Satsanga about Sweet Devotion (QA-87 to 98)

Q & A
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QA:87-98

(Some of my friends, who are atheists, have asked these questions on sweet devotion and related topics. I have sent those questions to H.H. Shri Datta Swami, who has answered these questions. - Ms. Thrylokya)

87. What is the real intention in the heart of God Datta?

[Ms. Thrylokya asked:- Swami, God Datta can satisfy Anaghā by saying that His unimaginable love on her is stopping Him from diverting His romantic love to sweet devotees. The same God Datta can satisfy sweet devotees by saying that had justice allowed Him, He would have romanced with them through His real form only without creating His illusory forms. Here, God Datta is having the advantage of the situation to speak in both ways. But, what is the real intention in the heart of God Datta? Is there a proof for His real intention?]

Swami replied:- Shruti or the Veda is the highest authority of truth in the spiritual knowledge. Every secondary spiritual scripture has to follow the Veda and if there is any contradiction between any concept in the Veda and other scripture, the concept in the Veda has to be taken and the other must be rejected (Śṛti smṛti virodhe tu, śṛti reva garīyasī…). Hence, let us start our analysis according to the Veda. The Veda says that the unimaginable God or Parabrahman was bored by loneliness (Ekakī na ramate…). The Veda also says that Parabrahman desired for the second item (Sa dvitīyamaicchat…). Here, the word ‘iccha’ means desire and the word ‘dvitiiyam’ means singular wife (The word ‘dvitīyā’ means wife). It means Parabrahman desired for wife and hence, He created two forms. One form of Himself as God Datta and another form of His power as Goddess Anaghā. But, the same Parabrahman is the singular actor in both roles (Ekamevādvitīyaṃ Brahma… - Veda). It means that God Datta desired for Goddess Anaghā. God Datta is the first energetic incarnation of unimaginable God and Goddess Anaghā is the subsequent personification of the unimaginable power of unimaginable God. God is only one and there is no multiplication or plurality (Neha nānāsti kiñcana…- Veda) in God. He became two roles and simultaneously remained as the single actor called Parabrahman or unimaginable God. The Veda says that the real love is the highest on self and not on any second item, which is not self (Ātmanastu kāmāya sarvaṃ priyaṃ bhavati…). Anaghā is the self of God Datta and there is internal monism between God Datta and Goddess Anaghā. Therefore, it is true that God Datta loves Anaghā and Goddess Anaghā loves God Datta feeling that both are one and the same. This eternal romantic love is both sided and this is personal life of God.

Now, let us come to the creation of the world. The Veda says that God created the world (Sa idaṃ sarvamasṛjata…). Here, the word ‘Icchā’ or desire is not mentioned. The Veda also says that God created this world in plurality with multiple souls. This means that God created the world with different types of inert items and the non-inert souls with different types of behaviours. The world includes inert items like space, air, fire, water, soil, plants etc., and non-inert zoological items like souls. Hence, we must conclude that God did not create the souls out of desire and He does not have any desire for the souls in romantic angle.

Let us now come to the point of God entering into His created world. The Veda says that God entered into His creation after creating it (Tat sṛṣṭvā tadevānuprāviśat…). When God incarnated further as energetic and human incarnations, souls developed love for God seeing His excellent personality having every good quality to the climax level in Him. Among all the souls, sages had the highest interest in God and spent every birth in doing severe penance for God to attain permanent union with God. Penance means death-like pain for the sake of God. They have composed several ethical scriptures with proper logic. God not only accepted them, but also followed them along with all the souls of His creation. Sages are the souls, who discovered the path of Nivrutti (Spiritual life) also. They not only developed it, but also dragged it to the climax. God loves the sages so much that He doesn’t mind even if they curse Him out of anger slipping from their divinity. God Brahma honoured the curse of a sage called Bhrugu and God Brahma doesn’t have a temple. God Vishnu was kicked by the same sage, but, God Vishnu never retorted back and pressed the feet of the sage. God Shiva is worshipped only in the form of lingam and not in His form due to the curse of the same sage.

God Brahma, God Vishnu and God Shiva are God Datta only. You can understand the unimaginable love of God Datta for the sages. Mind that it is general love only and not romantic love. If any soul develops romantic love to God Datta, you cannot blame either God Datta or Goddess Anaghā for this. Any soul may have romantic love to God Datta and it is always one sided only since God Datta is completely dedicated to Goddess Anaghā only, who is none other than His own self. But, God has to encourage the souls because they have a noble goal to reach God permanently. Now, He is entangled in this critical situation. This situation comes under the administration, which is the professional life of God and not under the personal life of God. God’s romantic life is His personal interest and nobody has any right to question about it. You cannot ask anyone to involve in romantic relationship with you just because your love for that person is true and genuine. Here, God has decided not to distribute His romantic love to any soul. If Anaghā is absent, unmarried incarnation of God Datta will get the same bliss from His own self as in the case of AdiShankara and Hanuman. Romance is one of the auspicious qualities of God (Kalyāṇa Guṇas). For the sake of romance, He projected Himself in two roles. But, for the sake of projection of other auspicious qualities, He created all the souls and all the other inert items.

The Ramayanam is the projection of all the Kalyāṇa Guṇas of Rama and not simply one auspicious quality (romance) between Sita and Rama. Other inert settings and other actors are also needed in the divine play of God. Although God Datta projected as Rama has romantic love only on Goddess Anaghā projected as Sita, the same God Datta projected as Krishna was not unkind to the sweet devotees by rejecting them on their faces. God has infinite general love on all the souls. To encourage the sweet devotees, who are desiring to reach God through the romantic bond, God created His duplicate forms based on this general love only. Even in Brundāvanam, you can see God Krishna showing lot of love on Gopikas because they are the sages, who are the most favourite souls of God. Due to the immense general love of God on those sages, the created duplicate forms of God are showing immense romantic love on those Gopikas. God also made sure that the sweet devotees (Gopikas) get the enjoyment equal to Anaghā (Radha) and hence, they are not cheated in His divine arrangement. On the other side, God is dedicated to Anaghā only with His real form maintaining His firm celibacy since He and Anaghā are one and the same internally. We must praise the Lord for managing such critical situation in an excellent way and simultaneously maintaining His purity of celibacy. Every time the created forms of God interact with sweet devotees to encourage them, God takes punishment twice in hell (once for the sake of Himself and second time for the sake of the sweet devotee) so that the ordinary devotees don’t imitate His actions. Even if a soul achieves Goloka as the permanent fruit, God continues to take the punishment for the same reason. This way, God makes sure that His justified administration of Pravrutti is not disturbed because of the sweet devotion in Nivrutti.

88. Can Maayaa Shakti and Parabrahman become equal to the biological parents?

[Swami, You told that the Maayaa Power (Unimaginable Power) and Parabrahman (Unimaginable God) are one and the same and You gave two names for the same unimaginable item, which are i) Kaarana Brahma and ii) Kaarana Maayaa Shakti. In view of this, if Maayaa Shakti is modified into the world including souls, we have to inevitably accept that Parabrahman is also modified. In that case, both Maayaa Shakti and Parabrahman become equal to the biological parents and Parabrahman should also be told as modified into the world. Isn’t it?]

Swami replied:- Perhaps, you have forgotten that I told you that it is the Kaarya Maayaa Shakti that is modified into the world including souls. The Māyā Shakti is of two types:- i) Kāraṇa Māyā Shakti or Kāraṇa Brahman and ii) Kārya Māyā Shakti or Kārya Brahman. If you analyse Kāraṇa Māyā Shakti, it is exactly identical with the Kāraṇa Brahman or Parabrahman or Unimaginable God. This Kāraṇa Brahman or Kāraṇa Māyā Shakti generated Kārya Māyā Shakti. This process of generation is unimaginable process because the Kāraṇa Māyā Shakti or Kāraṇa Brahman is unimaginable. The Kārya Māyā Shakti is imaginable. The first product generated by Kāraṇa Brahman or Kāraṇa Māyā Shakti is space or inert energy (Ātmana ākāśaḥ…, Tat tejo'sṛjata…). This produced energy is called as Kārya Māyā Shakti or Kārya Brahman. It is this space (subtle inert energy) or the inert energy (subtle inert energy as space) modified into further world, which are various forms of gross inert energy, matter and awareness. The real modification is between Kārya Māyā Shakti (space or inert energy) and further fundamental components of the further creation (various forms of gross energy, matter and awareness). Hence, in reality, neither Parabrahman (Kāraṇa Brahman) nor Kāraṇa Māyā Shakti can be treated as the biological father and biological mother. Because of this reason only, all the souls generated from Kārya Māyā Shakti, who is totally inert, are not brothers and sisters and marriage is allowed among them, which is not a sin. If you take that Parabrahman and Kāraṇa Māyā Shakti are having the potency to perform the functions of awareness, then, your assumption is possible. You cannot say that one flower or fruit generated from a plant can be the brother or sister of another flower or fruit generated from the same plant. When awareness itself is absent, where are the romantic feelings, words etc.? Hence, Parabrahman or Kāraṇa Māyā Shakti cannot be treated as biological parents of souls. Moreover, the process of generation of Kārya Māyā Shakti from Kāraṇa Māyā Shakti is unimaginable and hence, you cannot establish the direct relationship between Kāraṇa Māyā Shakti or Parabrahman with the Kārya Māyā Shakti or world. Finally, we can say that Parabrahman is not modified into the world.

89. What is the objection for God to romance with sweet devotees in His real form when He is not the biological parent?

[Swami, since You revealed now that Parabrahman or Kaarana Maayaa Shakti cannot be treated as biological parents of souls, God has full freedom to become the romantic partner for any soul. The Veda says that God (Parabrahman) desired (Iccha) for wife (dvitiiyam). Even the successful sweet devotees are also desiring to become the wives of God. When the desire from both sides is the same, what is the objection for God to romance with them in His real form?]

Swami replied:- God is inherently real, which means that He is the absolute reality. Any second item other than God is not inherently real and is called as relatively real. Of course, the creation, which is other than God, is gifted with the absolute reality of God (hence, called relatively real). When God wants to enjoy a second item, such second item should be inherently real like God. You may say that the relative reality of a created object also attains the God-gifted absolute reality. To clarify this doubt, I will give an example:- A person is enjoying an object, which is present in his imaginary world. The person is having the gifted absolute reality at the primary level, which means that we assume the reality of the person as the inherent absolute reality. Such a person is imagining a world, which is inherently unreal, but, becomes real due to the gifted reality by the dreaming person. Such an enjoyment will be the enjoyment of the absolutely real God with relatively real soul. Such a person enjoying his daydream while existing in the awakened state cannot get the full real enjoyment. Such a person will get full real enjoyment if a second item exists before him in the awakened state itself having equal reality with the daydreaming person. Similarly, the inherently-absolutely-real God will get full real enjoyment with the second item provided the second item also has the same inherently-absolute-reality. Hence, the second item desired by the mediated God is also the same Parabrahman in some other medium. The unmediated-unimaginable God need not have this type of enjoyment since He is enjoying Himself as the infinite ocean of bliss. Even though the unmediated God Himself is the infinite ocean of bliss, such God desired for a different variety of enjoyment and did not desire for more enjoyment. Such God is already in the state of the highest enjoyment. His desire is not for more quantity of enjoyment, but, His desire is for the same quantity of enjoyment in a different manner or variety. This concept argued by Shri Datta Swami is a correlation of the philosophy of Ramanuja and Madhva and the philosophy of Shankara. From the point of dualism of two external media (roles) of the same Parabrahman (actor), the dualism of Ramanuja and Madhva is perfectly true. At the same time, from the viewpoint of the basic monism of the basic single actor, the monism of Shankara is also perfectly true.

If you understand the above explained philosophical background of God and creation, you will understand the point that why Parabrahman or absolute unmediated-unimaginable God chose the embodiment of His own power as His wife and not the relatively real soul as the wife. In view of the absolute God, His own power appears as a real wife, whereas the soul appears as unreal item existing in His imaginary world. Is there no difference between the actual enjoyment of sex taking place between husband and wife and the enjoyment of sex of the husband with imaginary wife existing in his imaginary world? God is not an inefficient human being to enjoy the sex with imaginary wife. God is absolutely omnipotent and is entertained by the romance, which is a part of His total entertainment so that the divine personality of God is always complete due to existence of romantic aspect also.

90. Can we say that God controls His romantic love on sweet devotees because justice objects?

[Swami, it is agreed that God Datta has romantic love on Anaghā because both are one and the same. But, can we say that God is controlling His romantic love on sweet devotees because justice is objecting Him?]

Swami replied:- Whatever God likes is justice and whatever God doesn’t like is injustice. If God likes to romance with souls, then that becomes justice and the sages will correct their scriptures accordingly. This is theoretically correct, but not practically. God never uses His power of omnipotency to show such rowdy nature. You should not argue that “Real Krishna has romantic love in His mind towards Gopikas and since there were some legal objections, He enjoyed Gopikas through illusory Krishnas” - All this argument is utter non-sense because:- a) The real Krishna and illusory Krishna are totally different from each other. b) If real Krishna has that basic idea of romance with Gopikas, He is not an ordinary human being, who may say "I have love on her, but, I could not get the opportunity to express it". Real Krishna is omniscient and omnipotent. If He has the basic desire, He can fulfill it without the knowledge of any soul. You need not doubt that when He enjoys Gopikas in very isolated space without the knowledge of any soul in the creation, the Gopikas, who are the souls, will receive that experience and can say to the world what had happened. This is also ruled out because God has the power to introduce any knowledge and also the power to remove any knowledge (Mattaḥ smṛtir jñānam apohanaṃ ca…- Gita). Based on this, God can enjoy Gopikas in isolated space and can remove the knowledge of such experience of romance completely from the minds of Gopikas so that they can't tell anything about it to anybody. Not only knowledge, God can remove the memory also. All this means that if He has basic desire, He can do the above to fulfill it. Since He has no basic desire, He has not done like that.

91. Why is romantic benefit arranged by God only for female souls?

[Swami, God is testing the spouse-bond of male souls by seeing whether they can leave their spouse. But, the same God is testing the spouse-bond of female souls by seeing whether they can leave their spouse and romance with His created forms. This additional romantic benefit is arranged by God only and that too for female souls only. What is the reason?]

Swami replied:- In the divine play at Brundāvanam, the sages as Gopikas are playing the roles of the sinful souls in Dushpravrutti, who are diverting their uncontrollable lust towards God, who has unparallel physical beauty. The additional romance arranged by God through His created forms is only with reference to the transformation of the soul from Dushpravrutti to Pravrutti. In the transformation from Pravrutti to Nivrutti, there is no place for any type of romance with anybody including God and any soul, irrespective of gender, has to leave the fascination even for the justified spouse-bond lust also for the sake of mission of God. In this transformation of Pravrutti to Nivrutti, even the physical sacrifice of the worldly bonds is not mandatory provided the soul eradicates the basic fascination present in every worldly bond and concentrates all the fascinations into one fascination for God. This is irrespective of the gender. In the transformation of Dushpravrutti to Pravrutti, romantic bond with created forms of God is shown as the attracting common chocolate. For the males also, the same attraction to heavenly dancers is shown as the common chocolate. In fact, such romance in the process of transformation from Dushpravrutti to Pravrutti also leads the soul to the hell. However, such bad result is not an extra additional item in this transformation because such bad state continues for the soul even if the soul is in Dushpravrutti and is not coming to this transformation process. Hence, there is no extra damage for the soul due to coming to this transformation process. In fact, the boundary of this transformation is framed by God as the theoretical facial attraction only so that the soul from Dushpravrutti comes to the divine atmosphere due to this attraction and reforms itself on hearing the powerful spiritual knowledge of God.

92. Did Rama enjoy the exit of Sita also, being the ocean of bliss?

[Swami, You told that when Anaghā is absent, God Datta gets the same bliss from His own self. When Rama wept due to the exit of Sita, who is the incarnation of Himself, did He enjoy that also being the ocean of bliss?]

Swami replied:- Entertainment means engagement with a second item to get rid of boredom due to loneliness. The second item may be joy or sorrow. Hence, entertainment does not mean engagement with joy only all the time. The result of engagement with sorrow is pain only and not joy. When you are eating hot dishes, sweetness is not the result. Generally, people mistake that since God is infinite ocean of bliss, He must be enjoying even sorrow also. That means He is getting sweetness from hot dishes, which is impossible. Actually, the original unimaginable God is the infinite ocean of bliss. In His case, there is no question of engagement with sorrow. This unimaginable God is mediated with a tiny part of creation (human body and soul) and covers Himself with ignorance for the worldly entertainment. By this, He can mix with worldly human beings. When Rama wept for Sita, He is the mediated unimaginable God covered by ignorance. Hence, when He wept for Sita, He experienced pain only and not joy. Whenever He feels that He is unable to undergo the pain, He touches Himself, the ocean of bliss. Hence, the human incarnation uses both ignorance and awareness as per the situation. Since Sita is Himself, Rama did not touch the innermost layer of God-component due to His excess love on her, who is Himself. The human incarnation uses both Vidyaa (awareness) and Avidyā (ignorance) as said in the Veda (Vidyā ca Avidyā ca…). In the innermost depth, Rama is the infinite ocean of bliss. Since bliss and happiness are qualitatively very close to each other, Rama may not relish the happy situations of life as He relishes the tragic situations of life. A fellow already enjoying the direct sugar will not like sweets as he likes the hot dishes. When Sita is lost, it was a tragic situation. Rama likes to enjoy this tragic situation by constantly weeping and by constantly covering Himself with strong ignorance that does not allow the self-awareness to touch the inner bliss. He was very much entertained with that situation.

93. Is it fair for God to give His unreal form even to the successful Gopikas?

[Swami, sages did penance for millions of births to attain the permanent union of God. But, God has given His unreal form instead of His real form even to the successful Gopikas even in Goloka. Is it fair?]

Swami replied:- Of course, the sages did penance for God for millions of births. But, they did not do penance to attain sexual union with God. The sages always desired to merge their souls into God. They developed sweet devotion in their last birth alone so that they can pass the spouse-bond test voting for God against their married spouse. I have already explained very elaborately that the sages played the role of Gopikas to preach to the souls in the Kali Yuga that they can reach God even by diverting bad qualities towards God. This does not mean that the Gopikas really had uncontrollable lust. In fact, they are the highest sages, who had overcome the fascination for all sensual pleasures including sex due to their severe penance, which is deathlike agony to reach God. Since God likes celibacy and always remains as the perfect celibate, the sages have also burnt their lust in their penance because a mad devotee likes what God likes and dislikes what God dislikes. In this, to tell you the real truth, I reveal now that even the twelve Gopikas in Goloka have already merged into the energetic form of God Krishna with their souls because their deep desire was to merge with God. Don’t assume that they dissolved their souls into Krishna, which is equal to destruction of the soul. They independently exist within the energetic form of God Krishna, enjoying the divine bliss of unimaginable God.

94. Did the twelve successful Gopikas merge with God Krishna?

[Swami, when the twelve successful Gopikas got merged with God Krishna, why did You tell that they were given Goloka to permanently enjoy the union of God including the sexual union as they enjoyed in Brundāvanam?]

Swami replied:- The very purpose of God Krishna dancing with married Gopikas in Brundāvanam is to preach the world that soul can reach God by diverting their unchangeable bad qualities towards God. Illegal lust is the most common bad quality in this Kali Yuga. God wanted to save the devoted souls from going to hell if they divert their lust towards God and at least break their spouse-bond for the sake of God so that they can proceed in their spiritual journey by getting another human re-birth and break the other 99 worldly bonds in course of time. God gave the highest attraction that the soul would attain Goloka, which is higher than the abode of God and showed that the soul permanently enjoys the romantic bond with God as desired by the soul in its chosen path of sweet devotion. This encourages the soul to put full efforts in the spiritual path. This does not mean that the twelve Gopikas or sages desired for the permanent romantic bond with God. They just played the role of Gopikas, who desired for the permanent romantic bond with God. In reality, God satisfied the twelve Gopikas or sages by fulfilling their permanent desire of merging with Him. The sages enacted the divine play of God to show this concept to the devotees in Kali Yuga that God will also satisfy the souls, who desire for permanent romantic bond with God by giving them Goloka. For the sake of males with such lust in Dushpravrutti, worship of God through sacrifices (Yajna) to attain the heaven (Svarga Loka) in which most beautiful heavenly dancers can be enjoyed – is suggested, which is similar to the rasa-dance of Brundāvanam.

95. How does the weakest bond have the highest merit?

[Swami, You told that there is highest merit in sweet devotion, which is that there is complete union of mind, word and body with God. But, it is also the weakest bond between souls since divorce and break-up exist in that bond. How is this possible?]

Swami replied:- It is true that the sweet devotion referring the union of a male and female has this tremendous merit of unity of two minds, two words and two body-actions. Due to this point only, the bond with spouse is said to be very strong. Sage Narada told that the illegal sex-bond is having highest strength, which is more strong than legal sex bond. I have already explained the reason for such point. In legal sex affair, there is full licence from the society. In the illegal sex-bond, there is full restriction from the society. The nature of the soul is that it develops lot of interest when there is restriction from outside and the soul develops less interest when there is full acceptance from outside. Due to this, the illegal sex bond is stronger than the legal sex-bond. In this Kali age, even the illegal sex-bond is facing break-up because the human psychology is to change from one illegal sex-bond to another illegal sex-bond as the change in variety. This point will not contradict our original concept that illegal sex-bond is stronger than the legal sex-bond and hence, the illegal sex-bond is the strongest of all the other worldly bonds. Therefore, Sage Narada took the excellent strength of this illegal sex-bond and gave it as a simile for the bond of the devotee with God. The simile is only in the strength and not in the bad nature of illegal sex-bond of Dushpravrutti, which is condemned by God. The final conclusion of Sage Narada is only that the bond with God must be the strongest and must be stronger than all the worldly bonds including the illegal sex-bond.

96. Can sweet devotion come under the category of service to God?

[Swami, You told that God doesn’t desire for petty illusory happiness from sexual union since He is ocean of bliss. But, the same God enjoys delicious food and drinks after taking human medium. Similarly, the medium of God would enjoy the sexual union just like taking food and water. Can’t we say that the sweet devotees are satisfying the sexual needs of the body of the incarnation by sacrificing their body in sex with God? In this way, the sweet devotion can come under the category of service to God. Please comment.]

Swami replied:- Regarding all the services except romantic life in sweet devotion, there is no restriction from ethical scriptures like to be a celibate or householder or not an illegal sex-monger etc., for souls of both genders. You cannot make romantic service equal to all other general services like pressing the feet, giving food, fanning, washing clothes etc. There are lot of complications in the romantic service. Moreover, these services are possible only for a human incarnation and it is very difficult to recognize the human incarnation of God because several human beings are fraudulent human incarnations exploiting the innocent public. If a real human incarnation is recognised, such human incarnation is a perfect celibate, which means that even if He accepts the romantic service and unites with the soul of opposite gender, such soul must be an incarnation of His unimaginable power like Sita for Rama, Radha/Rukmini for Krishna etc.

97. Is the cittam of the incarnation installed in His created forms?

[Swami, You told that God will create human beings having His form to satisfy the sweet devotees. So, these created human beings will be like new born babies without any experience in the world, which means that their cittam (memory) is empty. To speak romantic words and perform romantic actions, he needs the knowledge. This knowledge is definitely supplied by God only. Therefore, cittam of the incarnation of God is installed/supplied in the body of His created form proving that God Himself is involved in the romance with souls. Isn’t it?]

Swami replied:- This is bloody nonsense! God is omnipotent and is not like a scientific engineer, who produces a product and then, installs all the necessary accessories. The omnipotence of God provides all the essentially required items during the creation of the duplicate forms of God. You are talking on the lines of a product produced in the industry. There is no necessity of introducing any memory-chip into the brain of the created human being having the form of God. In the case of creation of natural human beings, there is lot of time to develop all the necessary accessories in course of time as they become adults. Here, God is creating the adults directly and hence, all the necessary accessories of an adult are provided directly.

98. Please correct my following understanding.

[Swami, after listening to Your explanation, I got the below conclusions:-

1) God has romantic life with the embodiment of His own power as female personality, who is none other than Himself. God gets highest bliss from His own self since there is nobody equal to Him (Na tat samaḥ... - Veda).

2) God desired for a single wife and hence, He became two roles as God Datta and Goddess Anaghā (Sa dvittiyam aicchat…). Romance is also one of the auspicious qualities of God (Kalyana Gunas).

3) God did not desire for the world, but, created it with plurality with both inert and non-items having different types and behaviours (Sa idaṃ sarvamasṛjata…, Neha nānāsti kiñcana…). For the sake of projection of other auspicious qualities of God, other actors and inert items are needed. Projection of His personality is only to attract the souls towards His devotion and to uplift them towards justice.

4) God Datta has unparallel romantic love only on Goddess Anaghā, who is Himself and God Datta also has infinite general love on all the created souls.

5) God has no particular feeling for souls, be it as father or as mother or as husband or darling. He only sees the intensity of love in the bond of a devoted soul. God is beyond justice and injustice being unimaginable (God cannot be fixed as biological father of souls. If He is fixed so, all the male and female souls become sons and daughters of God resulting in impossibility of marriages among the souls).

6) There are a set of devotees, who see God as the embodiment of justice and who never does any injustice. They see God as the divine Father since He is the creator of the entire creation including inert and non-inert items. For them, You said:-

i) God is real celibate (Askhalita Brahmacārī).

ii) God is the divine Father (not biological father) of all souls (Ahaṃ bījapradaḥ pitā… - Gita).

iii) God creates human beings having His forms to satisfy sweet devotees (Indro māyābhiḥ pururūpa īyate… - Veda).

7) There are a set of devotees, who see God as husband or darling, wanting sexual union with God. They are called sweet devotees. For them, You said:-

i) God approaches the devotee in the same way as the devotee approaches God (Ye yathā māṃ prapadyante… - Gita). He relinquishes His duty in this direction by creating human beings having His own form for the sake of such devotees, who fully believe that such human beings are real forms of God and progress in spiritual path based on their firm faith.

ii) God is just a reflection of the devotee (Rūpaṃ rūpaṃ pratirūpo babhūva).

iii) That which pleases God is justice and that which displeases God is injustice (Hareḥ kopakaraṃ pāpam, puṇyaṃ tasya priyapradam).

8) There are a set of devotees, who see all the bonds as unreal only and are not particular about what is the kind of bond. They are the highest sages. For them, You said:-

i) The worldly bonds are confined to this birth only and since they neither existed previously nor will exist in the next birth, the worldly bonds can be treated as relatively real or inherently unreal (Yadanityaṃ tat kṛtakaṃ hi loke - Shankara).

9) God being the ocean of love wants to satisfy all the types of devotees to encourage them in spiritual path. Hence, He did not unite with sweet devotees (satisfying the devotees, who see God as justified personality) and simultaneously united with sweet devotees by creating His created forms (satisfying the sweet devotees). The third set of devotees don’t bother about this because for them, all the worldly bonds are equally unreal. Please correct my understanding.]

Swami replied:- All your conclusions are perfectly correct.

To be continued...

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