Śrī Rādhā Devī uvāca:-
[Śrī Rādhā Devī spoke:-]

1) Trivarga triguṇai raṃśaiḥ,

tattvaṃ kathaya Keśava!।

Sāmyaṃ sidhyati kim Kṛṣṇa!,

liṅgābhedena jīvinām॥

[O Keshava! Tell me the essence of sweet devotion based on the three Puruṣārthas (dharma, artha and kāma) and three qualities (sattvam, rajas and tamas). O Krishna! Is it possible to attain equality between two souls of different genders?]

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

2) Triguṇās sṛṣṭi mūlā'ṃśāḥ,

sarvadā sahacāriṇaḥ।

Sattvaṃ jñānaṃ rajas śaktiḥ,

tamo dravyaṃ jagatkarāḥ॥

[There are three qualities called Sattvam, Rajas and Tamas. These three are always together. Sattvam represents awareness. Rajas represents inert energy. Tamas represents matter. These three are the fundamental components used in creation.]

3) Naiko guṇo vinā dvābhyām,

svalpābhyā mapi saṅgataḥ।

Tejaso'pi mahāsūkshmam,

dravyatvaṃ lokavinmatam॥

[Of these three qualities, a single quality never exists independently since any quality is associated with the other two qualities. The other two qualities may be in very very small quantities. In the case of energy, scientists say that very small nature of matter or Tamas is associated with energy, which is called as rest mass.]

4) Tathā sattvaṃ rajo yuktam,

sūkshmāṃśena tadākṛti।

Mahattvena trayo bhinnāḥ,

svasvadharma pradarśakāḥ॥

[Similarly, Sattvam is also associated with energy in very small quantity like the awareness associated in dream sleep. After all, awareness is nothing but a specific work form of inert energy in the functioning brain-nervous system. Depending upon the major quantity, independent guna (quality) is identified since a quality exhibits its own nature when such quality is in major quantity.]

5) Dharmas śīrṣaṃ hṛdarthaś ca,

kāmaḥ prjananendriyam।

Buddhisthānaṃ kriyāsthānam,

kāmasthānaṃ guṇāḥ kramāt॥

[As we come down from top along the human body, Sattvam is the head standing for justice, Rajas is the heart standing for money or wealth and Tamas is sexual organ standing for sexual desire. Sattvam is non-inert awareness standing for brain or intelligence in the head. Rajas is inert action (Rajaḥ karmaṇi bhārata— Gita) indicating the continuously functioning heart. Tamas represents desire with ignorance standing for the sexual organ.]

6) Sārathi ścā'śvapāśaśca,

hayaścordhvā dadhaḥ kramāt।

Dhī manaḥ kāma vikhyātāḥ,

puruṣārthās trayo hi te॥

[Sattvam, which is the analytical intelligence is the driver. The heart standing for mind is the rope of the horse present in the hands of the driver. The sexual organ is the horse. These three represent justice, wealth and sexual desire respectively, which are the three worldly subjects (Puruṣārthas).]

7) Anāhataṃ hṛdākhyātam,

dhanaṃ putreṣaṇā'nvitam।

Rajo lobhe ca dhīrarthe,

putra patnī krute ca tat॥

[The heart is called Anāhata cakra, which means that it is the worldly bond that is not conquered by anybody so far. This place is related to the fascination towards one’s own children. Here itself, the fascination for wealth also exists. Rajas is also related to the aspects of wealth. Greediness, which is the main aspect of wealth, is due to Rajas only (Rajaso lobha eva ca – Gita). All this means that the heart, which is the place of love is concentrated on children and wealth, which means that the wealth is to be given to children. The mind is always related to intelligence. Hence, the intelligence present in the head is always working to create cunning plans to earn money to be given to children. The next lower place is the fascination towards spouse. This means that the three strongest worldly bonds with wealth, children and spouse, collectively called as Eṣaṇātrayam are represented by head, heart and sexual organ respectively as we come down from top along the human body. In this way, dharma, artha and kāma are related to the three qualities respectively.]

8) Yatau sārathinā bandhau,

dhana putra kalatrayoḥ।

Adhyātma jñāna rūpeṇa,

saṃyataṃ hyeṣaṇā trayam॥

[If the driver or intelligence or Sattvam is perfect, the steering or the horse-controlling rope or mind or Rajas will be perfect and the horse or sexual sense or Tamas will also be perfect. This means that if perfect analysis is done, both Rajas or fascination towards children linked to wealth and Tamas or fascination towards spouse linked to sex & wealth also are controlled. All the three strongest worldly bonds can be controlled by perfect fascination towards spiritual knowledge.]

9) Dravyābhāvena tejo'ṅge,

na kāmānu rapīkṣitaḥ।

Goloke rāsanṛtyasya,

kalpanā hyartha vādataḥ॥

[In the energetic body, even an atom of sex cannot be seen. We say that in Goloka or the topmost energetic world, there exists permanent rāsa dance involving sex with God. This is only a white lie called as arthavāda to encourage the devotees here present in materialized bodies having uncontrollable sexual desires.]

10) Bhūtadehe kāma bhāvāt,

Arthavādo'tra yujyate।

Bhautika prerakāt kāmaḥ,

jāto vijñāna vinmatāt॥

[In the materialized body, the feeling of sex exists and hence, the preacher says that a devotee can enjoy sex with God permanently in the upper energetic world also. By this, the devotee is encouraged. Hence, such preaching is only a white lie. Actually, scientists say that the hormones are materialized substances, which generate the feeling of sex. Since matter is almost absent in the body of energy, the feeling of sex does not arise in the energetic body.]

11) Bhautika prerakāt dehe,

kāma bhāvo'pi sammataḥ।

Dāreṣaṇā sthiter bhāvo,

Daive sarvavidi priye॥

[It is not wrong to possess the feeling of sex since the body here is materialized with the existence of materialized hormones that cause the feeling of sex. The devotee in the middle spiritual stage will have sexual feeling towards God even when the spouse-bond is destroyed along with all other worldly bonds. In this case, only the worldly bonds are destroyed, but, the worldly fascinations are not destroyed, standing as a hurdle to merge with God permanently. Since God is omniscient, He knows this sex feeling of the devotee and hence, the devotee need not express it to God.]

12) Vāmācāre tu śākteye,

śaktimāvāhya yoṣiti।

Ramante narake teṣām,

parastrī mātṛ daṇḍanāt॥

[In the school of Śākteyaas, there is a bad tradition called Vāmācāra in which a person invites Divine Mother, Śakti, into the body of a lady other than his wife and then, he does sexual activity with her. Since such lady is not his wife and also, the invited Divine Mother is the assumed mother, such a double sinner is seriously punished in the hell. Here, the first sin is to have sexual feeling towards Divine Mother and the second sin is to do sex with a lady other than wife.]

13) Yadi sā jananī puṃsām,

strīṇāṃ sa bhagavān pitā।

Sāmya dharme pitarau tau,

sarveṣāṃ brahmacaryagau॥

[When the Divine Mother, Shakti, is the Mother for male souls, her husband, God, shall be the Father for female souls. Hence, for both male and female souls, both God and Goddess Śakti are Father and Mother called as Divine Parents. Hence, from the view of all souls, both God Krishna and Goddess Radha are to be viewed as perfect celibates only. This Vāmācāra is only fulfilling his sexual desire with the females other than his wife.]

14) Satyā māropya Śaktiṃ tām,

Śiva māropya cātmani।

Rameta caika patnīvān,

saa satī ca pativrata॥

[Let such fellow following Vāmācāra invoke Goddess Śakti on his wife and invoke God Shiva on him and then, enjoy sex with her. Now, there is no sin because he is enjoying his own one wife and she is enjoying her own one husband.]

15) Sā parā cet parā naiti,

sa jīvaḥ sā prasūḥ kila।

Pariṇāmena jīvo hi,

parokṣa janakas sa tu॥

[If the lady to be enjoyed is other than his wife, the Divine Mother does not enter the lady, whom he wants to enjoy. The enjoyer is just a created soul and the Divine Mother, who is the Mother of that soul, is the Creator. Moreover, the effect power (Kārya Śakti or energy) is directly modified into the soul. This effect power is created by the causal power (Kāraṇa Śakti or the inseparable unimaginable power). The causal power is not directly modified into the soul. God becomes Father since He is the husband of His unimaginable power or Kāraṇa Śakti.]

16) Saṅkalpa bījatas tātaḥ,

kārya pariṇateḥ prasūḥ।

Parokṣā viti kecittu,

liṅga bhedo hi bādhate॥

[God generated His will, which is compared to His seed or sperm. In the case of Divine Mother, her generated effect, which is the energy, is modified into soul. Hence, both God and His power are treated as indirect parents only. In such case, if you reject the differentiation among souls by the way of gender, we have to accept the romance between the Divine Mother and the soul, which is absurd! The rule that the gender-difference should not be followed is standing as hurdle to generalize the policy. Hence, God also stands as the Father only to all souls (God told in the Gita that He is the Father of the souls “Ahaṃ bīja pradaḥ pitā”)]

17) Ata eva vivaahe ca,

varo Nārāyaṇas śṛtaḥ।

Vadhūr Lakṣmīś ca naitatra,

pāpaṃ kiñcidapi sthitam॥

[Therefore, during the ritual of marriage, the bridegroom is said to be God Nārāyaṇa, which means God Nārāyaṇa is invoked on the bridegroom and the bride is said to be Goddess Lakshmi, which means Goddess Lakshmi is invoked on the bride. Since the bride is the wife of the bridegroom, there is no trace of sin in this case.]

18) Daiva bandhe ca naivāsti,

phalāpekṣā tu kācana।

Ratecchā svārtha modo hi,

priyabhāvena vartatām॥

[Moreover, when a devotee forms romantic bond with God, the aspiration for sex with Him happens to be the desire for selfish enjoyment. The true love to God must always be without any aspiration in return from God. Hence, such devotee can live thinking God as her darling throughout her life provided such desire is very strong and uncontrollable for the devoted soul.]

19) Kalau mīrā tathaivāsīt,

Kṛṣṇa vigraha kevalā।

Rādhāvatāras sā tena,

ramitā rahasi priyā॥

[In the Kali age, Mīrā will be like that only. She lives with a statue of God Krishna alone. Since Mīrā is the incarnation of Radha, she craves for His union and God Krishna also meets with her secretly since she is the incarnation of His divine darling, Radha.]

20) Yadīcchā balavatyasyāḥ,

māyārūpeṇa tarpitā।

Na bhedaḥ Kṛṣṇayor yoge,

kevalopādhi mātrayoḥ॥

[If the desire of the devotee for God is very strong, such devotee will be satisfied through His created form having the same form of God. Between His created form and His original form, there is no difference. The unimaginable God present in the original form is completely detached from the point of the devoted soul because such God is not at all grasped by the devotee since the devotee is a human soul unable to grasp the unimaginable God. Even when the union with the incarnation of God happens, it is between the two-external media of the soul and God only. Any external medium (may be the medium of God or may be the medium of the soul) is always with the same five elements, energy and awareness only.]

21) Yadi satyāya rūpāya,

mriyamāṇā tapasyati।

Āvāhya bhavatīṃ tasyām,

taddhavaṃ cāya māviśet॥

[However, if the devotee is craving for My original form and does a lot of penance, I will invoke you on her and I will invoke Myself on her husband. In such union, there is no sin and My celibacy is not spoiled.]

22) Parabrahma mahāmāyā -

yogānando na cohyate।

Āvayos taijasānandaḥ,

tayoścānu bhavātmakaḥ॥

[In such mentioned above state, the absolute bliss of Parabrahman and His power called Mahāmāyā can’t be experienced by anybody other than themselves. But, the happiness we get in our energetic forms can be experienced by such devoted human couple into whom we both enter in merged state.]

23) Manuṣyāṇāṃ surāṇāṃ ca,

parākāṣṭhe śṛte śṛtau।

Matsaṅkalpāt taijase'pi,

kāma prītir bhavedapi॥

[The maximum limits of happiness of various states of souls are described and heard by all of us in the Ānandavallī of the Veda. It means that the human beings or the energetic beings can’t cross their stipulated maximum limits of happiness. Even though the sexual pleasure is not possible in the energetic body due to impossible existence of materialized hormones, it can be generated due to the power of My will.]

24) Sarva saṃsāra bandhānām,

saṃskāraissaha saṃkṣaye।

Mayi vā tvayi vā līne,

Brahmānanda ssadātmani॥

[If a soul wants to enjoy the bliss of Parabrahman, such a good soul must merge through devotion and total surrender in either Myself or Yourself containing that Parabrahman in merged state. Such state results only when all the worldly bonds along with their fascinations leave the soul permanently.]

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

25) Matkāma dānavaṃ hanmi,

tvatkāmā muddhara syaho!।

Samā vāvāṃ hi pitarau,

nyāyas sarvatra dṛśyatām॥

[When some demon gets attracted to My beauty, I kill him immediately. But, when a female is attracted by You, You will uplift that soul. Both father and mother must be equal. The solution for a specific problem must be seen everywhere without any variation.]

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

26) Dānavo hi mahāpāpī,

bahu duṣkarma niṣṭhuraḥ।

Mayā vā'tha tvayāvā'pi,

hantvyo jagatāṃ kṛte॥

[A demon is the greatest sinner, who will be doing many sins and is very rigid to change. Such demon must be killed either by Me or by you. He is to be killed for the safety of all the worlds.]

27) Madbhaktā māṃ tu gāyanti,

bādhante na jagat kvacit।

Māṃ prāptuṃ hi yatante te,

kacci dasti samasthitiḥ?॥

[My devotees always sing about Me and don’t cause any pain to the world at any time. They always try to reach Me. Is there equality between your demons and My devotees?]

28) Sādhumārgais samāyānti,

sarve dhārmika bandhanaiḥ।

Kāścid doṣa pathā yānti,

duṣṭa saṃskāra durbalāḥ॥

[Almost all the devotees reach Me through justified bonds like father, son, brother, friend etc. Some female devotees, who are unable to cross the sexual tendency, form an unjust sexual bond with Me also to reach Me.]

29) Sarvabandhā api cchinnāḥ,

patibandhā dapi cyutāḥ।

Eka durvāsanā mātrāḥ,

na hantavyā hi daityavat॥

[For some devotees, all worldly bonds including the spouse-bond are broken for the sake of Myself. But, there is only one defect called fascination for sex. Demons have many defects including lust for the Goddess. But, the devotees have only few defects including this lust for God. Such devotees can’t be killed like demons.]

30) Na sādhanaṃ samāptaṃ hi,

bandhacchedena kevalam।

Sarve mohā api cchedyāḥ,

līyante daivate tadā॥

[By simply breaking the worldly bonds, the spiritual effort is not completed. All the fascinations present in those worldly bonds must also be broken. Then only, such soul can merge with God permanently.]

31) Mokṣāt sāyujya kaivalyam,

līnas sūkṣmāṃśa taijasaḥ।

Tadeva paramaṃ sthānam,

na nṛtyaṃ kāma mohitam॥

[After getting salvation from all the worldly bonds and their fascinations, the soul becomes very close to Me (Sāyujyam) and then, dissolves in Me (Kaivalyam). When the souls are dissolved in Me, it looks as if it is monism. But, the soul dissolving in Me doesn’t disappear losing its identity since the soul exists in Me with very subtle energetic body. This state is the ultimate state of salvation. The ultimate state is not this rasa-dance, where the soul appears to dance with lust mingled love for God.]

32) Atyanta meva sāyujyam,

kaivalya miti paṇḍitāḥ।

Śarkarā jala līnā'pi,

svānubhir dṛśayate parā॥

[Very very close existence to God is Sāyujyam. Such most nearness and dearness is called as Kaivalyam by scholars. Here, the soul is not destroyed completely so that one can’t say that it is perfect monism. The closest dualism is called as monism. When sugar dissolves in water, we don’t see sugar and water separately after the dissolution of sugar. It looks like perfect monism. But, if the sugar solution is examined under the microscope, one can see the sugar molecules existing separately from the water molecules.]

33) Vāsanā saṃskāra guṇāḥ,

krameṇa balavattarāḥ।

Guṇakṣayāt gato jīvaḥ,

Brahmānanda mahārṇavam॥

[A weak thought is called Vāsanā. When the same thought becomes stronger, it is called Saṃskāra. When the same thought becomes the strongest, it is called Guna or quality. This is the ascending order of strength. When these qualities are destroyed completely, the soul will attain the unimaginable God or Parabrahman permanently through merging with an energetic incarnation, who is the infinite ocean of bliss due to the merged Parabrahman.]

34) Guṇā dananta guṇitaḥ,

Brahmānandas tadeka dṛk।

Ṛṣir yo Gopikā līno,

Goloke mayi tat piban॥

[If the strongest happiness obtained by the quality of devotion is multiplied by the number of infinity, it is called the divine bliss. A sage, who is born as Gopika and succeeded in all My tests, will merge in Me in Goloka (the uppermost energetic world created by Me) to enjoy such infinite bliss.]

35) Ekadoṣeṇa na tyājyāḥ,

māyayā mama tarpitāḥ।

Goloke mayi līnāste,

nahytra rāsa nartanam !॥

[Such unfortunate devotee, who has broken all the worldly bonds and all the worldly fascinations except the sexual fascination should not be thrown away. Such devotee should be helped by Me to reach the ultimate goal by creating My duplicate forms to satisfy them. My help is this rāsa-dance in which the divine human beings created by Me having My form are dancing with the Gopikas. Due to the deepest association with Me, they get reformed and their lust gets transformed into pure love to God. After this, in Goloka, they merge with Me and permanently enjoy the infinite bliss, which is their ultimate goal. The goal of Gopikas is not this negligible piece of worldly happiness generated by the materialized physical sex. Some innocent souls think that even in Goloka, such rāsa-dance will be continued!]

36) Ākāśātīta sattattve,

na sthiti stejasāmapi।

Abhīṣṭa taijasākāre,

saha tenānubhūyate॥

[The unimaginable God or Parabrahman is beyond space. Hence, the liberated souls having very subtle energetic bodies also cannot enter and exist in Parabrahman. These souls embedded in very subtle energetic bodies, enter the energetic incarnation, which is liked by them. Parabrahman is present in the energetic incarnation in merged state and the infinite bliss is enjoyed by the energetic incarnation. Along with such energetic incarnation, these souls also enjoy the infinite bliss.]

37) Akhaṇḍaṃ Brahmaṇo mūlam,

kāṅkṣanto muni sādhakāḥ।

Bahujanma tapomagnāḥ,

bhavet kim ṛṣi raihikaḥ॥

[The infinite bliss of Parabrahman is the ultimate aspiration of these sages and they were immersed in penance for God for several past births. Will such a sage be interested in these momentary worldly pleasures?]

38) Bhrātṛ bandhaika nṛtye'smin,

duṣpravṛttiḥ pradarśitā।

Durguṇāḥ parivartantām,

daivāye tyupadiśyate॥

[In this rāsa-dance, the Gopikas, who are matured sages, are dancing with My created forms with the feeling of brothers and sisters. But, it looks like Dushpravrutti or injustice. By this dance of double meaning, the external illusory meaning preaches the lesson to the sinful souls of Kali age, which is that the bad qualities must be turned towards God instead of the society. The internal meaning preaches that such a soul will be reformed by breaking all the worldly fascinations and also will merge with God to enjoy the divine infinite bliss forever.]

39) Bhagavat sannidhes sarve,

durguṇā parivartitāḥ।

Bhavanti sadguṇās sakhyāt,

nivṛttiṃ praviśanti ca॥

[When the bad qualities are turned to God, these sinful devotees get close friendship with God. By knowing the personality of God, their bad qualities get reformed into good qualities. By this, they have turned from Dushpravrutti (injustice) to Pravrutti (justice). This close friendship with God will not allow them to stay in Pravrutti only forever. Very soon, such souls enter Nivrutti or spiritual life in which the soul crosses both justice and injustice due to the true love towards God.]

40) Śṛṅgāro dṛśyate bhrānto,

rāsanṛtye'pi sarpavat।

Antasstho rajjuvat mārgo,

pāpi mokṣo hi tattvataḥ॥

[In this rāsa-dance, the romance is appearing outside like an illusory serpent, but, the internal truth is like the rope, which is uplifting the sinful soul from injustice (Dushpravrutti) to spiritual salvation (Nivrutti) crossing the middle stage of justice (Pravrutti).]

41) Dviguṇoddharanaṃ nṛtyam,

kaniṣṭhācca variṣṭhadam।

Ata eva parīkṣā syāt,

vidāṃ bhāgavte khalu॥

[This rāsa-dance is indicating the double promotion, which is the upliftment from the lowest position (injustice) to the highest position (salvation) passing through the middle stage of justice. This is the reason why it is told that the knowledge of the Bhāgavatam is the real test for the scholars of spiritual knowledge (Vidyāvatāṃ Bhāgavate parīkṣā).]

42) Kāmena kaluṣaṃ prema,

Daiva vastreṇa nirmalam।

Nirguṇaṃ Bhagavan mātram,

saguṇaṃ tatparānvitam॥

[The devotion is always spoiled by the lust related to sex. It is like the clear water becoming polluted muddy due to the association of mud. The muddy water can be filtered through a cloth acting like a filter paper. This filter cloth is God. The Nirguṇa love is just about God only and the Saguṇa love is the love mixed with the thoughts of things other than God.]

43) Nirguṇam tat Parabrahma,

sadekaṃ nāsti tatparam।

Tat sadṛśaṃ ca satprema,

tena yojayati dhṛvam॥

[The unimaginable God or Parabrahman is the ultimate truth and anything other than Parabrahman does not exist. To reach such Parabrahman, the love to Parabrahman must also be the single truth without anything other than it. Such pure love is only suitable to reach such Parabrahman. Here, the single truth or Parabrahman indicates the single love to God. Similarly, the non-existence of world, which is other than God indicates the non-existence of other worldly thoughts in the devotion.]

44) Bahavaḥ kāmino bhaktāḥ,

lakṣyāntareṇa kevalam।

Muktā stenaiva kāmena,

yathā Bilhaṇa uddhṛtaḥ॥

[There are several examples, where the worst sexual mongers also have become greatest devotees and got salvation just by changing their goal from a beautiful human personality to the most beautiful personality or God. Such people changed their goal only, but, their path was the same fascination that was previously directed to the beautiful human personality. The poet, Bilhana, is such an example, who gets uplifted from the worst worldly sexual life to the state of becoming merged with Me.]

45) Śaṅkareṇeda mevoktam,

vṛttir Brahma pareti sā।

Asadanyaditi khyātam,

nirguṇāt saguṇaṃ varam॥

[Shankara also told the same thing. He spoke that the mind shall only be covered by the form of Parabrahman (Parabrahmākārākāritāntaḥkaraṇa vṛttih). Here, He also told that anything other than Parabrahman is non-existent. This means that in the mind, anything other than God shall be absent. But, Parabrahman is without any form because Parabrahman is beyond space. (Nirākāra vadeva hi tat pradhānatvāt - Brahmasūtram) Such Parabrahman cannot be meditated by mind (Avyaktā hi gatir duḥkham - Gita). Hence, the form of the incarnation of Parabrahman alone is to be taken for meditation. Shankara also told this point by telling the word ‘the form of Parabrahman’ (Parabrahmākāra…).]

46) Ākāra staijaso martyo,

sammato dhyāna yogyavān।

Śiśupālo viṣen māṃ hi,

taijaso bhautikākṛtim॥

[The incarnation of God to be meditated may be energetic or human. The soul to be merged in Me must be with energetic body, which means that the soul can merge in Me with its energetic form only after death (Videhamukti). The soul with materialized body cannot be merged in Me if I am in the materialized body. Hence, the incarnation may be in energetic body or materialized body, but, the salvated soul shall be in the subtle energetic body only. In future, the soul of Shishupala covered by brilliant energetic body will merge in Me, who is with this materialized body with the name of Krishna. The logic is that energy (soul with subtle energetic body) can dissolve in matter (materialised human incarnation) or energy (energetic incarnation). Matter cannot dissolve in matter.]

47) Uddhave Gopikāvāṇī,

smartavyā bhāvikālikī।

Nāvakāśo giraśceti,

jīvanmukti riyaṃ sthitiḥ॥

[The ultimate devotion explained so far will be realised by the answer to be given by these Gopikas to My cousin brother called ‘Uddhava’ in the future. When Uddhava tells to Gopikas that God is everywhere, the Gopikas will reply to him by telling “Oh Uddhava! We are filled with the form of Krishna only from top to bottom. Hence, there is no place leftover in us into which your words can enter!”. Such state of Gopikas in which they are always thinking about Krishna only without any other thought - is the ultimate state of devotion. The Jīvanmukti (salvation while alive) is this state and Videhamukti (salvation after death) is the result of this same continuing state obtained by the soul after death. The word ‘Videhamukti’ can also mean the liberation of the soul from this body, which means the death of any living being. But, the word ‘Videhamukti’ in this context means the liberation of the soul from the fascinations of all the worldly bonds and merge in God, which is the continuation of Jīvanmukti. It must be remembered that nothing new can be attained by the soul just after death. A Professor, who get retired is called ‘Retired Professor’ and not ‘Vice Chancellor’. A Vice chancellor, who get retired is called ‘Retired Vice-Chancellor’. When mango piece lifted from old pickle jar and placed in a new pickle jar, cannot become the sweetest sweet called ‘Rasagulla’.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītāyāṃ Liṅga Bheda Vicāra Yogo Nāma Ṣaṣṭhādhyāyaḥ।

[Like this, in Shri RadhaKrishna Gita, composed by Shri Datta Swami, the sixth chapter called ‘The Association of Enquiry regarding Gender Difference’ completed.]