"Who is Brahman, the Supreme Person, or the Absolute Truth?" Athāto brahma jijṣāsā, questioning "What is that Absolute Truth?" The answer is janmādy asya yataḥ (SB 1.1.1): "The Absolute Truth is that from whom everything emanates." Very simple definition. That means the fountainhead of everything, the source of everything.
Therefore here in this material world we see that the attraction for man and woman, woman's attraction for man, man's attraction for woman, is so prominent. Not only in human society, but in other than: animal society, cat society, dog society, bird society, there is always the attraction, man and woman, or male and female. Why? The answer is in the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1): because it is there in the Absolute Truth. Without being present in the Absolute Truth, how it can be manifested in the relative?
This world is called relative world. It is not absolute. Relative. Difference, two, duality. We cannot understand a man without knowing a woman. We cannot understand father without understanding a son or a mother. Relativity. But in the absolute world, everything is one. So this love between male and female, conjugal love, we Vaiṣṇava philosophers . . . because everyone, according to Vedic system, everyone has to follow the Vedānta-sūtra.
There are two section of philosophers in India, approved; not, I mean to say, manufactured philosopher, mental speculators, but actually those who are counted valuable. There are two classes of philosophers, namely the impersonalist and personalist. The Vaiṣṇava, they accept that the Absolute Truth is person, and the Māyāvādī philosophers, they say the Absolute Truth is impersonal. That is the difference. Otherwise their process of other paraphernalia, execution of understanding, is almost the same.
Now our Vaiṣṇava philosopher's argument is that how the Absolute Truth can be impersonal? Because here, in this world, in our experience, we see everything personal. So unless the personality, the individuality, or the individual attraction is there in the Absolute Truth, how they can be represented here in the relative truth?
So apart from that argumental point of view, our presentation is that this conjugal love between man and woman is not unnatural. It is quite natural, because it is in the Absolute Truth, as we find from Vedic description, that the Absolute Truth, Personality of Godhead, is engaged in conjugal loving affair, Rādhā-Kṛṣṇa. But the same Rādhā-Kṛṣṇa love matter has permeated through matter. Therefore it is perverted reflection.