[When Parabrahman incarnates, He will follow certain very bad rigid customs of the society in which the incarnation is present. When there are ten bad customs, there may be 8 customs that are easily repairable and there may be two customs that are irreparable. The incarnation preaches to avoid those eight bad customs only and the incarnation also follows the other two rigid bad customs along with the society. The incarnation very well knows that if it insists to get rid of all the ten customs, people will reject His preaching of avoiding all the ten customs. Instead of this, the incarnation will accept and follow the two rigid bad customs and preaches only to leave the eight bad customs. By this, we should not mistake that the incarnation is supporting the two rigid customs. In the period of next incarnation, the incarnation will try to make the people to realize the leftover two bad customs. Like this, the incarnation will make the people to reject all the ten bad customs in gradual steps.]

[God Rama preached all the ethical principles, but kept silent on the non-vegetarian food about which at least some human beings were very rigid. The same God Rama strictly preached non-violence of animals in His latter incarnation called Buddha. The same God Rama continued as Buddha and the same souls fascinated for non-vegetarian food also continued after Rama to the time of God Buddha.]

[The incarnation follows the mindset of the devotees of His period and tries to bring reformation through several trickish ways also because in certain situations, the final end is more justified than the means. This rule that “ends justify means” shall not be generalized to be applied everywhere. In certain situations, the rule to be applied is “means justify ends”. The careful analysis of the situation will throw light on the proper rule to be applied.]

[The incarnation tries to mix with all types of people showing the qualities of human medium, which are different from His divine qualities. Sometimes, incarnation also shows the human qualities that are opposite to His divine qualities. These human qualities of the human medium of the human incarnation help the incarnation to mix deeply with the human beings because the human beings will think that the incarnation is also a human being. The nearness and dearness are established by such homogenous behavior. After such establishment, the human incarnation will bring a very good reformation of the souls through the divine preachings.]

[This type of homogenous behavior is maintained by the human incarnation throughout its life period since this is the very foundation of the spiritual program of the incarnation. The performance of miracles to help the real devotees is done in hidden way as far as possible. Self-projection through exhibition of miraculous powers is the tendency of demons.]

[God is already bored with the praises of His fame in the upper world and He became allergic towards praise. In fact, He is fond of His defame just like a person, who continuously eats sweets, becomes fond of hots. In such situation, due to the hidden miraculous powers of the human incarnation, only real devotees will approach the human incarnation so that the undeserving crowds are avoided and little number of real devotees alone can be helped and preached the true spiritual knowledge.]

[One may do any extent of praise to the human incarnation of God and it becomes waste because any extent of praise is truth only in the case of God. Therefore, the talent of praising God is waste here. Some materialistic scholars try to wash the brain of God with the praise-wine. But, nobody can praise God since everything is possible for God since God is omnipotent. God is also omniscient and knows all hidden intentions of the devotees when they praise God. Since sages know all this explained truth, they keep silent without any oral expression and expose themselves through practical service and practical sacrifice (Karma Yoga) only.]

[The miracles are very attractive to any soul. Actually, these miracles are meant for converting atheist into theist. But unfortunately, these miracles have become more dear to the theists than atheists! The theist wants to exploit these miracles of God for his/her selfish benefits by covering himself/herself with mask of great true devotion. The atheists are better than these cheating theists because the atheist is very frank with his/her ignorance.]

[The unimaginable miracle is done with the help of imaginable and visible worldly items. The lifting up of a heavy item with the help of a crane machine is imaginable and visible. With the help of the imaginable and visible items, the unimaginable and invisible principle of lifting up of a huge mountain by a small tender boy is demonstrated. This exactly resembles to the concept that with the help of various parts of the body, the invisible and imaginable soul is projected. Similarly, with the help of the visible tender body of boy, Krishna, doing the above said miracle, the unimaginable and invisible Parabrahman is projected. We are seeing (experiencing) the unimaginable and invisible Parabrahman through this small tender boy called Krishna while lifting the huge mountain.]

[We can find the existence of unimaginable and invisible God called Parabrahman through the boy called Krishna. We are also finding the unimaginable power of that boy through the miracle involving visible and imaginable items like boy, mountain and lifting up of mountain (lifting up of a very big item by several cranes is also imaginable and visible but the same work done by a small tender boy is unimaginable and visible). Even though we find the boy and the miracle being done by the boy as two separate items, we cannot practically isolate the boy and His power since Parabrahman represented by the boy and the miraculous power of the boy are unimaginable items, which are inseparable. Hence, both dualism of Madhva and monism of Shankara are mutually correlated with each other without any mutual contradiction.]

[Ramanuja spoke about monism existing between unimaginable Parabrahman and His inherent unimaginable power called Mahā Māyā at the root unimaginable domain due to the impossible isolation of two unimaginable items. At the same time, in the later manifestation of creation, the dualism between these two manifested items is also mentioned by Him. It means that Dualism exists between the incarnation of Parabrahman and the incarnation of Mahā Māyā in the imaginable domain. This means that He believed Monism in some place at some time and Dualism in some other place at some other time between the same two items. In this way, Ramanuja is corelated with Shankara and Madhva.]

[The white light appears as seven colors and these seven colors appear as one white light in different places at different times. This means that at one time in one place of the sky, the white light appears as seven colors and the same seven colors appear as one white light at another time and in another place of the sky. How can we say that whether monism is the fundamental or multiplicity is the fundamental?]

[All the three philosophies of Shankara, Ramanuja and Madhva are perfectly true and one only. These three divine Preachers are incarnations of God Brahma (Madhva), God Vishnu (Ramanuja) and God Shiva (Shankara) and all the three philosophies are one philosophy only just like the Divine Trinity is one God Datta only. The three philosophies are appearing differently based on the difference in the time, place and angle of the soul while seeing the same subject.]

[The ancient scholars realized the unity of the three Divine Preachers (who were the incarnations of Divine Trinity) and worshipped all the three Divine Preachers equally by submitting three sets of betel quid in the beginning of every ritual by reciting the Vedic hymn “Trīṇi trīṇi vai Devāḥ…”. This hymn means that each philosophy contains all the three philosophies, which are related to god Sun representing the intellect. As Kali age becomes more and more powerful, the scholars will get divided due to egoistic ignorance and this step of worship will be lost.]

[I declare one most important point with true clarity that the discussion about Monism or Dualism is between Parabrahman and His inherent power called Mahā Māyā only. This discussion is not between God and soul. God is the creator of this world and soul is a tiny part of this world. Hence, God and soul are completely different.]

[First, Shankara told that every soul is God. When He came to earth, everybody was an atheist and atheist will never agree to the existence of God other than him. Shankara made a trick to convert atheist into theist. First, He said that you (atheist) are God. Then, He said that you exist. Finally, He said that God exists. By this, the atheist also has to tell that God exists. Actually, Monism exists between God and His incarnation (who exists as a soul charged by God) like Krishna. Afterwards, Ramanuja told that a highly devoted soul like Adishesha is very dear to God like the limb of His body (Śeṣa means Ādiśeṣa and also means limb of the body). Finally, Madhva said that God is the creator and soul is a created item (hence, creator-God is separate from created soul), which is a part of the created world and not part of the creator-God. The imaginable soul is completely different from the unimaginable Parabrahman and the soul is only a servant of God always.]

[First step is Shankara, the school, in which He has to deal with ignorant and rigid children like atheists as said above. Then, the second step is Ramanuja, the college, in which He enlightens the soul to higher step in the knowledge of soul, which says that soul is not God, but, is inseparable part of God. The third final step is Madhva, the university, in which He enlightens the soul to know its real status, which is that the imaginable soul created by unimaginable God is different from God in all aspects and the soul should serve God by practical devotion like a servant. In the case of getting real knowledge of the soul, these three (school, college and university) are the gradual steps.]

[The preacher shall sincerely follow the ignorance of ignorant rigid soul for some time like his/her loyal follower and then, preach him/her finally at proper suitable time. In this way only, the preacher can preach the final truth to the ignorant fellow. A preacher shall remember the trick to catch and control a running powerful bull. When the bull is running vigorously, you have to run by the side of the bull so that the bull psychologically develops friendship with the running person and can be easily caught and controlled by the running person after sometime. Shankara followed the psychology of atheist and told that the atheist is God and then, converted him into theist step by step.]

[Science (Vijñānam) is existing by the worldly logical analysis. This science is the final authority in discussing the topics of imaginable items like world and soul. But, God is beyond the worldly logic and hence, science completely fails in the case of discussion about God. The Veda says that any imaginable item is not God since God is unimaginable for any intellect.]

[The boundary of this infinite space or universe can’t be reached by any soul even by theoretical analysis and imagination of the intellects of science. As the soul proceeds to catch the boundary of space, the space or universe expands further and further in advance so that the soul can’t catch (imagine) the boundary of the universe (the theory of constant expansion of space). This means that the soul can’t catch the boundary of even an imaginable and visible item like universe. Can such an inefficient soul catch the unimaginable God?]

[The scientists say that they will achieve even the impossible goal one day or the other by slowly improving day by day. They say that they are gradually improving in the distance travelled by them per minute and hence, on some day in future, they will cross the expansion of universe and reach the boundary of space! A person practicing high jump daily may touch the tip of palm tree at the maximum (even this is very very doubtful). Based on this progress, you cannot say that the person will touch the sky by high jump on some day in the future!!]

[Science can never touch God on any day in future. Even then, science must be respected because it proves what is not God (Neti, Neti) even if it fails to prove what is God. For a long time, awareness was thought to be God. But, science proved that awareness is a specific work form (like light, heat, magnetism etc.) of inert energy generated in functioning brain-nervous system like electricity (inert energy) entering a grinding machine is converted into grinding work. The inert energy produced from digestion of food is converted into awareness in the functioning brain-nervous system-machine. Due to the help from science, we come to know that awareness is only an imaginable item and not the unimaginable God.]

[Even science is given to the humanity by God only (Vedās śāstrāṇi vijñānam…) for knowing the imaginable world and its scientific principles on which the world runs. The real scholars know both the subjects of unimaginable and imaginable domains of God and world respectively and they do not mix both these subjects to avoid confusion. Once a person gets a disease, the first step to be taken by him/her is to take the medicine prepared by medical science. When it becomes incurable, then only one has to approach God (Pūrva janma kṛtaṃ pāpaṃ, vyādhi rūpeṇa bādhate, tat śānti rauṣadhair dānaiḥ, japa homa surārcanaiḥ).]

[The theists and scientists are fascinated towards their own fields of knowledge. Theists say that an unknown scientific phenomenon is a miracle since they do not understand the scientific principle in it. The scientists say that they will explain the genuine miracle on one day in the future. Like this, imperfect and incomplete knowledge in science and spirituality make the people to slip from the truth and talk as they like.]

[Both the spiritual knowledge of God and the scientific knowledge of the world can be achieved perfectly by anybody due to the grace of God. A devoted scholar separating God from the world is like the swan standing before the mixture of milk (God) and water (world) and drinking the milk alone leaving water.]