[The world should have disappeared when the human being is in deep sleep, provided this bloody soul is the creator of the world. This world, including this soul in deep sleep, is created by God and therefore, even if the soul is in deep sleep, the external world exists as it is. The external world will disappear by the will of God only. Some perverted Advaita philosophers speak like the patients of a mental hospital, that this world disappears when they are in deep sleep! Their argument is that their souls are God and when God is in deep sleep, the world is not required for any kind of entertainment of God in deep sleep!]

[Between unimaginable God and imaginable creation, since the creator (cause) — God is unimaginable, the process of creation is also unimaginable and this concept is called as ‘Anirvacanīyatā khyāti’ (If one imaginable item produces another imaginable item, the process of generation is imaginable.). This is the most logical concept. Śrī Śaṅkara likes and refers to the inherent non-existence of the world and hence, He takes Vivarta Vāda (existing water is the cause and non-existent wave is the effect). Śrī Rāmānuja likes and refers to the present God-gifted existence of the world and hence, He takes Pariṇāma Vāda (existing milk is the cause and existing curd is the effect).]

[Śrī Madhva accepts that the world is created by God without any modification of God. Modification requires the absence or reduction of God after modification, just like milk disappears after the formation of curd. To save people from misunderstanding God as becoming reduced or becoming absent after creating the world, Śrī Madhva proposed the creation of the world from God without such damage. This finally means that the process of creation is unimaginable, called as “Anirvacanīyatā khyāti”. Śrī Śaṅkara agrees to this.]

[Even Śrī Rāmānuja does not like reduction (if part of God is modified) or absence (if total God is modified) of God due to creation. He strongly emphasizes the modification of God into the world, which actually means that the absolute reality of God is transformed into the world and this concept is only the essence of modification present in His heart. Therefore, all the three divine preachers are one only in the concept of the reality of the world and the soul.]

Śrī Rājīva Uvāca:-
[Shri Rajeev spoke]:-

[What are the five differences spoken by Śrī Madhva? These differences are valid by which authority? If the difference is agreed by both Śrī Rāmānuja and Śrī Madhva, the establisher of monism, Śrī Śaṅkara, will naturally not agree to dualism. Then, how can You say that the three divine preachers are one and the same?]

Śrī Datta Bhagavān uvāca:-
[God Shri Datta spoke]:-

[i) The difference between God and soul, ii) The difference between God and inert part of world, iii) The difference among various souls, iv) The difference among various inert items and v) The difference between inert items and souls — These are called the five differences in the philosophy of Śrī Madhva. These differences need not have any authority because the best authority is experience. Experience is the final authority.]

[The examples for the above differences are given below:- i) From God Krishna, a bad soul like Duryodhana or a good soul like Dharmarāja is different. ii) From God Krishna, the inert Govardhana hill is different. iii) Among souls, there is a difference, such as bad Duryodhana is different from bad Kaṃsa, good Dharmarāja is different from good Hariścandra (Even two good souls or two bad souls differ from each other in some qualities. Even twins differ from each other since they are two in number.). iv) Among inert items, there is a difference, such as milk is different from muddy water.]

[The last fifth difference can be seen in the example of the difference between an inert stone and a living human being. Śrī Śaṅkara also told that the elephant is different from His running and told that He alone is God and that He is different from disciples since He alone could drink molten lead. Here, Śrī Śaṅkara revealed the dualism hidden in His heart. Śrī Rāmānuja wept when His preacher compared the red colour of the eyes of God Nārāyaṇa with the red colour of anus of monkey in the Veda (Tasya yathā kapyāsaṃ puṇḍarīkam evam akṣiṇī). He became happy when He Himself interpreted the red colour of eyes of God Nārāyaṇa with the red colour of lotus flowers. He maintained the difference between anus of monkey and lotus flower. He also never agreed that a devoted soul is God and maintained dualism between God and soul. Hence, all the divine preachers agreed to these five differences and all the three are one and the same.]