ship, He is Himself the Lover and the object of His love. When we call God Father, if our realisation of fatherhood be real and not merely a poetic or devotional fancy, then we must conceive in His own Being a Son, eternally realised like Himself as the absolute condition of His own Fatherhood. This has been seized by Christianity. But this only. The multiplicity of our human relations of love and affection and service have not been tried to be realised in God by the ordinary Christian conception or consciousness. This has been done by Bengal Vaishnavism. God is not only our Father, He is our Master, our Friend, our Children and our Lover. All these relations of love and service here below, if they are true and real, must have their eternally realised prototype organised in the very Being of the Lord. This is what Bengal Vaishnavism has tried to do. The Ultimate Reality does not exist in Himself as in- differentiated Unity or Consciousness but as self-differentiated congeries of relations there in His Own Being. He is in a link or net of spiritual relations between Himself and His Prakriti as eternally realised or eternally perfect Father, responding eternally to the loving loyalty of the eternally perfect Son, or
