[When some demon gets attracted to My beauty, I kill him immediately. But, when a female is attracted by You, You will uplift that soul. Both father and mother must be equal. The solution for a specific problem must be seen everywhere without any variation.]

 

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

[A demon is the greatest sinner, who will be doing many sins and is very rigid to change. Such demon must be killed either by Me or by you. He is to be killed for the safety of all the worlds.]

[My devotees always sing about Me and don’t cause any pain to the world at any time. They always try to reach Me. Is there equality between your demons and My devotees?]

 

[Almost all the devotees reach Me through justified bonds like father, son, brother, friend etc. Some female devotees, who are unable to cross the sexual tendency, form an unjust sexual bond with Me also to reach Me.]

 

[For some devotees, all worldly bonds including the spouse-bond are broken for the sake of Myself. But, there is only one defect called fascination for sex. Demons have many defects including lust for the Goddess. But, the devotees have only few defects including this lust for God. Such devotees can’t be killed like demons.]

 

[By simply breaking the worldly bonds, the spiritual effort is not completed. All the fascinations present in those worldly bonds must also be broken. Then only, such soul can merge with God permanently.]

 

[After getting salvation from all the worldly bonds and their fascinations, the soul becomes very close to Me (Sāyujyam) and then, dissolves in Me (Kaivalyam). When the souls are dissolved in Me, it looks as if it is monism. But, the soul dissolving in Me doesn’t disappear losing its identity since the soul exists in Me with very subtle energetic body. This state is the ultimate state of salvation. The ultimate state is not this rasa-dance, where the soul appears to dance with lust mingled love for God.]

 

[Very very close existence to God is Sāyujyam. Such most nearness and dearness is called as Kaivalyam by scholars. Here, the soul is not destroyed completely so that one can’t say that it is perfect monism. The closest dualism is called as monism. When sugar dissolves in water, we don’t see sugar and water separately after the dissolution of sugar. It looks like perfect monism. But, if the sugar solution is examined under the microscope, one can see the sugar molecules existing separately from the water molecules.]

 

[A weak thought is called Vāsanā. When the same thought becomes stronger, it is called Saṃskāra. When the same thought becomes the strongest, it is called Guna or quality. This is the ascending order of strength. When these qualities are destroyed completely, the soul will attain the unimaginable God or Parabrahman permanently through merging with an energetic incarnation, who is the infinite ocean of bliss due to the merged Parabrahman.]

 

[If the strongest happiness obtained by the quality of devotion is multiplied by the number of infinity, it is called the divine bliss. A sage, who is born as Gopika and succeeded in all My tests, will merge in Me in Goloka (the uppermost energetic world created by Me) to enjoy such infinite bliss.]

 

[Such unfortunate devotee, who has broken all the worldly bonds and all the worldly fascinations except the sexual fascination should not be thrown away. Such devotee should be helped by Me to reach the ultimate goal by creating My duplicate forms to satisfy them. My help is this rāsa-dance in which the divine human beings created by Me having My form are dancing with the Gopikas. Due to the deepest association with Me, they get reformed and their lust gets transformed into pure love to God. After this, in Goloka, they merge with Me and permanently enjoy the infinite bliss, which is their ultimate goal. The goal of Gopikas is not this negligible piece of worldly happiness generated by the materialized physical sex. Some innocent souls think that even in Goloka, such rāsa-dance will be continued!]

 

[The unimaginable God or Parabrahman is beyond space. Hence, the liberated souls having very subtle energetic bodies also cannot enter and exist in Parabrahman. These souls embedded in very subtle energetic bodies, enter the energetic incarnation, which is liked by them. Parabrahman is present in the energetic incarnation in merged state and the infinite bliss is enjoyed by the energetic incarnation. Along with such energetic incarnation, these souls also enjoy the infinite bliss.]

 

[The infinite bliss of Parabrahman is the ultimate aspiration of these sages and they were immersed in penance for God for several past births. Will such a sage be interested in these momentary worldly pleasures?]

 

[In this rāsa-dance, the Gopikas, who are matured sages, are dancing with My created forms with the feeling of brothers and sisters. But, it looks like Dushpravrutti or injustice. By this dance of double meaning, the external illusory meaning preaches the lesson to the sinful souls of Kali age, which is that the bad qualities must be turned towards God instead of the society. The internal meaning preaches that such a soul will be reformed by breaking all the worldly fascinations and also will merge with God to enjoy the divine infinite bliss forever.]

 

[When the bad qualities are turned to God, these sinful devotees get close friendship with God. By knowing the personality of God, their bad qualities get reformed into good qualities. By this, they have turned from Dushpravrutti (injustice) to Pravrutti (justice). This close friendship with God will not allow them to stay in Pravrutti only forever. Very soon, such souls enter Nivrutti or spiritual life in which the soul crosses both justice and injustice due to the true love towards God.]

 

[In this rāsa-dance, the romance is appearing outside like an illusory serpent, but, the internal truth is like the rope, which is uplifting the sinful soul from injustice (Dushpravrutti) to spiritual salvation (Nivrutti) crossing the middle stage of justice (Pravrutti).]

 

[This rāsa-dance is indicating the double promotion, which is the upliftment from the lowest position (injustice) to the highest position (salvation) passing through the middle stage of justice. This is the reason why it is told that the knowledge of the Bhāgavatam is the real test for the scholars of spiritual knowledge (Vidyāvatāṃ Bhāgavate parīkṣā).]

 

[The devotion is always spoiled by the lust related to sex. It is like the clear water becoming polluted muddy due to the association of mud. The muddy water can be filtered through a cloth acting like a filter paper. This filter cloth is God. The Nirguṇa love is just about God only and the Saguṇa love is the love mixed with the thoughts of things other than God.]

 

[The unimaginable God or Parabrahman is the ultimate truth and anything other than Parabrahman does not exist. To reach such Parabrahman, the love to Parabrahman must also be the single truth without anything other than it. Such pure love is only suitable to reach such Parabrahman. Here, the single truth or Parabrahman indicates the single love to God. Similarly, the non-existence of world, which is other than God indicates the non-existence of other worldly thoughts in the devotion.]

 

[There are several examples, where the worst sexual mongers also have become greatest devotees and got salvation just by changing their goal from a beautiful human personality to the most beautiful personality or God. Such people changed their goal only, but, their path was the same fascination that was previously directed to the beautiful human personality. The poet, Bilhana, is such an example, who gets uplifted from the worst worldly sexual life to the state of becoming merged with Me.]

 

[Shankara also told the same thing. He spoke that the mind shall only be covered by the form of Parabrahman (Parabrahmākārākāritāntaḥkaraṇa vṛttih). Here, He also told that anything other than Parabrahman is non-existent. This means that in the mind, anything other than God shall be absent. But, Parabrahman is without any form because Parabrahman is beyond space. (Nirākāra vadeva hi tat pradhānatvāt - Brahmasūtram) Such Parabrahman cannot be meditated by mind (Avyaktā hi gatir duḥkham - Gita). Hence, the form of the incarnation of Parabrahman alone is to be taken for meditation. Shankara also told this point by telling the word ‘the form of Parabrahman’ (Parabrahmākāra…).]

 

[The incarnation of God to be meditated may be energetic or human. The soul to be merged in Me must be with energetic body, which means that the soul can merge in Me with its energetic form only after death (Videhamukti). The soul with materialized body cannot be merged in Me if I am in the materialized body. Hence, the incarnation may be in energetic body or materialized body, but, the salvated soul shall be in the subtle energetic body only. In future, the soul of Shishupala covered by brilliant energetic body will merge in Me, who is with this materialized body with the name of Krishna. The logic is that energy (soul with subtle energetic body) can dissolve in matter (materialised human incarnation) or energy (energetic incarnation). Matter cannot dissolve in matter.]

 

[The ultimate devotion explained so far will be realised by the answer to be given by these Gopikas to My cousin brother called ‘Uddhava’ in the future. When Uddhava tells to Gopikas that God is everywhere, the Gopikas will reply to him by telling “Oh Uddhava! We are filled with the form of Krishna only from top to bottom. Hence, there is no place leftover in us into which your words can enter!”. Such state of Gopikas in which they are always thinking about Krishna only without any other thought - is the ultimate state of devotion. The Jīvanmukti (salvation while alive) is this state and Videhamukti (salvation after death) is the result of this same continuing state obtained by the soul after death. The word ‘Videhamukti’ can also mean the liberation of the soul from this body, which means the death of any living being. But, the word ‘Videhamukti’ in this context means the liberation of the soul from the fascinations of all the worldly bonds and merge in God, which is the continuation of Jīvanmukti. It must be remembered that nothing new can be attained by the soul just after death. A Professor, who get retired is called ‘Retired Professor’ and not ‘Vice Chancellor’. A Vice chancellor, who get retired is called ‘Retired Vice-Chancellor’. When mango piece lifted from old pickle jar and placed in a new pickle jar, cannot become the sweetest sweet called ‘Rasagulla’.]