ignorant people is due to their lack of analysis.]

6) Avijñāyā'ntarārthaṃ ye,

mūḍhā jalpanti dūṣaṇam।

Bhagavantaṃ samuddiśya,

te sadā niraya kṣatāḥ॥

[The fools, who scold God with meaningless criticism without knowing the internal essence will always be punished in the horrible hell.]

7) Tamo Dravya bhavā sṛṣṭiḥ,

matā putrī Sarasvatī।

Sāvitrī bhā pariṇatā,

Brahmecchā bīja bhāvitā॥

[When the will represented by Gayatrī materializes into materialized creation that represents Sarasvatī, Sarasvatī is thought to be the daughter of God Brahmā since Sarasvatī represents the quality of Tamas that is matter. Since matter is the modification of inert energy representing Sāvitrī, Sāvitrī is thought to be the mother of Sarasvatī. Sāvitrī is the radiant inert energy of God Brahmā (represented by Sun). The will of God Brahmā to create this creation is thought to be the sperm of God Brahmā (Ahaṃ bījapradaḥ pitā). Since the inert energy and awareness-will are modifications of inert energy, Sāvitrī can be considered as the wife of God Brahmā.]

8) Udaye saiva Gāyatrī,

śānta tejaḥ pramā karam।

Sāyāhne 'pi dyutis śāntā,

tadaṃśo'patya mīritam॥

[In the morning, the sunlight is mild and peaceful for the absorption of spiritual knowledge and hence, Gaayatrī is said to be the deity of knowledge. In the evening, the sunlight is mild and peaceful representing the mild and peaceful character of matter, which is the condensed energy. The mild energy indicates a tiny part of the radiating inert energy. Hence, the child is said to be a tiny part of the father and mother. Hence, along with Sarasvatī, Gāyatrī is also to be considered as the issue of radiant inert energy called Sāvitrī.]

9) Sāvitrī savitus tejaḥ,

madhyāhne tīkṣṇa mambare।

Savitus śakti rūpatvāt,

Brahma bhāryeti bhāvitā॥

[Sāvitrī is the radiant inert energy or power of Sun, which is intensively shinning in the sky and can be considered as the inherent power of the Sun (God Brahmā). She is considered as the wife of God Brahmā generating two daughters called Gāyatrī and Sarasvatī.]

10) Bhrānti jñāna midaṃ sarvaṃ,

kavitva mupamā'rcitam।

Jaḍe caitanya bhāvāptiḥ,

jāyā'patyaṃ na satyadṛk॥

[All this above said explanation is based on the illusory knowledge, which is called as poetry in which the figure of speech called ‘simile’ is associated. In this figure of speech called simile, the thoughts of awareness are superimposed in poetry. The real view of wife and child is not true at all.]

11) Dravya kāma tamo hetoḥ,

rūpaṃ prāptā Sarasvatī।

Bhāryā'rhā putrikā buddhiḥ,

buddhi hīnasya kevalā॥

[Only Sarasvatī is materialized with physical body since she represents matter. Since matter is quality of tamas, the lust for sex also existed in her, which is a pre-requisite for producing children. She alone is eligible to become the wife of God Brahmā because the ultimate aim of marriage is only generation of children to extend the humanity. If somebody tells that Goddess Sarasvatī is the daughter of God Brahmā, his/her intelligence shows only that he/she has no trace of intelligence.]

12) Rūpaṃ dravyeṇa suspaṣṭaṃ,

kāminīnā miyaṃ matiḥ।

Svabhāva guṇataś caiva,

paścāt taijasa rūpiṇī॥

[Always beauty becomes very clear only when the body is materialized becoming a physical body. Generally, this type of mentality exists with ladies having lust. Goddess Sarasvatī is the deity of the quality of Tamas and hence, she appeared in materialized physical body. Moreover, Tamas or matter is her inherent characteristic. After this, she again transformed into energetic body as per the trend of the upper world.]

13) Tejo jñāna kramā vṛddhiḥ,

Gāyatrī rajasaḥ parā।

Parākāṣṭhā mahā tejaḥ,

tamorātri mukhī parā॥

[Gāyatrī is the deity of morning and the sunlight grows more and more as the morning advances to noon. This indicates the progress of knowledge or Sattvam from beginning stage to gradual progress. The second Sāvitrī is the deity of the noon indicating the climax of Rajas or inert energy, which is very intensive solar energy. The third Sarasvatī is the deity of evening and gradually becomes dark night, which is the quality of Tamas.]

14) Tejasāṃ dhātvabhāvena,

na śukraṃ jāyate kvacit।

Amarāṇāṃ sthirā saṅkhyā,

na kāmo na rasāyanāt॥

[Since the materialized tissue (dhātu) is absent in the energetic bodies of the energetic beings (angels) staying in the upper energetic worlds, nowhere is the reproductive tissue (śukram) generated from the other non-existent six tissues. Hence, the total number of the angels (33 crores) remains constant since there is no death due to the divine nectar drunk by them. In the energetic bodies, lust will not exist due to the absence of materialized hormones and hence, there is no generation of children.]

15) Vayasā tridaśā nityaṃ,

sṛṣṭya śakya vibhūtayaḥ।

Indrādīnāṃ tu tacchaktiḥ,

tejas saṃyoga bhāvataḥ॥

[These angels are always 30 years old and do not have the miraculous power to that extent so that they can produce children just by their wish. Such higher miraculous power exists with the angels of higher grade like Indra etc. In their case, they can generate children due to the combination of their energetic radiations backed by the wish to generate children.]

16) Dattān Nārāyaṇāt Brahmā,

jajñe tasyaika tejasaḥ।

Nāpekṣitaṃ dvidhā tejaḥ,

parabrahmaṇa eva tat॥

[God Datta is also called as Hiraṇyagarbha, Nārāyaṇa and Īśvara. God Brahmā is said to be generated from the navel lotus flower of God Datta (called as Nārāyaṇa). Here, God Brahmā is not the son of God Datta since He is the incarnation of God Datta (called as Nārāyaṇa). God Brahmā appeared from the single wish based energy of God Datta. God Datta called as Nārāyaṇa is Parabrahman or unimaginable God and for the omnipotent Parabrahman, nothing is impossible. Therefore, in His case, there is no need of two energies to combine for generating another energetic incarnation.]

17) Nā 'to Viṣṇu suto Brahmā,

Vyaktau Viṣṇu Śivau param।

Trayo'vatārā Dattasya,

sṛṣṭi sthiti laya pradāḥ॥

[Therefore, God Brahmā is not the son of God Vishnu. God Brahmā is only another energetic incarnation of God Datta called as Nārāyaṇa. After the incarnation called God Brahmā, the energetic incarnations of God Vishnu and God Shiva appeared. God Brahmā, God Vishnu and God Shiva are the three energetic incarnations of God Datta, who carry on the creation, maintenance and dissolution of this world.]

18) Anaghā Datta patnī ca,

tasyā maṣṭa vibhūtayaḥ।

Aṇimādaya utpannāḥ,

putrāḥ pitros svabhāvajāḥ॥

[The wife of God Datta is called Goddess Anaghā. Through her, God Datta generated eight sons, who are the eight famous supernatural powers like Aṇimā, Mahimā etc., (called as Aṣṭa Vibhūti or Aṣṭa Siddhi). These powers are generated from the inherent natures of God Datta and Goddess Anaghā.]

19) Viṣṇoś ca Mohinī rūpaṃ,

avatāras sudhodaye।

Śaiva Vaiṣṇava yogāya,

śāstā cobhaya taijasaḥ॥

[The form of Goddess Mohinī is an incarnation of God Vishnu that came to divide the divine nectar between angels and demons. The energies of both God Vishnu and God Shiva were united and a divine child called Śāstā was born. This shows the divine love between the two divine incarnations of God Datta (God Vishnu and God Shiva). God Śāstā later incarnated on this earth as God Maṇikaṇṭha also called as Ayyappa. The background aim (for this appearance of God Śāstā) of God Vishnu and God Shiva is that the devotees of God Vishnu and God Shiva must love each other without any trace of quarrel.]

20) Strīpuṃ bhāvekṣaṇaṃ dehe,

nāntarātmani dehinaḥ।

Nātra kāmasya viṣayaḥ,

taijase dravya śūnyataḥ॥

[The difference between a male and female is only in the external body. Such difference does not exist in the internal individual souls. Here, the aim of God Vishnu and God Shiva is to unite the devotees of God Vishnu (Vaishnavas) and the devotees of God Shiva (Shaivas) only and there is not even a trace of reference to sex here. It is already told that in the case of energetic forms, the lust is totally absent because matter is absent in energy and if matter is absent, the materialized hormones become non-existent and therefore, lust can’t be generated at all.]

21) Paurāṇika kathās sarvāḥ,

martya loka hitāya hi।

Nāṭakīyā naṭā'spṛṣṭāḥ,

dharmādhyātma parāyaṇāḥ॥

[All the stories written in the secondary scriptures called the Purāṇams are just dramatic stories only, which are for the welfare of the people living on this earth. These stories are the advices of God for the human beings about the ethics of the worldly life as well as the lessons in the spiritual life. These dramas do not touch the actors in anyway.]

22) Yathārtha caritaṃ matvā,

bhinnāvatāra vigrahāḥ।

Bhinna Daiva bhramā nītā,

andhenāndhā hi gartagāḥ॥

[Most people believe these stories of the Purāṇams as real happenings in real sense and develop different faiths on different forms of God by believing in the existence of different Gods and end up quarreling with each other. These people are under the illusion of separate Gods and fall in the pit of hell along with their ignorant preachers like the blind people guided by blind elders fall in the well.]

23) Kathā rūpeṇa sulabha—

grāhyā iti kṛtāḥ purā।

Pravṛtteśca nivṛtteśca,

pāmarebhyo'pi bodhakāḥ॥

[These stories are very easily understood by all human beings. Based on this main aim only, these secondary scriptures (Purāṇams) were written in the ancient times. These stories advise even the illiterate human beings in both their worldly as well as spiritual lives.]

24) Kālabhairava Rudreṇa,

Brahmordhva śira uddhṛtham।

Brahma Viṣṇu Śivā Dattaḥ,

Naṭa eko dvipātragaḥ॥

[A story says that God Shiva became a wild form called Kālabhairava to pluck out the upper most fifth head of God Brahmā for telling a lie being fascinated for own fame. God Brahmā, God Vishnu and God Shiva are the one God Datta only. The same actor called God Datta is acting in the three roles of God Brahmā, God Vishnu and God Shiva.]

25) Kathānītiḥ parigrāhyā,

mahānapi puraḥ prabhoḥ।

Vade nnā'nṛtamityeva,

svakīrti lālasāṃ tyajet॥

[The moral of this story for the humanity is that how much ever a human being may be great, he/she should not tell a lie before God becoming blind about one’s own fame. The fascination for own fame shall always be leftover.]

26) Draupadyāḥ pañca bhartāro,

mānyās sā'gni samudbhavā।

Martya yoni janiḥ kiṃ vā,

pratīpaṃ vaktumarhati?॥

[None shall criticize that Draupadī had five husbands since it is not justified. Her five husbands must be respected because Draupadī is born from fire. Can a petty human being born from the womb of another human being become eligible to talk anything against Draupadī?]

27) Pāṇḍavāḥ pañca vaktrāṇi,

Śivasya Draupadī hyumā।

Bhrātā Nārāyaṇaḥ Kṛṣṇo,

Dharmārthau Śiva Keśavau॥

[The five Pāṇḍavas are the five faces of God Shiva. Draupadī is the incarnation of Goddess Pārvatī. Her brother, Krishna, is God Nārāyaṇa. In the story of the Mahabharatam, both God Shiva and God Vishnu fought together against injustice to establish justice in the world.]

28) Āñjaneyas Śivo Rāmo,

Viṣṇus Śaṅkara Mādhavau।

Adharma daitya hantārau,

nityaṃ tau dharma rakṣakau॥

[Similarly, God Āñjaneya is the incarnation of God Shiva and God Rama is the incarnation of God Vishnu. Even in the story of the Ramayanam, both God Shiva and God Vishnu fought together against the unjust demons since both are always the protectors of justice.]

29) Tvaṃ ca bhāgavate cā 'haṃ,

Śivo Viṣṇuś ca saṅgatau।

Jñāna mokṣau tamas sattvaṃ,

Śambhur evaṃ Sarasvatī॥

[In the Bhagavatam, yourself and Myself are God Shiva and God Vishnu joined together as spiritual knowledge and salvation (God Shiva is said to be the giver of spiritual knowledge and God Vishnu is said to be the giver of salvation—Jñānaṃ Maheśvarādicchet, Mokṣa micchet Janārdanāt…). God Shiva is the quality of Tamas and giver of spiritual knowledge or Sattvam. Goddess Sarasvatī also represents the quality of Tamas being the deity of evening and she is also the giver of spiritual knowledge due to Sattvam.]

30) Ajñāne vā tamo dravyaṃ,

jñāne vā Paṭu naikatā।

Śiva Durvāsasor niṣṭhā,

hlādinī tvaṃ ca māṃ śritā॥

[Actually, the quality of Tamas is basically the rigidity in practicing a path. Such path may be knowledge or ignorance. The soul having Tamas as major quality will be firm in any path and hence, should not be confined only to the path of ignorance. Tamas represents the solidified matter, which is the state of rigidity and firmness. You can see this firmness in God Shiva and in sage Durvāsa following the path of detachment. You, being the incarnation of sage Durvāsa or God Shiva, also possess the same firmness in the spiritual path. Simultaneously, you are the incarnation of My power, Sattvam, known as Hlādinī Śakti, which gives immense pleasure to Me.]

31) Dharmo'rthe Bhārataṃ kāme,

sa vai Bhāgavataṃ dvayam।

Mokṣāya cet sa Bhagavān,

kāryadvaya mahaṃ gataḥ॥

[The four categories of life called Puruṣārthas that are prescribed for the soul are: justice (Dharma), wealth (Artha), sex (Kāma) and salvation (Mokṣa). If justice is in financial matters, it is the epic called the Mahābhāratam. If justice is in sexual matters, it is the epic called the Bhāgavatam. Justified worldly life is called as Pravrutti. In Nivrutti or spiritual life, God will be in financial matters and God will be in sexual matters since the justice is replaced by God. For such path of Nivrutti, salvation or liberation from all worldly bonds and all worldly fascinations is the fruit. I am the God incarnated as Krishna for the sake of maintenance of both Pravrutti and Nivrutti in this world.]

32) Hanumān sa pravṛttisthaḥ,

tathā pāṇḍava pañcakam।

Rādhā tvaṃ tu Nivṛttisthā,

Para Brahmepsitaṃ samam॥

[For the sake of protection of Pravrutti, God Shiva came as Hanuman and also as the five Pāṇḍavas. For the sake of protection of Nivrutti, the same God Shiva came as yourself, Radha. All this is the will of the unimaginable God or Parabrahman.]

33) Avatīrṇo 'pyahaṃ Rāmaḥ,

Para Brahmaiva yad vayam।

Daiva kārya midaṃ sarvaṃ,

trikāvya samanuṣṭhitam॥

[Myself called Krishna and the previous Rama are the incarnations of God Vishnu. All of us (Hanuman, Five Pāṇḍavas, Radha, Rama and Krishna) are directly the unimaginable God called as Parabrahman. All this is the divine mission only, which is acted by all of us as described in the three Holy epics called the Ramayanam, the Mahabharatam and the Bhagavatam.]

34) Bhavatyapi pariṇītā,

muktā dāreṣaṇā'rgalāt।

Putreṣaṇāṃ ca necchantī,

Māṃ gatā Śivavad dṛḍhā॥

[You were married to Ayanaghosha and left him for My sake by neither allowing his touch nor touching him. You have proved that you got salvation from the bond of spouse. You never wanted even to get children for My sake and this proves that you got salvation from the bond of children. You proved your firmness like God Shiva and finally reached Me, the God in human form.]

35) Dhaneṣaṇā 'pi te dhvastā,

jaḍā ciddrahitā 'satī।

Navanītaṃ tvayā nītaṃ,

Matkṛte hṛta mālayāt॥

[Even the third strongest worldly bond with money or wealth was also destroyed by you because several times, you stole butter from your house and brought it for Me. Actually, the fascination for wealth (butter) is absent if the other two alive bonds (fascination for spouse and fascination for children or even fascination for any other worldly alive bond) are absent. The fascination for wealth or money is inert and has no meaning if the alive bonds are absent.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītāyāṃ Purāṇa Carita Vicāra Yogo Nāma Trayodaśādhyāyaḥ।

[Like this, in Shri RadhaKrishna Gita, composed by Shri Datta Swami, the thirteenth Chapter called ‘The Association of Enquiry of Stories in Secondary Scriptures’ is completed.]