[There are two items: i) ‘premā’ or love and ii) ‘kāma’ or lust. In love, the sacrifice is complete and it fully destroys all the selfish desire. In lust, there is only selfish desire for happiness. The third item is ‘moha’ or fascination, which can exist in both love and lust. Thus, fascination is common in both love and lust. If this fascination is in love, the salvation is obtained. If the same fascination is in lust, the soul is bound by the worldly bonds.]

[In all the worldly bonds, the basic substance is lust, which is selfish desire only. When the property of this substance called ‘lust’ becomes intensified, the same ‘kāma’ or ‘lust’ becomes ‘moha’ or fascination. Only by selfless love, one can attain God.]

[When the love also becomes very much intensified, the attained God will be very much pleased with the devotee. This is the straight path to reach and please God. In this path, since the desire for selfish happiness is absent, there is no question of unjust lust or Duṣpravṛtti. This main path to reach God starts from Pravṛtti (justified selfish desire) and progresses into Nivṛtti (selfless love for God even beyond justice) and Mahā Nivṛtti (climax of Nivṛtti).]

[The sweet devotion thought by ignorant devotees actually starts from Duṣpravṛtti (unjust lust) and ends with Pravṛtti (justified lust). Therefore, this sweet devotion is before the beginning of the main path for salvation, which starts from Pravṛtti, proceeds to Mahā Nivṛtti through Nivṛtti. Hence, this sweet devotion is confined to the prior state of Pravṛtti and is also confined to a specific section of souls, which is caught by Dushpravṛtti. This sweet devotion is not at all present even in the beginning of the main path to reach God.]

[In the coming kali age, most of the souls get entangled by unjust lust only (Duṣpravṛtti). It is very difficult to divert the soul from even Duṣpravṛtti to Pravṛtti (justified lust), not to speak of diverting the soul from Pravṛtti to Nivṛtti (leaving even the justified lust for the sake of God’s work). This diversion of the soul from Duṣpravṛtti to Pravṛtti is the highest and ultimate spiritual journey in kali age! It is just like saying that the entire education system is from LKG class to UKG class in kali age and not to speak of the education system running from 1^st standard to PG level (The LKG and UKG classes are before 1^st standard.). In such transformation from Duṣpravṛtti to Pravṛtti, the soul fond of unjust lust is diverted from Duṣpravṛtti to God by using a white lie (arthavāda), which is that God loves to have sexual affairs with His female devotees. A running bull is controlled by running along with it for some time and a child not eating the food is made to eat the food by telling the usual white lie (which is that the moon will come down if the child eats the food). Similarly, the soul fond of unjust lust is diverted towards God by showing His extraordinary beauty so that the attracted soul gets reformed by God’s preaching to enter Pravṛtti. If this much transformation from Duṣpravṛtti to Pravṛtti is successful, we can consider the soul to be equivalent to a liberated soul, which is transformed from Pravṛtti to Nivṛtti.]

[This Rāsa dance arranged by Me indicates the complete spiritual journey of souls from Duṣpravṛtti to Pravṛtti. Before knowing My actions, know Me thoroughly because the actions and reactions of a substance can be easily understood after knowing the inherent properties of the substance in the beginning itself. Similarly, a devotee can understand My actions only after understanding My inherent nature, which is called the first step of Jñāna Yoga. Otherwise, the devotee will misunderstand God.]

[By attending the first step called Jñāna Yoga, one will understand Me perfectly by understanding My inherent nature through which My actions can be understood in the right sense. This is the main item (gamyam or goal) of spiritual knowledge or Jñāna yoga. If two more items, which are knowledge of the soul (gantā or spiritual aspirant) and the knowledge of the right path (gamanam or spiritual journey in the right path) to reach God are also added to this main item, it becomes complete spiritual knowledge through which one can merge with God, which is the ultimate divine fruit.]

[Merging in God means both experienced monism (Kaivalyam) and closest dualism (Sāyujyam) coexisting together. Even though dualism is the ultimate truth (because the molecules of water and sugar are seen through a microscope as existing separately), the monism of sugar and water is also experienced by seeing the sugar-water solution, which is the generally experienced observation.]

[Monism is about the common internal God existing in various media. Monism is in the person wearing different dresses. Monism exists neither among different dresses nor between any dress and its wearing person. Since monism is not present between the wearing person and any dress, any soul can’t be God. Monism is related to the oneness of God in different divine forms, which is not present between God and soul.]

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

[O Krishna! I have understood everything clearly. There is no even second preacher after You! Still, only one more question is left in me and please answer it. You have told that illegal sexual affair with God is better than with a bad human being. Is it not a sin to have illegal sexual affair with God? Is it only a sin that is limited to souls?]

Śrī Kṛṣṇa Bhagavān Uvāca:-
God Shri Krishna Spoke:-

[Even in the materialistic life on this earth, is there any author of the constitution, who exempts himself from the rule he has framed for every citizen in the country? This misunderstanding comes only by forgetting the proper context of a concept and the reason for this is that the devotee has not perfectly studied the spiritual knowledge to understand the inherent real nature of God before understanding the actions of God.]

[The context for this concept (illegal sex with God) is only when God tests the total surrender of the devotee to God. In Nivrutti, even justice has to be crossed, but this concept confines to the context of testing a devotee about the capability of the devotee in crossing even the justice for the sake of God. This concept is completely limited to this context only and this is applied to some female devotees, who are very rigid about Pravṛtti or justice. This should not be extended as a general concept. The exception is always existing in one special context only and not in all contexts. It is utter misinterpretation to say that God is actually fond of illegal sex with a female devotee and the test is only a pretext. This is ruled out because God is infinite ocean of bliss.]

[In the spiritual knowledge, one must have already studied that God is an infinite ocean of bliss. Would such God ever desire such worldly pleasure, which is as worthless as the discarded peel of a banana fruit? Since this point of inherent nature of God is not studied in the spiritual knowledge or might have been forgotten, such danger of misunderstanding appears.]

[God may express His desire for the sexual union with a devotee in order to test her climax level of total surrender to God. Under any circumstances, God will not aspire this illusory and momentary worldly happiness. It is limited only to the context of such divine test for a devotee in strict Pravṛtti. Misusing this as an opportunity, the devotees shall not exploit God by applying force upon God to satisfy their sexual desires. About 16,000 daughters of kings will force Krishna to marry them telling that if Krishna does not marry them, they will commit suicide!]

[God may also exhibit such illegal character as a white lie to attract the devotees fond of illegal lust already present in Duṣpravṛtti. God will preach about His unimaginable fascination for justice and make the devotee to turn towards Pravrutti or legally justified lust. Such exhibited illegal character acts as a white lie only to attract the devotee from illegal lust to legal lust. Hence, God has no illegal lust to any soul because legal lust alone is His inherent character.]

[Truly speaking, God is always deeply interested in the feminine embodiment of His own power, which is inherently Himself. Since there is perfect monism between God and His personified power, God is sung as the most perfect celibate.]

[By thoroughly studying the spiritual knowledge as the first step, very strong faith in God will be established. This faith will not shake even by several humanly logical arguments that are posed by others or generated in one’s own brain influenced by the society in kali age. The scholars of yoga say that such unshakable faith on God is the final stage called ‘Nirvikalpa Samādhi’, which is unshakable determination.]