Śrī Rādhā Devī Uvāca:-
(Shri Radha Devi Spoke):-

[O Krishna! You said that You sometimes test a devotee for her total surrender for the sake of which, You invite Your female devotee for sexual union! At the same time, You say that You have not done any sin by body, words and mind! How can You reconcile this mutual contradiction?]

Śrī Kṛṣṇa Bhagavān uvāca:-
(God Shri Krishna Spoke):-

[Again, this doubt comes to you due to the lack of knowledge about the inherent nature of God that He is a perfect celibate due to which He will never unite with any worldly soul except the embodiment of His own power. If the situation demands any need for sexual union of God with a devotee, it is fulfilled by the creation of duplicate illusory forms of God, provided the devotee is to be transformed from Duṣpravṛtti to Pravṛtti and not from Pravṛtti to Nivṛtti. The concept of sexual union comes in the transformation from Duṣpravṛtti to Pravṛtti only and not in the transformation from Pravṛtti to Nivṛtti.]

[Such necessity to participate in the sexual union throughout life will rise in the future in the case of 16,000 female devotees (daughters of kings), who will threaten Me that if I don’t marry them, they would commit suicide. In this case, permanent sexual union throughout their lives also becomes a necessary demand! If one knows that I am always a perfect celibate and never participate in the sexual union with any worldly soul except My own female incarnation, this doubt would not have even generated in the mind. These daughters of kings were not in Duṣpravṛtti at all. They are already in Pravṛtti as unmarried girls selecting Me as their bridegroom. However, these souls are not spiritual aspirants aiming to go to Nivṛtti and they are the devotees standing in Pravṛtti continuously. Hence, this is neither a transformation from Pravṛtti to Nivṛtti nor a transformation from Duṣpravṛtti to Pravṛtti.]

[100 Gopikas, who worshipped Goddess Kātyāyanī and 7 other daughters of kings (other than Rukmiṇī) to be married by Me also come under the category of above mentioned 16,000 daughters of kings because these are not touched by Duṣpravṛtti since their births. They do not threaten Me that if I don’t marry them, they would commit suicide. But, their love to Me is so much that if I don’t really marry them, they would really commit suicide. In the case of all these 16,107 devotees, I decided to save their precious lives by marrying them through My duplicate illusory forms. What I do is always the perfect justice.]

[There are only two transformations: i) Duṣpravṛtti to Pravṛtti, in which only the sexual union with the created duplicate illusory forms of God is existing as initial attraction for the souls already immersed in illegal paths. ii) Pravṛtti to Nivṛtti and Mahā Nivṛtti, in which the lust itself is burnt for the sake of pleasing God by dedicatedly serving in His mission of spiritual propagation. In Kali age, the first transformation alone is the ultimate since majority will be trapped in illegal affairs only. This Rāsa-dance is aimed only for showing the needed attraction to those Duṣpravṛtti-souls in Kali age to be converted into Pravṛtti.]

[Unless one knows the inherent qualities of God and souls, one should not draw spiritual conclusions in this subject of sweet devotion, which is the interaction between God and souls. Unless one knows the inherent properties of chemical substances, one cannot understand the forward and backward reactions of the interacting substances as reactants and products.]

[Every devotee must know the various inherent qualities of God and devotees so that one can understand whether God does a particular action or not, or whether God’s behaviour is in a specific way or not based on the behaviour and actions of devotees towards God. Since the creation is His illusory imagination, He does not require any happiness from this illusory world and hence, the sexual union between the absolute reality or God and the illusory relative reality or soul is impossible. Such union to get real happiness is possible only between two absolute realities, which are the true forms of God. God in masculine form enjoys only the union with the female embodiment of His power, which is Himself. Possessor of power (Unimaginable God) and power (Kāraṇa Māyā Śakti) are qualitatively one and the same.]

[God treats the souls created by Him as His issues. When ignorant Duṣpravṛtti-souls are very rigidly desiring the union with God, He creates His duplicate illusory forms to satisfy them and encourage them to progress further in spiritual line so that they deeply study His personality to know that He likes justice only and ultimately transform themselves into Pravṛtti-souls of pure justice. The ultimate spiritual step is to conquer the lust completely and dedicate to the mission of God, which is the propagation of spiritual knowledge. If one understands the inherent spiritual nature of God like this, such a soul will not be misled either by outer atheists or by inner wrong feelings about God created by one’s own Rajas and Tamas qualities.]

[There are five types of devotees: i) Duṣpravṛtti Devotees, ii) Pravṛtti Devotees, iii) Nivṛtti Devotees, iv) Doubting Devotees and v) Duṣpravṛtti Devotees in disguise of Pravṛtti or Nivṛtti. The first type is ‘Duṣpravṛtti Devotees’. They are immersed in illegal affairs like corruption and illegitimate sexual affairs. Yet, they are devotees of God. Therefore, God wants to uplift them. A father feels anxious to help his wrong child, which is entangled in worst affairs. For this sake, God will first divert his beloved child towards Him from the clutches of sinful affairs. For the sake of initial attraction, the father may use some arthavādas (white lies), which are common to the sinful nature of his child. These initial unjust attractions are given by the father so that the child is saved from the future suffering of its sins. Unless the child is detached from the association of sinful friends and unless the child is fully diverted towards the father, the upliftment of the child becomes impossible. This devotee is uplifted from injustice to justice and always travels between earth and heaven escaping the hell and not reaching the abode of God.]

[The second type is ‘Pravṛtti Devotees’. These devoted souls are transformed from Duṣpravṛtti to Pravṛtti. They always cling to justice even against God and always oppose injustice. Dharmaraja knows that Krishna is God. But, when Krishna asked Dharmaraja to tell a lie in the war, he refused keeping justice higher than God. In fact, Krishna stands for the deep real justice. Such type of devotees in Pravṛtti will not offer themselves in illegal sexual union with God leaving their justified spouse-bonds. Even if God tests them by offering Himself to unite with the female devotee in Pravṛtti, God will be rejected and get defeated before the justice of Pravṛtti. Such devotees always stay in Pravṛtti, which is better than suffering in hell due to Duṣpravṛtti. These devotees travel in very risky path since they are always dependent upon their justified self-efforts only and any slip will lead them to hell.]

[These rigid Pravṛtti devotees are not allowed to enter the abode of God (Nivṛtti). These devotees are forgetting that God is greater than justice, but they are rewarded in heaven for certain temporary period for standing with justice since justice is liked by God. However, these Pravṛtti devotees have to be very careful not to slip from justice when they return back to the worldly life on earth. This is like the case of a person, who works every day to earn daily wages for living. Spiritual scholars always want a better status in which the devotee earns a fixed deposit and gets its interest forever without taking the burden of work for livelihood. Such better status is Nivṛtti.]

[The third type is ‘Nivṛtti Devotees’. These devotees are the successful souls in the above test conducted by God. When God offers Himself for the sexual union in the test, these devotees cross justice for Him and become ready to please Him since all their worldly bonds were broken including the spouse-bond for the sake of God. Breaking of spouse-bond for the sake of God means breaking of the even justified fascination or justified lust towards the worldly spouse-bond in order to please God. In such test, after the devotee successfully crosses the justice and reaches God, God refuses the sexual union with the devotee and tells the devotee that He would be pleased if the devotee is involved in His mission of propagation than the petty sexual union that generates momentary illusory happiness. The above second category of Pravṛtti devotees clutched by worldly justice doubt God that He may be interested in the illegal sexual union and may even doubt whether the incarnation is false.]

[The fourth type is ‘Doubting Devotees’. These are second kind of rigid Pravṛtti devotees, who will not accept the offer of sexual union with God due to doubt about God. They worry that God might really become ready for sexual union instead of offering the participation in His mission of propagation of spiritual knowledge. With this doubt, instead of taking risk, they will refuse the sexual union offered by God in the test. Such devotees join the second category of Pravṛtti devotees only, who are fascinated for justice more than God and will be attaining the temporary reward of heaven. In this category itself, there are other type of rigid Pravṛtti devotees, who later realise the truth and become ready for the offered sexual union from God. As usual, God refuses the illegal union once they become ready and these devotees will also be granted the service in His spiritual mission.]

[The fifth type is ‘Duṣpravṛtti Devotees in disguise of Pravṛtti or Nivṛtti’. The Duṣpravṛtti devotee in disguise of Pravṛtti or Nivṛtti will not be tested by God as said above because God is omniscient to know whether the devotee belongs to rigid Pravṛtti or Nivṛtti type or belongs to Duṣpravṛtti type in disguise of Pravṛtti or Nivṛtti. In the place of God, if any human being exists, it would test such devotees also due to its lack of omniscience.]

[One should not give importance to the exhibited behaviour, but shall give the highest importance to the inherent quality possessed by God. Exhibited behaviour may or may not show the actual inherent quality of God because sometimes, an ignorant devotee can be uplifted by God by exhibiting such ignorant behaviour only as the initial attraction called ‘arthavāda’. Unless this point is very much taken care of, any devotee will not perfectly understand the actual intention of God.]