[In the Mahā Bhāratam, king Dhṛtarāṣṭra was blind by the fascination towards his sons about their kingdom-wealth (he wanted his sons to also enjoy the portion of kingdom belonging to the sons of his brother). In the Bhāgavatam, Gopikas were blind by the fascination towards their children about their butter-wealth (they complained to the mother of Krishna about His stealing butter from their houses that was preserved for their children especially knowing Krishna as God). In the Rāmāyaṇam, Kaikeyī was blind by the fascination towards her son about his kingdom-wealth (she wanted her son Bharata to become the king instead of the deserving eldest son, Rāma). All these three cases were defeated by the blind fascination towards the greatest bond among three strongest worldly bonds, which is the bond with their children.]

[The fascination for worldly bonds must not be attributed to incarnations of God. God Rama ran after the golden deer since His wife, Sītā, desired for it. This shall not be treated as fascination for wife (Dāreṣaṇā). Rāma ran after the deer even though Lakshmana warned Him that it is the illusion created by demons since several demons were recently killed by Rāma. Rāma went after the deer knowing that by such act, Sītā will be stolen by Rāvaṇa and due to which, He can kill Rāvaṇa in the future for the sake of welfare of the world.]

[Apart from the internal hidden meaning in the action of incarnation of God, there is another angle of giving advice to humanity, which is that blind fascination for the spouse-bond shall be controlled and the advice of even a younger person (like Lakshmana) must be taken for analysis.]

[God Śrī Veṅkaṭeśvara is said to have taken heavy loan from god Kubera, the deity of wealth, to perform His marriage with Padmāvatī in a grand manner and it is also said that the Lord will be paying only the interest of the loan until the end of Kali age! All this drama played by God is to preach the humanity that heavy expenditure in functions shall be avoided so that humanity can escape the horrible trap of debt.]

[If there is injustice in money or wealth and in lust or sex, the respective root reasons are the joint bond with wealth and children and the lust related to spouse-bond. Therefore, the characteristic of the cause for Kali age is only the three strongest worldly bonds (fascinations for wealth, child and spouse), which are called the triad of worldly bonds or ‘Eṣaṇātrayam’.]

[The Veda says that even in the strongest worldly bonds like bond with spouse and bond with children, only selfishness is the hidden view. True love has no selfishness and hence, true love does not exist in any worldly bond in this world. The wife loves her husband for her happiness and not for his happiness. Similarly, the husband loves his wife for his happiness and not for her happiness. Parents love their children expecting service from them in their old age. The children love their parents for the sake of materialistic benefits from the parents.]

[God is always fulfilled from all angles since He is the infinite ocean of bliss. Hence, He does not require any trace of happiness from any soul. He accepts the service of a devotee for the sake of the pleasure of the devotee only and not for any need. Such a true love of God is very pure. The soul is expected to return such pure love to God because people say that you must present a gift of equal value to anybody, who presented a gift to you previously.]

[Even though the bond with children is also impure since selfish happiness exists in that bond also as said above, the sacrifice of fruit of work in the form of money or wealth is seen in this bond, which is the highest proof of true love neglecting even the defects on the other side. In service (Karma Saṃnyāsa), the work, which is a form of energy is sacrificed as proof of true love. In practical sacrifice of the fruit of work (Karma Phala Tyāga), money or wealth, a form of matter, is sacrificed. From science, we must understand that energy and matter are interconvertible following the principle of E=mc². From this principle, we can easily understand that matter is more valuable than energy because a lot of energy is equal to very small matter. Hence, the physical service involving sacrifice of energy has very less value compared to the physical sacrifice of matter.]

[This principle of sacrifice of fruit of work to be the highest proof of true love is already well established by people in worldly life. Hence, don’t say that God has invented this principle in spiritual life alone. Therefore, the point is very clear due to which everyone must accept that true love proved by sacrifice of fruit of work exists only on one’s own children but not on God.]

[I have taken the principle present in worldly life into spiritual life. The reason for this is that it will be very easy for a worldly person to follow his/her own principle in any place. This principle is correct and its derived conclusion is also correct, which is that every person is having true love on one’s own children but not on God. Hence, don’t say that God made this trick to deceive people.]

[Very few climax devotees allot an equal share of property to God along with their children in their property-will at least at the time of death. But, the majority are not doing even this. From this, we must conclude that for the majority of people, their child is more dear to them than God.]

[Worst lust is always related to youth. Best love is related to the good features of the face. Love is greater than lust. Good qualities are greater than love. Devotion to God is greater than any good quality and thus, it is the best. Devotion to God is the best divine beauty.]

[A chapter in the Ramayana is named as ‘Sundara Kāṇḍa’ because it mainly contains the story of Hanumān, who is the most beautiful. Hanumān is called ‘Sundara’ or beautiful due to His unimaginable devotion to God. Hanumān thought of committing suicide when Sītā was not found in Lanka for a long time during His strenuous search. Due to such climax devotion of Hanumān to God Rama, Hanumān is called the most beautiful or ‘Sundara’. This chapter is named purely based on the beauty of Hanumān and not based on the beauty of God Rama, not based on the beauty of Goddess Sītā and not based on the beauty of the gardens of Lanka city.]

[Love is confused to be devotion. One can love even a bad quality just like Maṇḍodarī loved the demon called Ravana. Love related to beautiful face is also confused to be lust related to youth. Beauty does not mean young age. If it is so, a young monkey shall be more beautiful than an old peacock!!]

[People are fond of beauty even though they do not understand the basic meaning of the word ‘beauty’! People propagate that love is God and the wonder is that these people do not know the basic meaning of the word ‘love’!]

[When sages saw God Rama, who was very beautiful, they requested to offer a hug to Him. This is the sign of pure love. When the 16,000 daughters of kings saw the same God Rama in the form of God Krishna, they wanted to marry Him and enjoy Him permanently throughout their lives. This is the sign of lust.]

[Hugging and kissing exists in all bonds like the bond between mother and son or father and daughter or brother and sister etc. The sages wanted to become females and hug God Rama particularly with a view to express that they have conquered the bond with spouse before the bond with God. They did not request God Rama for even one sexual union unlike the daughters of kings, who wanted marriage to have continuous sexual union with God throughout their lives. The difference between sages and daughters of kings is due to the difference between their living ways called ‘yoga’ (pure lifestyle like pure vegetarian food etc.) and ‘bhoga’ (impure lifestyle like violent non-vegetarian food etc.) respectively.]

[Seeing a beautiful flower and wishing to smell it in a tender way without plucking it is called as the essence of love, which is related to the quality of Sattvam. Plucking the beautiful flower, crushing it with hand and desire for vigorous eating is called as lust, which is related to the qualities of Rajas and Tamas.]

[The word ‘love-transformed-lust’ or ‘love-based-lust’ indicates only one material that is love only. Love means pure gold lump. The ‘love-transformed-lust’ means pure gold lump transformed into a jewel painted with black colour of iron. Even though the lump of gold and the jewel of gold are different words, there is only one basic material, which is gold only. This love might appear as lust because the actions like hugging and kissing are visible externally and are always misunderstood easily in bad sense only. Similarly, the word ‘lust-transformed-love’ or ‘lust-based-love’ means only one material, which is lust only. The love here is also lust only just like the iron, which is modified into an instrument painted with yellow colour of gold, is iron only appearing as gold. Here in this second case, the intention is only blind physical beastly enjoyment of sex. In the first case, love appears as lust and in the second case, lust appears as love. Hence, basically there are only two true separate materials, which are love (gold) and lust (iron).]

[In sexual union, cuts by nails and teeth are done mutually by the two partners and this indicates the violence of wild animals while killing soft animals in eating the non-vegetarian food. Such eating of vegetarian food need not be found fault since the eaten item is without agony for life. In this way, lust is indicating the cruel nature of wild animals in the forests. Such tendency is due to the quality of Rajas and the quality of Tamas. Hence, lust belongs to bad qualities, which are Rajas and Tamas while love belongs to the good quality of Sattvam.]

[In temples, we find the inert wealth dedicated by devoted kings preserved by two non-inert lively serpents through a technique called ‘Nāgabandha’. The two lively serpents indicate the two lively activities called sacrifice of service (Karma Saṃnyāsa) and sacrifice of fruit of work (Karma Phala Tyāga) of the final step called practice (Karma Yoga). In the case of worldly souls, their two fascinations for spouse and children are the two lively serpents that protect their unjust wealth hindering their sacrifice to God. Thus, Nāgabandha in the case of every worldly soul denotes the three strongest worldly bonds (eṣaṇātrayam) with inert wealth and two other non-inert lively fascinations towards spouse and children.]

[Out of the three strongest worldly bonds, spouse-bond is relatively weak since it weakens in old age, whereas the bond with children is permanent till death. The resulting unbeaten bond in the heart of every soul is the joint bond with wealth and children, which are always together. One can imagine the power of this double bond because even sages born as Gopikas could not defeat this double bond in spite of knowing that Krishna is the ultimate God. They complained to His mother when He stole little butter from their houses that was preserved for their children. In fact, this double bond is also finally becoming triple joint bond since the spouse also tries and encourages the other partner to give the entire earned wealth to their children only. Therefore, all the three strongest worldly bonds are always together forming the most strongest triple bond called ‘Eṣaṇātrayam’ that is solidified as bond with child, which is called as the general bond with world.]

[In the Mahā Bhāratam, the greediness for wealth in view of their children can be seen in two contexts:- i) Dhṛtarāṣṭra unjustly wanted even the wealth from Pāṇḍavas for the sake of his children. ii) Dharmarāja reduced his desire even for his justified wealth to be enjoyed by his children by asking for five villages in place of his rightful share of kingdom. In the Ramayanam, the lust for others’ spouses can be seen in two contexts:- i) Rama limiting Himself to His wife. ii) Ravana raping others’ wives. In the Bhagavatam, both i) greediness for wealth for the sake of children and ii) lust for others’ spouses can be seen in the case of Gopikas in two contexts:- i) Gopikās were defeated in the context of fascination for their children even if God competed by stealing the butter-wealth preserved for their children (since Gopikās complained to the mother of Krishna about His stealing of their butter-wealth), which means that their defeat is real. ii) Gopikās succeeded in the context of their fascination for lust because even though they appeared as if they were overpowered by the lust towards Krishna, all that was only a divine drama played for the sake of people of coming Kali age, which means that their defeat by lust is unreal.]

[On one side, the item is with divine trinity and on the other side, the item is with three strongest worldly bonds. One has to choose one of these two sides after analysing the benefit and loss of these two sides. The two bonds existing towards these two opposite sides are respectively called as ‘śreyaḥ’ (beneficial but not dear) and ‘preyaḥ’ (damaging but dear). The word ‘vedya’ indicates that the Veda itself described about these two bonds (Śreyaśca preyaśca manuṣya metaḥ, tau samparītya vivinakti dhiīraḥ, tayos śreya ādadānasya sādhu bhavati, hīyate'rthād ya u preyo vṛṇīte)]