Śrī Kṛṣṇa Bhagavān uvāca:-

[God Shri Krishna spoke:-]

[The masculine ego cannot be destroyed as long as the soul exists in the masculine medium. As long as the male medium exists, the masculine ego will be leftover in it. After rise and set of the sun, once again the rise will happen. This means that even if the masculine ego of the soul is destroyed by its spiritual efforts, it will appear again in the same masculine medium.]

 

[Ego or pride is one of the six bad qualities named as ‘Mada’. This quality on suppression, takes the support of basic ego called ‘Ahaṅkāra’, which is one of the four internal instruments (Antaḥkaraṇams). When it is suppressed, it dissolves in the basic ego and gets disappeared. Again, this ego is born from its substratum that is basic ego.]

 

[This masculine ego gets strength again and again from the mentality of masculine nature and appears in males. Of course, the basic ego and its excess called pride are natural for all the souls irrespective of gender. But, this masculine ego does not appear in females because the feminine mentality does not generate the strength that makes this ego to appear.]

 

[Even during the period of spiritual efforts, female souls surrender to God, develop obedience with lot of submissiveness and get the grace of God in lesser time than males.]

 

[The test for spouse-bond means to leave the spouse for the sake of work of God. This spirit is common in all the other tests of worldly bonds. Leaving the children for the sake of God is the test for the bond with child. Leaving the earnings for the sake of God’s work is the test for the bond with wealth. In the service of God, all the worldly bonds are leftover and such sacrifice is called as ‘Moksha’ or liberation from all the worldly bonds.]

 

[When the soul sacrificed something for the sake of God, how can the soul be fond of the same thing from God? After sacrificing the earnings in the service of God, will the soul again be fond of getting money from God?]

 

[In the same way as mentioned above, for the sake of service to the mission of God, sexual life is sacrificed and this is the test for spouse-bond. After sacrificing it for the sake of God, how can the soul ask God for the same sexual life with God? This is similar to asking God for money after sacrificing money for the sake of service to God. The essence of the test for any worldly bond is only testing the extent of fascination of the soul towards such bond.]

 

[When the fascination in a worldly bond is completely sacrificed for the sake of God, such state is said to be the successful pass in the test of any specific worldly bond. Always, the destruction of fascination towards a worldly bond is more important than the actual sacrifice of that worldly bond.]

 

[Some devoted souls are capable of destroying the fascination for sex and some other devotees are not capable of destroying the fascination for sex. The second type of devotees in the final birth as females, even though salvated from their spouse bonds, retain the sexual desire, which is diverted to Me. These souls are completely liberated from all the worldly bonds except the fascination for sex, which is also diverted to Me only.]

 

[These second type of souls can be compared in par with the male devotees, who are liberated from all worldly bonds except from the masculine ego, which is inevitable for any masculine medium. Both these male and female devotees are like the moon with a black spot. Both these categories of devotees are not to be criticised and they are to be respected because a single trace of defect is not to be counted.]

 

[These female devotees, who are unable to control the fascination for sex, can’t be treated as sinners because their fascination is for God only and not for any human being other than their husbands. Similarly, these male devotees, who are unable to control their masculine ego, can’t be treated as sinners because the reappearance of such ego is due to the nature of the medium and not due to their spiritual fault even though they have controlled it.]

 

[In the coming Kali age, such male devotee is Swami Vivekananda, who always expressed the masculine ego through extreme courage. Even then, he obtained the complete salvation by reaching God. In the same Kali age, such female devotee is Mīrā, who did not touch her husband and abandoned him permanently. In fact, she is the incarnation of yourself, Rādhā. Hence, she selected Me only as her husband and she need not be criticised at all.]

 

[Mīrā is the embodiment of My power, which is this Rādhā only. I will entertain romance with My inherent power only so that there is no real dualism between Me and Rādhā. Due to the internal monism between both of us, I always remain as the purest celibate only.]

 

[The female devotees other than My power are satisfied by the human beings created by Me having My form and Gopikas here are such female devotees. But, you have to understand one secret of this rāsa-dance, which is that these Gopikas are reborn sages, who have already burnt their fascination towards sex in their penance-fire. They are simply acting in the roles of the above said second type of female devotees. Hence, these Gopikas are actually not the second type of female devotees, who could not burn their fascination for sex, but, they are acting in the roles of female devotees, who could not burn their fascination for sex.]

 

[Therefore, this rāsa-dance externally appears as the dance of the female devotees, who could not burn their fascination for sex and hence, appears as if they are dancing with Krishna treating as their husband in romance. This dance internally is not so because these Gopikas are sages as actors, who have already burnt their fascination for sex (lust) and there is no internal romance at all. This dance shall not be misunderstood as a romantic dance in real sense because the touch between Gopikas and illusory Krishnas is happening with the internal real view as brothers and sisters.]

 

[Worldly bonds that are developed with God are the justified worldly bonds like father, mother, preacher etc, which are Pravrutti bonds. The spouse-bond developed towards God is justified Pravrutti bond provided such bond is through marriage. This bond is also justified provided God is not already married. Rukmini loves Krishna while Krishna is unmarried and writes a letter to Him to know the love from His side also.]

 

[The other devotees love Krishna without following the above said two conditions, which are followed by Rukmini. Hence, their cases are against the ethical rules of Pravrutti. The illegal darling bond, which means loving somebody else other than husband is also against the rules of Pravrutti and is considered as a bond in Dushpravrutti. Therefore, the devotees shall also analyse the ethical rules from their side also because God always likes and supports justice only. The devotee has the responsibility to analyse justice from his/her side before talking about sweet devotion.]

 

[Rukmini is the embodiment of the power of God. Similarly, Radha is also the embodiment of the possessor of power as well as the power of God. God is always dedicated only to the female forms, which are embodiments of His power, in whatever way such forms may approach God. Only the form of His inherent power is real, whereas all other forms are always illusory for God. Since God does not have romance with a soul, He declared that all souls are His issues.]

 

[If we understand the fundamental essence in correct way, the entire subject becomes very clear at any stage. If the foundation is perfect, there will be no cracks anywhere in the upper floors of the building.]

 

[Therefore, whatever may be the way approached towards Me, the female embodiment of My power alone will become My wife, who has equal absolute reality as Mine. Whatever may be the way approached towards Me, the devoted female soul created by Me in My created universe will be satisfied through the souls created by Me with equal relative reality. It is told that either marriage or debate will be proper between equal levels only (vivāhaś ca vivādaś ca, samayo reva śobhate).]

 

[You should not argue that since God Krishna is in the human medium doing human level activities like eating, sleeping etc., He can also marry a human devotee to make her as His wife. This is not correct because in the activity of marriage alone, equality in complete aspects is mentioned and in other activities like eating and sleeping, this point does not appear at all. If a female human devotee is without the merged Parabrahman (Brahman) or unimaginable God, she cannot become equal to Krishna. The female human devotee with whom Parabrahman is merged becomes equal to Krishna, who is a human being with whom Parabrahman merged.]

 

[In the human incarnation like Krishna, Parabrahman exists. Since Parabrahman is absolute reality, Krishna can be treated as the absolutely real Parabrahman. In such case, the view of Parabrahman becomes the view of Krishna, who is mediated unimaginable God. Hence, in the view of Krishna, another medium of unimaginable God alone becomes equal and desirable to Him. A human soul without unimaginable God cannot be equal and desirable.]

 

[Moreover, the union of one medium of unimaginable God with another medium of the same unimaginable God, cannot bring real internal dualism since there is monism only internally with reference to the single basic actor called ‘unimaginable God’. Both the media in different roles having the same basic actor establishes perfect monism only and thus, Krishna becomes the celibate enjoying self-bliss by which the word of God Brahmaa that Krishna is the real celibate is perfectly justified.]

 

[Like this, God made His own policy in the subject of sweet devotion and it is completely based on justice and logic. The interaction between God and soul is Nivrutti and the interactions between two worldly souls is Pravrutti. The arguments that take place in Pravrutti cannot be applied in Nivrutti.]

 

[In Pravrutti or worldly life, the policy of love is “I love you if you love me”. This cannot be applied to Nivrutti or spiritual life. In Nivrutti, the love of God is begged by devotees. In Nivrutti, the devotee shall surrender to God by all means and shall be like slaves to serve God forever. Hence, the attitude of Pravrutti is totally different from the attitude of Nivrutti.]

 

[In Nivrutti, the entire life point that should always exist in the mind of the devotee is that the devotee shall not expect any selfish pleasure-based aspiration from God under any circumstances.]

 

[The word ‘Rāsa’ means a group of rasas indicating a group of Krishnas (Rasānāṃ samūho rāsaḥ). The word ‘Rasa’ means a single rasa, which is God (Raso vai saḥ - Veda). The real Krishna standing at the centre of dance is God since in Him only the unimaginable God or Parabrahman is totally merged. But, Parabrahman is even beyond imagination. Hence, there is no difference between real Krishna and other illusory Krishnas. Everything (medium, which is body, individual soul, soul, the four internal instruments etc.,) other than Parabrahman is one and the same in real Krishna as well as in the illusory Krishnas. This point will give full satisfaction to Gopikas since they can really believe the illusory Krishna as real Krishna.]

 

[In the rāsa-dance, all the three stages, which are Dushpravrutti, Pravrutti and Nivrutti are enacted and shown. Dushpravrutti is leaving the legal husband due to attraction towards more beautiful personality like Krishna by dancing that shows misunderstood external romance. Pravrutti is staying with legal husband and this is also shown by Gopikas since they danced with illusory Krishnas not with any romantic feeling internally. Nivrutti is also shown since the attracting Krishna is not an illegal human being, but is God.]

 

[Leaving fascination towards the worldly bonds including the physical leaving of the worldly bonds is called as salvation or liberation from all the worldly bonds. The running of Gopikas for this rāsa-dance shows their vigorous interest in total salvation. Such interest in salvation is due to their complete fascination towards Me, who is God. This means that the vigorous interest in theoretical as well as practical salvation is due to the climax devotion to God and not due to any other factor including the aspiration for getting romantic pleasure in return from God since the actual romance is totally absent here. This rāsa-dance is the essence of entire spiritual knowledge.]

 

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītāyāṃ Rāsakeli Vicāra Yogo Nāma Pañcamādhyāyaḥ |

[Like this, in Shri RadhaKrishna Gita, composed by Shri Datta Swami, the fifth chapter called ‘The Analysis of Rāsakeli-Yoga’ is completed.]