26 Aug 2025
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| 78-86 | 87-98 | 99 | 100-108 |
QA:99
(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)
99. Please explain the concept of sweet devotion exclusively from the perspective of God.
[Ms. Thrylokya asked:- Paadanamaskaaram, Swami. Please explain the concept of sweet devotion exclusively from the perspective of God. God is great because He follows justice although He is omnipotent to escape it. If omnipotence alone makes Him great, then every rich and powerful person in this world becomes great, which is not correct. God comes to uplift justice and He converts even the most sinful devotees into righteous souls (Kṣipraṁ bhavati dharmātmā…- Gita). When such greatest God is asking the souls to give up justice for His sake (Sarva dharmān parityajya…- Gita) as in case of sweet devotion, it is appearing that He doesn’t care about justice when it comes to His personal life. Why does He transform the sinful soul into a righteous soul and then ask the same soul to break the justice for His sake making the soul sinful again? It appears like a wasteful loop. Please enlighten me.
Please clarify further that Radhaa/Anaghā was not created as a demo-piece just to prove that Gopikas got the enjoyment, which is equal to the enjoyment of Radha.
Suppose two married ladies have approached God in sweet devotion. One is in Dushpravrutti and another is in Pravrutti. What are the resulting fruits to be received by these two souls?
Suppose an unmarried lady approached God in sweet devotion (legally or illegally), what is her direction?
Even though God is omnipotent, He will not do a certain thing because it is improper (anucita) to do. You also told that He has even taken the punishment twice on behalf of Himself and Gopika even though He has not done any sin and the reason for His acceptance of punishment was only to avoid the imitation of God by some exploiters in the society. All this is told by You. Keeping this in Your view, please analyze this entire question in logical way in the format of points.]
Swami replied:-
i) Radha is the greatest among all Gopikas. I need not say her as Goddess Anaghā to bring her greatness into the picture. Even the story of her role as Radha is sufficient to establish her as the greatest devotee of God. She was married to Ayanaghosha in her childhood and as per the ethical tradition of those days, she must follow him as justified wife and shall get children from him. She sacrificed her husband and the very idea of children also due to her unique devotion to God. Such sacrifice is not seen in any Gopika. Even Gopikas, being the omniscient sages respected her as their leader and never thought of equality with her. Even some Gopikas were totally dedicated to Radha and you can see such tradition in North India even now.
ii) God's policy is not to see all souls as equal. "Help others and hurt none" is not a wise policy. Help good people and hurt bad people is the real divine policy (Paritrāṇāya...- Gita). Of course, God has equal basic love towards all the souls in order to uplift them just like a class teacher. Madhva says that souls are also of different high and low levels. One should not say that all the passed candidates should get gold medals. Hence, there is not only difference between Radha and Gopikas, but also there is difference among the passed Gopikas in their levels of devotion.
iii) The divine drama in Brundāvanam is played by God Datta as Krishna, Goddess Anagha as Radha and the sages as Gopikas in the end of Dvāpara age in view of the upcoming Kali age in which all the souls possess irreparable bad qualities. The aim of this drama is to divert the bad qualities from the society (Dushpravrutti) towards God (Nivrutti). Thus, it is a two-fold divine program.
iv) When the soul is to be diverted to the higher level, there must be some commonalities between the existing stage and the next stage in order to attract the soul. In the existing stage of Dushpravrutti, the soul is very much soaked with illegal sexual life. The Arthavāda attracts the soul to the higher stage showing the commonality of the same illegal sex in the higher state that is Goloka whereas in the previous state, the ultimate fate was horrible hell. This will attract the soul to the higher state because there is no loss of the present advantages and moreover, the same present state will lead to the abode of God in the next state. Actually, in the upper worlds, the souls contain energetic bodies and there is no physical sex due to the absence of materialised body. Matter is Tamas quality that is responsible for the sex in this world. But, if this is revealed, the soul will think that he/she will lose the illegal sex in the upper world and hence, will concentrate on the illegal sex here itself. This concept that "The illegal sex with God exists in the upper world" is an Arthavāda that is used to attract the soul to the higher level. Now here, on the earth, the illegal sex with God is inevitable in this program. But, that is managed by God through the technology of His Māyā by creating duplicate souls having His form.
v) The ultimate aim of this divine program is to attract the soul in the same affair in which it is existing and slowly the soul will study the qualities of God like His fondness for justice etc. The soul will be reformed into Pravrutti by turning as the soul fond of justice (Kṣipraṃ bhavati Dharmātmā...- Gita). The initial illegal sex is not a new addition by God because even otherwise, the bad soul will continue with that illegal sex only in Dushpravrutti. Hence, this is not an additional sin created by God. I give a simile to this. The Veda says to kill the goat in the sacrifice at a specific stage of the ritual. This does not mean that a non-vegetarian is killing the animal as per the advice of the Veda. Even if the Veda does not advice, the non-vegetarian will kill the goat and eat it even without this ritual.
vi) The equality of Radha with Gopikas never existed in the Bhagavatam since Radha is the leader of Gopikas in Brindavanam and she is also the Queen of Gopikas in Goloka occupying equal seat with God Krishna. These Gopikas are not ignorant souls, but have lot of miraculous powers due to their very long penance for millions of births. They know very well that Krishna is God and Radha is the power of God Krishna. In fact, in Goloka, some of the Gopikas merged in Radha and some merged in Krishna and some merged in both as united form depending upon their individual devotion towards Radha, Krishna and united form. This point of equality between Radha and Gopikas is given as an interpretation now by Shri Datta Swami involved in discussions with His devotees about sweet devotion. He is supporting the Arthavāda by saying that the form, the gross body, the individual soul and antaḥkaraṇams of the Creator Krishna and created Krishnas were similar. He also says that the unimaginable God is not involved in the union of Gopikas with created Krishnas. Even if the unimaginable God is involved in the union of Creator Krishna with Radha, Radha is acting as a devotee to stand as an ideal devotee for Gopikas. Rukmini was pure incarnation of the Sattvam power of God Vishnu, which is pure knowledge and hence, has the same awareness of God Krishna. Radha is a mixed incarnation of the power of God Vishnu as Hlādinī Shakti, which is also the power of Sattvam. But, she is the also the incarnation of God Shiva of Tamas quality and is covered by full ignorance so that she can act in the role of ideal devotee by mixing fully with ignorant devotees. Hence, Radha is not aware of the union of Parabrahman with her and only the Creator Krishna is aware of it. All this logic is given by Shri Datta Swami to support the Arthavāda so that His surrounding devotees are encouraged in the sweet devotion, which is the normal tendency of Kali age. I don't know, which atheist injected a poisonous injection and the poison is that Radha is used as a demo-piece.
vii) I like to start with a specific example. If the actor is elevated by the role, it is plus. If the actor is lowered by the role, it is minus. If the actor is equalised with somebody through the role, it is zero. a) The Plus:- If an ordinary human being as actor acts in the role of God Krishna, it is plus. b) The Zero:- Anaghā as an actress is equalised with Gopika through the role of Radha, it is zero. c) The minus:- God Brahma as an actor is acting in the role of God Brahma Himself. As role, God Brahma told a lie to God Shiva and that 5th face which told lie was plucked by the nails of God Shiva. Here, the aim of this play is that one should not tell a lie. God Brahma as role told the lie, but, God Brahma as actor need not tell any lie since God Brahma is God Shiva Himself. Here, the actor is lowered by the role.
viii) Now, tell Me when God Brahma is prepared to lower Himself through a role that is inferior to ordinary human being, who doesn't tell a lie, why Anaghā should feel frustrated when she is equalised with a devotee through the role of Radha? Here, the actor/actress is real and the role in the play is unreal. God Datta, sages and Goddess Anaghā are acting in the roles of God Krishna, Gopikas and Radha. Since the role is unreal, God Brahma is not at all insulted. The actor Brahma became lower than an ordinary human being for the sake of preaching the devotees. Here, the real God Brahma is not at all lowered. Similarly, the greatest Goddess Anaghā through the role of Radha is equalised to Gopikas to encourage the devotion of Gopikas.
ix) Moreover, this equalisation of Radha with Gopikas was also not a factual situation. This equalisation is only the assumption of Shri Datta Swami in the argument to support Arthavāda. This is not a practical fact. Even if it is assumed as a practical fact, the role of Anaghā as Radha in the divine play is unreal. If Radha is insulted by such equalisation, God Brahma is also insulted by such lowering.
x) Though not least, but, the last point is that Radha in the role of ignorant devotee is enjoying the trace of illusory happiness that is generated by the interaction of her medium with the medium of creator Krishna. Apart from this, she is not enjoying the union of Parabrahman since she is covered by the ignorance to stand as ideal devotee just like Rama was covered with full ignorance to stand as an ideal human being. The Parabrahman is only experienced by the Creator Krishna due to absence of ignorance in Him in the role of divine preacher or Sadguru. Here, Radha is equated to Gopikas in the enjoyment in the union. But, one important point here to be noted is that the enjoyment of Radha is not only equal to Gopikas with created Krishnas, but also equal to any human couple in the creation. The reason is that the Gopika and created Krishna are just equal to two human beings. Therefore, the trace of illusory happiness that is experienced by Radha, Gopikas, created Krishnas and any human couple in the creation is one and the same. Hence, no need of weeping that Radha's enjoyment is equalised to the enjoyment of a Gopika with created Krishna. If you want to weep for Radha, you have to weep infinite number of times because the happiness enjoyed by Radha is equal to every human couple in the creation! I have already told that Gopikas and created Krishnas are just normal human beings becoming part and parcel of this creation.
xi) Here, the transformation of the bad soul is from Dushpravrutti to Pravrutti only since Pravrutti is mandatory. Nivrutti is always optional. Therefore, after coming to Pravrutti, it is left to the option of the soul to go to Nivrutti or not. Hence, in the verse "Kṣipraṃ bhavati dharmātmā", it is told as Dharmātmā (Pravrutti) and not Muktātmā (Nivrutti).
xii) In the case of males situated in Dushpravrutti in Kali yuga, in the specific point of sweet devotion, the attraction towards heavenly dancers, who are far far more beautiful than human females stand as the attracting chocolate. When such persons perform sacrifices (Yajna) to reach heaven due to this attraction, since the sacrifice becomes very much fascinating worship of God, such sinful persons are changed into good people by studying the personality of God. Indra means the ruler, Agni means the first and all these words mean God only. This is the alternative way for males to be attracted in the transformation of soul from Dushpravrutti to Pravrutti.
xiii) Leaving the worldly bonds for the sake of God exists in the transformation of the soul from Pravrutti to Nivrutti. In this stage, there is no point of romance even with God because for a person standing in Pravrutti and going for Nivrutti, there is no worldly bond with romance. Here, leaving the spouse-bond means leaving the very justified romantic life for the sake of God's mission. Hence, transformation from Dushpravrutti to Pravrutti is sweet devotion and transformation from Pravrutti to Nivrutti is leaving the worldly bond even with justified romance.
xiv) Due to the encouragement of sweet devotion, people misunderstand that God is disturbing the Pravrutti (justified worldly life) and simultaneously preaching Pravrutti to all souls. This misunderstanding can be removed by knowing the real intention of God, which is to attract the soul from Dushpravrutti to Pravrutti. Even though the sinful soul comes from Dushpravrutti with sinful idea, the soul is finally going to be transformed into a justified soul of Pravrutti. You may doubt that till the soul is transformed into Pravrutti, God has to maintain the illegal sweet love with the soul. Here, God is creating duplicate souls with His form for that purpose. Now again, you may argue that God is spoiling the souls by such process. The answer is no because assuming that God has not created some human beings (His duplicate forms), these sinful souls will continue their illegal sweet love with some other human beings in Dushpravrutti. Hence, there is no extra spoiling of these sinful souls by God. Therefore, God is not touched by any sin in this process. In fact, these souls think that their sweet devotion with God itself is Nivrutti because they are associated with God. But, their actual transformation is from Dushpravrutti to Pravrutti and not from Dushpravrutti to Nivrutti.
xv) Without the above clarifications, which is right knowledge, the ignorance will continue to misunderstand God. Ignorance does not mean the absence of the very basic knowledge, it is only the presence of wrong knowledge, which can be cut by the right knowledge only like a diamond to be cut by another diamond. Without this right knowledge, people will misunderstand that God is preaching the souls to follow the justice strictly on one side and He is Himself violating the justice by telling that the soul shall leave all justice and surrender to Him (Sarva dharmān...). Only on understanding that God said this in the beginning stage of transformation of the soul from Dushpravrutti to Pravrutti since the bad soul will not come forward without this chocolate, one can understand the real intention of God because whatever He told here (Sarva dharmān...) is simply an arthavāda to attract the sinful soul from Dushpravrutti. God Krishna came with far higher beauty than any human being to say that this divine chocolate is tastier than any chocolate in Dushpravrutti. Further, this divine chocolate grants tremendous health (Goloka, above the abode of God) and that the chocolate in Dushpravrutti will give illness (hell).
xvi) In the case of Rama, the corresponding time was full of justice and hence, there was no need for such a complicated plan. But, in the case of Krishna, based on the immediately upcoming Kali Yuga, which is filled with injustice only, such complicated plan with all the minute details of several intermediate steps was necessary. But for this, both Rama and Krishna are exactly one and the same. The same God standing in white light looking as white is God Rama and the same God standing in red light looking as red is God Krishna. Any person has free will to put the spectacles of any coloured glass and can see the world coloured as per his/her liking. Similarly, every soul has free will to put the misinterpretation-spectacle of his liked colour and misinterpret the truth. By this, the true colourless world will not get any colour.
xvii) I like to explain the following Gita verse in three stages:-
I) Stage-1: Sarva dharmān parityajya:- This means that all the justice is to be left. This happens in Dushpravrutti stage in which sins are done rejecting the justice entirely. This concept of Dushpravrutti is diverted to God and this is meant by the diversion of bad qualities to God. In Kali age, almost all souls have very bad qualities. The concept of Dushpravrutti is not rejected when the soul is diverted to God. Hence, the soul will conveniently divert himself/herself to God from Dushpravrutti. Actually, this is not the policy of God. This is shown as an attracting chocolate to the soul of Dushpravrutti to divert to God since there is no trace of inconvenience because the same bad concept of Dushpravrutti is diverted to God. This is the stage of Arthavāda by which a lie about the liking of God to reject justice is falsely projected for the sake of a good purpose. Artha = for the sake of good purpose, which is diversion of the sinner towards God from Dushpravrutti, Vāda = a lie that God is also interested in the sin rejecting justice entirely - is told. People misunderstand that this sinful concept will continue even in Nivrutti. This is not correct because this concept continues for a very little time in the beginning of the transformation period in which the duplicate forms created by God are only involved. Hence, it is totally a misunderstanding that the sinful activity of rejecting justice continues in Nivrutti and even in the time of enjoying the fruit of Nivrutti. In fact, God turns the soul from Dushpravrutti to Pravrutti only and leaves the soul there because Nivrutti is optional. It is purely the will of the Pravrutti-devotee to proceed to Nivrutti by rejecting all the worldly bonds (including the bond with spouse or justified romance) for the sake of service to God.
II) Stage-2: Māmekaṃ śaraṇaṃ vraja:- This means that the diverted sinner is advised to totally surrender to God. This second stage is quite natural also since more fascination towards more tasty chocolate (more beautiful Krishna) develops naturally, which results in total surrender to God. By this, the soul comes to know about more attractive God and about His good qualities like His fondness for justice and dislike for injustice. The sinner-turned-devotee will naturally become the follower of justice and opposer of injustice. This point is told in another verse of the Gita that when a very bad sinner becomes the devotee to God, such devotee will shortly become the follower of justice (Api cet sa durācārāḥ...Kṣipraṃ bhavati dharmātmā).
III) Stage-3: Ahaṃ tvā sarva paāpebhyo mokṣayiṣyāmi:- This means that God will relieve the sinner-turned-devotee-turned-righteous person from all sins. In this point, the question comes about the sins done by the sinner before becoming the devotee. When a soul leaves the bad qualities due to devotion to God, such reformation takes place in three steps (realisation, repentance and non-repetition of sin). The aim of punishment for sin is not the revenge of God, but, for the sake of reformation of the soul only. When God is confident that the soul will not repeat such sin in future, God will cancel the punishment because the purpose of punishment is reformation only. If the 3rd step of non-repetition is implemented, all the past sins done by the soul will be totally cancelled. Hence, the soul is relieved from all the sins.
xviii) The sweet love of the sinful soul in Dushpravrutti is a perfect sin because ethical scripture says that both the illegal partners will be seriously punished in the hell. This sweet love is called as sweet devotion when this sweet love is involved with God. Now, the point is that whether sweet devotion is sin or not. From the point of the soul, it is sin because the soul is enjoying the created duplicate forms of creator Krishna and such duplicate forms are also other human beings (who are other than the spouse). In Dushpravrutti, the same enjoyment was going on with other human beings only. Due to the commonality of ‘other human beings’, the enjoyment with the created Krishnas is exactly the same sin of Dushpravrutti. But, you may argue that since Creator Krishna has made such arrangement, the Creator Krishna must also become sinful. This is completely wrong. The reason is that if the sinful soul has not been diverted to God, the sinful soul would have continued the same sin in Dushpravrutti. Hence, this new sin committed with duplicate forms is not a separate new sin provoked by God and therefore, it is not a sin on the part of God. Of course, real Krishna condemned this enjoyment of Gopikas with duplicate forms as sin by taking the double punishment. Actually, we have already proved that this new sin is not at all a sin from the side of God since the sinner soul would have continued the same sin in Dushpravrutti. Hence, real Krishna telling that this is a sin on His side is not in real sense, but, only in superficial sense from the point of view of avoiding the exploitation of His actions by some clever souls in the society. Real Krishna telling this as a sin on His side (based on which He has taken the double punishment) is only a lie told for the sake of good purpose of avoiding the exploitation in society.
xix) You asked a question about two souls. The first soul in Dushpravrutti diverted to God in sweet devotion will be transformed into a justified soul of Pravrutti state. Regarding the second soul, which is in Pravrutti and approached God, such soul might have come to God for the following purposes:- i) For solving some of its worldly problem, in which case, God will decide as per its deservingness or ii) To get salvation from all worldly bonds (Moksha) and to get the union with God (Yoga called Sāyujyam or Kaivalyam). This union (is not the sweet devotion because in Nivrutti, the spouse-bond is only left for the sake of God’s work and not for the sake of sweet devotion with God) is the merge of souls in individual subtle energetic bodies in the energetic body of God worshipped by the souls. In this case, if the devotion of the soul to God is in climax and due to that, if all the worldly bonds are spontaneously dropped, the divine fruit of Nivrutti will be given by God to that soul. In the case of this second soul, there is no question of sweet devotion with God because this is a transformation from Pravrutti to Nivrutti. Rāsa-dance is linked with the transformation of the soul from Dushpravrutti to Pravrutti only and not linked with the transformation of the soul from Pravrutti to Nivrutti. An unmarried lady approaching God for legal marriage is in Pravrutti and she will continue in the Pravrutti in the future births also getting the blessings from God. If the unmarried lady approached God for illegal sex, such a lady is in Dushpravrutti and is diverted to God like a sinful soul of Kali age. The future of such souls fully depends on their future interests and future spiritual efforts. Gopikas recognized as sages means that the roles in the play are recognized as actors. All this play is not really connected with the actors since the actors as sages are in the actual Nivrutti already having burnt their lust in continuous penance for God during millions of past births.
xx) Gopikas were sages, who played the drama of the Bhagavatam for the sake of almost all the souls to be present in Dushpravrutti in the immediate upcoming Kali age. They have not acted this drama presenting the transformation of the soul from Pravrutti to Nivrutti because such a transformation was already happening since from the first Satya Yuga. That need not be replayed, that too in the beginning of Kali Yuga. Once the Gopikas left their husbands and opted for sweet devotion with God, it logically denotes that they are representing the souls of Kali age, who left their spouse-bonds for the sake of sweet love of Dushpravrutti. We must also remember that the Gopikas have not got the fruit of Nivrutti simply by leaving the spouse-bond, but, they were considered to the fruit of Nivrutti only when all the worldly bonds (including spouse-bond) are left by them. This means that they are indicating the transformation of the soul from Dushpravrutti to Pravrutti and subsequent transformation of the soul (provided the soul is interested in Nivrutti by itself inherently) from Pravrutti to Nivrutti. Hence, the sweet devotion with God presented by Gopikas (rāsa-dance) is not the last stage of Nivrutti, but, is the first stage of the period of transformation from Dushpravrutti to Pravrutti. This sweet devotion in rāsa-dance is projected as Nivrutti as Arthavāda (beneficial meritorious lie) to encourage and uplift the souls in Kali age.
xxi) God is omnipotent and hence, He can meet the Gopikas with His real forms (since He can multiply His real form also) and due to omnipotency, He can remain as the pure celibate since He is the highest authority in any matter of Pravrutti or Nivrutti. This is not a correct concept to establish the real greatness of God because such behaviour is improper in any case including God. God will do anything provided it is proper (ucita). God as the rule maker will follow the rule and stands as the most ideal example for souls. The above analysis proves that God cannot be blamed at any point in any angle since He has not used His unique power of omnipotence anywhere improperly. If God’s aim is to enjoy Gopikas through sinful way and say some clever interpretation to escape His unjust enjoyment, He could have enjoyed Gopikas through His real forms only without creating His duplicate forms. Actually, He created duplicate forms and did not involve Himself in such enjoyment and due to this, such blame has no place at all.
xxii) The final salvation of a soul in the upper world is the merge of the individual soul having very subtle energetic body with the gross energetic body of the desired form of God worshipped by the devoted soul. Such a merge is Kaivalyam (monistic merge) from the point of superficial view. Actually, such merge is Saayujyam (dualistic merge) from the point of internal deep view. When sugar dissolves in water, the sugar solution appears to be a single item. But, if it is viewed under the microscope, we can see sugar molecules and water molecules separately. If you think that it is monistic merge in which the soul disappears by merge, it is a total loss to the soul. After merge, the quantity of God will not increase and hence, the only possibility is disappearance of the merged soul. These merged souls will be enjoying the unimaginable God, who is infinite ocean of bliss. Whenever God comes to earth as human incarnation, these merged souls will come out and take birth on the earth to assist God in the divine mission. The Veda is the authority for all these concepts (Nirañjanaṃ sāmyamupaiti divyam, paraṃjyoti rupasampadya svena rūpeṇābhi niṣpadyate…). The sweet love or sweet devotion in terms of interaction between gross bodies exists only on this earth in which the gross bodies are in materialized state. In the upper worlds, the bodies are made of inert energy only along with the usual individual souls and antaḥkaraṇams. The sweet love in the upper worlds is only through the interaction of the antaḥkaraṇams since materialized gross bodies are absent. The above said explanation reveals the state of salvation of liberated souls in the upper worlds. If the soul is with lust (on heavenly dancers) in the upper world, it goes to the lower divine abode called Svarga Loka. If the soul is aspiring only merge with the energetic incarnation of God, it goes to the higher divine abodes called Brahma Loka etc. This distinction between lower and higher abodes of God exists in Hinduism. In all the western religions, there is only one divine abode called heaven, which is certainly the higher divine abode only. In the merge with the gross energetic body of the energetic incarnation of God (the incarnation becomes specific as per the liking of the devotee), the devotees in subtle energetic bodies are immersed in the infinite ocean of bliss present inside the energetic body. The Veda says that such infinite bliss is far far greater than the illusory happiness of the human beings. The Veda gives a procedure of multiplication of human happiness by hundred in several steps to reach the final bliss of God (Sa eko Brahmaṇa ānandaḥ…- Ānandavallī, Taittirīya Upanishad).
xxiii) Dushpravrutti is defined as the state of the soul associated with unjust worldly bonds. Pravrutti is defined as the state of the soul associated with justified worldly bonds. Nivrutti is defined as the state of the soul associated only with the bond with God. In Nivrutti, both justified and unjust worldly bonds are spontaneously broken due to the effect of the single concentrated bond with God. In the transformation from Dushpravrutti to Pravrutti, the unjust worldly bonds are diverted towards God and the transformation of the sinful soul from Dushpravrutti to Pravrutti is the result and the diversion of unjust bonds towards God is only an initial attraction (Ex:- Rāsa-dance of Krishna and Gopikas is projected as the path of Nivrutti, which is Arthavāda only) to move the sinful soul from Dushpravrutti towards God. In the transformation from Pravrutti to Nivrutti, both justified and unjust worldly bonds disappear due to the influence of the single and concentrated attachment of the soul with God so that the sweet love or romance itself is leftover along with its justified bond by the soul. In the transformation from Pravrutti to Nivrutti, all the 100 worldly bonds are to be dropped for the sake of participation in the mission of God. When all the worldly bonds are dropped, the soul shall not desire anything from God. If the bond with even justified money is dropped, the soul shall not ask God for even justified money. If the bond with even justified child is dropped, the soul shall not ask God for even justified child. If the bond with even justified sex is dropped, the soul shall not ask God for even justified sex. All the worldly desires must be dropped and total surrender of the soul to the will of God alone must exist forever in the path of Nivrutti. The corresponding path is revealed based on the level of the devotee. In the lower level of the devotee, Arthavādas (beneficial meritorious lies) are rained. In the higher level of the devotee, all the truths are rained. One shall not mistake the two levels of spiritual knowledge as contradicting concepts and misunderstand God as a hypocrite. The soul can progress in the forward spiritual direction only when it puts rocky faith on God believing that whatever is advised or acted by God is the unshakable truth. Such a devotee believes that God does not follow the truth and justice, whereas the truth and justice follow God.
To be continued...
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