[The lack of patience and the strong influence of very sinful qualities in Kali age make the soul to become hasty and jump to catch the chocolate immediately as soon as the devotee enters the reformation-field. When God told a sage that he would get salvation in four births, the sage became impatient feeling bad for such a long time of four births! When God told another devotee dancing under a peepal tree singing devotional songs on God that he will get salvation after four million births, the devotee danced with bliss stating that he is getting salvation very soon! This story is well known to all the devotees. The first devotee does not know the value of salvation and the second devotee knows the exact value of salvation. The first requirement for the spiritual field is told as patience by Shankara (Śama damādi sādhana ṣaḍguṇa sampattiḥ).]

[Starting from the first Kṛta Yuga time, till the end of this Dvāpara age, this path of attracting the sinful souls by showing chocolate (arthavāda or white lie that God likes to romance with souls) to divert them from sinful unjust worldly life (Duṣpravṛtti) and uplift them to justified worldly life (Pravṛtti) will be successful in the reformation of souls. In the coming Kali age, this path implemented practically will show failure due to lack of both patience and the influence of very strong sinful qualities will be very much predominant. In Kali age, I will achieve success in this concept through preaching excellent spiritual knowledge. While distributing the divine nectar, I was called as Jaganmohinī (fascinating beauty of creation) and in Kali age, while distributing the divine spiritual knowledge, I will be called as Jñānamohinī (fascinating beauty of spiritual knowledge).]

[In the coming Kali age, in the very beginning stage itself, in the asylums of great saints preaching spiritual knowledge, this immediate illegal adultery will be seen due to lack of patience in the devotees and preachers. The three main reasons for these hasty emotions are: i) The absence of association with the really realized devotees, ii) The food habits and iii) The places that are being visited and observed. These three reasons by their specific nature will be responsible for suppressing or provoking a quality present in the soul. Hence, maintaining a spiritual atmosphere in the spiritual asylums is the most important factor in uplifting a devotee.]

[Conversation with friends, type of food, drinking, cinemas and TV serials, books read are the five items that take away your five life breaths (panca praanas) or establish those breaths based on bad and good qualities respectively of these five items.]

[We can lead a devotee in the spiritual path, provided the devotee is firm in getting salvation. We can also lead a worldly fascinated soul in the path of worldly fascinations, provided the person is firm in fulfilling worldly desires. Even if the person in one path slips to the other path, the person can be very easily corrected. The critical program here is to drag the person fixed in worldly fascinations towards spiritual fascinations. This is a very hard task and the qualities of the atmosphere of the yuga (like Kṛta yuga, Kali yuga etc.) also influence the program towards forward direction or backward direction.]

[Devotees think that they are loving God, which is totally false. Love is always very pure and does not possess any trace of selfishness. Devotees are loving God for the sake of selfish pleasure that can be attained by worldly benefits to be attained by the grace of God. Hence, the love, based on selfishness, shall not be misunderstood as the real love since it is desire only if analysed properly. If the selfish pleasure is attained by justified ways, it is called as Pravrutti. If the same selfish pleasure is attained by unjust ways, it is called as Duṣpravṛtti. The real love is always without aspiration for any type of selfish pleasure and always aims at the pleasure of God and this is the highest path of Nivṛtti.]

[Lust for God is also a selfish worldly pleasure only. In the sweet devotion also, the aspiration for selfish pleasure from God shall not be there since love should be without any selfish aspiration. If the devotee develops sweet devotion due to her unpredictable inherent nature, it should not be expressed, which is the expression of selfish aspiration only. It can be expressed even by crossing the justice, provided God expresses such a desire to test the reality of the sacrifice of a devotee. Hence, sweet devotion, if it develops in the devotee, shall always be kept as topmost secret in the heart (Rahasyaṃ hyetaduttamam, Ātmānaṃ rahasi sthitaḥ – Gita) and shall be expressed only if God expresses it for the sake of testing the devotee regarding the true depth of the sacrifice of the devotee for the sake of God. Crossing the justice for the sake of God shall be done in the test conducted by God and not in self-declaration without the context of the test.]

[Here, the test of God is neither for the pleasure of God nor for the pleasure of the devotee. Since God is the infinite ocean of bliss and since He never participates in romance with souls being perfect celibate, there is no question of pleasure for God. Since a true devotee does not aspire for any kind of pleasure from God in return for the devotion, there is no selfish aspiration for her pleasure also. The test here is to check whether the devotee gives more importance to God than even justice without fearing for society or hell. When the devotee crosses even justice for the sake of God in the context of the test conducted by God, it becomes clear that the devotee gives topmost importance to God alone, even by crossing the justice of Pravṛtti without caring for anybody or anything.]