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(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...
(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...
(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. ..
[Shri Phani Kumar asked, “How can the contradicting philosophies i.e., monism (advaita) of Shankara and the dualism (dvaita) of Ramanuja and Madhva help the same human being in the same time?” Given below is Shri Swami’s response.]
Swami Replied: The same human being should identify the human incarnation as God and simultaneously should identify himself as not the God, being the servant of God. The first view is possible by the concept of Shankara and the second view is possible by the concept of Ramanuja and Madhva...
Shri Hemantha kumar, Advocate, asked: I am very much interested in the correlation of three philosophies of Shankara, Ramanuja and Madhva (Trimata Samanvaya). Can you give it to me?
Shri Swami Replied: Shankara told monism (Advaita) between God and soul preaching that both are one and the same. Madhva told Dualism (Dvaita) between God and soul preaching that both are totally different since God is the master and the soul is His servant. Ramanuja told an intermediate state of special monism (Vishishta Advaita) existing between monism and dualism stating that God and soul are inseparable...
(Trimata Samanvaya Vicāra Yogaḥ)
Śrī Rājīva uvāca:-
[Śrī Rājīv spoke]:-
1) Oṃ Namo Guru Dattāya, Madhvācāryāya cottamam।
Trigurūṇāṃ matānyuktvā, brūhi Datta Guro! Hitam॥
[Aum. My best salutation goes to Shri Guru Datta and then to Śrī Madhvācārya. O Guru Datta! Please explain the three philosophies of the three divine preachers called Śrī Śaṅkara, Śrī Rāmānuja and Śrī Madhva. Finally, tell me which philosophy should be followed by human beings for their spiritual welfare.]...
(Trimata Samanvaya Vicāra Yogaḥ)
11) Śaṅkaro vakti hṛddvaitaṃ, nāstikāya vacastrayam।
Taraṅgas sāgare naiva, viparīta miti stutau॥
[In the heart of Śrī Śaṅkara, Śrī Madhva (Dualism)exists. Only for the special project of conversion of atheists into theists, Śrī Śaṅkara had to use the technique of three statements (You are God, You exist and hence, God exists). Śrī Śaṅkara revealed His original idea...
(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 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 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)
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)
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...
(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
Vedānta philosophers say that Brahman is the goal whereas, the Śākteyas say that Śakti is the goal. How can both these views be correlated? [This question is part of a mahā satsaṅga or a great spiritual discussion between Swami and several devotees who had come from various places, seeking the clarification of their doubts.]
Swami replied: There is only one ultimate absolute reality. It is the unimaginable God, who is called Parabrahman or Brahman. This ultimate God, being unimaginable, is neither masculine nor feminine nor neuter in gender. God is referred to as masculine, only as per convention. The concept of gender exists only in the imaginable creation. Brahman does not mean male and Śakti does not mean female. Brahman refers...
Shri Phani asked: In our latest spiritual discussion, we were discussing about the meanings of words like Brahman, Īśvara and Ātman, in spiritual knowledge. Can you please enlighten us on this topic?
Swami replied: O Learned and Devoted Servants of God! Every word has different meanings. Based on the context, you have to select the proper meaning. The word president can mean the president of an entire country as well as the president of a tiny village in the country. Both are addressed as president by the public. When you are discussing the article in the constitution that puts the president above the jurisdiction of the courts of law...
1)Taṭasthāvettṛ vedokteḥ, Prasthānatraya bṛṃhaṇāt |
Pratyakṣārtha vibhūtibhyaḥ, nohya mastīti niścitam ||
[There is some entity, which is unimaginable and which is decided as the source of practically perceived miracles in this world. Such unimaginable entity is said to be the creator, maintainer and destroyer of this creation by the three authoritative scriptures of spiritual knowledge called “Prasthānatrayam”. The references in these three authorities are:- 1) The Brahmasūtrams saying that this entity...
1. Tadeka masṛja ccedaṃ, nohyaṃ śaktyā hi nohyayā |
Nohyānā mekataḥ śaktiḥ, Parabrahmaiva kevalam ||
[The unimaginable God created this world from nothing and without the help of any second thing. Immediately, we think that the unimaginable God must have created this world with His unimaginable power. Since the power is also unimaginable, we cannot distinguish the boundaries of the possessor of power or unimaginable God and the unimaginable power, and we have to forcibly agree that the only one unimaginable God called as unimaginable...
1. Ākāśaṃ śūnya māhuḥ ke, sāpekṣaṃ dravyaśaktisat |
Parasya sattayā syāttu, jagato'pekṣayā na saḥ ||
Some say that space is absence of any existent thing, which is called as ‘emptiness’ or ‘void’ or ‘vacuum’. These people say that space is nothing or non-existent and is relatively existent only with reference to the existence of matter and energy. For these people, space is just conventional with respect to the rest world. This means that when matter and energy disappear, space also disappears spontaneously. With reference to the absolute existence...
1. Vedoktamekato'nyasya, ramaṇaṃ rājava dvibhoḥ |
Mānuṣa Brahmaṇor bhedāt, kālakṣepo na kevalam||
[Scholars say that the Veda clearly states that God alone existed before the creation and thought of creating this universe to get entertainment to get rid of the boredom of loneliness (Ekākī na ramate sa dvitīyamaicchat). In this context, scholars say that even though God...
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