Śrī Rājīva Uvāca:-
[Śrī Rajeev Spoke]:-

[For every Vedic statement, there is always a possibility of different meanings. Due to this, there is variation in the root authority, which is the Veda. As a result, there are differences among the sub-religions of Hinduism, leading to quarrels. Does this not mean that the defect lies in the original source and authority of knowledge, which is the Veda?]

Śrī Datta Bhagavān Uvāca:-
[God Śrī Datta Spoke]:-

[Each Vedic statement can be applied to different states of a progressing spiritual aspirant by taking the corresponding meanings of each Vedic statement related to those progressing stages. In this way, in different stages, different meanings become perfectly correct.]

[Let us take an example like the great statement (Mahā Vākyam) ”Tattvamasi“. This is the verb of the present tense, there by meaning that you are God. A person, who has already become God in the past tense and in the present tense like God Kṛṣṇa becomes suitable to this statement. A person, who is not God in the present and in the past can also be addressed by this statement in a different sense. In this case, you can take the present tense verb in the immediate future (‘You are going’ means that you are going at present or that you will go in the very near future). This can be told as a blessing given to a student, who is not God in the present time.]

[A person, who became God and is God at present is told that He/She is God in human form. This same statement in the form of a blessing can be told by a preacher to the student also, who (student) is not God at present, which means “You become God in very short future“.]

[By accepting both these meanings of the same Vedic statement, you can say that dualism exists in every human being. But Monism also exists in a specific human being like God Kṛṣṇa. In this way, you can attain both the meanings in different contexts for one and the same Vedic statement.]

[In other two great Vedic statements like ‘Ahaṃ Brahma asmi’ and ‘Ayam atmā Brahma’ also, we can interpret the meanings of the same verb like ‘I exist’ (Aham Brahma asmi) and ‘he/she exists’ (Ayam atmā Brahma) in the same way as done above in the case of ‘you exist’ (Tattvamasi). One can aspire good for himself/herself or aspire good to you or aspire good to somebody else also.]

[These three great sentences belong to Myself, yourself and himself/herself. They mean that the Human Incarnation like Rāma, Kṛṣṇa etc., look exactly like an ordinary human being in the structure of the body. The similarity between the structure of human bodies of Incarnations and human beings is so similar that we can use the figure of speech called metaphor in place of simile. By this, instead of ‘I am like God’ (simile), one can say ‘I am God’ (metaphor). Metaphor also means that I am like God in the external structure of the body.]

[i) When the Upamā Vācakam (like) becomes absent, the simile becomes a metaphor. ii) The present tense verb can be taken in the sense of the near future. If every human being follows these two instructions, every human being can use these great Vedic statements applying to themselves without any hesitation, taking care in mind that he/she looks like God in the external body-structure only and not the actual God.]

[For every living being based on the order of Supreme Lord, God Datta (also called as Hiraṇyagarbha, Nārāyaṇa and Īśvara), the living being starts to withdraw itself from this worldly life to go upwards as per the judgement of God Datta. The individual soul collects all its associated components in a specific order. This judge, God Datta is referred as ‘Parādevatā’ in the Veda in this context.]

[While understanding the non-inert force like awareness or inert force like light, heat etc., one must understand that God created inert energy (Tat tejo'sṛjata) from which all this world is formed since from Tejas or inert energy only, awareness and matter were formed as per the scientific knowledge. Even though the conversion of inert energy from God is not known (unimaginable), the conversions of inert energy into matter and awareness are well known.]

[Śrī Madhva told that when one item dissolves in another item, the first item exists in the second item in very very subtle state. The reason is when the individual soul goes to the upper worlds all the items must be associated with the individual soul during enjoyment of good or bad results. It is only collection of items from the body and not their destruction. The functions may become weak due to withdrawal, but, destruction does not happen.]

[Speech, mind, vital force, inert energy are gradually withdrawn one by one during the time of death. It is just like the servants attending the king while the king is going outside the palace. The individual soul is surrounded by all the attending items at the end of the death.]

[First, the speech will disappear since it merges with mind. But the ideas remain in the mind and the ideas also disappear when the mind merges with the vital force. The functions of vital force also disappear when the vital force merges with the warmness of the body. When the warmth also disappears, the individual soul exits the body and goes to its destiny as per the judgement of God.]