the lowest; (3) greedy love, which is lower; (2) selfish love, which is low; and (1) selfless love, which is the highest aspect of human love.

Out of these four sub-aspects, all human beings have more or less of this carnal human love (4) or lust, the object of which is to gratify desires and passions. In human beings, it manifests itself in the same way as in the mute creation. When one becomes hungry and thinks of a cake, love for the cake rises in one at once. Under such circumstances, if one actually catches sight of a cake, the love for it will be intensified. Like a lover, one will be impatient and eager to catch hold of the cake and become one with it. The same can be said of any vulgar desire in a man — his restlessness for its fulfillment and his satisfaction after becoming one with the desired object. This is the lowest form of love in the human being.

The greedy human love (3) is imbued with desires for revenge, publicity, money, etc . Think of an usurer and his love for money. Until he succeeds in collecting just as much money as his ambition desires, he can enjoy neither sleep nor food. His beloved is money. His passion for money is generally termed avarice, but it is love in a lower form. The condition of a fame-craving man is the same as that of an avaricious man. He may be called ambitious, but it cannot be gainsaid that he is in love with publicity. And what an ardent lover he is! He will lavish gifts upon reporters to boom him, and of course, he will do such public service as will bring him great fame. Anger is also a form of love. Suppose A calls B bad names and slaps him without any adequate reason. B will suddenly become angry; but anger is reverse love and nothing else. The hands of B will feel the same twitches and twinges that a restless lover feels, to become one with the most unguarded portion on the person of A. And only when the fists of B have become one with the body of A, will B become satisfied in his greed for revenge.

Both the above sub-aspects of human love (3) and (4) require a beloved in the gross form. The object must be tangible, and hence these two are connected directly with gross objects.

The selfish (2) and the selfless (3) human loves differ from the two preceding ones in that the former pair, unlike the carnal and greedy loves, do not necessarily require the beloved as a tangible object. The selfish and selfless human love pertain to the mind and therefore it matters little whether the beloved is a gross or a mental object.

Consider the love of a father for his son. The father loves the son, and is devoid of vulgar desires of eating or beating the boy. But suppose he loves the boy with this idea, that the boy, when he grows up, will work and earn money for him and thus support him in his old age. Now if the boy grows into an idle, pleasure-loving and troublesome youth, the father will most likely turn him out of his house. True, he loves the boy, but his love is essentially selfish. The father is in love, not so much with the son as with the hope of gain through the son. Now take the example of the mother's love for her child. It is generally seen that the mother's love for her child remains the same, whatever happens, even if the child does not fulfill her expectations. This is the selfless love, but not the highest love, since the mother loves her own child. There is self in her love. The highest human love is that which is devoid of all hopes, interests, desires and expectations, in other words, that which is perfectly selfless and disinterested. And such love is found only in a person who is spiritually-minded.

It must be borne in mind that the highest human love is not the highest love. The Divine Love, which is the first aspect, is the highest aspect of the all-pervading Love. One who gets Divine Love gets God. The Divine Love itself is