Śrī Rādhā Devī uvāca:-
[Shri Raadhaa Devii spoke:-]

1) Saṃśayo'pa gataḥ Kṛṣṇa!,

samādhānena bhāsvatā।

Andhakāra iva spaṣṭā,

sā'haṃ phullā sarojavat॥

[O Krishna! My doubt is removed by Your answer like the darkness is removed by the Sun. Now, I am clear like a fully blossomed lotus flower in the daytime.]

2) Ṛṣayas tapasā siddhāḥ,

sāmānya jana eṣa kim ?।

Mucyate tapasā hīno,

duṣpravṛttaḥ kalau yuge॥

[The sages attained God by doing penance. In the coming Kali Yuga, can an ordinary human being entangled in sins, attain God without doing penance?]

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

3) Gṛhaṃ vihāya kāntāre,

niṣaṇṇo japa tatparaḥ।

Tapasvīti janā bhrāntāḥ,

pradeśo naiva lakṣaṇam॥

[People think that if one leaves the house and sits in the forest repeating the name of God continuously, such process is called penance. For real penance, a specific place is not essential.]

4) Gopikā na vanaṃ yātāḥ,

na nāma japa lālasāḥ।

Gṛhakṛtyeṣu magnāśca,

muktā Goloka saṃsthitāḥ॥

[Gopikas did not go to forest and did not chant the name of God continuously. They were engaged in their household duties. Still, they got salvation and reached Goloka, which is higher than the highest abode of God called Brahmaloka.]

6) Mana eva pradhānaṃ hi,

kāla deśau na mukhyataḥ।

Līne manasi tasyā'smin,

gṛhameva mahadvanam॥

[The mind is the most important thing in penance. The time and place are not important. If a devotee’s mind is absorbed in God, his/her house itself becomes the greatest forest.]

7) Viṣaye manasaḥ karma,

vṛttirityucyate budhaiḥ।

Viṣayo hi yadā daivam,

tadvṛttis tapa uttamam॥

[When the mind is absorbed in an object continuously, such action of mind is called ‘vṛtti’ by scholars. If the object is God, the vrutti absorbed in God is the best type of penance.]

8) Na nāmagrahaṇaṃ nityam,

tapolakṣana mavyayam।

Manastena na līnaṃ hi,

śiraḥ pīḍā'sya tasya ca॥

[Simply chanting the name of God forever is not the eternal characteristic of penance. In such repeated chanting of the name of God, the mind is not absorbed in God. Such repeated chanting of the name of God without absorption of mind in God will create headache, not only to the devotee, but also to God.]

9) Kāraṇaṃ tadabhāvasya,

svalpākarṣaṇa meva hi।

Daivasyākarṣaṇaṃ mukhyam,

kathā jñānaistu sidhyati॥

[The only reason for lack of concentrated absorption is the very little attraction towards God. The concentrated mental attraction towards God is very important in penance. Such concentrated absorption comes through hearing the stories of God and through the discussions of spiritual knowledge of God.]

10) Snāne hi kasyacin maulim,

jale magnaṃ kṛtaṃ yadā।

Tadā bahis sva muddhartum,

vedanā syāddhi sā tapaḥ॥

[When somebody is taking bath in the river, if you press his head down and make him immersed in the river for some time, then the anxiety and suffering felt by him to come out of the water is called penance when the same anxiety and suffering is for God.]

11) Prāṇāvasāne yā bhūyāt,

ghorā maraṇa vedanā।

Jīvanāya mahāśā'smai,

tapas taddhi kṣaṇa kṣaṇam॥

[When the life is ending, the most cruel agony that happens with the aspiration for living, such agony felt every minute for the sake of God is called penance.]

12) Bhaktiyoga parākāṣṭhā,

Brahmajñāna samudbhavā।

Tapastaddhi tapstaddhi,

karmayogānala sthirā॥

[That is penance, which is the climax of devotion (Bhakti Yoga) that is born from the spiritual knowledge of God (Jnaana Yoga) and that which remains unchangeable in the fire test of practice (Karma Yoga).]

13) Yaṃ na cālayatī ṣacca,

prāpañcika sukhāpsarāḥ।

Tadeka cetaso vṛttiḥ,

tapassvīti vidāṃ matam॥

[The devotee, who is not vibrated even a little by the worldly pleasures that are like the heavenly dancers and whose mind is always doing the work of thinking about God only, such devotee is called the doer of penance (Tapasvii). This is the decision of scholars.]

14) Kecil laukika saṃyogo,

Brahmānanda iti bhramāt।

Goloke rāsakeliṃ ca,

bhāvayantīha vaasitaah॥

[Some ignorant souls think that sexual union itself is the highest bliss. Such souls are affected by the illusion due to their worldly thoughts (samskaaras) since they are living in this world only. Hence, they imagine that the rāsa dance has a happy ending, which is sexual union with God.]

15) Ete jīvās trilokeṣu,

paraṃ nākān maharṣibhiḥ।

Bodhitā naṣṭa saṃskārāḥ,

taijasāḥ parame pade॥

[These souls after death reach the three worlds, which are present above heaven (Maharloka, Janaloka and Tapoloka) and are preached by great sages regarding the ultimate salvation (merge of soul in the energetic form of God through its subtle energetic body in the upper worlds). When these souls are in the energetic bodies, their sexual thoughts belonging to materialized bodies also disappear and such state also helps the souls to understand the preaching of the sages. A soul reaching the worlds beyond heaven means that the soul has reached the state that is beyond the aspiration for heavenly sexual pleasures.]

16) Ime bhūmau punarjātāḥ,

jitakāmā jitendriyāḥ।

Tapaḥ kurvanti yogasya,

paramārtha prabodhakāḥ॥

[These souls, who controlled their sex feelings and senses, will be reborn on the earth to be engaged in the spiritual efforts that lead them to merge with the energetic incarnations in the upper worlds permanently. They also preach that such merge with God is the ultimate salvation.]

17) Ye bhūmi mātra saṃskārāḥ,

tebhyo'rthavāda bodhakāh।

Kathayanti sma Goloke,

rāsakeliṃ pracodakāḥ॥

[For the souls, which are limited to this earth or having the worldly thoughts only belonging to Dushpravrutti or illegal sex (it means that they have not visited the three worlds above the heaven), the preacher has to say that there will be rāsakeli in Goloka and there will be heavenly dancers in heaven after their death, to encourage them following their strong state of ignorant mentality in their present life on the earth because materialised bodies will always have the fascination for sexual life.]

18) Nāstikānāṃ kṛte svargam,

sāpsaras saṅgamaṃ tathā।

Prerayanti makhaiḥ pūrva-

mīmāṃsā pathi vaidikāḥ॥

[Similarly, the atheists, who are in the bottommost level, are encouraged by the Vedic scholars to do the Vedic sacrifices through which they can reach the heaven to get sexual union with heavenly dancers. This is the path of Pūrvamīmāṃsā, which preaches atheism and sexual enjoyment with most beautiful heavenly dancers. This is also arthavāda or white lie, which is used to encourage the atheist to do the worship of God through the Vedic sacrifices (Yajnas).]

19) Indro rājā kratau yo hi,

Bhagavān paramesvaraḥ।

Yogārthena sa tu grāhyaḥ,

tadyogaśca nivṛttidaḥ॥

[In the Vedic sacrifice, the God to be worshipped is god Indra, the king of angels. He shall be understood from the root meaning of the word ‘Indra’. Indra means the ultimate ruler of the creation (Idi-aiśvarye, Īśvarasya bhāvaḥ aiśvaryam, Īśvaraḥ śāsati iti), which means the ultimate God Datta, who is the creator, ruler and destroyer of the creation. When the internal root meaning of the word ‘Indra’ is known, these atheists will become theists due to close association with the ruling God. It means that the atheists will become theists and enter into Nivrutti.]

20) Arthavādo mṛṣā kiṃ tu,

śreyodāyī mukhabhramaḥ।

Ante satyaḥ bhramenaiva,

bhramāntaṃ gamya mānayet॥

[In this way, the arthavādas are very useful to uplift the soul from bottommost level to the highest level. While using this arthavāda, a white lie, the preacher must follow the ignorant and strong thoughts of the soul so that the ignorant soul will hear the advice of the preacher and climbs the very next step. People should not misunderstand the preacher as an ignorant person because arthavāda is a lie that helps the progress of the soul in right path only and not in wrong path. Arthavāda appears with a false face in the beginning and appears with true face in the end. With the false face, it leads the ignorant disciple upto the end, which is the end of the false illusory face.]

21) Dampatyor madhuraṃ bhāvam,

sasarja Bhagavān bhuvi।

Dravyānāṃ rasacaryābhiḥ,

kṛtaṃ janalatā kṛte॥

[God created the sweet love between living couples through chemical reactions of materialised substances called hormones for the purpose of continuing the chain of living generations. This means that sex and generation of issues can take place only in materialised bodies and not in the energetic bodies.]

22) Yuge sanātane tveṣa,

na kāmāya prajāmitaḥ।

Adyāpi kāma kālānte,

prajotpatti bale'psitam॥

[In the ancient ages, this sex was without lust and was confined only to the production of children and not for pacification of lust. Even in this present time, after pacification of lust for some time of life, every human couple gets strong desire of getting children, which is the main plan of God for sex. Since this is the main plan of God, every couple gets that desire very strongly.]

23) Anyas Śaṅkara Mīrā''di –

viṣayo yo'vatāragaḥ।

Sāmānyo janatā yogyaḥ,

sarveṣāṃ jīvanaṃ matam॥

[The special case of very rare souls like Shankara, Miiraa etc., is quite different. Shankara is the incarnation of God Shiva and Miiraa is the incarnation of Goddess Radha. This point of issues is a common matter pertained to ordinary public. The common life of all the normal souls becomes the matter of any religion.]

24) Jana sañcāra saubhāgyāt,

Bhagavatyāgate bhuvi।

Prajātantuṃ mā vyavacchetsīḥ,

ityāmnāyā dapi śṛtam॥

[The Veda says that one shall not break the continuous thread of issues and the reason for this is that when God comes down to the earth as human incarnation, the earth shall be fully filled with people to be fortunate to do service to the human incarnation.]

25) Bhoga lokān martyaloke,

jñāna saṃskāra vardhanāt।

Avaśyaṃ janma bhūloke,

tīvrakarma phalāśane॥

[The upper energetic worlds are called Bhogalokas in which the fruits of the deeds are enjoyed. The birth on this earth, which is called Karmaloka or Martyaloka, means that the soul is left alone with complete free will to improve its fascination for spiritual knowledge and do good deeds. Moreover, the birth on earth is essential for a soul with very serious good or bad thoughts so that the soul does very serious good deeds or bad deeds based on those thoughts. For such serious deeds, the soul has to undergo the experience of corresponding good or bad fruits on this earth itself. For this purpose also, the human rebirth is very essential for any soul.]

26) Bhogaloke na karmāṇi,

na bhoga iha dussahāt।

Ubhayatra jīvajanma,

kāraṇaṃ karmacakragam॥

[In the upper energetic worlds, no deed is possible except the enjoyment of the fruit. On this earth, no enjoyment of the fruit except doing the deeds is possible. Therefore, the soul must appear in the upper worlds as well as on the lower earth. This is the reason for the inevitable birth of the soul on the earth, which is existing in this moving deed-fruit cycle.]

27) Kalau kāmo bhagavati,

sthāpayanto janā bhuvi।

Skhalitāḥ ṣaḍguṇe ṣveva,

kāmasya prathamāspadam॥

[In the coming Kali age, people on this earth are generally involved in the worst Dushpravrutti (unjust worldly life), superimpose their worst lust on God and fall down from the grace of God. The lust is mentioned in the first place of the six sinful qualities, which are born from Rajas and Tamas. Sex, anger, greediness, fascination to worldly life, pride and jealousy are the six vices related to sinful life.]

28) Prema kāma viṣatyaktam,

divyaṃ śreyaḥ payo'mṛtam।

Bahirvyāghro hyajā channā,

viparītaṃ bahipriyam॥

[Love is divine and leads to Nivrutti or salvation. It is the milk or divine nectar without a trace of poison. Milk should not be mixed with poison like the divine nectar (which is born after the end of the horrible haalaa hala poison that was born during the churning of sea) should not be mixed with the hālāhala poison. The true and sacred pure love covered by lust is like the goat covered by the leather of tiger. The reverse of this is the tiger or lust disguised by the leather of goat or pure love.]

29) Gopikānāṃ prema śuddham,

rāsakeli bahirviṣam।

Paraṃ śūrpaṇakhā prema,

kāmāntaḥ priya bhāṣaṇam॥

[The love of Gopikas towards Krishna is very pure internally even though it appears poisonous externally through rasa-dance. The love of Śūrpaṇakhā towards Rama was internally with poisonous lust and externally was with sweet words. Gopikas are goats covered by the leather of tiger. Śūrpaṇakhā was a tiger covered by the leather of goat.]

30) Kenā'pi dūṣaṇeneyam,

Gopī veśyā bhaven nahi।

Stutyā kayā'pi na vyāghro,

meṣo na gaṇikā bhavet॥

[By any amount of blaming logical analysis, the internal goat, which is Gopika, cannot become tiger, which is the prostitute. Similarly, by any amount of appreciation, the internal tiger or prostitute, which is Śūrpaṇakhā, cannot become the internal goat, which is the true aspirationless devotee to God.]

31) Putrārtha vijitā Gopyaḥ,

madhu bhakti jayā api।

Pratyāśā rahita krīta -

dāsyaṃ prema sadeva tat॥

[The true devotees, who have true love on Me, are prepared to sacrifice anybody and anything, along with their body in sweet devotion. All those Gopikas sacrificed their bodies to Me (to My illusory forms thinking them as Myself), but, many Gopikas could not sacrifice their hard-earned butter (wealth) preserved for their children and went to complain to My mother about My stealing of butter from their homes in spite of knowing that I am God! Most of these Gopikas passed the spouse-bond test due to sweet devotion to God, but failed in the joint-bond with wealth and children. True devotion means sacrifice of anything and anybody for the sake of God without expecting anything in return from God including the romance with God and live like a purchased slave by God by crossing even the basic ego indicated by ‘I’.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītāyāṃ Tapo Vicāra Yogo Nāma Saptmādhāyaḥ।

[Like this, in Shri RadhaKrishna Gita, composed by Shri Datta Swami, the seventh chapter called ‘The Association of Enquiry about Penance’ completed.]