HUMAN REPRESENTATIONS OF DIVINE LOVE

IT IS IMPOSSIBLE to express the nature of this supreme and absolute ideal of love in human language. Even the highest flight of human imagination is incapable of comprehending it in all its infinite perfection and beauty. Nevertheless the followers of the religion of love in its higher as well as its lower forms, in all countries, have all along had to use inadequate human language to comprehend and to define their own ideal of love. Nay, human love itself, in all its varied forms, has been made to typify this inexpressible divine love. Man can think of divine things only in his own human way; to us the Absolute can be expressed only in our relative language. The whole universe is to us a writing of the Infinite in the language of the finite. Therefore bhaktas make use, in relation to God and His worship through love, of all the common terms associated with the common love of humanity.

Some of the great writers on parā-bhakti have tried to understand and experience this divine love in a number of different ways. The lowest form in which this love is apprehended is what they call the peaceful, the śānta. When a man worships God without the fire of love in him, without its madness in his brain, when his love is just the calm, commonplace love, a little higher than mere forms and ceremonies and symbols, but not at all characterized by the madness of intensely active love, it is said to be śānta. We see some people in the world who like to move on slowly, and others who come and go like the whirlwind. The śānta-bhakta is calm, peaceful, gentle.

The next higher type is that of dāsya, servantship. It comes when a man thinks he is the servant of the Lord. The attachment of the faithful servant to the master is his ideal.

The next type of love is sakhya, friendship—“Thou art our beloved friend.” Just as a man opens his heart to his friend and knows that the friend will never chide him for his faults, but will always try to help him; just as there is the idea of equality between him and his friend—so equal love flows in and out between the worshipper and his friendly God. Thus God becomes our friend, the friend who is near, the friend to whom we may freely tell all the tales of our lives, before whom we may place the innermost secrets of our hearts with the greatest assurance of safety and support. He is the friend whom the devotee accepts as an equal. God is viewed here as our playmate.

We may well say that we are all playing in this universe. Just as children play their games, just as the most glorious kings and emperors play their own games, so is the beloved Lord Himself playing in this universe. He is perfect. He does not want anything. Why should He create? Activity, with us, is always for the fulfilment of a certain want; and want always presupposes imperfection. God is perfect. He has no wants. Why should He go on with this incessant work of creation? What purpose could He have in view? The stories of God’s creating the world for some end or other that we imagine, are good as stories, but not otherwise. It is all really sport; the universe is merely His play. The whole universe must after all be a big piece of pleasing fun to Him. If you are poor enjoy being poor, as fun; if you are rich enjoy the fun of being rich; if dangers come it is also good fun; if happiness comes there is more good fun. The world is just a playground, and we are here having good fun, having a game; and God is playing with us all the while, and we are playing with Him. God is our eternal playmate. How beautifully He is playing! The play is finished when the cycle comes to an end. There is rest for a shorter or longer time; again all come out and play.

It is only when you forget that it is all play and that you are also helping in the play—it is only then that misery and sorrows come, that the heart becomes heavy, that the world weighs upon you with tremendous power. But as soon as you give up your serious belief in the reality of the changing incidents of the three minutes of life, and know it to be but a stage on which you are playing, helping Him to play, at once misery ceases for you. He plays in every atom. He is playing when He is building up earths and suns and moons. He is playing with the human heart, with animals, with plants. We are His chessmen: He puts the chessmen on the board and shakes them up. He arranges us first in one way and then in another, and we consciously or unconsciously help in His play. And oh, bliss! we are His playmates.

The next type of love is what is known as vātsalya, loving God not as our father but as our child. This may seem peculiar, but it is a discipline to enable us to detach all ideas of power from the concept of God. The idea of power brings with it awe. There should be no awe in love. The ideas of reverence and obedience are necessary for the formation of character; but when character is formed, when the lover has tasted the calm peaceful love and tasted also a little of love’s intense madness, then he need talk no more of ethics and discipline. The lover says he does not care to conceive of God as mighty, majestic, and glorious, as the Lord of the universe or as the God of gods. It is to avoid this association with God of the fear-creating sense of power that he worships God as his own child. The mother and the father are not moved by awe in relation to the child. They cannot have any reverence for the child. They cannot think of asking any favour of him. The child’s position is always that of the receiver; and out of love for him the parents will give up their bodies a hundred times over. A thousand lives they will sacrifice for that one child of theirs. And therefore God is loved as a child.

This idea of loving God as a child comes into existence and grows naturally among those religious sects which believe in the incarnation of God. For the Mohammedans it is impossible to have this idea of God as a child; they would shrink from it with a kind of horror. But the Christians and the Hindus can realize it easily, because they have the Baby Jesus and the Baby Krishna. The women in India often look upon themselves as Krishna’s mother. Christian mothers also may take up the idea that they are Christ’s mother; and it will bring to the West the knowledge of God’s divine Motherhood, which they so much need. The superstitions of awe and reverence in relation to God are deeply rooted in our heart of hearts, and it takes long years to sink entirely in love our ideas of reverence and veneration, of awe and majesty and glory, with regard to God.

There is one more human representation of the divine ideal of love. It is known as the madhura, the sweetheart relationship, and is the highest of all such representations. It is indeed based on the highest manifestation of love in this world, and this love is also the strongest known to man. What love shakes the whole nature of man, what love runs through every particle of his being, makes him mad, makes him forget his own nature, transforms him, makes him either a god or a demon, as does the love between man and woman? In this sweet representation of divine love God is our husband. We are all women; there are no men in this world. There is but one Man, and that is He, our Beloved. All that love which man gives to woman, or woman to man, has here to be given to the Lord.

All the different kinds of love which we see in the world, and with which we are more or less merely playing, have God as the one goal. But unfortunately man does not know the infinite Ocean into which this mighty river of love is constantly flowing, and so, foolishly, he often tries to direct it to little dolls of human beings. The tremendous love for the child that is in human nature is not for the little doll of a child. If you bestow it blindly and exclusively on the child, you will suffer in consequence. But through such suffering will come the awakening by which you are sure to find out that the love which is in you, if it is given to any human being, will sooner or later bring pain and sorrow as the result. Our love must therefore be given to the Highest One, who never dies and never changes, to Him in the ocean of whose love there is neither ebb nor flow. Love must reach its right destination; it must go unto Him who is really the infinite Ocean of Love. All rivers flow into the ocean. Even the drop of water coming down from the mountain-side cannot stop its course after reaching a brook or a river, however big; at last even that drop somehow does find its way to the ocean.

God is the one goal of all our passions and emotions. If you want to be angry, be angry with Him. Chide your Beloved; chide your Friend. Whom else can you safely chide? Mortal man will not patiently put up with your anger; there will be a reaction. If you are angry with me, I am sure to react quickly, because I cannot patiently put up with your anger. Say unto the Beloved: “Why do You not come to me? Why do You leave me thus alone?” Where is there any enjoyment but in Him? What enjoyment can there be in little clods of earth? It is the crystallized essence of infinite enjoyment that we have to seek—and that is in God. Let all our passions and emotions go up unto Him. They are meant for Him, for if they miss their mark and go lower, they become vile. When they go straight to the mark, to the Lord, even the lowest of them becomes transfigured; all the energies of the human body and mind, howsoever they may express themselves, have the Lord as their one goal. All loves and all passions of the human heart must go to God. He is the Beloved. Whom else can this heart love? He is the most beautiful, the most sublime; He is beauty itself, sublimity itself. Who in this universe is more beautiful than he? Who in this universe is more fit to become the husband than He? Who in this universe is more fit to be loved than He? So let Him be the Husband; let Him be the Beloved.

Often it so happens that divine lovers who sing of this divine love accept the language of human love in all its aspects as adequate to describe it. Fools do not understand this; they never will. They look at it only with the physical eye. They do not understand the mad throes of this spiritual love. How can they? “Oh, for one kiss of Thy lips, Beloved! One who has been kissed by Thee—his thirst for Thee increases for ever, all his sorrows vanish, and he forgets all things except Thee alone.” Aspire after that kiss of the Beloved, that touch of His lips which makes the bhakta mad, which makes of man a god. To him who has been blessed with such a kiss, the whole of nature changes, worlds vanish, suns and moons die out, and the universe itself melts away into that one infinite Ocean of Love. That is the perfection of the madness of love.

Ay, the true spiritual lover does not rest even there; even the love of husband and wife is not mad enough for him. The bhaktas take up also the idea of illegitimate love, because it is so strong. The impropriety of it is not at all the thing they have in view. The nature of this love is such that the more obstructions there are to its free play, the more passionate it becomes. The love between husband and wife is smooth; there are no obstructions there. So the bhaktas take up the idea of a girl who is in love with a man—and her mother or father or her husband objects to that love, and the more anybody obstructs the course of her love, the more her love tends to grow in strength. Human language cannot describe how madly the ever blessed gopis loved Krishna in the groves of Vrindā, how at the sound of His flute they rushed out to meet Him, forgetting everything, forgetting this world and its ties, its duties, its joys and its sorrows.

Man, O man! you speak of divine love and at the same time are able to attend to all the vanities of this world. Are you sincere? “Where Rāma is, there is no room for any desire; where desire is, there is no room for Rāma. These never coexist. Like light and darkness they are never together.”