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

1) Jīvaṃ Kṛṣṇaṃ manyate sā,

Kṛṣṇaṃ jīvaṃ tathā janaḥ।

Rajju sarpa bhramo dṛṣṭaḥ,

dvidhā dvāvapi naśyataḥ॥

[During the rāsa-dance, the Gopika is thinking an ordinary human soul (created by God Krishna having His own form) as God. An ordinary ignorant soul is thinking that Krishna is an ordinary human soul. In this way, illusion exists in both places. At one place, the rope is mistaken as snake and at another place, the snake is mistaken as rope. In both places, truth is not realised and illusion predominated causing ignorance. Hence, in both places, the devotees are destroyed by the ignorance and cannot grow in the true spiritual path.]

2) Jīvaṃ jīvam tathā Kṛṣṇaṃ,

Kṛṣṇaṃ santam ca vetti cet।

Uddhṛtaḥ ko'pi bhaktas syāt,

sā kathaṃ viparīta dṛk॥

[Any devotee is uplifted provided such devotee realises the truth without getting trapped by illusion. Such a devotee shall understand an ordinary human soul as an ordinary human soul and similarly, the devotee must understand God Krishna as God Krishna. Then only, such devotee will develop spiritually based on the true knowledge avoiding ignorance completely. But here, You are saying that the Gopika misunderstanding an ordinary human soul as God Krishna is uplifted spiritually while in the other place, an ordinary human being mistaking God Krishna as human being is lost spiritually. How is this possible?]

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

3) Yadi te sanmataṃ Rādhe!,

Candrā''gatyarthavādataḥ।

Mātur naṣṭas śiśur bhūyāt,

satā sarvatra noddhṛtiḥ॥

[O Radha! If your argument that always truth will lead to progress, it should be applicable in the following example also: A mother feeds her child by telling a lie that if the child eats the food completely, the moon will come down to the earth from the sky. If the truth is always for progress and lie is always for loss, the child shall be damaged from its growth. But, the child grows by believing this lie, which is called ‘arthavāda’ or a white lie that is told for some good constructive purpose and not for destructive purpose. By this example, you cannot generalise that truth will always bring progress and lie will always bring destruction.]

4) Satyavratasya satyena,

saṃnyāsī cora saṃhṛtaḥ।

So'viśan narakaṃ satyam,

sarvadā nonnatipradam॥

[A sage called Satyavrata always spoke truth. Due to his truthfulness, one saint was killed by robbers. Due to this, the sage Satyavrata went down to hell and not to upward heaven. Therefore, truth cannot always lead the soul to upward progress. (Once a saint with some earned pious money was chased by robbers and he ran and hid himself in bushes. The robbers came there and asked a sage called Satyavrata sitting there for the information about the saint. Satyavrata always spoke truth and hence, Satyavrata pointed out at the bushes. The robbers went there, killed the saint and took away his money. Then, at the end of the life, Satyavrata went to hell and he asked god Yamadharmaraja for the reason in his coming to hell. God Yama told that Satyavrata came to hell because he spoke truth due to which the good and innocent saint was killed. Speaking truth or lies is a lower level of justice, whereas doing good to devotees is higher level of justice.)]

5) Vyāsokta Brahmasūtreṣu,

Brahmadṛṣṭi riti śṛtam।

Na pāpāyādhama stotram,

mahannindā tu pāpadā॥

[Sage Vyasa wrote the holy Brahma Sūtras. In those Sūtras, there is one Sūtram (Brahmadṛṣṭi rutkarṣāt), which states that you can praise a lower item, but, you should not insult a higher item. It is not sin if you call the servant as king. But, it is very sinful to call the king as servant. Hence, ordinary human beings treating God Krishna as an ordinary human being are at sin. But, Gopikas treating an ordinary human being (created by God Krishna having His own form) as God Krishna are not sinful.]

6) Pāpakarmaṇi bhāgitvam,

nindyaṃ na puṇya karmaṇi।

Naivaṃ kārayitā nindyo,

Kṛṣṇo'yaṃ mokṣa kāminām॥

[If you scold Me that since I made all this arrangement, I shall become the partner of sin, it is not correct. The reason is that these sages born as Gopikas are craving for spiritual salvation and to help them in such highest meritorious effort is the highest merit only and there is no trace of sin in this arrangement.]

7) Saṅkalpaḥ phala hetussyāt,

na karma phaladaṃ jaḍam।

Āśleṣa cumbanaṃ mātuḥ,

puṇyaṃ pāpaṃ pare balāt॥

[The intention always gives the fruit in doing any action. The action by itself is inert and cannot give any fruit to the soul. If the mother embraces and kisses her son, it is a meritorious deed. If the same action of embracing and kissing is forcibly done by a male rowdy on a lady, it becomes a horrible sin to be severely punished in hell.]

8) Kva pratyakṣā'vido martyāḥ,

kvānanta janma tāpasāḥ?।

Gardabhāśvau tvayā baddhau,

pārśve vāhana panktiṣu॥

[Where are the ordinary human beings, who can’t recognize God even though the human incarnation of God is standing just before their eyes? Where are the sages, who recognize God at all times doing penance for the past infinite number of births? You have tied both donkey and horse side by side in the lines of animal vehicles.]

9) Yogyānusāri saṅkalpo,
mama Brahmaṇa eṣa hi।
Sarvaśakti samajnasyaa,
vikalpaḥ kim kvacit bhavet?॥

[I am the ultimate God called Parabrahman, who is omnipotent and also omniscient. My intention to help any soul is completely based on the deservingness of the devotion of the soul. Can My intention fail anywhere at any time?]

10) Vigrahe Bhagavad buddhyā,

Mīrā prāpā'ntimaṃ phalam।

Cidbhāvaḥ kāraṇam tatra,

na jaḍaṃ tasya sādhanam॥

[Mīrā worshipped an inert statue of God Krishna treating the statue itself as God Krishna. By this, Mīrā reached the ultimate spiritual goal. Here, the inert statue is not responsible to lead Mīrā to the ultimate goal. The entire responsible instrument to lead Mīrā to the eternal goal is only her awareness in the form of thoughts like love and fascination to God Krishna.]

11) Pratimā hyalpa buddhīnām,

iti ca smaryate budhaiḥ।

Alpa buddhi kṛte sā hi,

nālpadhīs svayamatra tat॥

[The scholars remember that the worship of the statue is for the ignorant beginners only. Mīrā followed the idol worship for the sake of the ignorant beginners and not for her sake because she is the climax form of God by herself.]

12)  Pratīkārādhanaṃ nīcaiḥ,

alabhyaṃ taijasārcanam।

Madhyamaṃ nara rūpaṃ tu,

sarva sādhya miha sthitaiḥ॥

[Worshipping statues is worship of representative models of God and this is considered as the lower beginning stage. Worship of the energetic form of God present in upper worlds is not possible. Hence, the best middle golden path of worshipping human form of God is very easy for all the human beings living on this earth.]

13) Avatīrṇo'ha matraivam,

pūjārthaṃ bhāva karmaṇā।

Duṣpravṛtti guṇaḥ kāmaḥ,

mayi kṣiptaḥ kvacij janaiḥ॥

[Therefore, I have come in this human form for the sake of all the devotees so that they can worship Me theoretically as well as practically. Some souls, who are unable to conquer the lust that is meant for the extension of humanity, divert that lust towards Me due to the influence of their thoughts of Dushpravrutti.]

14) Tā uddhartuṃ mayi premnaḥ,

na skhalat Brahmacāriṇi।

Ahamevaṃ kariṣyāmi,

na bhaṅgo daṇḍa sarpayoḥ॥

[Since such lustful devotees possess love towards Me, I want to uplift even such bad souls also since they are directed towards Me only. At the same time, I am praised as the perfect celibate. In this conflict, I do such arrangement as done in this rāsa-dance. On one side, I satisfy them with the divine souls created by Me possessing My form and on the other side, I protect My celibacy perfectly. My action in this context reminds the popular saying that neither the stick is broken nor the serpent is killed.]

15) Na me'sti kāma saṅkalpaḥ,

sa sadā kevalaṃ tvayi।

Aspṛśan uddhariṣyāmi,

manasā karmaṇā girā॥

[I don’t have any romantic feeling for these lustful devoted souls in this arrangement. My romantic aspiration is always on you only because you are My own form, which is the possessor of infinite ocean of bliss like Me. I uplift these lustful devotees also without touching them through My mind, words and actions.]

Śrī Rādhādevī uvāca:-
[Shri Radha Devi spoke:-]

16) Pṛcchāmi tvāṃ punaḥ praśnaṃ,

tameva Muralīdhara!।

Kuto na strīsamā bhaktāḥ,

pumāṃso duṣpravṛttayaḥ?॥

[O Singer on Flute! I am raising the same old question once again here. My question is that why are the male devotees, having the same bad quality of lust belonging to the category of Dushpravrutti, not blessed by You in par with the female devotees?]

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

17) Strī puṃsor bheda eko'yam,

tamaḥ puṃsāṃ rajoyutam।

Strīṇā mekaṃ tamaḥ prāyaḥ,

siddhānto bahu jīvagaḥ॥

[The main difference between male and female souls is that in the case of males, lust indicated by the quality of Tamas is always associated with ego indicated by the quality of Rajas. In female souls, only Tamas exists and not Rajas, which means that females may have lust, but not the masculine ego. Of course, there may be very few exceptions to this concept, but, the policy is always based on the majority of souls neglecting the minor exceptions.]

18) Yāvat puruṣadeho'sti,

tāvad dhatte rajaḥ pumān।

Ato mokṣāt puro'vaśyaṃ,

strījanma rajasā cyutam॥

[As long as the male body exists, the male soul possesses the masculine ego born from the quality of Rajas. Therefore, the male soul must necessarily exist in the female body, which naturally is devoid of the male ego due to the absence of the quality of Rajas in major quantity.]

19) Vinā kāma guṇam cāyam,

strījanma niyataṃ vrajet।

Mokṣāya tadihaivā'sya,

tamo naśyatu caikadā॥

[Therefore, the male soul has to attain the female birth to destroy his ego due to Rajas irrespective of the possession of lust that is born from the quality of Tamas. When such strict condition is there, let the lust of the Tamas and ego of Rajas be destroyed in that last female birth itself in one instance.]

20) Yugapad dvaya saṃsiddhau,

mando'pi na pṛthak caret।

Jīvās sarve bhavantyeva,

striyas carama janmasu॥

[When two fruits are attainable at the same time, even a fool will not try to put efforts separately to attain the two fruits independently. Therefore, all the souls become females in their last births. If salvation is not possible in one last female birth, a few number of female births may be required in the last stage of spiritual maturity.]

21) Anyāyo na kṛtaḥ puṃsāṃ,

kriyaikā dvyarthakāryataḥ।

Pālane hīdṛśaṃ karma,

saulabhyāya prakīrtitam॥

[Therefore, no injustice is done to the male souls and there is no partial favor done to the females with respect to males. This is the policy of one action getting two positive results at the same time. In the work of administration, such action is praised, which creates easy implementation.]

22) Sarve jīvās striya iti,

Vede proktaṃ satī pade।

Etat guṇaparaṃ grāhyam,

na śarīra ratādiṣu॥

[In the Veda, it is told that all the souls are females and also the wives of God (Striyas satī…). This statement should not be taken in the sense of sexual life that takes place between a human couple. This statement is to be taken in the sense of behavior of the souls in the presence of God.]

23) Strīrivā'hantayā mukto,

satīva pati sevayā।

Bhagavat sannidhau tiṣṭhet,

jīva ityeva saṅgrahaḥ॥

[This means that the male soul shall also be without ego attaining the nature of females. Even the male soul is said to be the wife of God and this means that even the male soul shall serve God like the ancient wife who serves her husband with full submissiveness and obedience without any ego. This is the essence of this Vedic statement.]

24) Bhaktir guṇo duṣpravṛttiḥ,

doṣo jīva svabhāvajaḥ।

Ato naraka mutsṛjya,

Golokaṃ gamayāmi tām॥

[In this sweet devotion, the merit is that their goal is God’s devotion. But, lust with a physical body is a bad quality related to Dushpravrutti. Hence, I can’t punish a sweet devotee simply based on her bad quality. This bad quality is born from the natural behavior of souls. Hence, I rectify the sweet devotee from the defect of lust and avoid her going to hell. For her merit of devotion to God, I send the devotee to Goloka.]

25) Taijasa vapu rāśritya,

dagdha doṣā madaṅgagā।

Nivasiṣyati mayyeva,

śāśvata Brahma yoginī॥

2[This defect of lust gets rectified very soon in the association of God by learning the true personality of God, who likes justice and celibacy. When the sweet devotee leaves the gross body here and reaches Goloka with an energetic body, the defect automatically disappears since the body there is energetic and not a materialized item. Hormones inducing sexual feelings are materialized substances and they act only in a materialized body. In Goloka, these rectified sweet devotees, who are liberated from both worldly bonds and worldly fascinations, enter My energetic body with their subtle energetic bodies and live in Me forever (Nivasiṣyasi mayyeva, hyata ūrdhvaṃ na saṃśayaḥ—Gita.)]

26) Bhūlokāvatārasya,

mama kārye mayā saha।

Sevate mā mabandhasthā,

mokṣo'yaṃ Veda bodhitaḥ॥

[Whenever I come as human incarnation to this earth, the liberated souls staying in Me, will accompany Me to earth and assist Me in My mission here. The souls will serve Me without getting trapped by  worldly bonds and worldly fascinations here. This is the complete salvation preached by the Veda (Paraṃjyoti rupasampadya svena rupeṇābhi niṣpadyate…)]

27) Jīvāḥ prakṛti sargāṃśāḥ,

parāprakṛti cinmayāḥ।

Striyo hi puruṣād bhināḥ,

sṛṣṭi sthiti laya pradāt॥

[All the souls come under the category called Prakruti or creation. All the souls are made of awareness and this awareness is called as Parā Prakruti (the best part of Prakruti). All souls differ from the other category called Purusha. Prakruti is female and Purusha is male even by the genders of these words. Purusha is God, who creates, maintains and finally destroys the Prakruti. God is the creator and Prakruti is creation. All the souls are tiny parts of Prakruti or creation only and they are neither God nor the parts of God.]

28) Jīvātma guṇa ceto dhī —

tattve strī puruṣās samāḥ।

Bāhya deha vikāreṣu,

kvacit bhinnāḥ kriyā kṛte॥

[Both males and females are exactly one and the same in the internal structure because their individual souls, qualities, minds and intellects are one and the same. There is a little difference in the modifications of their gross bodies here and there. This difference is also created for the sake of some useful purposes only. For example, breasts are created for the purpose of storing milk for the sake of a born baby. The difference in the sexual organs is for the purpose of injecting the sperm of the male to fertilize the ovum of the female. The absence of mustache and beard on the face of the female is for attracting the male for union so that the extension of humanity takes place. In this way, the differences are created by God for useful purposes only.]

29) Pumsāṃ durguṇa kāmāmānāṃ,

Daivābhimukha vartinām।

Na rate ravakāśācca,

tasyāḥ santāna saṃyamāt॥

[People may ask about the case of male devotees, who like to turn their bad quality called lust towards God in the current birth itself. The problem here is that there is no possibility of arrangement of sexual union with God since both are males. Another restriction is that the sexual union between a male and female is confined only to generation of children to extend the human generation. Even in the case of female devotees, based on this reason, the bad quality of lust is opposed by God as far as possible and the female devotee also turns towards justice shortly (Kṣipraṃ bhavati dharmātmā… - Gita).]

30) Muniryata ratiḥ śuklam,

bahurakta bhavaṃ ruje।

Niṣphalāṇḍe sravas strīṇāṃ,

tasmāt kāmayamo'ruje॥

[The sages used their lust for the extension of human generation only and never had sexual union once children were generated. In the case of males, lust shall be controlled completely because their sperm is prepared from a lot of blood. In the case of females, only one cell called ovum is generated. In their case also, in the absence of fertilization, blood-loss occurs. Therefore, control of lust is for good health whether it is male or female human being.]

31) Keṣāñcit kāma samrambhāt,

puṃsāṃ strī bhāva cetasām।

Kāmya māliṅganaṃ Rāme,

kṛtaṃ caitanyake tvayi॥

[But, in the case of some male devotees, who were unable to control their lust, they felt themselves as females and desired for simple embracement as we see the case of sages desiring to embrace God Rama. In Kali Yuga, a devotee called Caitanya Mahā Prabhu would get the embracement of God every day. This devotee is your incarnation only and gets fever every day, which is pacified by My embracement only. Since this devotee is the incarnation of Radha, God Krishna in the original form comes and embraces the devotee.]

32) Sthitaḥ paramahaṃso'tra,

Gopiveṣī sa bhāvavān।

Ūrdhvaretā mahābhāve,

Yogī bhātyugra śaktimān॥

[Shri Ramakrishna Paramahamsa, a male devotee, could conquer lust completely in the same birth and stayed in this Brundavanam for one month in the female dress thinking Himself as Gopikā. This is only confined to His mind in which only husband-wife relationship existed and not the lust of the body, which is never generated. Even in personal life, Shri Paramahamsa maintained the husband-wife relationship with His own wife, Sharada Devi, without any thought of lust. The Yogī is called ‘Ūrdhavaretāḥ’ because with the help of ‘mahābhāva,’ he redissolves back the sperm into the blood, by which he shines with a lot of energy. Mahābhāva means very high concentration on God so that the worldly fascinations disappear along with which lust also disappears since it is also a worldly fascination only.]

33) Puṃsā praskhalanāt prāyaḥ,

strīṇāṃ māsyeva tat pumān।

Jāgarūko bhavet kāme,

pare janmani siddhimān॥

[For males, the loss of blood is very much since leakage of sperm is very very frequent (it is already told that sperm is generated from a lot of blood). In the case of females, only a little blood is lost once in a month. Therefore, the male devotee must not aspire for sweet devotion as long as he is in the male body. The matured male devotee will become a female devotee in the immediate next birth to lose the ego of Rajas and the lust of Tamas together in one birth itself. He need not be hasty once he becomes eligible for salvation.]

34) Kāmaḥ prāpañciko'dharmaḥ,

mokṣadūro virodhataḥ।

Mokṣa sannihito dharmaḥ,

premākhyo'yaṃ vidhir mahān॥

[Lust belongs to the worldly phase. It is counted as injustice when lust is crossing beyond the life partner and when the lust is not controlled after generating children. Injustice is far from salvation because world and God are far from each other and opposite to each other (Dūramete viparīte viṣūcī - Veda). Love is very near to God and lust is very near to the world. Therefore, this arrangement made by Me is multidimensional and extraordinary.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītāyāṃ Saṅkalpa Phala Vicāra Yogo Nāma Navamādhyāyaḥ।

[Like this, in the Shri RadhaKrishna Gita, composed by Shri Datta Swami, the ninth chapter called ‘The Association of Enquiry about the Intention and Fruit’ is completed.]