Śrī Rādhā Devī uvāca:-
[Shri Radha Devi spoke:-]

1) Brahmayogasya sārāṃśaḥ,

Tatsādhanā'ṃśakaissaha।

Vaktavyo Bhagavan Kṛṣṇa!,

tvat gururna jagat traye॥

[O God Krishna! In all these three worlds (upper, middle and lower), there is no divine preacher other than Yourself. Please tell the essence of union with God along with the precautions to be taken by the spiritual aspirants to support such effort for union with God.]

2) Pātrā'jñānān mayā proktaṃ,

sarvaṃ kṣamasva mat Priya!।

Netaḥ paraṃ mama bhraṃśaḥ,

Brahmaṇā'haṃ śape tvayā॥

[O My darling! Due to the ignorance imposed on me for the sake of my role in this divine drama aimed for the welfare of the world, please excuse me for whatever I have spoken against You so far. Hereafter, I will not commit even a small slip in Your case. I am promising about this on You, the Parabrahman.]

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

3) Pātrocitaṃ naṭasyeva,

bhaktā na Bhagavatyasi।

Kartavyaṃ Brahma nirdiṣṭaṃ,

vahāvo'haṃ ca Sadguruḥ॥

[You are acting as an ignorant devotee as per your role only. You are not to be mentioned in the category of devotees as the basic actress. You are the incarnation of Goddess Anaghā called Goddess Rādhā. I am also acting in the role of the Divine Preacher called God Krishna. We both are carrying on the duties assigned to both of us by Parabrahman or Unimaginable God.]

4) Śatavāraṃ mayoktaṃ prāk,

tadidaṃ vismṛtaṃ tvayā।

Divya nāṭaka pātrārthe,

madanyā nā'si tattvataḥ॥

[I have told this point to you at least one hundred times so far. But, you have forgotten this point every time, even though I am reminding you again and again. You have forgotten this because you have to live in the role of a devotee in this divine play set by Parabrahman. Always remember that you are not essentially different from Me.]

5) Kathayiṣyāmi pūrvāṃśān,

tvayā pṛṣṭān samagrataḥ।

Ādya mārogya maṅgasya,

rakṣaṇīyaṃ prayatnataḥ॥

[I will explain the precautions related to the spiritual knowledge completely as asked by you. The first and foremost precaution is that one has to protect one’s own physical health of the body by putting all efforts.]

6) Huta muṣṇaṃ hi bhoktavyaṃ,

ahutaṃ kṛmi dūṣitam।

Śītaṃ gata rasaṃ bhuktvā,

tamo yātyadhamaṃ guṇam॥

[One shall always eat immediately after cooking while it is hot. If the food is not cooked, it will be contaminated with bacteria present in the atmosphere, which enter the raw uncooked food at ordinary room temperature. If one eats the cooked food at room temperature, the good taste of the food disappears due to contamination with bacteria. If one eats such food, which is not hot, such person will be affected by the lowest worst quality called Tamas that is famous for ignorance, laziness and worldly fascinations.]

7) Grāhya mannaṃ mitaṃ bhuktaṃ,

bhuṅkte tvā mamitaṃ śrutam।

Deha bhāro hi rogāṇāṃ,

ākaro madhumeha kṛt॥

[One shall always take the food in limited quantity as far as possible. If the food is eaten in limited quantity, it is eaten by you. If the food is eaten in excess, the food will eat you through the various diseases caused by over-eating and this is told in the Veda (Adyate 'tti ca bhūtāni, Tasmādannaṃ pracakṣate). If the physical body is having more weight, the body will become an asylum for all diseases. The excess weight of the body causes diabetes, which by itself is not a disease, but the root cause of all diseases.]

8) Roga dṛṣṭyā hitaṃ bhojyaṃ,

vaidya śāstrāt tu gṛhyatām।

Guṇena parimāṇena,

jñeya mannaṃ guror gadāt॥

[You have to select the type of food that is suitable to your health and avoid the type of food that increases the specific type of illness that attacks you frequently. Such types of positive and negative food can be selected by you with the help of medical science. You have to select the food by its quality based on your illness and you have to select the food by its quantity based on the weight of your body. If the body is heavy, the food must be taken in less quantity and if the body is weak, the food must be taken in moderate quantity containing essential nutrients.]

9) Hutaṃ mitaṃ hitaṃ koṣṇaṃ,

annaṃ grāhyaṃ caturguṇam।

Bhukte'bhukte mṛtir bhuktvā,

mṛtyus syāditi mūḍha vāk॥

[Therefore, the food must be cooked, must be eaten little, must be promoter of health and must be eaten while it is hot. The food we take must contain all these four qualities. Some fools say “Whether we eat or don’t eat the food liked by us, the death is anyhow inevitable. In such case, let us eat what we like and die. Why to control the intake of food qualitatively and quantitatively?”.]

10) Bhogārthaṃ jīvitaṃ teṣāṃ,

na Daivānugrahā'rthakṛt।

Ārogyaṃ vardhayatyāyuḥ,

āyuṣā daiva sādhanam॥

[Such fools think that the life is only for enjoyment. For them, the life is not meant for putting efforts to attain the grace of God. The health of the body increases the longevity and the longevity helps us to attain the grace of God through more practical service along with practical sacrifice for God.]

11) Nākāla mṛtyu vādaś ca,

bhakto jīvati tad balāt।

Apāpī ced daśagrīvaḥ,

hato pāpena bhaktimān॥

[Some other fools say “We do not know when we will die. Even if we maintain good health by taking care about all these aspects, there is no guarantee that we will attain longevity since accidental death is possible at any time. Hence, let us enjoy fully without any control as long as we live”. My answer here is that a true devotee will always be helped by God in getting good longevity so that he/she can continue the efforts to please God and attain His grace. Here, you may ask that Rāvaṇa met with untimely death and was not blessed by good longevity although he was a great devotee of God Shiva. The answer to this is that Rāvaṇa was certainly a good devotee of God Shiva, but he was a horrible sinner also simultaneously. Hence, a true practical devotee not doing any sin will attain the grace of God.]

12) Sādhya bhaktiḥ pare sādhye,

vinā laukya varepsitam।

Vare sādhana bhaktis sā,

Devas sādhana mātmanaḥ॥

1[Practical service with practical sacrifice to God without any aspiration in return from God is called the goal devotion (love to God only without aspiring any benefit from God), which pleases God. A false devotee, who is worshipping God for the welfare and prosperity of his/her worldly bonds, cannot expect this boon of good longevity from God because such instrumental devotion (love to God to attain some benefit from God) cannot please God to attain His grace.]

13) Ārogyāyuḥ kṛte vaidyaṃ,

racitaṃ carakādibhiḥ।

Nārogya veda māhus tat,

Āyurveda mupāsakāḥ॥

[Sages like Caraka created medical science through which the health is developed. They did not call this as the scripture of health (Ārogyaveda). They called this as the scripture of longevity (Āyurveda). Their aim is to develop health through which longevity can be increased so that the devoted human being can put more efforts to attain the grace of God through more practical service with practical sacrifice to God. These Sages were also meditating upon God to get His grace and hence, they gave importance to longevity through health so that more spiritual efforts can be put by the devotees.]

14) Dvau pādau kukṣi vakṣaśca,

dvau bāhū gala śīrṣake।

Aṣṭāṅgānīti kathyante,

teṣāṃ sañcālanaṃ varam॥

[Two legs, stomach, chest, two hands, neck and head are said to be the eight parts or limbs of the body (Aṣṭāṅga). Frequent movements of these eight parts of the body whenever possible is a good exercise for any human being.]

15) Uttamā gati rapyatra,

sthūlānāṃ jānu nāśadā।

Upaviṣṭa śhayānābhyā,

aṣṭāṅga cālana kriyā॥

[Walking is said to be the best exercise and this is correct only when the body is not heavy. But, in the case of people having heavy bodies, walking will destroy the knee joints since the heavy weight of the body falls on the knees while walking. Hence, people having more weight of the body shall avoid walking as far as possible and replace walking with the above said “aṣṭāṅgacālanam” (frequent movement of eight parts of the body as exercise) while sitting on the chair or lying on the bed.]

16) Apatyānantaraṃ kāmaḥ,

roddhavyo Daiva mārgagaiḥ।

Śukra dhātoḥ prāṇaśaktiḥ,

ojas tad yoga sādhanam॥

[After generating children, people following spiritual path must essentially control sexual activity that is related to lust. From the reproductive tissue called sperm or ovum (Śukram), the life energy is generated, which is called as ‘Ojas’, which is helpful in putting strong efforts to reach and unite with God. When such Ojas is wasted in sexual activity, the body becomes weak to put spiritual efforts.]

17) Avaśya moja etatra,

pravṛttāvapi śaktimat।

Jīvikā sādhane mūle,

nivṛtterapi jīvinām॥

[Ojas is also necessary for materialistic efforts to earn the livelihood in Pravrutti (Justified Worldly life), which is the basis for Nivrutti (Spiritual life). Hence, controlling lust is essential for both males and females to succeed in Pravrutti and Nivrutti.]

18) Niyate yena cāpalye,

jihvā guhya dvayasya ca।

Dīrghāyus śaktimān yoge,

siddhiṃ kṣipraṃ sa yāsyati॥

[The person, who controls the wavering fascinations of both the tongue and sexual organ will attain good longevity and sufficient energy for putting spiritual efforts along with materialistic efforts needed for livelihood to support one’s spiritual life. Such a person will attain the union with God in very short time.]

19) Annanurūpa mārogyam,

deho buddhiś ca bhāvataḥ।

Vapur vikriyate ceto,

vyatyayenā'pi jāgrata॥

[As per the quality and quantity of food, the health of the body, the stature of the body and the intelligence are maintained. The quality and quantity of thinking also effects the physical health of the body. Based on the physical health, the mental health is also affected in reversible way. Therefore, the spiritual aspirants must be very alert about this link between mind and body.]

20) Jagat kalmaṣa bhāvaistu,

yāti karma phalā''mayān।

Pavitra Bhagavad bhāvaiḥ,

āyu rānanda jīvanam॥

[If one thinks about this impure world, such dirty thoughts will transmit the diseases related to the fruits of one’s own previous bad deeds. If one thinks about the purest God, such divine thoughts will bring life with long longevity and infinite divine bliss.]

21) Daivānandaḥ paro harṣāt,

laukyād duḥkha sama sthitāt।

Ubhe śakti vyaye tyājye,

te nivṛttau na dūṣite॥

[The divine bliss is different from the worldly happiness. The worldly happiness and worldly sorrow are in the same worldly level, whereas the divine bliss is in the level of God. Both worldly happiness and worldly sorrow consume the life energy of any human being. The human being becomes weak after getting excited with worldly happiness or feeling depressed with worldly sorrow. Hence, both worldly happiness and worldly sorrow are to be rejected by the soul. But, both these happiness and sorrow are not to be rejected in the spiritual path of God.]

22) Hanumān Daiva sevāyāṃ,

sītānveṣaṇa duḥkhitaḥ।

Ajas tvindumatī nāśe,

svātma hantā sa Rāghavaḥ॥

[Hanuman while involved in God’s service became very much affected by sorrow during the time of search for Sītā, the wife of God Rama. King Aja, the grandfather of God Rama, committed suicide when his wife called Indumati died. The difference between these two is that Hanuman was hit by sorrow in the service of God and not in the service of His personal worldly bond. King Aja was hit by sorrow in the fascination of his personal worldly bond. In fact, Hanuman even thought of committing suicide when Sītā was not found for a long time during His search for Sītā.]

23) Ātma bandheṣu sammoha —

vicchedo mokṣa ucyate।

Sarva saṃsāra bandheṣu,

samatvaṃ śānti rucyate॥

[Blind fascination for the selfish worldly bonds (negative state) shall be destroyed and this is called as salvation. When the soul maintains equality among all the worldly bonds including the selfish worldly bonds (zero state), it is called as peace.]

24) Vyāmoho Bhagavad bandhe,

Brahma sāyujya mucyate।

Tyāga yoga dvaya prāptiḥ,

satya saṃnyāsa ucyate॥

[The climax fascination in the bond with God (positive state) is called as the closest association with God. Leaving the selfish worldly bonds is called as Tyāga. The closest association with God through climax fascination to God is called as Yoga. The achievement of both Tyāga and Yoga is called as true sainthood.]

25) Vyartho hi kevala tyāgaḥ,

yogena tyāga māpnuyāt।

Avadhūtākhya pāṣāṇe,

na yogas tyāga pūrṇake॥

[Only Tyāga (leaving selfish worldly bonds) is useless. First, one shall put all the efforts only for Yoga (achievement of climax fascination for God). If one attains Yoga, Tyāga will be spontaneous byproduct. The so-called false Avadhūta leaves all the worldly bonds and becomes inert like a stone. In such stone like person, there is no trace of love for God and only leaving of the world exists completely.]

26) Kāla śakti vyayaṃ vyarthaṃ,

na kuryāt citra bhāṣaṇaiḥ।

Nehā'mutra kriyā kā'pi,

yā pravṛtti nivṛttigā॥

[One shall not waste his/her energy and time in talking unnecessary worldly matters and in seeing unnecessary social movies. By doing these two things, one cannot achieve any useful result in either the materialistic life or the spiritual life.]

27) Pātra dānaṃ puṇya karaṃ,

apātraṃ naraka pradam।

Dhārā hyubhaya pārśvasthā,

dāna khaḍgasya jāgrata॥

[If you do charity to a deserving receiver, it will be merit that gives heaven. If you do charity to an undeserving receiver, it is sin that gives the hell. In the case of the charity—sword, it has sharp edge on both sides. This means that charity done properly gives you benefit and the same charity done improperly gives you loss. Hence, one should be careful in this aspect.]

28) Dānaṃ Devāya dadyāt te,

Brahma lokaṃ sanātanam।

Śāntiṃ karmaphala tyāgāt,

yatnasya vadati śrutiḥ॥

[If the charity is done for God’s work, that will yield the highest fruit, which is the eternal abode of God. The Veda says that sacrifice of the fruit of your work is the full stop for your spiritual efforts done to reach God (Tyāgenaike… Veda, Tyāgāt śānti ranantaram—Gita).]

29) Kṣudhārtāyā'nna dānaṃ ca,

Daiva kāryāya te dhanam।

Nimīlya nayana dvandvam,

kuryāt tarka vivarjitaḥ॥

[One must sacrifice food for a hungry beggar and sacrifice the fruit of one’s own work for the work of God. In doing both these charitable sacrifices, one should close both the eyes and proceed practically without any logical analysis.]

30) Na draṣṭavyau deśa kālau,

yogyataiva pratigrahe।

Sat puṇyaṃ prāpnuyād dattvā,

dattvā pāpaṃ na cā''pnuyāt॥

[Whenever you do charity, don’t see the deservingness of place and time. This means that you need not think of doing charity in a holy place and on a holy day. You shall do the charity on any day at any place provided the receiver is very holy and deserving. By charity, earn the merit (by donating to deserving receiver) and don’t earn sin (by donating to an undeserving receiver).]

31) Sītā prema parākāṣṭhā,

Rāma sadguṇa mohitā।

Tato'pi ca parā Rādhā,

Kṛṣṇe durguṇinīkṣite॥

[Goddess Sīta showed climax love towards God Raama. Such love is logical since she was overwhelmed by the climax good qualities of God Rama. If you take the case of this Krishna, Myself, I appear as if I have climax bad qualities. Still, Radha, yourself, show the same climax love towards Me without any trace of deficiency in love affected by these appearing bad qualities.]

32) Ubhe pātra gate Daive,

tarka premṇaḥ parā parā।

Tarkātīta tamaḥ prema,

Śivāntaṃ Brahma sādhanam॥

[Both Sītā and Radha have played their stipulated roles to establish a valuable spiritual concept, which is that the climax love based on logic is the greatest love, but, the climax love beyond logic is greater than even the greatest love. In the case of Radha, the love is mixed with firm faith about God that God will have no bad quality under any circumstances since God looks like bad only to test the level of love of the devotee towards God. The spiritual path starts with God Brahma (spiritual knowledge), reaching the middle state of God Vishnu (love or theoretical devotion) and finally ends in the last state of God Shiva (rigid firmness to generate practical devotion).]

33) Sattvaṃ Viṣṇo ragād Brahmaa,

tamo Viṣṇus Śivād api।

Kāryahetos Trimūrtīnāṃ,

guṇānāṃ grahaṇaṃ matam॥

[Brahmā represents Rajas (action) quality and Vishnu represents Sattvam (spiritual knowledge) quality. Since the first step is knowledge (Jñāna Yoga) and first form is God Brahmā, some Sattvam is gifted to Brahmā by Vishnu (Due to this, Sages, the incarnations of Brahmā preach spiritual knowledge.). Similarly, Vishnu got some Tamas from Shiva and gave some Sattvam to Shiva. In the administration, Vishnu requires action (Rajas) and firmness (Tamas) as the ruler of the world. Vishnu represents love due to His predominant Sattvam (theoretical devotion) that generates practical devotion due to the acquired Rajas. Vishnu due to His inherent Sattvam is the giver of spiritual knowledge (Krishna, the incarnation of Vishnu is the giver of the Gita). Shiva requires Sattvam (spiritual knowledge) mixed with Tamas (firmness) that results in practical devotion. Due to acquired Sattvam, God Shiva is also told to be the source of spiritual knowledge as told “Jñānaṃ Maheśvarādicchet” (Ādi Shankara, the incarnation of Shiva, preached the spiritual knowledge.). Like this, the three qualities are partially exchanged among the divine trinity of God based on the requirement and this is the accepted logical policy.]

34) Atarkya prema Bhagavān,

tarkātītas sa icchati।

Brahmaṇo Datta Devasya,

parīkṣeya mitīryate॥

[The ultimate God is the unimaginable God or Parabrahman. He is beyond logical imagination. He also likes the true love, which is beyond logical imagination. The same unmediated Parabrahman mediated by an energetic form is called as God Datta, the first energetic incarnation. The test for such unimaginable love beyond logic is conducted by God Datta, which is called as “Test of God Datta” (Datta Parīkṣā).]

35) Nānātvaṃ sṛṣṭa jīveṣu,

sṛṣṭi kartari caikatā।

Rāmaḥ Kṛṣṇas Śivo Dattaḥ,

bhinna veṣīva sannataḥ॥

[The plurality is in creation and hence, souls differ from each other since the souls are part of the creation. The creator is always said as one in the Veda (Eka mevādvitīyaṃ Brahma). The Veda also says that there is no plurality in God (Neha nānāsti kiñcana). Therefore, Rama is Krishna. Krishna is Shiva. Shiva is Datta. The only one actor acting in several illusory roles is the ultimate-unmediated Parabrahman or mediated Parabrahman called God Datta. The roles are just the external different dresses and the bearer of all these dresses is the one basic actor, who alone is real.]

36) Sattā dattā hi Dattena,

Parabrahma svarūpiṇā।

Muktā cet saha tais sṛṣṭiḥ,

līnā Datte'vatāriṇi॥

[God Datta, who is actually the Parabrahman, gave His absolute reality to the creation due to which this creation becomes absolutely real. But, when God Datta withdraws His absolute reality from the creation, the entire creation along with all these divine incarnations gets dissolved in God Datta, who incarnated Himself as these divine forms through mediation.]

37) Nohyaṃ Brahmā'va tīrṇaṃ hi,

jīva dhyānāya Dattavat।

Snāto'dṛśyo bahir yātaḥ,

savastra eka īkṣyate॥

[The unimaginable God or Parabrahman incarnated Himself as God Datta so that the souls in the future creation can meditate and worship Him and His further energetic and human incarnations. The difference between Parabrahman and God Datta is just the difference between a naked unseen person taking bath in a closed bathroom and the same person seen coming out of bathroom after wearing clothes. There is no trace of difference between the bathing naked person and the same person, who came out after wearing clothes. Similarly, there is no trace of difference between Parabrahman and God Datta and there is no trace of difference between Parabrahman and God Datta’s further energetic and human incarnations.]

38) Datte līnaṃ Parabrahma,

Datto'vatāra sañcaye।

Dattas tadavatārāś ca,

Parabrahma svarūpiṇaḥ॥

[The unimaginable God or Parabrahman created His first energetic body and merged with it. After merging with this first energetic form, the Parabrahman is called as God Datta, the first energetic incarnation of Parabrahman. Afterwards, God Datta created energetic and human forms and merged with those forms, which became energetic and human incarnations of Parabrahman or God Datta only. Hence, God Datta and further energetic and human incarnations are the incarnations of Parabrahman only.]

39) Datto'vatāro Brahmaiva,

tad Dattena ca līyate।

Nirguṇaṃ saguṇaṃ Brahma,

sa upādhir guṇāhvayaḥ॥

[When God Datta is merging with energetic and human forms, the Parabrahman already merged with God Datta is also merging with those energetic and human forms, which become energetic and human incarnations. The Parabrahman is called as unmediated-unimaginable God or Nirguṇa Brahman. God Datta is called mediated-unimaginable God or Saguṇa Brahman. The word ‘Guṇa’ or quality means the energetic or human being-medium that is taken by Parabrahman to form energetic or human incarnations through God Datta.]

40) Guṇa ādheya nailyaṃ hi,

Dravya mādhāra utpalam।

Guṇa śabdasya vijñeyaṃ,

tattva tātparya mīdṛśam॥

[‘Guṇa’ means quality and ‘Dravyam’ means the substratum that possesses the quality. If you take the blue lotus, the blue colour is the quality and the lotus is the substratum or possessor of the quality. The creation—quality is supported by the creator—substratum or Parabrahman. The medium taken by Parabrahman is a part of the creation only. Hence, the medium is called Guṇa or quality. Hence, Saguṇam means mediated God Datta and Nirguṇam means the same unmediated God called Parabrahman.]

41) Nānā bhāṣā saṃskṛtīnāṃ,

bhūmau sarva matāni hi।

Ekā bhūr Daiva mekaṃ ca,

Dattas svarga piteritaḥ॥

[On this earth, there are several languages with different cultures. As per the languages and cultures, different religions developed in different regions. There is only one earth seen by all of us. Every religion speaks that its specific form of God created the earth and humanity. In such case, there should be several earths with several human populations. But, unfortunately there exists only one earth with one humanity. This means that there is only one God in different media related to different religions. Such one God is called as ‘God Datta’ by Hinduism and is called as ‘Father of Heaven’ by other foreign religions.]

42) Nānā matāni bhāṣāś ca,

viśva pratīka Bhārate।

Śaṅkare naikatā prāptā,

vivekena ca bhūtale॥

[Even in this country called as India (Bhārat), there are different languages with different cultures along with different sub-religions like Vaishnavism, Shaivism, Śākteyam etc. This country is a mini-model of this earth. Ādi Shankara brought unity among all these sub-religions saying that one God called Parabrahman exists in different media of different sub-religions of Hinduism. Extending the same concept to all the regions on the earth, Swami Vivekananda brought unity among all these world-religions.]

43) Mataṃ nopa mataṃ nindyāt,

Daivaṃ vā tadupādhigam।

Guñjā pṛṣṭhaṃ na jānāti,

kāla mūrdhvāruṇekṣaṇā॥

[A devotee of any sub-religion or religion shall not criticize other sub-religions in his/her own religion or other world-religions or any other form of God related to any other sub-religion or religion in this entire world. If you scold the divine form of other sub-religion or religion, you are indirectly scolding the divine form of God of your own sub-religion or religion because the same one God exists in different media of different sub-religions and religions. First, every one shall identify the defects introduced by ignorant followers of his/her own sub-religion or religion without criticizing other sub-religions or religions. One should not be like an ignorant rosary pea (guñjā), which doesn’t see its own defective black lower side and always sees its meritorious upper red portion only.]

44) Guṇā Daivajanād doṣāḥ,

ajṇa bhakta vrajāt śritāḥ।

Nirdoṣāṇi matānyekaṃ,

nirupādhi prabhus tathā॥

[Every sub-religion or religion has both merits and defects. The merits are established by the divine preachers of the sub-religion or religion. The defects are introduced by the ignorant followers of that sub-religion or religion. If the defects of all the sub-religions and religions are removed, one will get only one religion as the final extract. Similarly, if one removes all the external media, the internal one God can be realized.]

45) Anāmbhas śūnya bhāgās syuḥ,

kukṣā vardha tṛtīyataḥ।

Icched Daivasya sevārthaṃ,

śatavarṣāṇi jīvitam॥

[One shall fill his stomach with food and water leaving some space for the movement of gases in the stomach. This means that one shall fill 1/2 or 1/3 portion of his/her stomach with food and in rest portion of the stomach, half is to be filled with water and half is to be kept vacant for the movement of gases. The variation (1/2 or 1/3) is acceptable based on different constitutions of different human beings. Everyone shall desire to live for 100 years to serve God and propagate His spiritual knowledge more and more on this earth as told in the Veda (Jijīviṣet śataṃ samāḥ, Prabṛvāma śaradas śatam.)]

46) Dharma Daiva parīkṣā syāt,

nivṛttau dharma rakṣakaḥ।

Adharmī dṛśyate dharmaḥ,

niicocca dvaya bhāgavān॥

[In Nivrutti, spiritual devotees are tested by God to see whether they give more importance to God than justice or not. Here, the devotee shall not mistake God as violating justice established by Himself. In such test, God only appears as if He has violated justice to test the spiritual level of the devotee. Actually, the justice can be realised in both the lower level and higher level when analysed deeply.]

47) Pāṇḍava trāṇa dharmārthe,

Kṛṣṇo'satyaṃ samarthayan।

Bhrānto dharma nṛpenā''sīt,

mithyā vāṇī virodhinā॥

[Protection of good people is higher justice and not telling a lie is lower justice. To protect good people like Pāṇḍavas from bad people like Kauravas, Krishna asks Dharma Raja to tell a lie so that Drona, who is strongly supporting the bad Kauravas can be killed. Dharma Raja gets confused and refuses to tell the lie, which is the lower justice that can be sacrificed to protect good Pāṇḍavas standing for higher justice. Hence, one shall never mistake God as the opposer of justice since God is the creator and protector of justice.]

48) Catur varṇā Mayā sṛṣṭāḥ,

guṇa karmānu sāriṇaḥ।

Kṛtamevaṃ Mayā loka –

sevāyai sahakāriṇā॥

[I have created the four castes (Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra) among souls based on the qualities and subsequent deeds only and not based on birth. This classification was done by Me for the sake of convenience in allotting professional duties to different souls based on their inherent interests and professional talents for the sake of service to society.]

49) Pāpinas sarva varṇānāṃ,

pañcamāste bahiṣkṛtāḥ।

Parivartana śikṣārthāt,

punas śuddhās samāgatāḥ॥

[The cruel sinners present in all the four castes were expelled from the society due to their sin of killing even the helpful animals and they became the fifth caste called ‘Caṇḍālas’. This punishment of expulsion is for their reformation only and not for revenge. The child of a caṇḍāla cannot be called as a canṇḍāla because the sin of the parent cannot be attributed to the child. After the sinner is reformed through realisation, repentance and non-repetition of the sin, he/she is welcomed back into the society.]

50) Dehasya liṅga bhedo 'pi,

na jīvasya cidātmanaḥ।

Strī śūdrās smṛti vidvāṃsaḥ,

Veda pāṭha jaḍād varāḥ॥

[The gender difference is also for the external body only and not for the soul, which is the awareness called self. The females and Śūdras learn the meaning of the Veda through the secondary scriptures called the ‘Purāṇams’ and they are far better than the priests, who recite the Veda like inert tape-recorders without understanding its meaning.]

51) Kula linṅa mata tyāgī,

guṇa karmānugo naraḥ।

Viśva mataika Devas san,

Datta sāyujya māpnuyāt॥

[One shall leave the blind fascination for caste, gender and religion and he/she shall proceed based on the inherent qualities and subsequent deeds in deciding the caste of a soul. Such an advanced soul will easily realise the unity of sub-religions of Hinduism and the unity of all the world-religions. Such devotee will certainly merge in the energetic body of God Datta in the upper world after death.]

52) Gāna trāṇaṃ hi Gāyatrī,

sarve tadadhikāriṇaḥ।

Sāmīpyaṃ yātyupanayāt,

saguṇaṃ triguṇeritam॥

[Gāyatrī does not mean a specific Vedic hymn composed in the meter called Gāyatrī. It means pleasing God through singing sweet songs on God in one’s own mother tongue to get protection from God (Gāyantaṃ trāyati iti…). Every soul on this earth irrespective of caste, gender and religion is eligible for this real Gāyatrī. The ritual called Upanayanam means becoming close to God through such worship of singing. The cross thread containing three strings means that one has to catch God in human form, which is the medium constituted by three qualities called Sattvam, Rajas and Tamas.]

53) Savitā Brahma Datto ‘tra,

Devatā madhu gāyakī।

Strīreva puruṣā'hantā,

tyājyā hi Veda pāṭhakaiḥ॥

[In the Sandhyā Vandanam, it is told that Gāyatrī is only a name of the Vedic meter, whereas the Deity is Savitā (creator of souls), who is none other than God Brahma Datta. The sweet singer is always a female and not a male. Therefore, the male priests, who are chanting the Vedic hymn as Gaayatrii without knowing the meaning and without getting devotion, must leave their masculine ego and respect females.]

54) Ruco dātā grahītā'gniḥ,

ghṛtāgnī lakṣaṇā matau।

Dahantyagnau ghṛtaṃ mūḍhāḥ,

kṣudhā vaiśvānaras śrutaḥ॥

[The first verse in the Ṛgveda says that in the Yajña (sacrifice), fire is both the supplier (Hotā) and the receiver (Havanīya) of ghee. Here, the word ‘fire’ means the possessor of hunger fire and the word ‘ghee’ means ghee-fried food as per the implied meaning or Lakṣaṇā. Ignorant priests are wasting the nutritious ghee by burning it in physical fire, which instead can bring good health when taken in meals. Burning wooden sticks causes pollution and stops the rains. In the Yajña, wooden sticks are lit for cooking food. The guest possessing hunger fire called Vaiśvānarāgni is referred in the Veda (Vaiśvānaraḥ praviśatyatithiḥ…). This means that the possessor of hunger fire supplies food to his stomach through mouth with his hand (Hotā) and the divine fire present in the stomach receives the food (Havanīya). If you take inert fire as the meaning, it can be the receiver, but cannot be the supplier of ghee.]

55) Strī reva yajña kartrī ca,

sopanītā ca gāyakī।

Varṇa liṅgā'hamikayā,

mā pumāṃsaḥ patantu te॥

[The female is only doing the real Vedic sacrifice by cooking food and serving it to the hungry guests. Similarly, the female is only doing the real worship of Gāyatrī by singing sweet songs in praise of God. Therefore, the male souls should not fall due to the ego of caste and gender.]

56) Upavāsa jāgaraṇe,

bhaktyāveśān na yatnataḥ।

Śabdārtha tarka vijñeye,

jñātvā karma samācaret॥

[Upavāsa means becoming close to God and forgetting meals spontaneously. Jāgaraṇaṃ means foregoing the sleep spontaneously due to immersion in the devotion to God. Foregoing meals and sleep happen naturally to a true devotee when he/she is working in the mission of God or singing the songs of God or studying or discussing or listening or thinking the spiritual knowledge of God. Forcibly foregoing meals and sleep are not Upavāsa and Jāgaraṇaṃ respectively. One must logically analyse the meaning of the words used and do any action after perfectly knowing the correct meaning of the word.]

57) Prāṇa pratiṣṭhayā śilpaṃ,

na jīven mānuṣārthavit।

Narāvatāra mādatte,

vadataś ca Śruti smṛtī॥

[A statue does not become alive by doing the ritual of ‘Life Initiation’ (Prāṇa Pratiṣṭhā). It only means that the statue in human form shall be added with life so that it results as the alive human being. This finally means that the worshipper of the statue shall advance one step more to recognise the contemporary human incarnation of God for worship. This point is told by the Veda and secondary scripture (Na tasya pratimā asti– Veda, Pratimā hyalpa buddhīnām– Skānda Purāṇam).]

58) Upacāreṣu nāstyeva,

tasyodvāsana marcane।

Mṛdvigraha jalanyāsaḥ,

Rāvaṇā'kāla mṛtyudaḥ॥

[Among the 16 services (Śoḍaśopacāra) done to the statue of God, there is no step like sending out God from the statue (Udvāsanā). This Udvāsanā is extremely sinful since it is an insult to God. Because of such nasty mentality of devotees to send out God, God is not actually entering the statue when invitation-service (Āvāhanam) is done by the devotees. Devotees are immersing the statue made by mud in water after doing Udvāsanā or sending out God. This step can also mean sending out the life of God that was initiated by the life initiation and then, immersing the dead body in water. Rāvaṇa used to do such type of nasty worship for the mud-made Shiva Linga every day and as a result of that sinful worship, he was destroyed along with all his family and relations.]

59) Khaṇḍitaṃ Śaṅkareṇā 'pi,

pārthivā'yatanā'rcanam।

Lohāśma vigrahaṃ kṛtvā,

pūjayen nitya mīśvaram॥

[Even Ādi Shankara condemned this mud-statue worship of God. One should always worship the statue of God made of metal or stone, which exists eternally.]

60) Vigrahārādhanaṃ mānyam,

ādyānāṃ tat pratīkataḥ।

Citra draṣṭā modate hi,

jaḍas caitanya vāhakaḥ॥

[Worshipping statues and photos of God is not bad in the initial stage of devotion. The statue represents God like the national flag represents the nation. People enjoy the memories of their past marriage functions by seeing the photo albums. The inert photo or statue can bring the memory of awareness to create the devotion.]

61) Tāntrikās tāmasīs śaktīḥ,

pūjayanti mṛti pradāḥ।

Kṛddhā durguṇa leśe'pi,

mātaraṃ sāttvikīṃ bhajet॥

[Some people with sinful mentalities called Tāntrikas worship the deities of Tamas quality (Like Chinnamastā, Pratyaṅgirā, Jvālāmukhī, Bagalāmukhī etc.) and eventually get killed by those deities. These deities are the very wild forms of the Divine Power called Mahā Māyā. These deities become extremely furious very quickly if the worshipper has even a trace of any bad quality (like lust, vengeance etc.). Only Ādi Shankara and Ramakrishna Paramahamsa succeeded in such type of worship. Therefore, one shall always worship the Divine Mother existing in peaceful state due to predominant Sattvam quality.]

62) Jñāna bhakti kriyā yogāḥ,

buddhi cetaḥ kriyā phalāḥ।

Jalorvaraka bījāni,

mukhyaṃ bījaṃ phala pradam॥

[There are three stages in a spiritual path:- i) Jñāna Yoga or spiritual knowledge, ii) Bhakti Yoga or theoretical devotion and iii) Karma Yoga or practical devotion done in two ways:- a) Karma Saṃnyāsa or sacrifice of physical work to God and b) Karma Phala Tyāga or sacrifice of fruit of work to God. The first two stages are theoretical giving theoretical fruits since Jñāna Yoga is related to intelligence and Bhakti Yoga is related to mind. The third stage is practical giving practical fruits (Ye yathā māṃ…- Gita). Jñāna Yoga is like water, Bhakti Yoga is like fertilizer and Karma Yoga is like the plant born from the seed to yield the final fruit. Both Jñāna Yoga and Bhakti Yoga are also needed because without water and fertilizer, the plant cannot grow to yield fruits. Hence, the two theoretical steps are also important. The third stage (Karma Yoga) is the plant and it is the most important stage because it alone gives the final fruit.]

63) Jnānī mumbā viśeṣajñaḥ,

bhaktas tadhyāna lālasaḥ।

Yānaṃ mūlyaṃ tṛtīyārdhau,

Rukmiṇī Kṛṣṇayo rapi॥

[Jñāna Yoga is like knowing the special attractions of Mumbai city. Bhakti Yoga is the burning desire to go and see the Mumbai city. Walking upto the railway station (Karma Saṃnyāsa) and purchasing the ticket (Karma Phala Tyāga) stand for the Karma Yoga. Similarly, Rukmini hears the details of Krishna from sage Nārada and this is Jñāna Yoga. She burns herself with the desire to marry Krishna and this is Bhakti Yoga. She writes a love letter and sends it through a priest to Krishna and this is Karma Saṃnyāsa Yoga. She gives her golden chain to the priest and this is Karma Phala Tyāga Yoga.]

64) Śrīreva pāda sevāyāṃ,

na kiñci dapi yācate।

Mukta pratiphalāpekṣā,

krīta dāsīva satpathi॥

[Rukmini is the incarnation of Shri Mahalakshmi. After marriage, she did not desire for any materialistic benefit or position. She always spent her time in pressing the feet of God Krishna. This is the correct path to reach God. There shall not be any aspiration for any fruit (self-pleasure or any other benefit) in return from God for the sacrifice and service done by the devotee to God. The climax stage of devotion is to become a slave of God in all angles.]

65) Yasyārtha kāmayor dharmaḥ,

pravṛttau mukta ucyate।

Miteṣaṇā trayo dharmī,

muktotkocaḥ prajā hite॥

[If one follows justice in both financial earning and sexual life, such a soul is said to have attained salvation in Pravrutti or worldly life. If a soul controls the fascinations towards the three strongest worldly bonds (wealth, wife and children), such a soul will not do corruption in earning money for livelihood and also will not engage in illegal sexual affairs. This will do lot of welfare to the entire world by which God is very much pleased. In Pravrutti, justice is the ultimate goal and injustice has to be rejected for the sake of justice.]

66) Tribandhānāṃ vināśena,

nivṛttau yukta ucyate।

Tadyogenaiva nāśo'yaṃ,

ākarṣaṇād vikarṣaṇam॥

[If one completely destroys all the three strongest worldly bonds, such a soul is said to have attained merge (Yoga) with God in Nivrutti or spiritual life and such a person is called as Yukta. This destruction of all the three strongest worldly bonds can be achieved only by the close association with God, who is the embodiment of true and complete spiritual knowledge. If the soul is detached from something, that can happen only when the same soul is attached to some other thing. In Nivrutti, the ultimate goal is God and both justice and injustice have to be left for the sake of God.]

67) Mohāndho duṣpravṛttau yo,

mita mohaḥ pravṛttigaḥ।

Nivṛttau sa hi nirmohaḥ,

krama sādhana vedikāḥ॥

[In Dushpravrutti (unjust worldly life), the soul becomes blind with climax fascinations of the three strongest worldly bonds and becomes a sinner by engaging in illegal sexual affairs and doing corruption in earning wealth in any way for the accumulation of the wealth to be enjoyed by spouse, children and his/her future generations. In Pravrutti (justified worldly life), these worldly fascinations are reduced by the control of mind through intellect that is enlightened by the spiritual knowledge of God and the person rejects injustice following only justice. In Nivrutti (Spiritual life), these reduced fascinations of the three strongest worldly bonds are completely destroyed and the devotee practically serves and sacrifices in the mission of God without aspiring anything in return from God. These are the three gradual stages in the spiritual path.]

68) Utkocair dhana māyātaṃ,

dharmyeṇa saha gacchati।

Dhūmayantraṃ vedikāsthaṃ,

peṭī śreṇi mivā 'nvitam॥

[If one earns unjust wealth through sin and corruption, such sinful wealth comes and joins itself with the wealth earned in justified way to pull the justified wealth also, resulting in destruction of total wealth. This is like the railway engine attaching itself with the chain of compartments standing on the platform and pulling them out.]

69) Pāpārtho nāśayet putrān,

na sukhaṃ nitya mālaye।

Arpayed Daiva kāryāya,

pāpa hartaika Īśvaraḥ॥

[The wealth or money earned in sinful corrupt ways will destroy the children of the family continuously even in the future generations also due to the anger of God. In such family, there will never be any happiness at all. When wealth is earned in justified ways, the children and future generations of the family will be blessed by God with various talents and they will earn plenty of wealth, good fame and live with happiness and contentment. A reformed sinner shall dedicate such sinful wealth to the mission of God since God alone is capable of destroying any type of sin.]

70) Ābālyāt pitaraḥ putrān,

bodhayantvagha karmasu।

Mucyante pitaro hyete,

Daivānugraha hetunā॥

[The parents must preach their children from their childhood about the concept of God and caution them about the sinful actions that bring punishing fruits so that the entire world is relieved from all sins in all the future generations. For doing this welfare to the world, such parents will achieve salvation due to the grace of the pleased God.]

71) Pratīkārepsitaṃ tyājyaṃ,

navaṃ vā pūrva janma vā।

Na jñātaṃ prabhave nyastaṃ,

daṇḍitaṃ syān navaṃ yadi॥

[One should always leave the attitude of vengeance when harmed by others. The reason is that no human being knows whether somebody harmed him/her in this birth for the first time or whether somebody harmed him/her in this birth due to harm done by him/her to that somebody in the previous birth. If it is the first fresh case, God will certainly punish the harming fellow. If it is the second retort case, God will not punish the harming fellow because he was harmed by present victim in the previous birth. Due to the ignorance of the nature of case, it is always better to leave the revenge and surrender to God about further action or inaction. The fresh case is always punished by God because God will not let His divine administration get even a trace of tiny black scar.]

72) Evaṃ kurvan Prabho riṣṭaḥ,

kṣatipūrti mapi vrajet।

Anyathā daṇḍanaṃ Kṛṣṇā,

hata pañca sutā'phalā॥

[If one surrenders the revenge at the feet of God, such good soul becomes dear to God and will also receive the compensation from God for the damage incurred by the soul. Otherwise, if the soul burns with revenge against the enemy, such soul will not get any compensation from God and further gets punished by God for the sin of revenge! Draupadi gets insulted by Kauravas and God Krishna decides to kill the Kauravas since it is a fresh case. Draupadi should have kept silent without the attitude of revenge. But, Draupadi burns with revenge and always provokes her husbands to kill the Kauravas. For this sin of having revengeful attitude, she loses her five sons, who could have become the kings throughout their lives for the kingdom won.]

73) Pratīkāraṃ sakrun na syāt,

praṣṭavyas Sadgurūttamaḥ।

Evaṃ vakti Śrutiḥ Pārthaḥ,

Kṛṣṇādiṣṭo hyayudhyata॥

[When someone harms, one should not take immediate action to retort him/her since nobody knows whether it is a fresh case or a retort case. The victim must approach a Sadguru, who is the contemporary human incarnation of God and ask Him about the further course of action. This is the concept given by the Veda (Brahmaṇās sammarṣiṇaḥ yuktā ayuktā alūkṣā dharma kāmās syuḥ). Arjuna gets doubt whether his revenge towards Kauravas in the battle is justified or not. Arjuna asks this Krishna about his further action and he fights the war after being advised by Me.]

74) Narā'vatāra saṃjñāne,

madā'hante dṛgarmaṇī।

Adhyātma sādhanaṃ śastra –

cikitsā syāt tayor nṛṇām॥

[To recognize the contemporary human incarnation of God, ego and jealousy are the two cataracts covering the two eyes due to which the recognition of God in human form becomes impossible. If the human beings want to recognize the contemporary human incarnation of God arrived on the earth, they must put strong spiritual effort, which is the surgical operation of removal of cataracts present in the two eyes. This means that the human devotees must put the strong spiritual effort to destroy both ego and jealousy that obstruct the recognition of contemporary human incarnation of God.]

75) Ihāmutra Prabhur nāttaḥ,

samopādhi vikarṣaṇāt।

Sarvadā lābha hānis sā,

vinaṣṭir mahatī śrutā॥

[If the devotee is unable to recognize the contemporary human incarnation present on the earth due to the repulsion between common human media of the devotee and human incarnation, the same devotee after death will not be able to recognize the energetic incarnation present in the upper world due to the same common repulsion between the two energetic media of the devotee and the energetic incarnation present in the upper world. Souls exist in human bodies on earth and in energetic bodies after death in the upper worlds. The soul goes to the upper world after death in energetic body and meets energetic incarnation of God there. The final result is that a devotee with ego and jealousy loses God while alive on the earth as well as in the upper world after death. By this, the soul always loses God everywhere and this is told by the Veda as the greatest loss (Iha ced avedī datha satya masti, na ced ihāvedīn mahatī vinaṣṭiḥ).]

76) Sarve bandhās svārthaparāḥ,

nāṃhas tad vañcanā pare।

Asvārtho Daiva bandho hi,

śikṣā''karṣaka uddharet॥

[Even all the justified worldly bonds are also selfish because any worldly bond loves the other worldly bond only for its own happiness and not for the happiness of the other worldly bond. Therefore, to deceive the worldly bonds by sweet words for the sake of journey towards God is not a sin at all. In fact, this is called as the curved path of kuṇḍalinī in Yoga. God is omnipotent and does not need happiness from any soul. Therefore, God is never selfish and He loves each soul for the happiness of the soul and the love of God is billion times more intense than biological parents, who are parents only for one birth. God is the Divine Father for every soul in every birth and His love is always for the welfare of the soul. Whenever God incarnates on earth as contemporary human incarnation, He attracts the punishments of the devoted souls onto Him and suffers on their behalf if He is hopeful of the reformation of those souls. By taking such punishments, God allows the soul to put full spiritual efforts in peace by removing the grief caused by the punishment so that the devotee reforms completely and attains permanent salvation. Except the path of reformation (realisation through spiritual knowledge, repentance through devotion and practical non-repetition of the sin in future), there is no other path to destroy the sins accumulated by the soul.]

77) Kimajñānaṃ praṇṣṭaṃ te,

Rādhe! Tvaṃ kevala priyā।

Ajñānaṃ loka kalyāṇe,

gṛhīta managhe! Tvayā॥

[O Radhā! You are My only darling. O Anaghā! Did your ignorance get destroyed? For the sake of welfare of the world of devotees, you have imposed this ignorance upon your role.]

Śrī Rādhā Devī uvāca:-
[Shri Radha Devi spoke:-]

78) Dhanyā Gopyaś ca Rādhā ca,

Śrī Kṛṣṇa vyākhyayoddhṛtāḥ।

Trailokyapataye tubhyaṃ,

Vāsudevāya Maṅgalam॥

[By this wonderful explanation given by Shri Krishna, Yourself, all the Gopikas and Radha, myself, have become blessed and uplifted. Let all the auspiciousness always come to the son of Vasudeva, the Vāsudeva, Yourself, who is the Lord of all the three worlds.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītāyāṃ Brahma Vidyā Sādhana Vicāra Yogo Nāma Aṣṭādaśādhyāyaḥ.

[Like this, in Shri RadhaKrishna Gita, composed by Shri Datta Swami, the Eighteenth Chapter called ‘The Association of Enquiry of Precautions about Spiritual Knowledge’ is completed.]

Śrī Rādhākṛṣṇa Gītā samāptā.

Shri Radhakrishna Gita is completed.