[If X is true and if Y is false, to whom X is true and Y is false must be specified. For somebody X may be true and Y may be false, but, for somebody else X may be false and Y may be true. In that case something, which is true for somebody may become false for somebody else. There is also somebody, who feels false as true and gets himself entertained. For such person even the false becomes true even though he knows that false is false and true is true.]

[A person seeing the rope does not see the serpent on it. A person seeing serpent on the rope does not see the rope. For the first-person rope is true and for the second person simultaneously serpent is true. Therefore, for the souls, this world is true. Even for God, this false world becomes true when God entertains with this world.]

[Before creation, the shape of the pot does not exist in the lump of the mud. After creation, the shape of the pot exists and becomes true based on the existence of lump of mud. The shape of the pot is non-existent before its creation and is perfectly existent after creation based on existence of mud and the shape of the pot is successfully used in bringing the water.]

[If this creation is non-existent, the entertainment through this existing world becomes false. Then, God is unable to get real entertainment from a real object. In that case, how God is omnipotent? This question will cancel the omnipotence of God.]

[Since God gifts His absolute reality to the non-existent world, the world becomes perfectly true and gives real entertainment to God. When God wants to destroy this world, God withdraws His absolute reality from the world and the world disappears and becomes non-existent.]

[This manifested world is made by God to go into very subtle state called ‘Avyaktam.’ Best example is that after projecting the cinema on the screen, the film reel containing the cinema in a very subtle state is saved for the next show of cinema. The cinema reel is not destroyed and reconstructed again after 1^st show, which is foolishness of the administrator. Similarly, the world-cinema is stored in subtle state and again reprojected as the second show as per the Veda (Dhātā yathā pūrva makalpayat).]

[This world can be told as beginning less in the sense that its beginning is not exactly known to anybody. Through subtle state, this world never disappears. Hence, this world without beginning and end can be perfectly told as truth as proposed by Śrī Rāmānuja and Śrī Madhva. As per Śrī Śaṅkara also, this world is perfectly true and it is not necessary to use the word “relative” before the word “reality”. By this, all the three divine preachers are correlated.]

[One person is a millionaire from the time of ancestors. Another person became millionaire due to his hard work. The income tax officer will treat both persons in par and taxes both equally. He will not differentiate between the first person and the second person.]

[For God the absolute reality is inherent by itself. For the world, the same absolute reality is gifted to the world by God. When both are compared, both are absolutely real. God existed in the past, exists at present and will exist in future, whereas world exists at present only. This difference can be kept out of the subject because we are comparing the absolute reality of both God and world only at present. This is the main idea of Śrī Madhva, which is justified.]

[When the pot is broken and powdered, the molecules of the pot are born. These molecules are condensed forms of energy. This energy can again become molecules. Hence, there is no destruction of anything. Like this the cycle of matter and energy runs alternatively. Hence, scientists say that matter and energy are not destroyed (Law of conservation of mass or energy). Śrī Madhva also told that the world has independent status and eternality.]

[The theory of modification of Śrī Rāmānuja is well suited in this concept. Even if we take Śrī Śaṅkara, there is no contradiction because the modification of water can be told as the formation of wave.]

[Actually, when the water is associated with kinetic energy that is supplied by wind or stone, the water becomes the wave. Since, the kinetic energy is invisible, Śrī Śaṅkara took water alone as the appearance (Vivarta) of wave. For a common man, this theory is convincing.]

[In large amount of milk very little curd is added. In large amount of water subtle kinetic energy is associated. The second component is always little or subtle. Śrī Madhva says that modification takes place only in the modifying material but not in God. All the three divine preachers agreed that God is not modified and hence any change takes place only in the second component, which is world. Hence, all the three divine preachers coincided in the entire concept.]

[Śrī Śaṅkara told that Brahman is consciousness or awareness without caring about the good qualities. Śrī Rāmānuja told that Brahman is with good qualities. Even Śrī Madhva stressed more on the personality of good qualities than mere consciousness.]

[Even Śrī Śāṅkara praised God a lot for His good qualities. There is no conflict between awareness and good qualities. Without awareness, how can the qualities become alive? Consciousness is the basic requirement to speak about the existence of any quality. Hence, there need not be a quarrel between consciousness and alive qualities. Therefore, there is no contradiction in this point so that all the three Divine Preachers have no difference at all.]

[In the Brahma Sūtra “Īkṣater nā śabdam”, all the three Divine Preachers decided that Brahman is not inert but awareness since Brahman thought to create this world. Nobody objects that Brahman is non-inert item. But, Brahman thinks not due to awareness, but due to Its omnipotence.]

[If you forcibly say that Brahman is awareness so that Brahman thought to create this world, the awareness requires inert energy that is generated from food digested in the digestive system. This energy must enter the materialized brain-nervous system to transform into awareness. Before creation, neither matter nor energy existed and these items are impossible to exist. Therefore, Brahman thinks due to Its omnipotence and not due to awareness generated from inert energy and materialized brain-nervous system.]

[The qualified Brahman (Saguṇa Brahman) contains the individual soul of awareness. But, when Parabrahman (Nirguṇa Brahman) merged with the medium of Saguṇa Brahman (God Datta), due to the total merge, the individual soul also merged with Parabrahman as said in the Veda (Antarbahiśca…). In this context, there are two types of creations: i) Parabrahman created absolute space and a divine energetic being called Datta and merged with Datta. This is the creation of Parabrahman. ii) God Datta created the entire rest creation and this is the creation of Īśvara or God Datta. In this context, the Veda uses different words ‘tat’ (Parabrahman) and ‘saḥ’ (God Datta) to explain the process of different creations. The first refers to the creation by Nirguṇa Brahman and the second refers to the creation by Saguṇa Brahman.]

[Śrī Śaṅkara has taken the pure awareness, which does not possess any idea, as God or Nirguṇa Brahman. Śrī Rāmānuja took the same pure awareness, possessing different ideas, as God or Saguṇa Brahman. Śrī Madhva gave separate independence to the ideas that are stored in memory power (Cittam) and also gave separate independence to the existence of the world of ideas. In the place of the world, ideas are mentioned because the overall agreed concept is that the ideas of God spontaneously materialized to become the world with various items (Icchā mātraṃ Prabhos sṛṣṭiḥ).]

[All the three philosophies agree that Brahman is awareness. Therefore, it has become a famous concept that God is awareness. Awareness always creates thoughts and everybody agrees that God created this world. Hence, this materialized world must be a variety of thoughts created by God or awareness. In these thoughts, some thoughts stand as inert items (Acit) and some other thoughts stand as alive items (Cit).]

[The word ‘Mithyā’ does not mean non-existent. It only means that it did not exist before its creation. After creation, it becomes existent due to the gifted existence of God. After creation, it is as existent as God. This theory stands mainly on one point that an existent item alone can give real entertainment to God.]

[Any item in the world is existent due to the existence of God only. If God withdraws His existence from an item of the world, such item will immediately disappear and become non-existent. Therefore, if Parabrahman wishes, which item in the world will not become non-existent?]

[God has all types of miraculous powers. If God wishes some existent item to become non-existent, it immediately becomes non-existent. If God wishes some non-existent item to become existent, it immediately becomes existent. Both these processes are based on the withdrawal of gifted reality from an old item and gifting reality to a new item, which is the logic explained. This again is another proof to say that various thoughts of God are various items of the world.]

[All this world, including inert and non-inert items, is under the control of God and this is accepted by all the three Divine Preachers. All the three Divine Preachers agree that the Lord of the world is the Ultimate Ruler. This means that the mediated God called as Hiraṇyagarbha, Nārāyaṇa and Īśvara (God Datta) is agreed by all the three preachers as the ultimate God. In this aspect also, where is the difference between the three Divine Preachers?]

[Already, we have the acceptance of the existence of awareness in God. Even though awareness is thrown out from God, the ability of thinking cannot be thrown out from God. The philosophy of Shri Datta Swami mentions that in the place of awareness, omnipotence can be taken with the help of which the process of thinking can take place.]

[Even the relative reality appears and shines as the absolute reality. The relative reality is controlled by the will of God. Even from relative reality, its existence is received through experience. A person waking up from a dream after seeing a wild serpent still shivers even though the dream disappeared. Experience is treated as the highest authority for the existence of an item. The relative reality is eternal as long as God does not want to remove it. Hence, based on these reasons, there is nothing wrong in assuming the relative reality also as the eternal reality till it continues by the will of God. Therefore, there is no difference among the three Divine Preachers about the absolute existence of the world that is granted by God.]

[This creation is dependent on God, even though it is different from God. This creation is of multiple items created by God. It is just like a single flower containing many colours. The unity in diversity is not new in this world. This is the philosophy of Śrī Rāmānuja.]

[Even though a person is single, the same one person has different qualities. Hence, the diversity is in unity and the unity is in diversity. In the white light, there are seven colours and the seven colours mixed become white light.]

[The Saguṇa Brahman or Lord of creation is multi-coloured with the creation. This is accepted in the philosophy of Śrī Śaṅkara (Māyā śabalitaṃ Brahma). Śrī Rāmānuja also says that Brahman is one, but with diversity. Moreover, Śrī Rāmānuja speaks about Saguṇa Brahman only. In this point, both are correlated.]

[Śrī Madhva says that the world is completely separate from Brahman with its own independent existence. There is an example of a lotus leaf on which a water drop has fallen. From one angle, the water drop is associated with the leaf. From another angle, the leaf is not associated with the water drop since the drop falls down immediately. Hence, both the association and the separation co-exist in the same single example. Therefore, the world is associated with God since God is the substratum (basis) of the world and the same world is disassociated simultaneously since as per Śrī Madhva, the world is different from God. From this point, all the Divine Preachers are correlated.]

[Like this, one must deeply analyze the three philosophies of the three Divine Preachers, find unity through deep analysis in a comprehensive manner and finally become a follower of one philosophy of the Hindu religion without foolish quarrels and disputes resulting due to superficial study.]

Iti Śrī Datta Svāmi viracita Śrī Rājīva Gītāyām Advaita Dvaita Vicāra Yogo Nāma Ṣaṣṭhādhyāyaḥ |

[Like this, in Shri Rājīva Gītā, composed by His Holiness Shri Datta Swami, Sixth Chapter called ‘The Association of Enquiry of the difference among three divine philosophies’ is completed.]