[Mahā Māyā or Kāraṇa Śakti or Causal Power is not different from Parabrahman since both are unimaginable items even if you like to mention them separately due to your liking for dualism. The actual point is that we don’t know that whether they are one or two in the unimaginable state, which is the original state of God. Even if there are two unimaginable items together, we have to forcibly take both items as one only because both in unimaginable state are not distinguishable. That resulting one unimaginable item is called as Parabrahman by the school of the Vedānta and the same one unimaginable item is called as Ādiparāśakti by the school of the Śākteya. Whatever may be the name, the inevitable conclusion is that it is one only. This is not the discussion about unimaginable God and imaginable soul, in which case it is certainly dualism as told by Madhva. This is discussion between two unimaginable items, which are called Parabrahman and Mahā Māyā. This causal power generates inert energy. The inert energy is called Mūla Māyā because it is the root cause for the rest of the creation through modifications. The entire world, which is formed due to the modification of inert energy, is also called as Mahā Māyā. The word ‘Mahā Māyā’ contains two words:- i) Mahā, ii) Māyā. In the context of Mahā Māyā being called as the entire world, both these words have the below meaning: The word ‘Mahā’ means this infinite creation without beginning and end from the viewpoint of souls. The word ‘Māyā’ means that the creation is also Māyā since it is the modified form of Mūla Māyā. The word ‘Mūla Māyā’ is called as Kārya Māyā Śakti or Kārya Brahman. Here, the word Mahā Māyā means the product resulting from the modification of Kārya Māyā Śakti or inert energy.]

[One should not be confused about monism, qualified monism and dualism discussed in the three philosophies of Shankara, Rāmānuja and Madhva with the same three words (monism, qualified monism and dualism) discussed here. In the case of Shankara, Rāmānuja and Madhva, these three topics of three philosophies pertain to God and soul.

Here, the same three topics pertain to Parabrahman and Mahā Māyā or Datta and Anaghā or Rādhā and Krishna.]

[In the basic unimaginable state of God, God may be one or two. Even if one or two exist in unimaginable state, everybody is forced to take it as one only. This unimaginable state is called ‘Paramārtha Daśā’ of Shankara. This is the kingdom of Shankara, who will not come out into the imaginable state called ‘Vyavahāra Daśā.’ Just like the crocodile is fully strong in water, Shankara is undefeatable in unimaginable state. Madhva takes the clear imaginable state only and sticks to dualism, which speaks that the difference between the two divine items is clear to perception as Anaghā and Datta or Radha and Krishna. Rāmānuja accepts this clear dualism, but mixes this dualism with monism by standing as a bridge between Shankara and Madhava. Rāmānuja says that monism is due to the inseparable single thought of the divine couple and dualism is due to the clear distinguished existence of husband and wife as different items. The dualism of Madhva is pure and the dualism of Rāmānuja is mixed but finally maintains the clear dualism only.]

[The power is very dynamic and the possessor of power is always stable and balanced. Hence, you are very much fast and unstable and I am very much stable and balanced. The Veda says that God’s divine power has three faces: i) Awareness or knowledge or Sarasvatī, ii) Strength or gravity or matter or Lakṣmī and iii) Dynamism or work or Pārvatī.]

[The word ‘Prakṛti’ indicates that she is subjected to real modification (Pariṇāma). Prakṛti also means the product (Prakṛṣṭā kṛtiḥ). Prakṛti also means the subject that does the work (prakarṣeṇa kriyate anayā). The word ‘Purusha’ means He, who lies within His boundaries (Puri svasmin śete). Purusha is not attached to anything or any action.]

[The scripture says that there are four races in females: i) Padminī, ii) Hastinī, iii) Citrinii, iv) Śaṅkhinī. The first two races have shyness as their jewel and speak in traditional and cultured language. The next two races are totally opposite to the first two races and act like ghosts, before whom even males get shyness.]

[Due to My grace, some females lead their lives in the path of justice and I am very much pleased with them. Actually, in the coming Kali age, all the females are cursed by the Kali Purusha to become bad in all angles. Even though Kali did not curse males, they are already bad due to their inherent male ego in the Kali age.]

[Only the love (prema) to God is called ‘Love’. The lust (kāma) to legal or illegal bond belongs to world. Similarly, fascination (moha) is also worldly bond, which is confined to the joint bond with wealth and children. If both lust and fascination are sacrificed due to the love to God without expecting anything in return, such a sacrifice is the characteristic of true sainthood, irrespective of gender and caste of the soul.]