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

1) Atha ke santi mukhyāṃśāḥ,

Daiva prāptyayane matāḥ?।

Bodhayā'dhyātmika jñānaṃ,

Veṇu Gopāla Kṛṣṇa! mām॥

[What are the various important points to be always remembered in the spiritual path while travelling to reach God? O Venu Gopala Krishna! Tell me the true spiritual knowledge, which is very rarely available.]

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

2) Dharmo bhaktiś ca netre dve,

nityaṃ Bhagavataḥ priye !।

Anugraho dṛṣṭi rekā,

dvābhyāṃ sammilitā prabhoḥ॥

[O darling! Justice and devotion are the two eyes of God. The grace of God is only one look projected by the above said two eyes. The graceful look of God is a mixture of justice and devotion.]

3) Pravṛttiś ca Nivṛttiś ca,

krameṇā'bhimate same।

Netrayo radhikaṃ kiṃ nu?,

bandhas svātantrya meva te॥

[Both these justice and devotion are called Pravrutti and Nivrutti respectively. Both are equally dear to God. Will anybody say that one eye is greater than the other eye? Justice, which is mandatory represents behavior with rigid binding. Devotion, which is optional represents behavior with independence and free will.]

4) Ubhe sakṛt samādeyau,

anukūla pravartanāt।

Anyonya baladau naiva,

viduddhā veka Daivagau॥

[It is not convenient to wait for entering into Nivrutti or spiritual life after finishing Pravrutti or worldly life. The convenient way is to simultaneously follow both Pravrutti and Nivrutti in life because both are not contradicting each other, instead both supplement each other. Both these justice and devotion are based on one God only (since both are equally dear to God) and hence, can’t be mutually contradicting.]

5) Ukto bhedo viruddho yaḥ,

katha manyo'nya sauhṛdam ?।

Iti mā saṃśayas sādhyaṃ,

buddhi viśleṣaṇasya tat॥

[One may doubt that since the mutually contradicting difference between justice and devotion is already told (that justice is rigidity and devotion is independence), how can one do the simultaneous practice of both? One need not doubt this because the simultaneous mutually supporting practice of both is possible if logical analysis is done by the intelligence.]

6) Rukmiṇī Rādhikā devyau,

Gaṅgā ca Yamunā hyubhe।

Adṛśyā'ntas Sarasvatyā,

Kṛṣṇa buddhyā samanvayah॥

[Both justice and devotion are like Rukmiṇī and Radha, who are like white Ganga River and blue Yamuna River. In between them, the unseen flowing river called Sarasvatī is like Krishna, who represents the intellectual knowledge with logical analysis that makes both to mutually unite without contradiction.]

7) Nivṛttir Bhakti rādeyā,

pravṛttyārambha jīvite।

Saṃsāra kaṣṭa saṃhāre,

niṣkāmo'pi pravṛttigaḥ॥

[The human being starts its life with Pravrutti or worldly life only. In a worldly life, there will be several problems. In order to cross these problems during the worldly life itself, one has to take the path of devotion for the help of God in solving the worldly problems. Even if a devotee enters Nivrutti by worshipping God without any aspiration in return, such a devotee also may face some serious worldly problems for which the devotee has to approach God for relief so that the devotee can pursue the spiritual effort peacefully in the life. Hence, simultaneous Pravrutti and Nivrutti is inevitable for any devotee at any stage.]

8) Nivṛttau prārthitā śāntiḥ,

Daiva Sādhana dohadā।

Pravṛttau saiva saṃsāra—

sukha bhoga samīpsitā॥

[A Nivrutti-devotee prays God for relief from serious worldly problems for the sake of peace that helps the spiritual efforts to attain salvation. In such case, such prayer to God comes under the account of Nivrutti only. A Pravrutti-devotee prays God for relief from serious worldly problems for the sake of peace that helps the devotee to enjoy worldly happiness. Such prayer to God comes under the account of Pravrutti only.]

9) Yogyasya Daiva saṅkalpāt,

punar nara bhavo bhavet।

Dvidhā doṣaḥ kadā'pyantaḥ,

bhakto nityaṃ prayatnavān॥

[The human rebirth is almost impossible for every soul because God grants human rebirth only to a very very deserving soul, which puts spiritual effort continuously and a very little spiritual effort is leftover to reach the goal. All ordinary souls shall take the human rebirth as strictly impossible. Some foreign religions say that the human rebirth is impossible for any soul and such strict concept overrules the omnipotence of God because if God wishes, human rebirth is possible for any soul. On the other hand, it is also wrong to think that every human soul will have human rebirth. A serious spiritual aspirant must think that his/her death can come at any time on any day due to unexpected accidents and shall pursue his/her spiritual efforts in every minute throughout the life.]

10) Aihikārtā narā jantu —

janmagā guru niṣphalāḥ।

Śāśvataṃ Daiva vātsalyāt,

kṣudhā kāma parāyaṇāḥ॥

[A human soul putting efforts only in the materialistic line for earning wealth to eat and enjoy sexual life, may be disturbed by spiritual preachers. God being the Father of souls (Ahaṃ bīja pradaḥ pitā— Gita) removes this spiritual disturbance to such materialistic human souls by granting them the continuous births of animals due to the high fascination of God for His children so that such materialistic souls can continuously enjoy in the materialistic line without any trace of spiritual disturbance because an animal can’t understand anything even if a spiritual preacher preaches about God in its ear.]

11) Āyur vṛddhis tadarthasya,

sevāyāṃ nara rūpiṇaḥ।

Hanumān sa manodeha —

balaṃ pañca padān muneḥ॥

[If the human being is constantly in the service of contemporary human incarnation of God, God will extend the life of such devotee to any extent. Hanuman, who was constantly in the service of God Rama, who was His contemporary human incarnation, was made immortal (Ciraṃjīvī) without death at all. While progressing in the spiritual path, the spiritual aspirant must take a lot of care about his/her physical and mental health, which is emphasized in the preliminary five steps (from Yama to Pratyāhāra) of Aṣṭāṅga Yoga (Eight steps) preached by sage Patanjali.]

12) Duṣpravṛtteḥ pravṛtteśca,

Nivṛttir yā pravṛttigā।

Aihikārthī sa niṣkāmaḥ,

yadi sadyo Nivṛttigaḥ॥

[God as human incarnation preaches about Pravrutti (justified worldly life) to a soul present in Dushpravrutti (unjust worldly life) as the highest step (arthavāda) and the same incarnation preaches Nivrutti (spiritual life) to a soul present in pravrutti to make such soul climb the next step. In pravrutti also, Nivrutti exists as the worship of God for fulfilling selfish worldly desires. If a soul worships God due to true love on God without aspiring any materialistic benefits, the same soul present in pravrutti is spontaneously transferred into Nivrutti.]

13) Nirayaḥ prāk paraṃ svargaḥ,

paramaṃ Brahma lokadam।

Bhītiḥ prāk bhakti rantyena,

madhye dve'pi ca pākṣike॥

[Dushpravrutti gives horrible hell with misery. Pravrutti gives heaven with happiness. Nivrutti gives the abode of God with bliss. In hell, fear for sin is developed. In the abode of God, devotion to God is developed. In the middle justified worldly life, the fear for sin and the devotion to God are in mixed condition and developed partially.]

14) Bahavo na hi sadbhaktāḥ,

bhī niyamyās tu pāpmani।

Sadbhaktā bhakti vaśyās te,

yat pāpaṃ Daiva garhitam॥

[Majority of the human beings are not well developed in devotion to God. Hence, for the majority, the fear for hell alone can control them from doing sins. Only minority of human beings is very much devoted to God and such devotees don’t indulge in sin because they don’t like sin since God doesn’t like sin.]

15) Nivṛttido'vatāro yat,

dvayasthā jīva rakṣaṇe।

Na yaśas svārthataḥ svāmī,

virakto'pyāpta kāmavān॥

[When God comes down in human form, He mainly preaches Nivrutti because Nivrutti is also present in pravrutti as a controlling factor from committing sins and attaining punishments. All the efforts put by the contemporary human incarnation are only with the aim to protect the human souls on earth from the inevitable punishments of their own sins. We shall not misunderstand that the incarnation is trying to get fame by propagating spiritual knowledge and we shall also not misunderstand that the incarnation is trying to fulfill some selfish desire. The respective reasons for both these are that God is already bored with huge fame in the upper world and that He is also fulfilled with all desires since He is omnipotent.]

16) Mata mūlaṃ trayo'pyaṃśāḥ,

pāpabhītā janās śruteḥ।

Pāpā''tma nigraho bhītyā,

loka śāntir yayā svayam॥

[The three concepts of i) existence of God and His most powerful administration, ii) heaven for rewarding good deeds and iii) hell for punishing bad deeds are the basis for every religion and sub-religion in this world. Communicating this spiritual knowledge to the public is of utmost importance because when true spiritual knowledge is well-established in the minds of people, they naturally develop a strong fear of being punished by God for their sins in the hell. This fear results in an inbuilt resistance in them to do sin. Such inbuilt self-resistance to sin reduces crime rate in every society bringing peace in the world.]

17) Bhītyā dharmeṇa śāntyā ca,

sukhaṃ loke sa tṛptimān।

Pariśrama sthāpako hi,

karmī śānti priyas sadā॥

[By establishing justice through fear for sin, peace will be established by which the world becomes peaceful, which gives happiness to every individual. This world-peace is deeply connected to God because God has created this world like an industrialist establishing an industry. It is quite natural that the industrialist always expects that his industry must run peacefully with perfect discipline and co-operation among workers. Similarly, God expects that His creation must run on peaceful lines based on discipline and co-operation among human beings created by Him.]

18) Tat traye bhīti bhaktibhyāṃ,

gamayet bodhakaḥ prabhuḥ।

Prabhor dve jagad ākramya,

śāntide Kalki rantime॥

[In every generation, God comes down to the earth and preaches spiritual knowledge to all the human beings on this earth. In His knowledge, fear for sin and devotion to God stand as main concepts. By fear for sin, Dushpravrutti is controlled. By both fear for sin and devotion to God, Pravrutti is controlled. By devotion to God alone, Nivrutti is guided. All the three (Dushpravrutti, Pravrutti and Nivrutti) are guided in this way. Both these fear for sin and devotion to God spread peace in the world as far as possible. When both these fail at the end of Kali age, God comes down as the final incarnation called ‘Kalki’ to destroy the entire world.]

19) Śānti sthāpaka mācāryaṃ,

dhatte Daivaṃ praśaṃsayā।

Tasyā''nanda ihā'mutra,

Daiva prītyai hi jīvitam॥

[By propagating the spiritual knowledge of God, the basis of which is the peace of the world, God will be very much pleased with any devoted preacher dedicated to this divine service. If God is pleased with the devotee involved in His divine work, the devotee will be happy in this world and will also be happy in the upper world after his/ her death. For any soul, the goal of the life must only be to please God.]

20) Nyāyādhi kāribhiḥ pāpī,

cyutadaṇḍo'pi daṇḍitaḥ।

Puro lokasya Daivena,

ko'pi pāpa sahāyadāḥ॥

[Since every human being is dragged by uncontrollable selfish ambitions, the governments run by human beings are always prone to error, injustice and partiality. Even the courts of law have human judges, who are not omniscient. A rich criminal can escape the human court by bribing the police and judge. But, any sinner cannot escape the administration of God that is omnipotent. Ultimately, sinners can never escape the punishment of their sin. When courts fail to punish sinners, God severely punishes them in their lives outside the court. This punishment of sinners by God is recognized even by the public. Along with the sinner, God also punishes the advocate, who helped the sinner escape and even the judge if he/she has deliberately given the wrong judgement.]

21) Dharma śāntyekatā bhaṅgāḥ,
sarge Daivāgraha pradāḥ।
Nāstikenā'pi nākāptiḥ,
phalaṃ karmaṇi no mate॥

[God created this world and He is very particular about i) justice, ii) peace and iii) unity of this society. One must avoid sins that cause destruction to these three concepts, at least due to the fear for hell created by God. This is the minimum and maximum expectation of God from a human being. Even an atheist is granted heaven if he/she follows justice avoiding sins. The punishment given to the atheist is not for atheism, but for his/her intensive sins only.]

22) Khalo naraka māyātaḥ,

madhyamas svarga muttamaḥ।

Brahmalokaṃ tribhi ścāṃśaiḥ,

dharma śāntyekatā mataiḥ॥

[A false politician of Kali age also appears as if he/she is trying to bring justice, peace and unity in the humanity and he/she does this service only for attaining votes to succeed in the elections to earn money. In fact, some sincere politicians like Stalin, who are very fond of justice but not God, seriously try to bring justice, peace and unity in the humanity. But, neither of these two types of politicians will achieve the abode of God. The false politician goes to hell and the sincere politician goes to heaven after death. But, a politician, who is a strong devotee of God trying to bring these three (justice, peace and unity) in humanity through propagation of spiritual knowledge like AdiShankara, Ramajuna, Madhva, Ramakrishna Paramahamsa, Vivekananda etc., will reach the abode of God since such devotee views this creation as the property of God and feels that his service is for God and not for the society.]

23) Nṛsevā Dattasevābhyāṃ,

prabodhena ca saṅgataḥ।

Bhuvarādi Brahma lokān,

Golokaṃ bhakti mattadhīḥ॥

[Souls doing human service without reference to God reach the upper world called ‘Bhuvar loka’ or star-world. Souls doing human service with faith in God, but, aspiring profits in return reach still higher world called ‘Suvar loka’ or heaven. The souls of highest level are attached to God only and even their social service is based on their love to God only. These highest-level of souls reach ‘Maharloka,’ ‘Janaloka’ and ‘Tapoloka’ for betterment of their spiritual devotion to God and finally, reach the upper seventh world called ‘Satya Loka’ or ‘Brahma Loka’ or ‘Vaikunṭha’ or ‘Shiva Loka’. If a soul becomes exceptional due to madness of devotion, such soul reaches the higher than the highest world called Goloka.]

24) Pratyakṣa sattā Daivasya,

sā'nubhūti paramparā।

Nirayo doṣiṇāṃ svargaḥ,

sukṛtā miha tīvrataḥ॥

[Observing the inevitable punishments of wrongdoers on earth, one can easily infer the existence of the omniscient and omnipotent God. Being omniscient, He knows the truth without the help of any witnesses or advocates. He punishes all sinners in their lifetimes, using His omnipotence. It is the experience of people over generations that the sinners, who manage to escape from the human law receive the divine punishment. Similarly, God rewards good people doing merits here itself. Owing to their long experience, people have developed a firm belief in the existence of God and His perfect administration. They know that God is constantly witnessing everything in this world. Thus, the concepts of God’s existence and His perfect administration are based on the authority of perception. This means that there are heaven and hell on the earth also to give fruits to intensive deeds.]

25) Nāstikānāṃ nāsti Daivam,

pāpa nigraha bhītidam।

Abhāva dhairya kartṛtvāt,

nāstīti nirbhaya kriyāḥ॥

[Although unimaginable miracles are clearly seen through perception, the atheists dismiss even genuine miracles as magic tricks because if they accept God’s existence, they cannot commit sins freely. They only fear the punishment of their crimes from the courts of law. But, they also know that they can escape from the human law using clever advocates, influence and corruption. As long as the concept of God remains, they cannot be free of fear since they know that none of the above means can help them escape punishment in the court of God. Hence, atheists oppose the very idea of the existence of God.]

26) Nāstikair na kṛtaṃ pāpaṃ,

iti mithyā vaco rahaḥ।

Pāpakṛto'nyathā Daivaṃ,

asti cet bādhyate katham?॥

[An atheist, who opposes the existence of God by saying that he does not believe in God, but, does good deeds, is a perfect hypocrite. When God is rewarding the good deeds, the atheist doing good deeds should logically like God. But, the atheist does not like God because he/she does sins secretly and covers himself/herself by the mask of goodness. Atheists fool the public by merely claiming that one can follow ethics even without the concept of God. If the person is a genuinely ethical atheist, he/she would stay silent about God and His administration.]

27) Anityau naraka svargau,

Jñānāt sat parivartanam।

Dhīgatāt dhīrantya kartrī,

śrotavyādi śrute riha॥

[For the sake of management of world peace, hell and heaven are used for temporary reformation and encouragement respectively. Punishment gives only fear. The realization and subsequent reformation come by spiritual knowledge alone. Every human being does actions based on some convinced logical conclusions of the brain only and unless this highest faculty of intelligence is attacked and convinced, there can't be a change in the person. There cannot be anything higher than the correct guidance given by true spiritual knowledge preached by God. Shankara says that if you are associated with the correct spiritual preacher and true devotees, you are liberated in this life itself (Satsaṅgatve…). The Veda says "Hear, memorize and digest" (Śrotavyo mantavyo nididhyāsitavyaḥ).]

28) Svārtha kāmaiḥ kāla bhaktiḥ,

Daiva jyotirmayī priyā।

Guṇena na pramāṇena,

bhakti cchannas svakīyadṛk॥

[Liberation from selfishness is the essence of salvation. The devotion darkens with black in the direction of selfishness and shines with illumination in the direction of selfless sacrifice to God. God is not pleased with the magnitude of the devotion and He is pleased only by the purity of devotion. Purity means lack of any trace of desire in the direction of selfishness. When a devotee is always thinking about worldly affairs only, without thinking about God, such devotee is almost an atheist in the disguise of a theist!]

29) Nivṛttir nissvārtha sevā,

vinā pratiphalepsitam।

Asambhūtyā ca sambhūtiḥ,

tacchiras sthāpitā phale॥

[Absence of aspiration is the starting point of Nivrutti level. If the devotee puts spiritual efforts in the aspiration-less practical service and sacrifice (Niṣkāma Karma Yoga), which is like the true love shown on one’s own issues in which no aspiration for any fruit in return exists, then only, more devotion to God will be developed and more detachment from worldly bonds will be obtained. Without involving in God's work practically and simply involving in theoretical devotion, one can never expect a practical fruit from God in any context of life. Any soul involved in God's propagation work alone becomes the close family member of God. If a devotee does God’s work giving topmost priority and without any aspiration for the fruit in return, God will keep that devotee on His head.]

30) Mokṣas tat karma naiṣkarmyam,

na hi sevā'sya bhāgyataḥ।

Na Daivāvasaraḥ karma,

dattameva kriyā phalam॥

[God is pleased only by the soul’s participation in His work. To participate in the service of God continuously without any trace of selfishness is real salvation. Total surrender to God means total participation in the work of God and not simply sitting before God without doing any work. Service given by God is the most fortunate opportunity for soul’s prosperity here as well as in the next life also. No devotee should think that God is in need of his/her service and that God cannot do His work. The work of God itself is payment of the salary for the work.]

31) Pracāreṇa sthiraṃ jñānaṃ,

karmagaṃ na tamo'sya hi।

Pracāro yati kartavyaṃ,

kiṃ kāṣāyaḥ pramāṃ vinā?॥

[Propagation of knowledge helps memorizing those concepts again and again. By such process of memorization, the concepts are intensively impressed on the devotee’s brain, which immensely benefits the devotee to implement the concepts in his/her spiritual practice. As long as the devotee is in propagation, ignorance can’t appear just like the darkness can’t appear as long as light shines. The main duty of a saint is to propagate the spiritual knowledge in this world and for this purpose alone, Saṃnyāsa is taken. The saffron color of the cloth of a saint indicates the color of ripened fruit, which stands for the ultimate knowledge in the spiritual path. Without such knowledge, the saffron cloth is meaningless.]

32) Na mukti rātmanā citta —

saṅgī jīvo na śāsakaḥ।

Suṣupti caramo nā'śma,

muktaṃ tat prema muktidam॥

[Salvation from the worldly bonds based on self-meditation is always temporary and by the grace of God alone, it becomes permanent. Self or soul is just a bundle of strong thoughts and the soul comes to life when awareness in the body is connected to the Citta (bundle of thoughts). When the soul cannot control an inert action like heartbeat etc., in its own body and when the soul itself disappears as soon as the body falls asleep due to tiredness, can such petty soul give salvation to itself? If one withdraws from worldly bonds (Vairāgya), it doesn't mean that the person is attached to God (Bhakti). A stone detached from worldly bonds cannot be called as salvated! Salvation means liberation from worldly bonds due to unidirectional bond with God. Liberation from world is an indirect measure of the intensity of association with God. To attain salvation, the devotee must concentrate all the love to God without an iota leftover for the world.]

33) Mano nā'saṅgi tasyecchā,

saṅgaghnī kramaśo'manāḥ।

Yogena mucyate bandhāt,

na svayaṃ mukti raśmavat॥

[The mind cannot simply keep silent without being attached to something. Desire is the nature of the mind and hence, mind can’t be without desire for a long time. Therefore, desire for God shall remove all the other desires and the mind also gets satisfied since it is never in the state of ‘no desire’. In the initial stage, one must always try to minimize the desires and divert the desires to God before reaching the state of ‘no desire from God’. I have already told that worship of God without desire for any fruit in return will take the devotee to the climax of Nivrutti, which is the highest unimaginable fruit! Salvation (Mokṣa) means the relief from worldly bonds. It happens only by Yoga, which means attachment to God. The root-word of Yoga is ‘yuj’ and it means attachment. The root word of Mokṣa is ‘muñc’ and it means detachment. When you are strongly attached to one item, other items naturally drop off. Salvation cannot be attained by any forced effort. Mokṣa or salvation is possible only through Yoga, it is impossible otherwise. Therefore, all the effort should be for the attachment to God and no trace of effort shall be done for the detachment from the world. A stone has no awareness and hence, it has no bonds with the world. But, the stone cannot be told as liberated from the world. Only the item having awareness can be liberated from all the worldly bonds due to the bond with God.]

34) Mukto jāyeta paravat,

na sakto na janistu sā।

Sevayā na punarjātaḥ,

janma bandhana saṃyamaḥ॥

[Absence of rebirth in salvation means only the absence of rebirth entangled in the family bonds. People often misunderstand salvation to be the soul’s escape from the cycle of rebirth in this world. It is totally wrong. Even God takes rebirth in this world, again and again. Is a soul greater than God to avoid the cycle of rebirths? God says that His birth and activities in this world are divine (Janma karma ca me divyaṃ...—Gita). Taking birth along with God and participating in His divine service in this world is the real salvation. It means that the soul will not be attached to worldly bonds in such births. Once liberated, the soul cannot be entangled in worldly bonds by the grace of God. When an ordinary soul is born in the world, it is fully attached to worldly bonds. But whenever the soul in the state of salvation is born on earth, it is not bound by worldly bonds. In that sense, it is said that the soul has escaped rebirth in this world. Actually, the soul does not avoid rebirth and it merely avoids being reborn with attachment to worldly bonds. Such liberated souls are reborn in this world again and again to do God’s work and they remain fully attached to God in each birth.]

35) Bandhatyāgaḥ puro yatnaiḥ,

balākarṣaṇa masya hi।

Bhaktir bandhaḥ karmayoge,

so'rthavādaḥ śritāvane॥

[This strong attachment also comes without any effort because the divine personality of God is so attractive that one will be attached to God as soon as he/she comes to know everything about God after removing all the doubts. Of course, in the initial stage, one has to put forth a little bit of effort. The devotee has to set aside the worldly bonds for a little time, in order to know about God. Attachment to God is Bhakti Yoga. It is the natural consequence of Jñāna Yoga, which is getting complete knowledge about God. Karma Yoga is the practical proof of the devotee’s real attachment to God and is part of Bhakti Yoga itself. It is said that God grants salvation to all the family members of the devotee, who pleases God to the climax. But, salvation for the entire family is an Arthavāda (beneficial lie), which is used so that the family will encourage the spiritual effort of the devotee with selfishness.]

36) Mokṣo vyakte reṣaṇābhyaḥ,

Śaṅkaro mātṛbandhanāt।

Daivārthaṃ vañcanā ślāghyā,

sarvaṃ priyamiti śruteḥ॥

[Salvation means liberation from the three strongest worldly bonds and it is the matter of an individual. Shankara gets salvation from the fascination of His worldly bond with the mother. But, His mother being highly fascinated to her son, doesn’t agree to leave her son for God’s work. One should realize that God loves every soul for its happiness and it is justified to love God for His happiness. In the Veda, sage Yajnyavalkya says that every worldly love is selfish only (Ātmanaḥ kāmāya sarvaṃ priyaṃ). Worldly bonds love the soul for their happiness and it is justified to cheat the worldly bonds by lying to them in the path of attaining God. But, souls waste their precious human life by doing the reverse of cheating God through false theoretical devotion and remaining loyal to worldly bonds by doing both practical sacrifice and service to them.]

37) Jīva prema na rakṣā syāt,

sadbandhus sarva rakṣitaḥ।

Bhaktaḥ paro'pi cātmīyaḥ,

satsaṅgas tīrtha śuddhivat॥

[One can clearly understand that one’s love cannot protect either oneself or one’s own family members. Soul’s love towards another soul is only some loss of precious nervous energy and valuable time. If one diverts his/her love towards God, God will not only protect the soul, but also its family members here in this world as well as in the upper world since the family members supported the soul to attain His grace. The real relatives are the co-devotees only even if they are not blood-related family members because the co-devotees help the spiritual aspirant to attain total protection from God. One becomes holy not due to bath, silk cloth etc. One becomes holy when he/she is in association with spiritual people. Similarly, one becomes unholy due to association with worldly people.]

38) Mūḍha bhaktir mahābhāvaḥ,

satprema tapta saikatam।

Karma yoga priyas sarva —

bhāṣā jñānī mati priyaḥ॥

[When somebody loves you and becomes rigid in his or her love for you in spite of your hectic opposition, such love is real. True love is the essence of life, which must be dedicated to God alone. Don’t love anybody except God and don’t expect love from anybody except from God. When every trace of your body, mind and words becomes like a tiny crystal of sand burning in summer in your love for God, such state is called as ‘Mahābhāva’ or Samādhi. One must always try to impress the mind of God by his/her practical sacrifice and practical service and should not crave for vision in which there is nothing! The language in which a devotee prays God is not at all important to God since God knows all the languages of this world. God gives more importance to the feelings, which is the meaning of the prayer.]

39) Svaśaktido 'śaktyapekṣaḥ,

Nivṛttiś ca pravṛttitaḥ।

Yatnād anugrahaḥ koṭyaḥ,

jñāna vākyena no samāḥ॥

[A true devotee is never in search of superpower and he/she is always in search of God to surrender his/her power in the service to God without any aspiration in return. If one disobeys God's commandments in Pravrutti, one cannot be His devotee in Nivritti because loyalty is basis of true love. God’s help comes to the devotee after the effort only. God’s help is always proportional to the devotee’s effort. Bread is proportional to flour. One can’t get more bliss from even crores of rupees compared to the bliss one gets from each sentence of God’s message.]

40) Satsaṅgo vegadas cittaṃ,

vāci kīrtyai na tāpasāḥ।

Vanyāḥ mita jane bhūyāt,

sat carcā''karṣaṇaṃ prabhoḥ॥

[One must remain in the discussion about God (Satsaṅga) as far as possible. The intervals inevitably involve the devotee in the worldly issues only. If the intensity of Satsaṅga is more, the spiritual journey becomes extremely faster. Whatever you hear enters the mind and gets reflected through your words and actions. Avoid talking and hearing the worldly people. Always engage in the association of spiritual devotees. A devotee should never aspire to become popular in this society of worldly people. This is the reason for the sages to go to the forests. Since the surrounding atmosphere is always important, one should neither be alone (your mind jumps here and there when you are alone) nor be with many people. Association with limited number of devotees is always the best. The best worship is to get inspired by the divine personality of God in devoted discussions with limited number of devotees (Satsaṅga).]

41) Śravaṇādyā pramā yogaḥ,

manas tattvānu sārataḥ।

Pracāra smaraṇaṃ nityaṃ,

Prahlāda pramukha smṛtiḥ॥

[Hearing the spiritual knowledge (Śravaṇa), discussing it through analysis (Manana) and coming to a firm decision (Nididhyāsa) constitute the field of spiritual knowledge. You have to take necessary steps like memorization and discussion of spiritual concepts by frequent thinking, discussions and propagation for impression of new pattern of psychology. The practical steps and precautions for such strong impression of right knowledge constitute Yoga. A devotee without spiritual knowledge has to collapse one day or the other. Therefore, devotees must revise all the important spiritual points every day because revision alone gives strength to the impression of knowledge. Propagation is the best revision for your benefit only, which is in disguise of introduction of spiritual knowledge to others for their benefit. Prahlāda left father, Shankara left mother, Ramanuja left wife, Meera left husband and Buddha left wife, son and wealth for the sake of God. Remember these divine personalities every day.]

42) Moho Daivāya pūto hi,

prītyai nāveśa dhīmataḥ।

Tyāgaḥ prāṇaḥ pratyayas syāt,

Daive nitya bala prade॥

[If a devotee cannot control its fascinations, excitements and tensions, then all of them must be turned towards God. Try to have fascination to God. Try to be excited in His devotion. Try to face the tensions in doing His service. When God is goal, any path becomes holy and when the world is goal, any path becomes unholy. Although emotion spoils health, emotion regarding God will never harm the devotee and moreover improves the health. However, one must try to control emotions also because balanced mind is needed to serve in the mission of God. One must remember that sacrifice of pleasures is divinity and enjoyment of pleasures is death. If one is controlled by the senses of his/her body, it is impossible to reach God. Eating excess food and earning excess money will certainly spoil any human being. Everyone must have faith in God that He will give you whatever is required for you. A devotee having faith in God eats little and earns little since he/she knows that God will always give the required food and required money whenever needed (like ATM card).]

43) Dhana kāla kriyā divyāḥ,

Daiva nindā mahān aghaḥ।

Na vairaṃ nirayāt prema,

daṇḍanā dāśu satpatham॥

[Every devotee must save the money, energy, work and time from the world like a greedy person for the sake of God and concentrate all the fascination towards the divine personality of God. A devotee must feel proud that he loves God and that God loves him. Every devotee must do merit because it pleases God and must avoid sin because it displeases God. Harming other souls is sin. A greater sin is carelessness towards God. Still greater sin is atheism. Still greater sin is scolding God. It is the highest sin to blame God because you are taking the love of God as vengeance. Hell is an example of God's unlimited love towards souls to reform even the worst sinner through severe punishments. But, ignorant people mistake the hell as an expression of vengeance of God. Therefore, one should not criticize any divine preacher or divine human incarnation in anyway and think about your level before criticizing others. God loves every soul and is helping every soul in this world. He never hates any soul. The punishment in the hell is to reduce the madness of materialism present in the soul.]

44) Sat sevyamasa dādaṇḍyaṃ,

Daivā''dhāreṇa vā sadā।

Mitānna śaktido Daive,

yogī svalpa vyayaḥ pare॥

[Helping all people without discrimination is not correct. Helping good people gives merit and helping bad people gives sin. Most human beings incur sin by helping their friends and relatives, who are worst sinners in the eyes of God. One should use the intelligence to discriminate good people from bad people and judiciously avoid helping bad people. If one is capable, he/she must also harm unjust bad people to please God. If one is incapable, he/she can leave it in the hands of God. Such person is a real Yogi, who spends time and energy for the basic needs only and spends the rest of time and energy in God’s service. More food is eaten due to ambition for self only. Since limited food is converted into limited energy, this limited energy should be carefully and precisely used in worldly activities so that more and more energy can be available for divine service as far as possible.]

45) Pitṛ prema pṛṣat tasya,

sa pitā sarva janmasu।

Mātsaryā danya bhaktasya,

pada matyeti nānyathā॥

[One should never ask God to protect his child. The devotee is the father to the child in this birth alone and God is the real father of both the child and his biological father from millions of births. Parent’s love is just a drop before the ocean of love of God for the child! Every devotee must put the highest efforts to excel in devotion to God and the quality of jealousy is created by God to help the souls excel in good path. One must develop jealousy towards great devotees so that it can be used in one’s personal development in the spiritual line. Jealousy should be positively used in the development to become equal with the great devotee (Spardhayā vardhate…). It should not be used in negative way to suppress that devotee to become equal to that devotee!]

46) Tat prīti prīti mātsarya —

tyāgau sva bādhayā priyam।

Sadbhaktiḥ sṛṣṭi hetu ssā,

kāmo rogo nirāsakṛt॥

[Devotion means to feel that “God’s pleasure is my bliss”. If God is pleased with others and not with you and if you like God to be pleased with others only without any jealousy, that is true devotion! If God is pleased by giving difficulties to you and if you are pleased by such action of God (appearing as sadist), that is true devotion! God created this world just to enjoy by seeing a devotee, who has no ambition for this world and has ambition only for God. The devotee’s effort must be to improve the quality of the devotion, which comes only by removing the aspiration for any fruit in return. Aspiration for fruit in return lowers the value of devotion. The root cause of the diseased devotion is only aspiration for fruit, which is responsible for the negligence of God towards devotees like our negligence to beggars.]

47) Nā'haṃ cen na mamā'dhyāsaḥ,

jagat saṅgas citā vadaḥ।

Ahantā danḍanān naśyet,

mamakāras tadarpitaḥ॥

[Projection of self-capability is ego. When there is no ‘I’ (ego or ahaṅkāra), there is no ‘my’ (fascination or mamakāra). One’s attachment with own body is the reason for attachment to all the family bonds and the other worldly bonds. When the devotee identifies itself with its soul, the attachment exists with God alone. Whatever may be the path, as long as the ego or ‘I’ exists in the devotee, God’s grace cannot appear. Although God is guiding the humanity as contemporary human incarnation, God is also internally guiding every soul by advising it behind the consciousness. The ego develops deafness due to which souls do not hear His voice. However, this dangerous ego (ahaṅkāra) can be easily destroyed in fraction of a minute when God gives the punishment of a severe sin. But, fascination (mamakāra) towards worldly bonds can’t be destroyed even if a thousand punishments are given at a time to the soul. Hence, there is no need to destroy fascination and simply, one can turn that fascination towards God from worldly bonds.]

48) Mano lola manusaret,

svajanaṃ vividhān vidhīn।

Atīta kāla deśas syāt,

pratiprema maharṇave॥

[Mind requires variety because it is unstable in one mode. It likes different forms of God and different modes of worship in different times. In the earlier stage, one shall try to serve God adjusting oneself to the external atmosphere (one’s family and society) and change the modes of worship from time to time to suit to the unstable nature of the mind. One should not criticize any mode of worship because the selection of mode of worship depends upon the specific liking of mind, which differs from one person to the other. Don’t fix place and time-span for worship to God. Let it be any place and the time span shall be as long as the free mind follows it. One should always be frank before God. All the entire humanity is running after God only for benefits from Him, if we are frank for a minute! Souls are ungrateful to God although every living being is indebted to Him forever. The reason is the lack of true knowledge about the true love of God on us. God loves all souls a billion times more than a father loving his children. Once a devotee is interested in God, God gets million times interested in the devotee. If a soul walks one step towards Him, He will walk thousand steps towards the soul.]

49) Sevāyā marpaṇaṃ nāṅga —

balaṃ rakṣet janaṃ tava।

Pūrṇa tyāgottaraṃ paśyet,

parīkṣā patra sampadi॥

[Leave everything to the will of God and submit your prayers to Him without aspiring any fruit from Him. God does not require your potential capability for His service. He likes only your dedication to His service. If the devotee serves God, God will take care of the entire family of devotee in most perfect way. In this world, money is the master of all worldly bonds. Total sacrifice of total money is the highest goal of the test like the final examination. Money is the white paper along with question paper given to the soul on which sacrifice is the answer to be written in the examination. In the eyes of God, percentage of sacrifice in the total possessed wealth of the soul is important and not the magnitude of single sacrifice.]

50) Dharma priyas sarva śāsī,

jīvaikaṃ grahadaṃ phalam।

Daivadāso grahātītaḥ,

karmayoga rato yadi॥

[The deity of justice is the dearest family member of God. There is nothing in this world, which does not come under the rule of God and hence, there is no need to question anything here as uncontrolled injustice. The cycle of deeds is specific to a particular individual soul only and cannot affect any other individual soul, be it child or spouse. The Vāstu and Muhūrta are only the partial components of the Astrology and cannot totally control any result. The Astrology is only the subject of the mechanical implementation of the fruits (of the respective deeds of soul) as per the will of God in His psychological treatment of His issues. If a devotee is really attached to God by involving in practical sacrifice and practical service without aspiring any boon in return, I assuredly tell that the devotee is above the plane of Astrology.]

51) Hanyān manyu paśuṃ hiṃsā,

mahā pāpaṃ vanaṃ bahu।

Doṣas svasmai guṇas tasmai,

nīcatvā dunnata sthitiḥ॥

[Every animal is basically made of ignorance. One should cut one’s own ignorance but not the actual animal as per the Veda (Manyuḥ paśuḥ). Vegetarian food is considered to be superior to non-vegetarian food based on ethical as well as health grounds. When plenty of vegetarian food is available, killing innocent and gentle-natured animals for the sake of food is unethical. Ahiṃsā or non-violence is a highly cherished principle in Hinduism and forms the very basis of justice (Ahiṃsā paramo dharmaḥ). If any merit is expressed by you and people praise you, pass on the credit to God, who is the real Hero. If any defect is expressed by you and people scold you, own the defect. Always pass on the credit to God and own the defect in every work throughout your life. As you suppress your ego more and more to lower and lower levels, God will bring you up more and more to the higher levels. If you want to rise in life to higher and higher spiritual levels, you need not pray to God for that, because God is always anxious to bring you up to the highest level. God wants every soul to come up to His level or even to rise up higher than Him.]

52) Nārtir viśvāsataḥ paśyet,

preṣako jīvikāṃ nṛṇām।

Kṣaṇa pīḍā ciraṃ daṇḍaḥ,

jñāt sa jaga dajñatā॥

[If there is really full faith in God, the anxiety and tension for fruit should not exist in the devotee. A person having hundred percent faith on God will really have zero percent tension. When God has sent the soul to this world, will He not take care about its barely needed facilities like food, drink and cloth? Every human incarnation of God preaches that one should not worry about the suffering on the death bed for a short time and one should worry about the long stay in the hell after death. The bond with issues is based on blind ignorance of previous births and the bond with God is based on the light of true spiritual knowledge.]

53) Satya jñānāt kriyāyogaḥ,

phalaṃ tasmāt pramā parā।

Śrīs tasya hrīs te niṣkāma —

jñāne satpātra lakṣaṇe॥

[If the spiritual knowledge is perfect and complete, the devotion and practice are the spontaneous subsequent steps for which there is no need of any effort. If the practice is perfect and complete, the fruit is spontaneous. Therefore, all the efforts should be put only to gain the perfect and complete spiritual knowledge. Practical sacrifice or donation to God must be done with lot of shy and humility because all this creation is wealth of God only. The characteristics of the deserving receiver are: divine knowledge and non-aspiration of anything from the world. God in human form as Sadguru is the most deserving of any donation.]

54) Jivapeṣaḥ mataikyaṃ sat,

bhāva kāmas svabhāvajaḥ।

Svārthesto na kriyā kāmaḥ,

cyutiḥ pratiphalāśayā॥

[All the souls are equally related to each other and the entire world is a single family of God as its head. With the help of analysis of Māyā, all the devotees of God in this universe should be united as one family irrespective of religion, caste, etc. Theoretical romantic love towards God is not considered a sin because it is inevitably present as a form of love in the souls travelling from Dushpravrutti to Pravrutti. But, practical lust with God is denied at all times because in practical lust, there is aspiration of devotee for selfish enjoyment. Aspiration for any fruit in return related to selfish enjoyment or selfish benefit shall be absent in the spiritual path.]

55) Vādo hitāya Daivāttaḥ,

tadguṇo bhakti saṃyamaḥ।

Sthitaprajñas sthiro buddhau,

niṣkāmaḥ pañca lakṣaṇaḥ॥

[Intelligence means wisdom of common sense and not literacy and education. If somebody is defective in the spiritual path, explain the truth by friendly discussion and don’t enter into hot arguments. When one feels that the jealousy towards a co-devotee is going towards negative side, remember that the merits possessed by the devotee is given to the devotee temporarily by God. Such remembrance will pacify the jealousy towards the co-devotee. God gives such merits to anyone, who puts proper consistent efforts. When the devotee becomes undeserving, those merits are withdrawn by God immediately. In Kali Yuga, the mentalities of humanity are worst and hence, the spiritual aspirant must always be a Sthitaprajña, who controls the climax devotion without going to the state of madness and does both the worldly duties and practical service to God. A Sthitaprajña does:- i) Worldly duties without any error and without any attachment to the world. ii) Learns spiritual knowledge from Sadguru. iii) Attains theoretical devotion as a result of learning the spiritual knowledge. iv) Does sacrifice of service to God to prove the true theoretical devotion and v) Does sacrifice of fruit of work to God to prove the true theoretical devotion. All these five characteristics make the soul to be called as Sthitaprajña since he/she (Sthitaprajña) balances all these five activities simultaneously.]

56) Mṛtyu smṛtiḥ pracārā''pyā,

dayā śāntyai vinepsitam।

Sevā mokṣo'pi karmānte,

tat kāmyā niraya cyutiḥ॥

[When a devotee assumes that his/her death is going to take place in five minutes and if the devotee is in this mood forever, he/she will always be attentive about God. Even if a devotee is unable to practice the spiritual knowledge, he/she must at least do the propagation of it. If somebody is benefited by that knowledge, a part of the grace of God will come to the devotee also. God’s work is to bring peace in this world and to see that every human being gets the salvation. God wants the hell to be permanently closed. But, one should turn towards God without aspiring even for the liberation from one’s own sins. A devotee must participate in His service and yet, he/she should be ready to undergo the punishments of one’s own sins as per justice. The devotee should not ask God or even desire for such liberation from one’s own sins. Once a devotee desires for such liberation, he/she is indirectly asking the God to suffer for the sins. In such a case, the devotee is not His real devotee. God takes the sins and liberates the devotee when the devotee serves Him without any aspiration for such liberation.]

57) Sa sarvajñas surā nocuḥ,

nā'vaśyaṃ hi parā''śayaḥ।

Ādyo'ntyaḥ prāktanā'lokāt,

trijanmajño na vinnaraḥ॥

[God is omniscient and can’t be influenced by any soul. When God in human form is existing, the sincerity of the devotee alone is understood by God and even angels cannot divert God from His true opinion. Moreover, God does not require any report from anybody like the superior officer depending on the recommendations of the officers of lower cadre in giving a promotion to an employee. There is no question of seniority among the devotees because a junior devotee might have been the closest devotee of God for the past several births and the senior devotee might have been a fresh devotee in this birth only. Based on the knowledge of God regarding all the previous births of the soul, the first may become last and the last may become first. God is aware of all the previous, present and future births of a soul and the soul is not aware of even the present birth (Tānyahaṃ veda sarvāṇi… - Gita).]

58) Asthiras svajano bhaktaḥ,

sthiraḥ putrā ṛṇāgatāḥ।

Daivecchayā bhaviṣye'pi,

sa sakhā dveṣa eṣa no॥

[Generally, devotees show a lot of affection and unity with their family members, who change from birth to birth. A devotee is always accompanied by another devotee by the will of God so that the devotion of the devotee may continue and grow in the future births. The children and the life-partner are money lenders to the devotee in the previous birth and they are associated with the devotee in the present birth in order to collect their loans along with interest (Ṛṇānubandha rūpeṇa, paśu patnī sutālayāḥ). Every soul is licking their feet and paying the loan with climax love to its family members, who are going to be disconnected with the soul in the next birth itself as soon as the loan is cleared in this birth. But, the co-devotee is following the soul as co-devotee in the future births also by the will of God in order to help the soul’s spiritual progress. Any soul showing ego and jealousy towards such co-devotees is the biggest fool in this creation!]

59) Ādau nisvārtha sevā'pi,

yaśaḥ kāmaḥ paraṃ cyutaḥ।

Nātmā ślāghyaḥ paras ślāghyaḥ,

na paten niraye kvacit॥

[In the initial stage, every devotee concentrates on God’s work with full sincerity and pure mind. But, in course of time, the mind develops fascination for one’s own name and fame in this world. In God’s work, the devotee has to project the name and fame of God and not the name and fame of own self. Every soul must continue as the servant of God only till the end of one’s life and must not be attracted to any selfish projection, which will deviate from the divine spiritual path. If a devotee is deviated even slightly, such deviation will certainly lead the devotee to the liquid fire of hell. Every devotee must be beware of these dangers in one’s own spiritual journey.]

60) Jayas saṅghasya no bhedaḥ,
sakhyaṃ mukhyaṃ sa sevate।
Yāvajjīvaṃ sakhā paścāt,
Daive doṣo na bhāvyatām॥

[Even in an ordinary program of doing social service, team spirit is maintained by all the participants, which alone makes the program to be completed with grand success. If all the devotees are not united in doing God’s service, it becomes equal to insulting God. It means that God is not efficient in giving the correct guidance to the devotees. This means that you are rubbing a false blame on God. The devotees must always reflect God’s preaching in their life activities or at least in their behavior towards co-devotees. A devotee following God’s preaching throughout the life is a pass candidate with distinction. A devotee following God’s preaching at least towards co-devotees is a pass candidate with first class. If God’s preaching does not appear in a devotee anywhere, it raises a doubt that whether God preached perfectly or not. There cannot be any doubt about the omniscient and omnipotent God in any of His actions. Hence, the defect must be with the devotee only.]

61) Sarvatra jñāna karmeḍyaṃ,

saṅga kālo na gaṇyate।

Sadartho bhakta Daivābhyāṃ,

satsaṅge sahavāsataḥ॥

[A devotee hearing the preaching of God without implementing it anywhere is the junior devotee. A devotee hearing and implementing the preaching of God at least in the case of co-devotees is a senior devotee. A devotee hearing and implementing the preaching of knowledge everywhere in his life is the seniormost devotee. Seniority depends on the effective implementation of spiritual knowledge preached by God, which does not depend on the age of the devotee and mere period of association with the Sadguru or the human form of God. Shankara says that if a spiritual aspirant wants salvation while he/she is alive (salvation means detachment from worldly bonds due to the attachment with God), which is called as Jīvanmukti, the important step in this process is attachment to God. Such attachment to God results only due to the association with co-devotees, which is called Satsanga (Satsaṅgatve… —Shankara). Satsanga means association with co-devotees (Sadbhiḥ saha saṅgaḥ). Satsanga means association with God also because in the association with co-devotees, God also gets associated (Satā Bhagavatā saha saṅgaḥ).]

62) Saṅgāt phalaṃ sakhā bhaktaḥ,

śreṣṭho Devo'tra tishṭhati।

Dīpo'rkāgre matsarī no,

nāhantā Sadguṇa smṛteḥ॥

[Shankara says that Satsanga is the first step for Jīvanmukti. If the association is with worldly people, one will be born in this world entangled in worldly life only. If the association is with bad people (Dussanga), one will become a demon and will stay in hell forever. One must realize the importance of co-devotees responsible for Satsanga, which pleases God extensively. Hence, one must love co-devotees after loving God. God Himself told that He will stay with Satsanga (Madbhaktā yatra…Tatra tiṣṭhāmi— Bhāgavatam). Therefore, one must give topmost importance to your co-devotees, (who help you in developing your devotion to God) than anybody else. To remove ego, compare yourself with the omnipotent God and the ego will immediately disappear because soul is just like a petty lamp before the summer bright sun. To remove jealousy, think that any merit in any soul is given by God alone and can be taken back by God at any time. Regarding one’s behavior to devotees, one shall be submissive in nature so that the other devotees will learn that any devotee must be egoless. You shall never show ego on a co-devotee because the co-devotee also develops ego on seeing you. Whatever you show on others will appear in others as your reflection.]

63) Svārtha prakaṭanam na syāt,

Daivaṃ kuryād adho nabhaḥ।

Daityaghno dṛśyate duṣṭaḥ,

svasattvaṃ gopayet sadā॥

[One shall not try to become God before the junior and innocent devotees. Self-projection is the poison that kills the life of devotion. A devotee shall be projected by God and the devotee shall never project himself/herself. As much as the devotee raises oneself, so much will the devotee be suppressed by God. As much as the devotee lowers oneself, so much will God raise the devotee up. It is demonic nature to pose anything extra and everybody should know that God destroys demons. God Datta appears as a beggar or as a bad man with negative qualities like a drunkard and being associated with prostitutes. In this world, a poor man tries to appear as a rich man and a person with bad qualities tries to appear as a good man! But, in God Datta, you find the total reverse behavior. The aim of such reverse behavior is that one should always hide one’s greatness and shall appear as the lowest person. Such reverse appearance of God Datta is preaching to us that we shall always avoid ego and false projection.]

64) Satyo'pi ślāghytāṃ nātmā,

Datto bhikṣu rivekṣitaḥ।

Ahantā pralaye paśyet,

mananā ccarama smṛtiḥ॥

[Even the truth about the self shall not be projected by self. Others only shall project your true greatness. What is the meaning of God Datta appearing as simple beggar? He is the original unimaginable God mediated for the sake of worship and meditation of souls. He created all this universe and He rules all this creation including all the souls. In the end, He is going to destroy everything and everybody. One cannot imagine His intelligence and power. Such greatest, greatest and greatest God is appearing like a beggar before everyone! In such a case, how should a soul appear before Him! Every soul shall appear as the lowest, lowest and lowest beggar before God. But, the soul is projecting itself to the climax! Unless one destroys one’s ego to the last trace, God will not even throw a single look on that soul! The force in the implementation of knowledge comes with continuously reading and remembering the knowledge only. It needs frequent remembrance of the concepts (abhyāsena tu kaunteya… Gita) in the initial stages at least. If one remembers these concepts every day at least for some time, he/she will implement the concept of love to co-devotees and eradicate his/her ego-based jealousy towards them. Wise people think about God throughout their lives and hence, they will be able to think about God at the end of their lives also.]

65) Smṛter mokṣo mṛtau no sat,

arthavādo vilamba sat।

Upadaṃśaka māmlasthaṃ,

madhudrava sthitaṃ madhu॥

[It is said that if one thinks about God at the time of death, he/she would reach the abode of God after death. It is certainly a beneficial lie (arthavāda) to encourage souls to become devotees of God, at least in their old age or at least before death. It is based on the principle “Better late than never”. You should never give up any good work, thinking that it is late. Even if you reach late to class, it does not matter. You will learn at least something from the teacher, even in the last minutes of the class. Thinking that you are late, if you miss the class completely, you will lose even that little knowledge, which you could have heard from the teacher. The last desire of the soul for something is the result of the constant interest in that thing maintained by the soul throughout its entire life. When you soak fried balls made of milk and flour in a sugar syrup, they become sweet gulab jamuns in the end. When pieces of mango are soaked in salt and chilli powder in a pickle jar, they become salty and hot in the end. Hence, a soul cannot think as it likes in the end to achieve that desired result in the next birth. On the deathbed, the soul will only think what he/she has been thinking throughout the life. Therefore, one must think about God throughout one’s life.]

66) Anarthārthān na cānandaḥ,

prabho reva dhanī param।

Naityahamyur moha mūlaḥ,

kāmas kandho jagat paraḥ॥

[It is not wise to think about earning money throughout one’s life because internal happiness is not related to the wealth possessed by the person. If God is pleased, the human being will be happy at all the times. There are several poor people, who are extremely happy. More money will bring several problems and ego too. As a result, the soul will neither have peace of mind nor will it be able to escape from ego. It will only take the soul far from God. Hence, a rich man can never reach God. The rich man is generally more attached to the world and it is only because of this reason that he became rich! Money is the total main root of the worldly life-tree and sex is only a branch of the tree or partial life. After participation in the sex, interest is lost. But, after earning some money, interest increases. There is limitation for sex but no limitation for the ambition to earn money. The difference between wealth and sex is the difference between the root and branch or total strength and partial strength. However, since sex is a part of the worldly life, which is totally supported by the money in long run, all the aspects related to corruption for money apply in toto to the aspects of corruption for sex also. If justice is violated in Pravrutti, which alone can develop the basic confidence on the soul in the mind of God, Nivrutti is out of question.]

67) Sakto jagati satyāṃśaḥ,

Daiva bhinnas caturyataḥ।

Advaita bandha tīrṇordhvaṃ,

dvaita bandho'sya śāsakaḥ॥

[All the bonds of the soul other than the bond with God are worldly bonds because there are only two items—God and the world. The soul is also part of the world and is intertwined with the world from the beginning. The soul is like a wave in the ocean of water. It becomes extremely difficult for the soul to sacrifice its worldly bonds for the sake of God. Hence, the divine test is the most difficult one. The difficulty of the test is always directly proportional to the value of the fruit. Merely sacrificing one’s worldly bonds without devotion to God is utter foolishness. Detachment from the world must take place due to the attachment to God. Thus, the divine test involves two sides—God and the world—competing with each other. There are three very strong worldly bonds of a person and they are the bonds with one’s issues, one’s wealth and one’s life-partner. The fourth bond is the bond with one’s own life and it is the ultimate king of all worldly bonds. God competes with all these four bonds and success in all these four tests decides the ultimate divine fruit. This ultimate divine fruit can be of two types: (i) Forming a monistic bond with God by becoming a human incarnation and (ii) Forming a dualistic bond with God as His devotee, who becomes even the master of God. Such a devotee even controls God through his or her unimaginable dualistic love.]

68) Kṛcchrāt siddhas tadadvaitaṃ,

necchet svārthaṃ tribhiryataḥ।

Nonmada bhakto loke tu,

calacitrasya nāyake॥

[What God wants us to understand is that no human being can succeed in these divine tests unless the soul has put in a lot of spiritual effort, which is extremely rare. One should not be fascinated by the idea of becoming God because God has tremendous responsibilities along with unimaginable powers. It is always better and wise to choose the second type of fruit in which one remains a devotee, who has no responsibilities at all and the omnipotent God follows the wishes of the devotee. Śrī Paramahaṃsa says that He prefers to be an ant enjoying the sugar instead of becoming the sugar and being bitten and enjoyed by ants. In the Kali age, all people show climax fascination for God and the actual reason for such climax fascination is only their aspiration for the help from God for the welfare of self and selfish worldly bonds (especially the three strongest worldly bonds, which are bonds with wealth, issues and spouse called as Eṣaṇātrayam). Even if we find personality-based climax devotion without any selfish aspiration in the case of a worldly fan, unfortunately it is not on God, but it is on a cinema hero or a political leader (the fan sometimes commits suicide on hearing the death of the hero), who is again a worldly bond.]

69) Bhāvair maunāt na karmāpyaḥ,

nisvārthārthi pramā'sunā।

Mokṣo bandhāttu no Daivāt,

mokṣe duḥkhī sudūravān॥

[People always conveniently think that theory (spiritual knowledge and theoretical devotion) alone is the path to please God. Especially in the Kali age, people are not only very greedy to practically spend for God, but also are highly greedy to earn something practically from God through theoretical path. God always tests devotees in practical devotion and not in theoretical devotion or the depth of their spiritual knowledge. In absence of even an iota of true love without any aspiration in return from God, God becomes silent in Kali age. When there is no true love anywhere, why should God speak at all? And what can be spoken in such a worst context? This concept of practical devotion without aspiration is very important and the essence of spiritual knowledge, just like the life for a living body. Every day, devotee prays to God for salvation and when God tries to give it to the devotee by cutting its worldly bonds, the devotee weeps with misery and expresses dislike for it! Salvation means liberation. Liberation from what? From God? Or from worldly bonds? The liberation is only from the worldly bonds and not from God! The life of any devotee aspiring for salvation is full of difficulties created by God so that the devotee at least develops theoretical repulsion to worldly bonds. If a devotee cries due to the theoretical repulsion from worldly bonds, the devotee can think how far he/she is from the practical liberation of all the worldly bonds called as practical salvation!]

70) Viddho buddhaḥ sukhī baddhaḥ,

na pāpī naraka smṛteḥ।

Devo vyakto'vatāreṇa,

samopādhya vikarṣa vit॥

[A real devotee always welcomes difficulties, which drive the devotee towards God and does not like benefits that take the devotee away from God. If one introspects carefully, one finds that difficulties are more beneficial than happy incidents in life. During difficulties, one’s mind is very active. The person gets deeply attached to God and is devoid of the most damaging ego. During happy incidents, one is self-satisfied and gets very lazy. The person gets overwhelmed by ego, neglects God and goes far from God. Thinking about death brings to mind the inevitable punishments in hell after death, making the soul alert about avoiding sin in life. If you see the life histories of great devotees, you will find that their lives were always filled with terrible difficulties. It is only due to those difficulties that the devotees become very dynamic in the path of devotion and attain the full grace of God. Even death has a positive angle because imagining hell and one’s future birth after death makes the soul think about God. The attachment to God or devotion or love to God increases by knowing the spiritual knowledge, which is a cinema projecting the personality of God appearing as incarnation. Certainly, the nearness to God creates repulsion, which is a common observation even in the case of worldly bonds. This is inevitable, especially when the medium of God is exhibiting the same natural principles as exhibited by soul’s medium.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītā-Uttara Gītāyāṃ Daiva Sādhana Vicāra Yogo Nāma Tṛtīyādhyāyaḥ

[Like this, in Shri RadhaKrishna Gita-Uttara Gita, composed by Shri Datta Swami, the third chapter called ‘The Association of Enquiry about the Efforts to reach God’ is completed.]