—है कि तत्सुख प्रधान और स्वसुख तत्सुखोपलब्ध है, इसलिए निषेध है क्योंकि श्रीस्वामिनीजी का पूर्णकृपाकटाक्ष फल है। तथा श्रीमद्रेवाचार्यजी का— बिन सीता शरणागति कर न गहत बर योग। प्रश्न—श्रीयुगलसरकार का संयोग अखण्ड अबाध एकरस है और परिकरों के साथ संयोग होने पर तो श्रीस्वामिनीजी से असंयोग हो जाता होगा। उत्तर—इति शंका न कर्तव्या। यह शंका नहीं करने योग्य है क्योंकि ब्रह्म श्रीरामजी की दिव्यमङ्गलविग्रहयुक्त सर्वत्र व्यापकता है क्योंकि महर्षि वाल्मीकीजी बालकाण्ड सर्ग ७७ में लिखते हैं कि— रामश्च सीतया सार्धं विजहार बहूनृतून्। फिर वह भी लिखते हैं कि—मातृभ्यो मातृकार्याणि। इत्यादि। अर्थात् श्रीरामजी तो अनन्त ऋतु तक श्रीस्वामिनीजी के साथ बिहार में रहे अर्थात् महल से बाहर नहीं आए और यह भी लिखते हैं कि माता पिता आचार्य भ्रातृवधुओं के कार्य भी पूर्णतया करते रहे। इससे निर्विवाद सिद्ध हुआ कि सरकार दिव्यमङ्गलविग्रह से अनन्त व्यापक हैं। विष्णुपुराणे— दिव्यमङ्गलविग्रह के विषय में श्लोक। एकत्वेऽपि नानात्वं नानात्वेऽपि चैकता। आश्चर्यं ब्रह्मणो रूपं कस्तद्वेत्तुमर्हति॥१॥ नित्यस्याप्राकृता मूर्तिरीश्वरस्यास्ति सम्भवा—
Fresh English translation
—That the other's happiness is primary and one's own happiness consists in the attainment of that happiness: therefore the contrary is forbidden, for this is the fruit of Śrī Svāminījī's complete glance of grace. Thus Śrīmad Revācāryajī says: ‘Without taking refuge in Sītā, no excellent yoga is grasped.’ Question: The union of the Divine Couple is unbroken, unobstructed, and of one continuous flavor. When the Lord associates with the attendants, must he not then be separated from Śrī Svāminījī? Answer: Such a doubt should not be raised. Brahman, Śrī Rāma, is present everywhere through his divine auspicious form. In Bālakāṇḍa 77, Maharṣi Vālmīki says, ‘Rāma, together with Sītā, passed many seasons in delight.’ He also says, ‘He performed the duties due to his mothers,’ and so forth. Thus Śrī Rāma remained with Śrī Svāminījī for innumerable seasons, not leaving the palace, and yet fully carried out the duties owed to his mother, father, teacher, and brothers' wives. It is therefore indisputably established that the Lord is infinitely pervasive through his divine auspicious form. The Viṣṇu Purāṇa says of that form: ‘Even in oneness there is multiplicity, and even in multiplicity there is oneness. Wondrous is Brahman's form—who is capable of knowing it?’ ‘For the eternal Lord a non-material form is possible—’ The sentence continues on the following page.