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(Viśiṣṭādvaita Vicāra Yogaḥ)
Śrī Rājīva Uvāca:-
[Śrī Rajiiv Spoke]:-
1) Advaitadvaita saṃyogaḥ, sādhus tvayā puraskṛtaḥ।
Viśiṣṭādvaita matraiva, kathamāsīt samanvitam?॥
[You have very well presented the correlation between monism and dualism, even though it is very difficult to correlate these two opposite poles. But, how are You going to correlate the qualified monism of Śrī Rāmānuja...
(Trimata tarka vicāra Yogaḥ)
Śrī Rājīva uvāca:-
[Śrī Raajiiv spoke]:-
1) Jīvo Brahameti kecittu, Brahmāṃśa iti kecana।
Brahma sevaka ityanye, niścayaṃ brūhi Sadguro!॥
[Some say that this soul is God. Some others say that this soul is a tiny part of God. Yet others say that the soul is always a servant of God. O Divine Preacher! Please tell Your decision on this topic...
(Trimata Bheda Vicāra Yogaḥ)
14) Nānātvaṃ Brahmaṇi kṣiptaṃ, nohye sīmno hyabhāvataḥ।
Lakṣmaṇo yukta sīmatvaṃ, madhvas sīma vibhinnavāk॥
[Śrī Śaṅkara denied plurality in God because in the unimaginable domain, the boundaries cannot be identified and hence, the boundaries are absent. Śrī Rāmānuja says that the boundaries of any imaginable...
(Trimata Bheda Vicāra Yogaḥ)
Śrī Rājīva Uvāca:-
[Shri Rajiiv Spoke]:-
1) Apauruṣeya vedārthāḥ, prasthānatraya saṃśrayāḥ।
Trayo'pi guravo bhinnāḥ, kathaṃ kathaya Sadguro!॥
[O Divine Preacher! All the three divine preachers (Śrī Śaṅkara, Śrī Rāmānuja and Śrī Madhva) followed the meaning of the Vedas written by God and also based themselves on the three holy scriptures called the...
(Advaita Dvaita Vicāra Yogaḥ)
8) Dampatyor dvaita bāhyaṃ hi, vāk karma citta madvayam।
Ekasmin nara eva dvau, vaco bhāva pravartane॥
[Monism and Dualism can co-exist together. The husband and wife are two in number for external purpose. But, their words, actions and minds are one only. We can see a peculiar person
(Advaita Dvaita Vicāra Yogaḥ)
Śrī Rājīva Uvāca:-
[Shri Rajiiv Spoke]:-
1) Advaitaṃ dvaita mekaṃ hi, Kṛṣṇe satyaṃ bhavet kila।
Ekaṃ niścitya bhāṣasva, vastusthitiṃ hi vidmahe॥
[In the case of the most complete incarnation of Kṛṣṇa, whether there is monism between God and the soul of Kṛṣṇa or there is dualism between God and the soul of Kṛṣṇa, you decide one side and speak further. ..
(Avatāra Vicāra Yogaḥ)
Śrī Rājīva Uvāca:-
[Shri Rajiv Spoke]:-
1) Abheda bheda carcā syāt, Avatāre paraśvadhe।
Bhedaḥ Kṛṣṇe tva bhedaś ca, Katha manyonya śatrutā?॥
[In the case of Incarnation, both difference and oneness are involved. In the case of Śrī Paraśurāma, God quits Him when the work is over. In the case of Kṛṣṇa, God exists in Him forever. Both these cases contradict...
(Brahma Jagat bheda Vicāra Yogaḥ)
33) Jīvo nāsti sṛṣṭi pūrvaṃ, sṛṣṭyanantara masti saḥ।
Mukteḥ param asti tasmin, sūkṣma ānanda bhogavān॥
[Before the creation of this world, the soul did not exist because the soul is a tiny part of the creation. The soul existed after the creation of the inert items of the world because the Veda says that the soul is created...
(Brahma Jagat bheda Vicāra Yogaḥ)
25) Jaḍa ci jjagatas cohyāt, nohyaṃ bhinnaṃ prapūrṇataḥ |
Parabrahma tato jīvāt, bhinnameva samantataḥ॥
[Only the difference between the unimaginable-unmediated-omnipotent God or Parabrahman and the imaginable creation containing both inert and non-inert entities is complete difference. Since the soul is a non-inert entity of creation, the difference between Parabrahman and the soul is also complete difference only. This means that the imaginable creation is totally different from the unimaginable God.]...
(Brahma Jagat bheda Vicāra Yogaḥ)
18) Cittāṃ vinā na bhāvas syāt, laukyas tarko na tatra hi।
Ghaṭayatya ghaṭanārthān, māyā śaktir mahā prabhoḥ॥
[The worldly logic applies to all items of the world. But, the same worldly logic fails in the case of God. The unimaginable power of the Lord of Lords can do all impossible actions in a fraction of a fraction of a second.]....
(Brahma Jagat bheda Vicāra Yogaḥ)
Śrī Rājīva Uvāca:-
[Śrī Rajiv Spoke]:-
1) Brahma sṛṣṭaṃ jagat sarvaṃ, ūhyaṃ cidacidātmakam।
Jātaṃ sthitaṃ hṛtaṃ Viṣṇoḥ, ūhyasya tarkavan na kim?॥
[This creation is generated, maintained and withdrawn into God Vishnu or God Nārāyaṇa, who is imaginable and visible. This world composed of both inert and living beings is also imaginable and visible. Both cause
(Brahma Jiiva bheda Vicāra Yogaḥ)
37) Trayo'pi sammatā bhāvāḥ, caitanyasyeti Daiva dhīḥ।
bhayor api citteti, sarva sarge vidhīyate॥
[All the three divine preachers agree that both God and soul are consciousness items. Consciousness means awareness only. Thinking is the property of awareness. A human being is able to think because it possesses awareness...
(Brahma Jiiva bheda Vicāra Yogaḥ)
18) Bhakta trāṇa kṛte Kṛṣṇaḥ, bhūyo bhūyo vibhūtikṛt।
Sāmānya jīvo no kuryāt, vibhūtyanvaṃśa mapyasau॥
[God Krishna did several miracles forced by the necessity of protection of devotees and He did not do any miracle for just self-exposition. An ordinary human being cannot do even an atom of a trace of a single
(Brahma Jiiva bheda Vicāra Yogaḥ)
10) Jīvakaś cet jagat sraṣṭā, suṣuptau līyatāṃ jagat॥
Unmatto bhāṣate caivaṃ, vinodaṃ necchati sma yat!॥
[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...
(Trimata Samanvaya Vicāra Yogaḥ)
31) Śaṅkarasya jaganmithyā, satyaṃ Lakṣmaṇa Madhvayoḥ।
Jagadasat svayaṃ Brahma — sattayā jagadasti sat॥
[Śrī Śaṅkara told that this creation is mithyā, which does not mean non-existing. The world is inherently non-existent, but becomes existent by the existence of its creator, God, since God Himself has gifted existence to the world. Śrī Rāmānuja and Śrī Madhva told that the world is existent. Śrī Śaṅkara told that the world is neither existent...
(Trimata Samanvaya Vicāra Yogaḥ)
16) Śaṅkaraḥ prāha mudheti, bhaja Govinda mityapi |
Jīvo Brahma na tat prāha, Lakṣmaṇo dvaita magrataḥ॥
[If you think that Shri Shankara really believed that every soul is God, He should not have addressed a scholar (not an ignorant soul) as a fool because every soul is God. If every soul is God, Shri Shankara would...
For Scholars Posted on: 17/04/2026SIXTH PART - CONCLUSION:
Swami:- Drashtaa or jnaataa is seer or knower or subject, who sees or knows the object, called drushyam or jneyam. Druk or jnaanam is the process of seeing or knowing. Druk (sight) or jnaanam (knowledge) is referred to the process of seeing or knowing. There is no difference between druk (sight) or jnaanam (knowledge) and drashtaa (seer) or jnaataa (knower) respectively. The seer or knower is nothing but a container containing the sight or knowledge. Therefore, seer is sight and knower is knowledge. The sight or knowledge becomes the subject as well as the work...
For Scholars Posted on: 07/03/2026[Shri Durgaprasad asked:- Swami, following is the discussion between myself and an advaita follower in an advaita group on Brahman and Parabrahman. Swami, kindly explain. At Your lotus feet –Durgaprasad]
FIRST PART:- SShri Durgaprasad: Śaṅkara differentiated the awareness of all things (sarvajña) from the awareness of a few things (alpajña) using the terms ‘Īśvara’ and ‘jīva’ respectively. The word jīva stands for the ordinary awarenss...
[Prof. JSR Prasad asked:- Sashtanga namaskaram Swami, Shankara fell on the feet of the untouchable and praised Him as the preacher. What is the lesson we have to learn from this situation?]
Swami Replied: In today’s world, if we show any defect in any human being, he/she will immediately project false logic to not only defend oneself...
[Shri Anil asked: Paadanamaskaaram Swami. Shankara being omnipotent God, why did He enter the dead body of the king to acquire the knowledge of sex? He could have known it anyway being omnipotent God? At Your Divine Lotus Feet-anil]
Swami replied:- When God enters the human medium, He will not use His special miraculous powers when there is an alternative worldly way to achieve a specific goal. He wanted to have the knowledge...
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