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

1) Na kāmecchā mamāhaṃ yat,

Brahmānanda mahārṇavaḥ |

Ṛṣīṇāṃ dagdha dharmecchā-

Tapognīnāṃ na ca priye! ||

[O Darling Rādhā! I am the infinite ocean of divine bliss and hence, I do not have the desire for petty-illusory sexual happiness even though I am in this materialized medium. Similarly, the sages born as Gopikas having materialized bodies are the embodiments of burning penance-fires, who have also burnt even the justified sexual desire.]

2) Ātmānaṃ Vedmi na tvaṃ tu,
samā Brahmātmanā mayā |
Arthavāde same proktāḥ,
bhedo'sti siṃhameṣayoḥ ||

[I am aware of My internal state and you are not aware of your internal state. Otherwise, you are equal to Me internally being the infinite ocean of divine bliss (Parabrahman/Unimaginable God) like Me. Of course, in the philosophy of monism, every ordinary soul is said to be an internally infinite ocean of divine bliss to encourage the soul in the spiritual path. I am not telling you like that because you are really the infinite ocean of divine bliss internally. If you tell a goat that it is lion, it is arthavaada or beneficial lie for encouragement. But, if you tell this to a lion, which got mixed with goats and is covered by the leather of goat from its childhood (for its brainwash) and is strongly thinking itself as goat, such telling to the actual lion covered by the leather of goat cannot be arthavaada because it is perfectly the true lion only.]

3) Na medhā skhalanaṃ me'bhūt,

meṣa carmā'vrṛto'pyaham |

Janma prabhṛti na jñānāt,

tvaṃ bhinnā gurubhaktataḥ ||

[I am also a lion and I am also covered by the leather of goat like you. My awareness did not vanish because I am not covered by ignorance since the beginning of My birth. The reason for this is that I am in the role of Sadguru or Divine Preacher or human incarnation of God. You are covered by ignorance since your birth because you are in the role of a devotee to stand as an example for the world of devotees. Hence, you are not aware of yourself.]

4) Guru pakṣe'pyahaṃ tulyā,

śiṣyapakṣe'pi na jñataḥ |

Nāyikā bhaktagopīnām,

Mama ca'si sahāyadā ||

[Since I am the real Sadguru with full self-awareness, I completely belong to the side of the faculty in this spiritual institution. If you are aware of yourself, you also belong to the side of the faculty only. Due to your external covered ignorance, you can mix well with the community of the students (devotees). In this way, you happen to be the link between staff and students. Due to this, you are the leader of the students on one side and associated staff member to help the Sadguru on the other side.]

5) Daiva kāṣāya saundaryam,

mokṣāya narakāya ca |

Uddhartuṃ duṣpravṛttisthān,

yujyate viṣamauṣadham ||

[The spiritual preacher on wearing the orange robes gets divine beauty granted by God. The orange robes indicate powerful spiritual knowledge and the physical beauty indicates the initial attraction for the bad souls involved in illegal worldly life called Dushpravrutti. This peculiar mixture of sacred knowledge and physical beauty is arranged by God to uplift souls from bad worldly life to lead them to at least good worldly life (Pravrutti) in the first step and later on to lead them into spiritual life (Nivrutti). If this arrangement is used by souls in proper way, the souls will attain salvation. If this is misused by souls in improper way, the souls will fall in hell for their sinful deeds like illegal romance. In the time of very serious illness, a medicine prepared from the poison of venomous serpent called ‘viṣāmṛtarasam’ is given to the patient. This medicine will either destroy the illness or destroy the same patient if the illness is incurable!]

6) Etāstapo'gnayo gopyaḥ,

kalau kāmāgnayo janāḥ |

Tābhi rādhyātmiko mārgo,

darśito jana muktaye ||

[These Gopikas are the ancient sages, who are like the burning penance-fires. In this coming Kali age, souls are like burning lust-fires. These sages in the form of Gopikas are enacting this divine play of spiritual path for the sake of the salvation of those bad souls.]

7) Kalau samnyāsinastattvam,

na jānantaḥ pathaśycutāḥ |

Samnyāsasyāta evaiṣa,

niṣedhāya parāśaraḥ ||

[In the Kali age, the saints wearing orange robes have not understood the essence of spiritual knowledge and hence, are slipping from the right path of spiritual line. This is the reason why Sage Paraashara objected to sainthood in Kali age (Five are objected in Kali age by Sage Paraashara in his ethical scripture – “Aśvamedho gavālambho, samnyāsaḥ palapaitṛkam, devarāt ca sutotpattiḥ…”).]

8) Uddhartuṃ pāpinassiddhāḥ,

magnāḥ paṅkahrade svayam |

Rāsa nṛtya rahasyārtham,

dūṣayanto na jānate ||

[These saints of Kali age approach the sinful souls in order to uplift them from the worldly mud-pond. In such trials, these saints get themselves dipped into the same mud-pond by the sinful souls. These spiritual preachers are spoiling the secret essence of this Rāsa-dance since they are unable to understand it.]

9) Kantā kāñcana kāṣāyāḥ,

guravo lokadūṣitāḥ |

Sadguruśca tathā magno,

hema hemāvṛteṣviva ||

[Although the human spiritual preachers (Gurus) wear the orange robes externally, they are internally fascinated towards money and illegal sex. These gurus are criticized by the public. Since the true divine spiritual preacher wearing orange robes also exists in this same world, He also gets criticized by the public in par with other fraud preachers. When a gold item, which is gold internally as well as externally, is placed among the rolled gold items, it also gets treated as the rolled gold item only. The rolled gold items are coated by gold externally, but, are not gold internally.]

10) Karmayoge karmaṇo hi,

saṃnyāsastat phalasya ca |

Gīto jīvasya yogāya,

na guro rartha kāminaḥ ||

[In the Gita, the final step called Karma Yoga or practice is praised in the spiritual path. This Karma Yoga is of two parts:- i) Karma Saṃnyāsa or sacrifice of physical energy in the form of service to God and ii) Karma Phala Tyāga or sacrifice of the fruit of work in the form of sacrifice to God. These two are told in view of the spiritual welfare of the soul and not told in view of the materialistic welfare of the human preacher, who always aspires for the materialistic progress in his/her mind.]

11) Sadguro ravatārasya,

na kāmyaṃ sarvadāyinaḥ |

Gurośca Daiva viśvāsāt,

kartavyaṃ Daivabhāṣaṇam ||

[The divine spiritual preacher, being Himself the incarnation of God and being the giver of the wealth to all people, does not aspire for any materialistic gift from anybody. The human spiritual preacher, of course, is in need of the materialistic help from the public for his/her maintenance, but, even he/she shall not aspire for any materialistic help from anybody. He/she shall preach the spiritual knowledge to the public with full faith on God, who is the giver of everything to everybody. God will certainly take care of such human preacher with full pleasure.]

12) Ayācakāya manasā,

 Gurave dakṣiṇā matā |

Daiva saṅkalpa bhāvāya,

mānuṣam bodhakarma tat ||

[The human preacher shall not aspire for any materialistic benefit from anybody even in the mind. If somebody is offering Guru Dakshina or sacrifice of fruit of work (Karma Phala Tyāga) to the spiritual preacher by his/her own will, the preacher shall think that God is helping that preacher through that human being and shall accept it as the grace of God. If the preacher is rejecting such offer, the preacher is insulting God. For the sake of humanity, God comes down as human incarnation or Sadguru for preaching the true spiritual knowledge. Similarly, God does any action through human form only.]

13) Evaṃ kāñanavat kāntā,

niṣkāmena na bhāvyatām |

Ādyaḥ prāṇe janasyāpi,

paraḥ kevala mātmanaḥ ||

[I have explained so far about wealth (kāñcanam). Now, I will explain about illegal sex (kāntā). I told that when the preacher is not aspiring for money, if somebody comes and gives money as Guru Dakshina, the preacher shall accept it as the grace of God. This policy shall not be applied to the case of a female. If some female comes and offers herself to the preacher as Guru Dakshina, the preacher shall not accept it as the grace of God saying that he himself is not aspiring for the union of any female and hence, such offer shall be the will of God only! There is a lot of difference between these two aspects. Money is necessary for the preacher to save the life of self as well as his/her family. Sex with other females is not necessary like money since this is extra illegal enjoyment confined to the self only.]

14) Kāmo'pi niyataḥ kṣudvat,

pūrvaḥ kevala mānasaḥ |

Bhaktyā tyājyaḥ purā śiṣyān,

sabhāryā guravo gatāḥ ||

[You may argue that pacification of lust is also a biological need like hunger and thirst. If lust is not pacified, life will not go. But, if the hunger or thirst is not satisfied, life will be lost! In fact, lust is a mental feeling only, which can be completely conquered by constant mental interest-based concentration on God. If a preacher is not able to overcome lust for the sake of God, he/she shall be married duly and then start the propagation of knowledge and devotion about God. Based on this concept, in the ancient days, once every year, the gurus or human preachers were travelling along with their wives to the houses of various disciples living in different places for the sake of propagation of spiritual knowledge.]

 
15) Duṣpravṛtti pravṛttyarthe,
śṛṅgārā''karṣaṇaṃ balam |
Sadgurossṛṣṭti śaktyā'stu,
vyāghra jambūka carmavat ||

[If you say that a soul in Dushpravrutti can be transformed into Pravrutti by attracting such soul through illegal sex only, the human preacher shall not imitate the Divine Preacher or Sadguru since a fox cannot become tiger by placing dark scars on its skin! The Sadguru being God can create His duplicate forms and can manage such program like this Rāsa-dance, whereas a human guru cannot manage such program in this way since he is not omnipotent lacking the power of creation of souls.]

16) Svasur bhartā kalirduṣṭaḥ,

jīva bhāva janiḥ kaliḥ |

Jīvānāṃ vāsanā rūpaḥ,

na kalissannidhau satām ||

[The coming Kali age is going to be the worst. You cannot blame this situation due to the external atmosphere of Kali age influenced by the worst demon called Kali Purusha, who marries his own sister! However, this external atmosphere is formed only by the contribution of such worst individual human beings only. Kali is the assumed personification of sinful mentalities of the individual souls and is not an independent individual. Therefore, Kali cannot enter into the place, where good, devoted people with good mentalities exist.]

17) Kālākāśa catusskandhe,

Jīvāvāsa pradeśataḥ |

Yugo vijñāyate bhāvaiḥ,

Kalau satya yugo'pi ca ||

[Based on this reason only, it is told that any age can exist in any other age. If there are bad people in the first age called Kruta age, that place containing bad people is Kali age. If there are good people in the last Kali age, that place containing good people is Kruta age. In this way, the word ‘age’ does not represent any particular time but represents the particular place containing people of a specific nature. This interpretation is possible because time is the fourth dimension of the three-dimensional place. This means that if a group of souls are involved in spiritual discussions (Satsanga) in a place, that place occupied by such good souls becomes the first Kruta age even in the last Kali age.]

18) Jīvānāṃ saṅkhyayā proktāḥ,

Yugadharmāḥ na sarvadhīḥ |

Keciddeśā viruddhāssyuḥ,

Tattadyuga vilakṣaṇāḥ ||

[However, a particular age is called as good or bad based on the majority of good or bad places in that age. Hence, we should not conclude that the entire world is either good or bad in any particular age, which is said to be good or bad based on the majority of people. There can be minor number of places opposing the general nature of an age.]

19) Dehakāśāya kāmātma -

jīvāḥ kali yuge same |

Mahārāse bahir gopī -

śṛṅgāro'ntastapo'gnayaḥ ||

[The situation in the coming Kali age will be very worst due to external orange robes and internal bad scents of materialistic and illegal desires. The present Mahā Rāsa dance represents the reverse of the above said situation because here, the Gopikas representing externally romantic dance are internally the sages, who are burning penance-fires.]

20) Pravṛttirdhārmikairbandhaiḥ,

Duṣpravṛtti radhārmikaiḥ |

Nivṛttissarvabandhebhyo,

Mokṣo Brahmaika bandhanāt||

[Pravrutti is trapping of the soul by justified worldly bonds like wife, children etc. Dushpravrutti is trapping of the soul by unjust worldly bonds like a prostitute, bad friend etc. Nivrutti is salvation from both justified and unjust worldly bonds due to the single bond formed with God.]

21) Devarṣīṇāṃ manuṣyāṇām,

krameṇa paśu rakṣasām |

Nivṛttiśca pravṛttiśca,

duṣpravṛttiśca yujyate ||

[Souls are classified as sages along with angels, human beings and demons along with animals in the descending order of merit. Sages along with angels belong to Nivrutti. Human beings belong to Pravrutti. Demons along with animals belong to Dushpravrutti. This is the classification of souls as per merits and defects.]

22) Ākṛṣṭāścārurūpeṇa,

 gurūṇāṃ durguṇā narāḥ |

Sadguṇāḥ parivartante,

rahasyaṃ rāsagam tvidam ||

[Bad souls, having illegal ideas of sex belonging to Dushpravrutti, get attracted by the physical beauty of spiritual preachers and become close to the spiritual preachers in the beginning stage. On hearing the spiritual preachings from those spiritual preachers, these bad souls become good souls. The reason for this is that the bad souls become devotees of God and on knowing that God likes justice and dislikes injustice, these souls leave their unjust bad qualities and imbibe justified good qualities to get the grace of God. All this is the background secret indicated by this Rāsa dance.]

23) Ṛṣayo devatā daityāḥ,

naradṛśyā guṇakramāt |

Paśavaśca pṛthak bhūmau,

prekṣaṇīyāśca pañcadhā ||

[In this world of human beings and animals, you can’t see best sages along with good angels and worst demons, who live in the upper and lower worlds respectively. On this earth, you can find human beings and animals only. The sages, angels, mixed human beings, animals (even though animals are seen separately on the earth) and demons are visible in humanity on the earth. Best devoted saints are sages, good human beings are angels, mixed human beings are meritorious with some defects, fully ignorant and bad human beings are animals and worst human beings are demons. In this way, you can find five types of souls:- best sages, good angels, mixed human beings, separately seen bad animals (since they cannot discriminate good and bad) and worst demons (since they discriminate good and bad, but, always practice bad) on this earth itself. All these four types (sages, angels, animals and demons) are seen in humanity also and the fifth type (mixed human beings) exist in humanity only.]

24) Bhaktāssanto miśrāścājñāḥ,

doṣiṇaḥ kramaśo narāḥ |

Daṇḍo doṣavaśo nityam,

daṇḍo janmāvalī paśoḥ ||

[In the descending order of merit, we can find the best saints with devotion, good angels without any defect, mixed human beings with merits and defects, animals with full ignorance and demons with complete defects. Even though animals are seen separately, animals also exist in human beings having full ignorance. The defect is always linked with punishment. We feel that animals are excused and not punished since they are completely ignorant of merit and defect. But, in their case, the continuous animal births themselves are the punishments for such ignorant souls.]
 

25) Puṇyasvarge dharmabhogaḥ,

tīvrakarmaphalaṃ bhuvi |

Sāmānya puṇyapāpābhyām,

paraloka gatirnṛṇām ||

[Merit is rewarded in heaven that gives good and justified pleasures, whereas defect is punished in hell that gives torture. Actually, reward and punishment are given on this earth itself immediately if the deeds are very intensive. Only merits and defects of normal level are obtained in the upper worlds called heaven and hell.]

26) Anityaphala mutsṛjya,

nityaBrahma rato bhuvi |

Brahma yogī gato bhūmim,

avatārasya sevayā ||

[The soul, which is not interested in either temporary heaven or temporary hell will not be interested in the worldly activities. By this, the soul is detached from all the worldly bonds. Such soul is interested in the permanent abode of God and is always engaged in doing the mission of God on this earth. Such soul will reach the permanent abode of God and will always be with God coming to the earth along with God to serve God whenever God descends to earth regularly as human incarnation.]

27) Guravo Brahmacaryasthāḥ,

Skhalitā hyādyadaṇḍitāḥ |

Śiṣyāṇāṃ pūrvamevāsīt,

pāpa daṇḍo nirantaraḥ ||

[When the bad female/male souls get associated with male/female spiritual preachers, the spiritual preachers must be very careful about their character without crossing the boundaries of celibacy. If the illegal sin of sex is committed, both the preachers and the bad disciples have to go to hell. There is no loss for the bad disciples because anyway, they are committing the same sin in their Dushpravrutti with other bad human beings. But, there is heavy loss for the spiritual preachers because these preachers unnecessarily get punishment for the first time.]

28) Anyonya skhalane śiṣyāḥ,

daṇḍitāḥ pūrvato'dhikam |

Dushpravṛtter daiva deśaḥ,

pavitra tara mityataḥ ||

[If the bad disciples commit the sin of sex among themselves, such disciples face more severe punishments than the punishments obtained by them when they were in the previous Dushpravrutti. Even though the sin is one and the same in the previous Dushpravrutti as well as in the present spiritual place, the punishment given in the hell becomes more severe now since the spiritual place is more sacred than the previous place of Dushpravrutti. The concept behind this is that the soul is not changed even in the more sacred place.]

29) Duṣpravṛttissamākarṣet,

pravṛttisthān janānapi |

Duṣpravṛttyaṃśuko rāso,

nivṛttiriti nāṭakāt ||

[The bad Dushpravrutti attracts even the people fixed in Pravrutti. A person established in family life is attracted by the prostitute (The word ‘Prostitute’ not only means a sex worker, but also means any person involved in premarital or extramarital affair of illegal sex.) if the opportunity comes by itself and if confidentiality is also maintained. It appears as if this Rāsa dance attracts even the Gopikas, who are leading their justified family lives. This concept of the public of coming Kali age is enacted in this divine play by the Gopikas.]

30) Saundaryaṃ mama pātrastham,

naṭo devo munistathā |

Duṣpravṛtti samākṛṣṭa —

pravṛtti pātra saṅgataḥ ||

[The external beauty of this Krishna stands for the attractive Dushpravrutti in this divine play. Once again, I am reminding that this Krishna is not Dushpravrutti at all because this Krishna is the ultimate God. Dushpravrutti is only My role, whereas God is the actor of such role. Even Gopikas are in the roles of Pravrutti-souls attracted by Dushpravrutti since the actors of these Gopika-roles are sages doing severe penance for God for the past millions of births and are in the state of climax of Nivrutti.]

31) Antarārthe tu viduṣām,

Nivṛttiṃ Gopikā gatāḥ |

Ajñānāṃ duṣpravṛttiṃ ca,

vetti Bhāgavataṃ hi vit ||

[In this divine play, even the internal meaning is also reflected. If this Krishna is recognized as God, Gopikas fixed in Pravrutti life are attracted to God Krishna by breaking all their worldly bonds. In this way of internal essence, Gopikas are travelling from Pravrutti to Nivrutti. This internal meaning is for the scholars of spiritual knowledge, who recognize Me as God. Ordinary people see Me as a beautiful human being without character misleading the Pravrutti-Gopikas to Dushpravrutti. Only the top scholar can understand the real sense of the Bhāgavatam!]

32) Mohatyāga nivṛttiścet,

kathaṃ rāsaḥ kriyātmakaḥ? |

Iti cenna sarvabandha —

Daiva bandhe'sya mohadṛk ||

[Since in Nivrutti, only the fascinations to the worldly bonds are broken for the sake of the single bond with God in order to work in the mission of God, you may argue that if we take this dance as journey from Pravrutti to Nivrutti, then, how this physical Rāsa-dance is justified? The answer is that when all the worldly bonds unite to form single bond with God, the fascinations of all the worldly bonds become the fascination for God. In such case, the fascination for spouse can exist as such fascination for God, which is justified from the angle of devotee. But, this should not be forced on God.]

33) Brahmānandasya me tanna,

Pramāṇaguṇa bhedataḥ |

Rādhāyāṃ tvayi tulyāyām,

Ātmānandasamanvayaḥ ||

[God, the infinite ocean of bliss, does not have such worldly fascinations because the happiness obtained from worldly items is insignificant and different from the divine bliss in both qualitative and quantitative aspects. Worldly happiness is illusory and divine bliss is real (qualitative difference). Worldly happiness is not even a trace before the infinite bliss (quantitative difference). Hence, I, God Krishna, am interested only in you, Radha, the other infinite ocean of bliss, who is the incarnation of the same unimaginable God like Myself. This fascination towards Radha is the interest in self-bliss only since Radha and Myself are one only. Both our roles are played by one basic actor only, who is the unimaginable God or Parabrahman. The dualism is only in the external media, whereas monism exists in the internal self-God.]

34) Daivadharmāya rāso'yam,

Sarūpa jīva sṛṣṭimān |

Advaitātma bahirdvaitāt,

Brahmokta Brahmacāryaham ||

[Since the fascination of the devotee towards God is also justified, God arranged this creation of duplicate forms of God following the devotional justice, which is that God shall give the boon for any penance. Internally, Radha and Krishna are one only and dualism is only due to the external unreal roles. Therefore, I remain as the perfect celibate as told by God Brahma since Radha uniting with Me is Myself.]

35) Sarva sāre duṣpravṛttyā,

Kṛṣṭo jīvassa bhaktigaḥ |

Moho duṣṭasya bhaktissyāt,

sāmānyād gamya bhedataḥ ||

[The beginning and the end concepts of this raasa-dance are Dushpravrutti and Nivrutti respectively. This is like a straight road from the lowest hell to the highest Goloka, which is above the abode of God. Totally, this dance indicates the following essence:- Gopikas are attracted by the beauty of Krishna and fall into Dushpravrutti leaving their justified Pravrutti life. If Krishna is taken as an ordinary human being, Gopikas have to reach hell for severe punishment. If you take Krishna as God, Gopikas are attracted by the more superior beauty of God (This attraction by physical beauty is a common factor for Dushpravrutti and sweet devotion by which the soul is immediately attracted from Dushpravrutti to the sweet devotion of God.) and they are turned into climax devotees of God, who cross Pravrutti also and enter into Nivrutti and even Mahā Nivrutti to reach the highest goal. The essential concept of this background is that if the worldly lust of the worst soul is transformed into devotion to God (since both lust and devotion are fascinations only), the worst sinner can become the climax devotee of God. The fascination remains the same and only the direction is to be changed.]

36) Gamyabhedāt mokṣamārgaḥ,

moho'yaṃ durguṇassvayam |

Sa tālaḥ kuñjikā saiva,

diganyā bandhamokṣayoḥ ||

[Fascination by itself is considered as bad quality and it is also mentioned as a quality in the list of six vices. The same bad quality called fascination becomes the path for salvation if the goal of the fascination is changed from world to God. Same is the lock and same is the key. By rotating the key in two opposite directions, the same lock gets locked and unlocked.]

37) Moho lokāya bandho'yam,

moho Daivāya mokṣadaḥ |

Mohanāśo girikṣepaḥ,

rajjuvat parivartanam ||

[If the fascination is towards the world, the soul is entangled in the bonds of the world. If the same fascination is diverted towards God, salvation from worldly bonds is obtained. If the soul tries to destroy the fascination, the soul shall know that such an effort is like lifting the mountain. If the soul tries to change the same fascination from one direction to the other direction, it is as easy as twisting the direction of the two ends of a short rope.]

38) Sa svargād Brahmalokāya,

panthāssadguṇa jīvanam |

Mohenāyaṃ hi narakāt,

golokāya mahā'dbhutam! ||

[The soul with good qualities reaching the abode of God happens by the road from heaven to Brahmaloka (Abode of God). This preaching of Shri Rādhā Kṛṣṇa Gītā is the road from hell to Goloka. Hell is below the heaven and Goloka is above the abode of God. What a wonderful concept is this!!]

39) Moha eva sa saṃnyāsaḥ,

vyāptistrikaraṇair bhuvi |

Jñāna bhāṣaṇa sañcārāḥ,

saṃnyāsi lakṣaṇa trayam ||

[This fascination to God is called as saṃnyāsa or sainthood. If fascination for a goal exists, the mind, the words and the actions always follow the line of such fascination only. If fascination is absent, materialisation of mind and words (words mean orally propagating the mental concept) by roaming in the world is not fruitful. Saṃnyāsī or saint propagates the spiritual knowledge of God present in the mind through speeches by roaming in the world. These three aspects are related to the three instruments called Trikaraṇams, which are mind, word and action.]

40) Pravṛttestān nivṛttiśca,

pravṛtter duṣpravṛttigam |

Vyatyayena ca sadbodhāt,

duṣpravṛtter nivṛttigam ||

[There are four indications of this Rāsa-dance:- i) Some souls have fallen from Pravrutti, which is justified life with spouse, into Dushpravrutti, which is unjust worldly life with a prostitute, due to the external attraction of physical beauty present in Dushpravrutti (Gopikas present in Pravrutti are attracted by the physical beauty of Krishna, who is treated as an ordinary human being). ii) The souls fallen in Dushpravrutti are brought back to the Pravrutti (Krishna, as a good soul, advised Gopikas to go back to their homes preaching that Rāsa-dance is a sin). iii) The good souls present in Pravrutti reached God by breaking their worldly bonds (the Gopikas leading justified worldly life broke all their worldly bonds and reached God Krishna for Nivrutti). iv) The souls, who were lifted from Dushpravrutti to Pravrutti using the same attraction of physical beauty, proceeded further to Nivrutti and Mahā Nivrutti to reach the goal, which is even higher than the abode of God (the Gopikas danced with Krishna attracted by His physical beauty due to their Dushpravrutti initially, diverted all their fascinations of all their worldly bonds towards God so that they reached Goloka, which is higher than the abode of God).]

41) Bhaktir mohaḥ parābhaktiḥ,

vyāmoho bhidyate na yat |

Nivṛttau ca pravṛttau ca,

prāksurā nava pātragā ||

[The same item called as ‘moha’ or ‘fascination’ in worldly life (Pravrutti) is called as ‘Bhakti’ or ‘Devotion’ in spiritual life (Nivrutti). Similarly, the word ‘vyāmoha’ or ‘climax fascination’ in worldly life is called as ‘Parā Bhakti’ or ‘Climax Devotion’ in spiritual life. There is no change in the material since only the container is changed as per the worldly saying “Old wine in new bottle”.]

42) Premeti kathyate laukye,

bhaktir bhagavatīśvare |

Hatvā dātuṃ punar janma,

na sādhyaṃ sukhamarpaṇam ||

[We use the word ‘love’ in worldly affairs and this same love is called by the word ‘Bhakti’ in the case of God, who is the Lord of this creation. It is impossible to kill the worldly fascination and give new birth to divine fascination. Instead of this impossible effort, it is very easy to divert the same worldly fascination towards God as fascination for God.]

43) Māyinau siddhiparyantam,

yathā veśyā dhanāturau |

Svajane pāpinau pūtaḥ,

tathā māyāgatiryatiḥ ||

[Just like a person attracted by a prostitute and just like a person attracted in earning corrupt money do not mind even to cheat their own opposing people in order to attain their goals, the saint, who is attracted by God, also does not mind even to cheat his/her own opposing family members in order to attain God.]

44) Kuṇḍalinī vakra gatyā,

cakrāṇyatyeti māyayā |

Bandhanāni bhave cetaḥ,

yoga sāre taratyapi ||

[Avoiding the worldly bonds that oppose the spiritual effort of a saint by following the curved path is the essence of the human mind (called Kuṇḍalinī) crossing the worldly bonds represented by six wheels by taking the curved path of a serpent and this is the real background essence of the subject called Yoga.]

45) Vāsanāntaiḥ tamobhṛṅgaḥ,

badhyate cakra vārijaiḥ |

Vidyā dinānta mukulaiḥ,

bāhyārthena vimohitāḥ ||

[The soul having climax ignorance is like the dark bumblebee. The beloved family bonds are like the scented lotus flowers attracting this ignorant soul. These lotus flowers become closed on the sunset and the bee gets arrested by the lotus flowers. Similarly, the ignorant soul in the absence of a divine spiritual preacher gets arrested by these worldly bonds. This is the real sense of the path of Yoga involving kundalini moving in curved path to cross the cakras. Without knowing this real essence, ordinary souls are blinded by the words like kuṇḍalinī, cakra etc.]

46) Gopyo'pi kuṇḍalinyaśca,
saghaṭā yamunāmbune |
Prayātā iva cāyānti,
niśānte svajana priyāḥ ||

[These Gopikas are also like the kuṇḍalinī serpents, not only avoiding the opposition of their family members, but also making them happy. These Gopikas come to Brundaavanam in the midnight when all their family members sleep. In that time itself, they come with vacant pots and after finishing this dance in the early morning, they reach their homes with the pots filled with water of the Yamuna river. Looking at these Gopikas, their elders become very happy thinking that these Gopikas left the houses in the early morning only and are bringing water from the Yamuna river before they awake!]

47) Māyā jitā māyayaiva,

kaṇṭakoddharaṇaṃ yathā |

Duṣpravṛttir nirayadā,

nivṛttir mokṣa dāyinī ||

[These Gopikas are defeating māyā (illusion) with the help of māyā (illusion) only just like a thorn is plucked out with the help of another thorn only. If this type of cheating one’s own people is done for the sake of another more beautiful human being (Dushpravrutti), the result will be horrible hell. But, if this same cheating is done for the sake of reaching God, the ultimate salvation is the final result in which reaching God is the result (Nivrutti).]

48) Svārtha prema parā māyā,

Daive svārtho na yujyate |

Nivṛttistu parā dharmāt,

Pravrṛttir dharma saṃyatā ||

[All these worldly bonds are cheating bonds only and hence, can be avoided by counter cheating. These bonds appear as if they are loving the soul, but, the actual fact is revealed in the Veda (Ātmanastu kāmāya…). Actually, they love the soul for their happiness only and not for the happiness of others. In the case of God, He, being the infinite ocean of bliss, is not in need of any happiness from any soul. God loves every soul for the sake of the welfare of that soul only. Hence, the bond with God alone is the true selfless bond. In Nivrutti, the devotee shall vote for God even against justice, if necessary. In Pravrutti, the devotee shall always vote for justice against injustice.]

49) Bandhān harati mṛtyurdrāk,

Tyāgāt prāg daivabandhanāt |

Taddayā syādāyabhāgāt,

Rakṣitaṃ vasu dīyatām ||

[Anyway, soon the death in this short life is inevitably going to destroy all these worldly bonds and the soul will not have even a trace of connection with these bonds after death. Hence, these worldly bonds are certainly temporary. In such case, at least in old age, in which the death is very near, if the soul itself breaks the worldly bonds and forms a single bond with God, God’s grace is earned by the soul. Suppose that the Income Tax Department is going to seize your accumulated money tomorrow. In such case, why don’t you donate that accumulated money to God and get His grace? Can there be a more foolish soul than the soul licking the worldly bonds till the last minutes of death?]

50)  saṃnyāsī paraṃ gopyāḥ,

na ca Kṛṣṇāt paraḥ prabhuḥ |

Na tanmohāt paro mārgo,

naitad Gītā paro Guruḥ ||

[There is no greater saint than Gopikā. There is no greater God than Lord Krishna. There is no greater path than fascination for God. There is no spiritual preacher other than this Śrī Rādhā Kṛṣṇa Gītā.]

51) Dharmārthakāmamokṣāṇām,

arthakāmau tu madhyamau |

Tayordharmaḥ pravṛttissyāt,

mokṣe nivrutti rucyate ||

[The four items (Puruṣārthas) are i) Justice, ii) wealth, iii) sex and iv) salvation. If justice exists in wealth and sex, it is called Pravrutti, which is attachment with justified worldly bonds. If salvation exists in wealth and sex, it is called Nivrutti, which is liberation even from justified worldly bonds.]

52) Dharmo Dattaṃ prapannā gauḥ,

māmapīyam anuvrajet |

Maddharmagrantha rūpaiva,

jagatpālana sūcikā ||

[Justice took the form of cow and surrendered to God Datta, whose human incarnation is this Lord Krishna. I am also protecting cows in this village indicating that I am the protector of justice. Hence, justice is not greater than God. Justice is in the form of an animal representing ignorance. This means that justice follows the divine constitution composed by Me like the cow following his owner. The deity of justice is nothing but the divine constitution composed by Me for the worldly administration. The constitution is not greater than its author.]

53) Adharmabandhanatyāgaḥ,

pravṛttir dharma kevalā |

Sa dharmabandhanatyāgaḥ,

dharmatyāgo nivṛttigaḥ |

[Attachment to unjust bonds is Dushpravrutti. In Pravrutti, these unjust bonds are left and the soul is confined only to justified bonds like parents, wife and children. In Nivrutti, even these justified bonds are left for the sake of God. Leaving justified bonds is the meaning of leaving justice (Sarvadharmān parityajya… - Gita)].

54) Puṇyapāpe vidhūyeti,

śṛtā hyubhaya bandhayoḥ |

Mokṣo'yaṃ sarvabandhānām,

Daivabandhaika jīvinaḥ ||

[In the Veda, it is told that you have to throw away both merit and sin to reach God (Puṇyapāpe vidhūya nirañjanam… - Veda, Ubhe sukṛta duṣkṛte… - Gita). This statement applies to the state of Nivrutti and not to the state of Pravrutti. Moreover, here, merit means justified bonds and sin means unjust bonds. For the sake of God, the soul has to sacrifice both the justified bonds of Pravrutti and the unjust bonds of Dushpravrutti. Both types of these bonds mean all types of worldly bonds.]

55) Dhanā'patya satīkhyātam,

balishtha meṣaṇātrayam |

Trijetā sarva jetaiva,

tribalishtha parājaye ||

[Among the worldly bonds, three justified bonds are considered to be the strongest, which are the bonds with spouse, children and money/wealth. If the soul defeats these three worldly bonds, the soul can be considered to be relieved from all the worldly bonds. If three strongest boxers in a town are defeated in boxing by a person, such person is considered to have defeated all the people in the town.]

56) Sampatsantāna bandho hi,

ghaniṣṭha iti viśṛtaḥ |

Satībandho laghutamo,

rāse sarva samāgatiḥ ||

[The joint bond of wealth and children is the strongest, which is famous everywhere. All the earnings of any soul are finally given to its children only through the property-will. The spouse-bond is the weakest of all bonds. One can observe that all the female souls have attended this rāsa dance.]

57) Putrārtha navanītasya,

caurye me mātaraṃ gatāḥ |

Gopyastu kalahe rāsam,

sametāssarva yoṣitāḥ ||

[When I stole the butter preserved by the Gopikas for the sake of their children, all these Gopikas approached My mother and quarreled with her about My theft of butter, which is a joint test of wealth (butter) and children. But, all the females have reached this Rāsa dance!]

58) Niśārdhabrahmakāle yat,

svāpasthā pallikā rahaḥ |

Duṣpravṛtti parā jīvāḥ,

kalāvetad bhaviṣyayti ||

[I am conducting this Rāsa dance from midnight to the early morning during which all the village is in deep sleep. Hence, this Rāsa dance is maintained as a top secret. This means that the entire Pravrutti will jump into Dushpravrutti provided such a jump is maintained as a high secret. This is the tendency that is going to appear in the coming Kali Age!]

59) Prākparīkṣā daśasamāḥ,

varṣādau vijitā parā |

Uttīrṇā dvādaśaivādau,

sarvāsā maparā jayaḥ ||

[The first joint test of bond with children and wealth was conducted by Me for 10 years repeating the test again and again. The second test of bond with spouse is conducted through this Rāsa dance in this 11th year and in the beginning itself, all the Gopikas passed this test. In the first joint test, only twelve Gopikas have passed. In this second test of Rāsa dance, all the Gopikas have passed.]

60) Āścaryaṃ jānate sarve,

Brahma māṃ tapasā'pi ca |

Purtrārthabandha vijitāḥ,

Bhagavatyakṣi gocare ||

[The most wonderful point in this episode is that all these Gopikas very well know that I am God. They have this knowledge due to their supernatural power obtained through very long penance. The most pitiable point is that even though God is recognized, the soul is unable to break its joint bond with children and wealth for the sake of such recognized God, who is present just before its eyes.]

61) Jayānte prākparīksṣāyām,

paraiva kriyate sadā |

Anyathā gaṇikaiva syāt,

arthakāmau parīkṣitau ||

[Artha, which is wealth or money and then Kāma, which is sex in spouse-bond are examined to certify the salvation from all the worldly bonds. If the second test is conducted before the first test, even a prostitute will pass the test. Hence, the divine test is always conducted for Artha or wealth first and then, for Kāma or sex with spouse-bond.]

62) Ayatnaduḥkhinas tyāgo,

Vyāmohāt sulabhaṃ mayi |

Pīte'mṛte'nya pānīyam,

tyaktaṃ na niyamaḥ puraḥ ||

[It is always better to leave the worldly bonds without any effort and tension. This is possible if the soul develops the strongest fascination towards God in the first step so that due to the influence of the first step, the worldly bonds are spontaneously dropped by themselves. If one drinks the divine nectar, other worldly drinks are automatically dropped by themselves without any trace of effort. Similarly, if God is tasted through devotion, the worldly bonds will spontaneously drop by themselves without any trace of tension and effort. Moreover, one important point to be noted is that leaving worldly drinks is not a pre-requisite for attaining the divine nectar. Similarly, leaving worldly bonds (Vairāgya) is not an essential pre-requisite to get fascination to God (Bhakti). If Bhakti is attained, Vairāgya is a spontaneous by-product.]

63) Saṃnyāso grahaṇe tyāge,

Daive jagati vā yateḥ |

Daiva grāho jagattyāgo,

samityarthas samagrataḥ ||

[The word ‘saṃnyāsa’ means both taking and leaving. The word ‘nyāsa’ is used for both actions of placing a thing from soul to outside and placing a thing from outside into the soul. The word ‘saṃ’ means complete action. Hence, the word ‘saṃnyāsa’ means both placing yourself in God and placing yourself outside the world. Both mean attachment to God resulting in the detachment from all the worldly bonds. Hence, both devotion in God and liberation from all the worldly bonds can be the meanings of the same word ‘Saṃnyāsa’. As told above, it is the best way to keep the soul in God in the first step and then, leave the worldly bonds in the second step since in the second step, the worldly bonds leave you by themselves.]

64)  Vinā bhaktiṃ gṛhatyāgaḥ,
pāṣāṇasyeva no phalam |
Anityaśca vivekaḥ kim,
ubhaya bhraṣṭa saṃsthitau ||

[Without devotion to God, leaving the family bonds is useless. Even a stone doesn’t have any worldly bond. What is the use of such a state of the stone? Can we say that the stone is a liberated soul? Hence, there is no trace of use in simply leaving the worldly bonds. Moreover, without attaining the devotion to God, leaving the worldly bonds is not only useless but also impossible. Even if you leave the worldly bonds, it is only temporary because you can’t stay for a long time in an isolated state without the worldly bonds. You will be soon back to your worldly bonds with more vigorous attachment. Moreover, in the absence of devotion to God, is it not a double loss to the soul by leaving worldly bonds? If the divine nectar is not obtained, at least let the soul be entertained with the existing worldly drinks. If the soul leaves the worldly drinks also, it has lost both the divine nectar and worldly drinks.]

65) Pāpavittārjanaṃ hyādyāt,

lokabādhākaraṃ sadā |

Satyatyāge'tra naṣṭaṃ hi,

pare lābho ratipriyaḥ ||

[The strongest worldly bond is decided to be the joint bond with children and wealth. Due to this strongest bond for children, the soul is involved in illegal earnings. The soul is interested to earn more and more through corruption even though the accumulated property is sufficient for future ten generations! Due to this bond, the world is always imbalanced since rich become richer and poor become poorer! In the sacrifice of this bond, the sacrifice is real since the donor is in loss after doing the donation. In the spouse-bond test, the tested soul is in profit only due to receiving some pleasure through sex without any financial loss.]

66) Dharmārtha kāma mokṣākhya

caturvarga paro naraḥ |

Saṃnyāsī bhinna etasmāt,

bhakti moha parāyaṇaḥ ||

[An ordinary good human being of Pravrutti is always fond of justice and justified worldly bonds. The saint is always fascinated towards the devotion to God leaving justice and justified worldly bonds also. The saint is quite different and greater than such good person of Pravrutti also.

Extra clarification:-

i) Justice (Dharma):- A Pravrutti-soul is always fond of Dharma (justice) because if dharma is followed, he/she is happy here as well as in the temporary heaven after death. But a saint is fond of God, the author of justice, which is a legal divine constitution composed by Himself. The saint believes that the author of a book is greater than the book itself, giving the highest importance to God, who is the creator and protector of justice.

ii) Wealth/money (Artha):- For a Pravrutti-soul, all his/her earnings are to be given to his/her children, who are going to be permanently separated by death. A saint works for God and donates all his/her earnings for the spiritual mission of God, who is permanently associated with the soul in all the births here and there after death.

iii) Spouse (Kāma):- A Pravrutti-soul is dedicated to his/her spouse in sexual life fearing for the illegal sex that leads the soul to hell. A saint doesn’t have the idea of sex since God is a perfect celibate.

iv) Salvation (Mokṣa):- A Pravrutti-soul tries to develop detachment from the family-worldly bonds at least in old age so that he/she can have free mind to be attached to God because he/she realizes that shortly the death is going to cut all the family-worldly bonds permanently. A saint never tries to cut the family-worldly bonds because they are already spontaneously dropped due to his/her strongest fascination to God.

In this way, the saint is different and greater than even the staunch followers of Pravrutti.]

67) Pitā mātā svasā bhrātā,

patir mitra miti stutiḥ |

Gopīnāṃ mayi kāmo'pi,

nāropyaḥ śaraṇāgateḥ ||

[These Gopikas praise Me that I am their father, mother, sister, brother, husband and friend. This means all the worldly bonds are merged into one single bond with God so that all the worldly fascinations are merged into single fascination for God. In this single fascination to God, the existence of romantic fascination for the spouse also exists, which is justified from the angle of the devotee. In this romantic angle of devotion, self-aspiration exists because the soul aspires for selfish pleasure in this angle. The devotion to God must lack any self-aspiration to be fulfilled from God in return. Hence, this angle shall not be forced on God because the service of the devotee shall always be for the pleasure of God and not for selfish pleasure. The devotee must be totally surrendered to God without any selfish desire.]

68) Rādhāvatāra caitanya —

jvare nāliṅganepsitam |

Bhartā bibharti māyāvī,

puruṣo vyatyayaḥ katham? ||

[Some male devotees speak nonsense by saying that why God is not coming in female form for the sake of male devotees as He is coming in  male form for the sake of female devotees like the Gopikas. Even in the case of Gopikas, God did not unite directly with the Gopikas since God created His duplicate forms for the sake of the Gopikas. Moreover, God is said to be Bhartā or husband or purusha or male. Bhartā means the bearer of all the world in which souls are a tiny part. How can a petty male soul bear God as the husband of God? A table acting as the basic substratum for several items can’t be borne by a single item. Some male devotees like Chaitanya Mahā Prabhu feel God as the husband and burn with separation-fever since this special devotee is the incarnation of Radha. Even this devotee did not aspire for the embracement of God since the devotee shall not have any personal aspiration to be fulfilled by God. Impressed by this devotee, God Krishna Himself appeared to embrace this devotee daily to bring down his fever. Desire shall always be from the side of God and not from the side of a devotee, who totally surrenders to God like a slave.]

69) Saṃnyāsi nāyikā Rādhā,

nechhantī tanayaṃ ca sā |

Asparśā patimujjhitya,

māṃ yātā dharmalaṅghanā ||

[You, Radha, are the leader of all the saints. You neither touched your husband nor allowed him to touch you. This is the sacrifice of your bond with spouse (Dāreṣaṇā). You avoided getting children from your womb and this is your sacrifice of your bond for children (Putreṣaṇā). You did sacrifice of these two strongest worldly bonds and reached Me by jumping over the justice, not caring for the justified social traditions like marriage and getting children.]

70) Jīvabandha dvayachhedāt,

jaḍabandho'pi saṃhrutaḥ |

Tribandha sarvabandhā'ntā,

mahānivṛttireva me ||

[In the three strongest worldly bonds, called ‘Eṣaṇātrayam’, bond with spouse (Dāreṣaṇā) and bond with child (Putreṣaṇā) are alive bonds with awareness. The third strongest worldly bond, which is fascination for money (Dhaneṣaṇā) is the bond with inert money. This inert bond is based on the above mentioned two alive bonds only. This means fascination for earning money is only for the sake of spouse and child. If the bonds with spouse and child are broken, the bond with money is also spontaneously broken. In this way, Radha has crossed all the three strongest worldly bonds, which means that Radha broke all her worldly bonds. Radhaa broke all the worldly bonds for the sake of God, who is Myself. You are the embodiment of the greatest spiritual phase (Mahā Nivrutti).]

71) Rādhā guru rahaṃ gamyam,

guru gamye sa sadguruḥ |

Ityāvāṃ yo hi jānāti,

Golokaṃ nūna mañcati ||

[Radha is the spiritual preacher preaching the devotees through her practice. I am the goal to be reached by any devotee. We both are one only, which means that the same one God became both guide and goal, called as Sadguru. ‘Sat’ means goal and ‘Guru’ means guide. The devotee, who knows both of us in this way shall certainly find the ultimate goal called Goloka.]

72) Guruśśrreṣṭhataro gamyāt,

Dakṣiṇārdhaśca vāmataḥ|

Gurur bhagavato Datte,

Rādhā Kṛṣṇāt puras smṛtā ||

[The preacher or guide is greater than the goal. Scholars say that the right part of God Datta is preacher and the left part is God. Usually, the right part is always considered to be greater than the left part. Therefore, Radha is greater than Krishna. Hence, the word ‘RadhaKrishna’ is uttered in which Radha is remembered first and then only Krishna.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītāyāṃ Saṃnyāsa tattva Yogo Nāma dvitīyādhyāyaḥ |

[Like this, in the Śrī RādhāKṛṣṇa Gītā, composed by Shri Datta Swami, the second chapter called ‘The essence of sainthood-yoga’ is completed.]

(To be Continued…)