Śrī Rādhā Devī uvāca:-
[Shri Radha Devi spoke:-]

1) Sajiivaka jagat sṛṣṭaṃ,

kimartham? rāsakelaye।

Ityajña bhāṣitaṃ kasmāt?,

kiṃ jīvaḥ prakṛtiḥ parā?॥

[Why have You created the world with souls? Ignorant people say that You have created this world to enjoy this Rāsa-dance. Why such blame comes to You only? Is soul the best part of the world?]

Śrī Kṛṣṇa Bhagavān uvāca:-
[God Shri Krishna spoke:-]

2) Na kṣudra ramaṇaṃ na syāt,

ekakleśo yathārthataḥ।

Akhaṇḍānanda vārdher Me,

kadalītvak śruti priyam॥

[I have created this world not for any cheap entertainment since I got bored with loneliness. I am the infinite ocean of divine bliss. Will I get bored in real sense? The climax happiness in this creation is just the tasteless outer leather of a sweet banana fruit.]

3) Icchāmi navyatāṃ Rājñaḥ,

Prāsādān mṛgayā śuce|

Navyā nādhika modāya,

Dvitīyo jīva īpsitaḥ॥

[I just desire for a change from the existing state of loneliness and such change is not for getting more happiness. Change to other state even with lesser happiness or even misery is desirable because change from the existent state is the main concept. A king living in palace with full facilities and extreme happiness wants a change and goes to forest for hunting, in which sometimes happiness disappears completely and misery appears. Even then, the change is welcomed due to desire for a new atmosphere. I wanted a change from My loneliness and liked for the appearance of a soul for entertainment.]

4) Kāma śṛṅgāra mātrā dhīḥ,

dvitīyāt pāmara spṛhā।

Matpremṇā Hanumān vakṣaḥ,

ciccheda māṃ pradarśayan॥

[When I say that I desired for a second soul, the people of lower level immediately think that I desire for a soul, which must be in female form so that I can enjoy romance with that form based on My lust. I desired for a soul to appear to enjoy the pure love from that soul and not for the beastly lust. A soul like Hanuman tore His chest with His nails to show Me in His heart.]

5) Sat prema na kathaṃ dṛṣṭam?

śatāṃśa kāla mokṣagāḥ।

Śuddha prema parākāṣṭhā,

kasyā'pyun mādayen matim!॥

[Why don’t people imagine such a pious soul and the purest love of such a devoted soul to God? Especially, in the kali age, people always think about sex only. If they think about God by spending at least 1/100th time allotted for thinking about sex, they will reach and merge with God forever! The climax of the purest love will make the mind to become mad in the case of anybody!]

6) Evaṃ bhakti rasāsvāde,

lolo'haṃ rāsanṛtyagaḥ।

Matkṛte dharma mullaṅghya,

prāptā naraka bhītidam॥

[Like this, I am very much fascinated for the true love of a devoted soul irrespective of its gender. For the same reason, I am in this Rāsa-dance. These Gopikas have come to participate in this Rāsa-dance due to their pure love on Me even crossing the justice that gives lot of fear for hell (As told in the Shri Radha Krishna Gita, the sages born as Gopikas actually enacted this divine play as if they have broken justice.).]

7) Bahuvarṇa prasūneṣu,

śṛṅgāro'pyeka varṇavān।

Pūrṇa vyaktes tadarthaṃ tvaṃ,

śaktir me'nu gatā hi mām॥

[The romantic life is also one angle among the other angles of heroic aspects of God giving the complete personality. It is just like a flower in a garden with a specific color among several flowers having different colors. For the sake of comprehensive personality, this romantic aspect must not be absent. Otherwise, people of lower level will comment that God is impotent. To avoid this blame, you have come down and follow Me as My partner in this romantic angle of life. You are the embodiment of My power called Mahā Māyā and not different from Me due to which I remain as the perfect celibate.]

8) Svaharṣada rate rūrdhvaṃ,

kapayo'ṅgārpaṇā raṇe।

Mṛtyu duḥkhāya vandyās te,

pratiphale psita cyutāḥ॥

[In the battle of Rama and Ravana, the monkeys have surrendered their bodies standing on the side of God Rama by becoming ready for the miserable torture and death. Such monkeys are to be saluted by all devotees. The female devotees in sweet devotion surrender their bodies to God by aspiring some selfish sexual pleasure in return from God. The monkeys did not aspire for any good fruit in return from God and were prepared even to receive the bad fruit of death! True love does not aspire for any good fruit in return and is prepared even to receive the bad fruit in doing sacrifice to God.]

9) Ekatvaṃ vā bahutvaṃ vā,

nohye vaktuṃ na śakyate।

Māyā vā Brahma vā tejaḥ,

sasarjedaṃ tato jagat॥

[In the unimaginable state, it is not possible to say whether one item exists or two items exist or several items exist. We are forced to say that one item alone exists because two or more unimaginable items can’t be distinguished by their boundaries since boundary is a spatial concept and the unimaginable domain is beyond space. Hence, whether it is Parabrahman or Mahā Māyā or both together forcibly treated as one, the safest word to be used is ‘It’. The Veda frequently uses this word (Tat or It) to denote the unimaginable God called Parabrahman or His inherent power called Mahā Māyā or both together treated as one. Such one unimaginable item is called as ‘Parabrahman’ by the school of Vedanta and the same is called as Mahā Māyā by the school of Śākteya. Such ‘It’ created ‘Tejas,’ which is called as inert energy from which matter and awareness are evolved leading to the creation of the entire world.]

10) Ākāśa tejaso raikyāt,

jaḍaśakti riyaṃ prasūḥ।

Sūkṣma sthūla daśā mūla —

māyā tasyā jagad bhavaḥ॥

[The Veda also says that It created ākāśa or space as the first item (Ātmana Ākāśaḥ). The same Veda again says that It created tejas or gross inert energy as the first item (Tat tejo'sṛjata). Hence, both space or subtle inert energy (ākāśa) and gross inert energy (tejas) are one and the same inert energy. Space is very subtle inert energy and Tejas is gross inert energy. Both are essentially inert energy only. From this inert energy or Kārya Māyā Śakti or Mūla Māyā, all the world containing both inert and non-inert items is evolved.]

11) Paramavyoma tejo'ṅgī,

prāg Dattas teja ucyate।

Datta sṛṣṭyāṃ sa ākāśaḥ,

paraṃ sṛṣṭi kramādigaḥ॥ ***

[God Datta called ‘Ātman’ created subtle energy (space or Ākāśa) in the sequence of creation (Ātmana ākāśaḥ - Veda). Then, air, fire, water and solid earth were evolved from space or subtle energy, one from the other in sequence. All these five items are called the five elements (Pañca bhūtas). The fire (Agni) is gross energy. At the end, awareness was created as the sixth element (Annāt puruṣaḥ - Veda). After this, from the five elements, plants were created. After this, animals and human beings were created using the six elements (five elements and sixth is awareness). All this is the process of creation done by God Datta. Even before God Datta appeared, It created the Tejas or gross energy from which an energetic being called ‘Datta,’ who is an energetic body with awareness as individual soul, is created. The space (subtle energy) that is required to accommodate Datta was also created using the gross energy even before the creation of the energetic being called Datta. Gross energy and subtle energy differ only in the range of frequencies of the energy. In fact, the space is subtle inert energy and the energy of the body of the first energetic being (Datta) is gross inert energy. The awareness as individual soul of that energetic being is also inert energy only because awareness is a specific work form of inert energy only. The same gross inert energy appeared as space, energetic body and energetic individual soul by the will of It. Then, It merged with Datta (the energetic body with individual soul) so that Datta became God Datta. Even before this creation of ultimate space (called as ‘Paramavyoma’ in the Veda) and the first energetic being and  even before the subsequent process of the actual creation of the entire world done by God Datta, It created gross inert energy or Tejas (Tat tejo'sṛjata - Veda) in the very very beginning itself, which became the ultimate space or ultimate subtle inert energy (to accommodate the first gross energetic body called Datta), gross energetic body of Datta and its individual soul called awareness of Datta. Parabrahman merged with Datta or medium to make Him as God Datta. God Datta, the Parabrahman, created this universe afterwards and for such creation, He first created the worldly space (ātmana ākāśaḥ - Veda) or subtle inert energy (to accommodate the world) followed by the other four elements and awareness. Paramavyoma is eternal by the will of It (unimaginable God) and the rest space dissolves in the final dissolution. The difference between Paramavyoma and the rest space is not in terms of their frequency, but in terms of eternality wished by God. This eternal space and the energetic being turned to God Datta will never perish at any time even though the world has the possibility of dissolution if It wishes. Hence, the word ‘Tejas’ comes in the context of creation of the first energetic being by It and the word ‘Ākāśa’ comes in the context of creation done by God Datta later on. First It created tejas or gross energy, a part of which was converted into space or subtle energy. A part of the same gross energy was used to create the energetic body of the energetic being directly and other part of the same gross energy was used to create individual soul or awareness of the first energetic being. Since gross energy is also basically inert energy only, there is no difficulty in converting the gross energy into space or subtle energy. Energetic body of energetic being is directly made from the gross inert energy and the individual soul or awareness of the energetic being is indirectly made from gross inert energy because the individual soul or awareness is a specific work form of gross inert energy only.]

12) Śakti dravyaṃ vyoma vāyuḥ,

vāyo ragnir nirūpyate।

Anyonya sambhavaḥ paścāt,

vārbhuvau te dvidhā tridhā॥

[As per the Veda, the sequence of creation states that the subtle energy (space or Ākāśa) is initially condensed into matter as atoms, which are free from each other due to the absence of bonds among them and this is called gaseous state (air or Vāyu) of matter. This means that the space or subtle energy became matter. From this gaseous state of matter, again gross energy (Agni) is generated. These two steps (space or subtle energy to air or matter and air or matter to fire or gross energy) prove that energy and matter are interconvertible. Later on, liquid phase of matter (water or Āpaḥ) and solid phase of matter (earth or Pruthivī) evolved. In this way, the five elements are classified into two states of energy and three states of matter. The two states of energy are:- i) space or Ākāśa, the subtle energy and ii) fire or agni, the gross energy. The three states of matter are:- i) gas or Vāyu, ii) liquid or āpaḥ and iii) solid or Pruthivī.]

13) Sūkṣmā''kāśo mūla śaktiḥ,

yato ciddravya sambhavaḥ।

Bhūmi vṛkṣā danna jīvaḥ,

yas śakti jaḍa yogajaḥ॥

[By the above explanation, the topics of both inert energy and matter are covered. The subtle energy in the form of space is the root source or the causal inert energy from which matter and awareness are evolved. From Pruthivī or earth, inert plants came and from inert plants came the inert food. From food, awareness is evolved in the form of non-inert zoological living beings. When the inert energy generated from the oxidation of food enters the materialized functioning nervous system of the zoological living beings, this inert energy is converted into a specific work form of inert energy called ‘awareness.’ Awareness means the capacity to know about itself and to know anything other than it that is in contact with it. This process of knowing is the specific work form of inert energy called awareness.]

14) Annaṃ vṛkṣān na jantos tu,

na vṛkṣe paśu cetanā।

Śvāsakriyā 'pi sa prāṇaḥ,

mano buddhyādi chin na yaḥ॥

[The word ‘food’ is used by God in the Veda referring to the plants and plant products alone and not to animals (Oṣadhībhyo 'nnam— Veda). The reason is that plants don’t have awareness due to the absence of brain-nervous system. In animals, the brain-nervous system is present and hence, awareness exists in animals only and not in plants. In the plants, the process of inert mechanical respiration takes place, which is consumption of oxygen and liberation of carbon-dioxide. This process of inert respiration is linked with the generation of non-inert awareness because the inert energy, released by the oxidation of food by using oxygen, is converted into awareness in the functioning brain-nervous system. The respiration is called ‘Prāṇamaya kośa’ and the awareness involving mind, intelligence, memory and basic ego is different from ‘Prāṇamaya kośa,’ which is involved with inert gases like oxygen and carbon-dioxide.]

15) Vṛkṣā dannaṃ na pāpāya,

jantorannaṃ hi pāpadam।

Mahāvṛkṣe 'pi cin nā'sti,

jīva eka kaṇe 'pi cit॥

[Therefore, consuming food from Botanical plants and trees is not sinful because the plants having no awareness don’t suffer when they are cut and eaten. But, Zoological living beings like animals, birds, human beings etc., suffer while they are killed due to the existence of awareness in them and hence, it is sin to consume Zoological living beings as food. Even the huge Botanical tree has no trace of awareness. But even a unicellular Zoological organism called Amoeba has awareness and it is the first Zoological living being.]

16) Vijñānān na jagat Brahma,

sarvaṃ khalviti ca śrutiḥ।

Iti mā brūhi prathamā,

tādātmya tadadhīnagā॥

[Scientists and atheists say that this world is God and there is no God other than this world. Some of them quote the Veda also in this context since the Veda says that all this world is God (Sarvaṃ khalvidaṃ Brahma). This argument should not be entertained because the nominative case (Prathamā vibhakti) in Sanskrit grammar has two senses of usage:- i) both are one and the same and ii) one is in control of the other. Here, we have to take the second sense and understand that all this world is under the control of God.]

17) Eka manyat dvidhā jñeyaṃ,

patre bhūbhāga sīmabhiḥ।

Svāmī sīma pratīkārthe,

sūcyate na tadātmataḥ॥

[If you say that ‘X is Y’ in nominative case, such statement has two meanings: i) X and Y are one and the same and ii) X is under the control of Y. While writing the boundaries of a property in the document, the boundaries are mentioned by the names of the owners of their properties. If it is written that East is Deva Datta, it means that the East boundary is the boundary of the property controlled by Deva Datta. Deva Datta is represented by the property as its owner or controller. When East boundary is written as Deva Datta, it does not mean that Deva Datta himself is the very East boundary. Here, we find that the first sense is rejected and the second sense is accepted. Similarly, we have to take the Vedic statement in the second sense and not in first sense.]

18) Vivadanti sṛṣṭi karma,

pariṇāma vivartayoḥ।

Mahā Māyā prathamataḥ,

Parabrahma dvitīyataḥ॥

[The scholars argue with each other whether the process of creation done by God is real modification (pariṇāma) or apparent change (vivarta). The confusion in this debate is that nobody is confirming about the item that is really modified or apparently changed. If you take Parabrahman, He is apparently changed. If you take the inert energy or Kārya Māyā Śakti generated by Mahā Māyā in unimaginable state through an unimaginable process, it is real modification. The Mahā Māyā is taken as the representative of the world and hence, the real modification of inert energy into the entire world is superimposed on Mahā Māyā.]

19) Avibhakte pratīkatvāt,

pariṇāma parā hi sā।

Parabrahma vivartārthe,

na vikāryaṃ ca gṛhyate॥

[In the unimaginable state, we can’t isolate both unimaginable Parabrahman and unimaginable Mahā Māyā. Hence, in that state, we can’t say whether the Parabrahman is really modified or the Mahā Māyā is really modified. In fact, both are not at all really modified since real modification is impossible in unimaginable Parabrahman or unimaginable Mahā Māyā. We have taken Parabrahman as the representative of apparent change and Mahā Māyā as the representative of real modification. Due to this reason of representative process, we say that Parabrahman is not changed due to apparent change and that Mahā Māyā undergoes real modification.]

20) Ekatve tat pariṇataṃ,

na vikāryavirodhataḥ।

Vaicitryārthe Mahā Māyī,

na tatra dvi vibhāga vāk॥

[We are taking Parabrahman and Mahā Māyā in the unimaginable state and since both are unimaginable items, we have to take both as one unimaginable item only (any number of unimaginable items together become only one unimaginable item). This one unimaginable item is represented by the word ‘Tat’ or ‘It’. Now, we can say that ‘It’ created the world by real modification and at the same time, ‘It’ remained as it is without any change. By this, there is no mutual contradiction. Because of this unimaginable nature of ‘It’, ‘It’ is said to be unimaginable and most wonderful. Hence, ‘It’ is called as Mahā Māyī, which means the most wonderful. Here, one should not put his/her dirty finger and say that the Parabrahman is most wonderful because of His most wonderful power called Mahā Māyā. One should not speak this statement since both unimaginable items can’t be isolated and separated.]

21) Saguṇa Brahmaṇā spaṣṭaṃ,

kriyatāṃ tadupādhitaḥ।

Jagat pariṇataṃ cāntaḥ,

nirvikāri svabhāvataḥ॥

[The above process of creation can be explained taking Saguṇa Brahman or the first energetic incarnation called ‘God Datta.’ The external medium (consisting of the gross energetic body, the space or subtle energy occupied by the energetic body and individual soul or awareness) of God Datta is purely made of inert energy only. The world is only a modification of inert energy. Based on this similarity of inert energy, we can say that the energetic body of God Datta is modified into the world. This does not mean that the energetic body of God Datta is directly modified into world. Here, the energetic body means the extra inert energy created by God Datta. Since the energetic body of God Datta and the created energy are one and the same inert energy, we shall take the meaning of the word ‘energetic body’ as the further inert energy created by God Datta. Inside the energetic body of God Datta exists the unimaginable ‘It’, which does not undergo any real change.]

22) Ambho vīcir vivartasya,

kṣīra dadhnā parasya ca।

Śaṅkarastu prathamataḥ,

Rāmānujo dvitīyataḥ॥

[The example of apparent change or Vivarta is water wave in which water is not modified into wave, but appears as a wave and this is the proposal of Shankara. The example for real modification or Pariṇāma is conversion of milk into curd in which the milk is really modified into a different item and this is the proposal of Ramanuja.]

23) Madhvaḥ prāha paraṃ na syāt,

viśuddhāt na paraṃ yadi।

Asamarthaṃ vinode 'pi,

kriyā nohyā paraṃ param॥

[Madhva objected both these proposals by very powerful logic. He says that God is different from the world. From a single pure substance, another different substance can’t be generated. If separate different world is not created by God and if God created Himself in the name of the world, this shows that God is not omnipotent since He couldn’t create different world separately. Only a different world existing separately can give real entertainment to God. Hence, God created this separate different world through unimaginable process. In apparent change, illusory world can be generated and real world cannot be generated by God. Since real world alone can provide real entertainment to God, if God cannot create a real world, God becomes inefficient to create real entertainment for Himself and this contradicts the omnipotence of God. In real modification, the cause must be reduced or must disappear if the cause is really modified into the real different world. But here, the cause is not reduced even by a trace and hence, this process of creation can be taken as unimaginable. Hence, the creation is totally different from God existing as an independent item and the process of creation is totally unimaginable.]

24) Ādyaṃ madhyaṃ līna mantye,

jagat sat datta sattayā।

Nohyā dūhyaṃ vibhinnaṃ hi,

saguṇādapi nirguṇāt॥

[The latest among the three philosophies is the philosophy of Madhva and Madhva studied the two prior philosophies, whereas Shankara and Ramanuja did not study the philosophy of Madhva. Hence, the philosophy of Madhva can be taken up for the correlation of the three philosophies. World is totally different from God and stands as a separate entity with its own absolute reality. This is true because the world is granted absolute reality of God by God. God (mediated or unmediated) is unimaginable and invisible. World is imaginable and visible. Hence, the world is totally different from God and totally real with its absolute reality gifted by God. World must be totally real like God and must be totally different from God because then only, God can get real entertainment from the world. The world is not only different from the unimaginable God, but also different from the mediated God because the unimaginable God like the naked person in the bathroom and mediated God is the same person coming out of the bathroom after wearing clothes.]

25) Traye 'pi saguṇāt sṛṣṭiḥ,

mithyā satye mata dvaye।

Bāhy'āṅga pariṇāmena,

nohya śaktyā pṛthak satī॥

[Creation, maintenance and dissolution of the world are done by mediated-unimaginable God. This is accepted by all the three Divine Preachers. God Datta is mediated-unimaginable God. For Shankara, the created world is illusory since Parabrahman alone is the absolute reality. For Ramanuja, the world is the modification of the external medium (inert energy) of God. For Madhva, the separate world is created by God and it has independent status and absolute reality.]

26) Dṛṣṭānto nāsti kāryasya,

nohyaṃ karma 'tra Śaṅkarāt।

Pūrvābhāvo bādhate no,

tejaḥ pariṇateḥ parāt॥

[Madhva’s philosophy is correct since the process of creation of imaginable item from unimaginable item doesn’t exist in the imaginary world. Hence, the unimaginable-mediated God must have created the imaginable world through unimaginable process. Here, the philosophy of Shankara is correlated because the created imaginable world did not exist before its creation and such non-existence of world before its creation doesn’t contradict the present inherently non-existent world becoming existent with God-gifted absolute reality. The philosophy of Ramanuja is also correlated here because all the world is the modification of inert energy that forms the medium of the mediated-unimaginable God. It should be noted that the qualitatively same inert energy is created and modified into the world and not the quantitatively same inert energy present in the medium of mediated-unimaginable God. This means that the quantitatively same inert energy present in the medium of God Datta is not modified into the world since other quantity of the qualitatively same inert energy is created by God Datta and modified into the world.]

27) Antyaṃ prastutagaṃ sṛṣṭiḥ,

pṛthagasti bhaviṣyati।

Vyaktā'vyaktā vibhedena,

dūṣitā brahmasambhavāt॥

[The latest philosophy of Madhva always stands on the present existing situation. We find the world existing independently and separately from God and this makes us to think that the world is a separate item existing independently without being created by God and existing independently like God Himself. But, Madhva clearly says that the world is created by mediated unimaginable God called ‘Narayana.’ The world will exist in the future also because this world goes into subtle state in the final dissolution for the sake of interval for God and it will again be expressed in gross state for the entertainment of God. The world (film show) is withdrawn from gross state (cinema on the screen) to subtle state (film reel) at the time of dissolution (interval-break). Standing in the present state, we need not link the world to God as creation and creator in the past because the totally different world with multiplicity can’t be generated from perfectly pure singular God. Hence, Madhva took the presently existing state of an item as it is, especially when there is a defect in the past assumption. At the same time, Madhva says that the world is created by God. Hence, the process of creation must be unimaginable, meaning it is miraculous.]

28) Calad vibhūtibhir loke,

jagat tanniyataṃ matam।

Vibhūti carcā bhūtārthau,

prāk siddhāntau prasāritau॥

[Madhva did not give perfect independent status to the world as said above. He told that the world is created and controlled by God like a kingdom controlled by the king. This conclusion is drawn by Him since the miraculous powers of God are seen in this world. This is also a concept established by taking the independently existing present situation of the seen miracles of God in the world. As far as the present and the future states of the world are analysed, the theory of Madhva is perfectly correct and no other theory can contradict the theory of Madhva as far as the present and future states of the world are concerned. When the background of the miracles is discussed, the past process of creation comes into the picture, which is the source of the two theories of Shankara and Ramanuja.]

29) Ādyāt jagadasat sṛṣṭeḥ,

pūrvaṃ yathā ghaṭākṛtiḥ।

Saddatta sattayā sattat,

vyavahāra sadanvayaḥ॥

[When we analyse the past state of the world, which was before the creation of the world, the world did not exist by itself like the shape of a pot before the pot is produced from mud. Hence, Shankara told that the world was inherently non-existent by itself and became existent by the absolute reality of God that was gifted by God during the process of creation itself. Shankara accepted the absolute reality of the world in the present state since He never denied the existence of world (Vyavahāra sattā) in the present state. Hence, the past status of the world taken by Shankara does not contradict the present status of the world taken by Madhva. Past status can never contradict the present status and hence, Shankara’s philosophy is perfectly correlated with the philosophy of Madhva.]

30) Madhye svayaṃ śaktyabhinnaḥ,

śakterapi pratīkataḥ।

Jaḍa śakti rupādhir yat,

tasyāḥ pariṇataṃ jagat॥

[Ramanuja said about the real modification of God into the world and this can be explained in the cases of both i) unimaginable and ii) imaginable states of God. i) The unimaginable power of unimaginable God (Nirguṇa Brahman) is said to undergo real modification into the world for the purpose of understanding, due to the representation of the real modification of inert energy into the world. Since in unimaginable state, this unimaginable power becomes one with unimaginable God, we can say that the unimaginable God is really modified into the world. ii) Since the imaginable medium of the mediated-unimaginable God is pure inert energy in basic sense, its modification into the world can be superimposed on the mediated God (Saguṇa Brahman). It is already told that the actual medium of Saguṇa Brahman is not modified and it only means that the inert energy, which is similar to the medium is said to be modified for the purpose of understanding (This concept can be explained like this: All the employees of a king are servants of the king. When we say that the king ordered his servants to go and fight a war, it does not mean that the king ordered his personal servants also to go to the war. Since soldiers are also his servants, this finally means that he ordered his soldiers alone to go to fight the war.).]

31) Deho madhye pataś cāntye,

bhrānti rādye na saṅgavān।

Mukta eva paraḥ kiṃ na?,

traye 'pi ca samanvayaḥ॥

[Ramanuja took the world as the external body of God and Madhva took the world as the shirt on the external body of God. The difference is that the bond between body and soul is strong, whereas the bond between soul and shirt is negligible and can be considered as non-existent. This difference is removed when both are correlated by saying that when even a liberated soul is detached from its body treating it as the shirt, can’t we think that God clearly treats His body as a detached shirt? Hence, there is no contradiction between the two since body and shirt stand as one only. Shankara is also correlated here because the real God is always detached from the illusory world.]

32) Vyākhyaiva nohya śakter yat,

bhāvā'bhāvau nijecchayā।

Siddhe nohye kriyā nohyā,

Madhvasya balmeva tat॥

[Shankara told that the world is inherently unreal since it didn’t exist before its creation. He also accepted that the inherently non-existing world became existent due to the gifted absolute reality of God by God. Due to this, it is clear that if God withdraws His reality from the world or from an item of the world, the world or such worldly item will disappear immediately. The disappeared item can appear again as existent if God sanctions His reality to it. This concept is the background of the miraculous power of God exhibited as miracle by making something disappear or creating a new thing. Like this, once the miraculous power of God is accepted with logical background, we can easily say that the process of creation is unimaginable due to the miraculous power of God. This supports the creation of the world through the miraculous power of God and this is the supporting strength of the philosophy of Madhva.]

33) Trayas trayas trayo 'pyekaḥ,

matatraya samanvayaḥ।

Siddhāntair vā trirūpair vā,

matāntaḥ kalaho na hi॥

[In this way, all the divine preachers can be correlated in every point of their three philosophies. The Divine Preachers (Shankara, Ramanuja and Madhva) are the incarnations of the Divine Trinity (Brahmā, Vishnu and Shiva). The Divine Trinity is the three incarnations of the same one God Datta. In this way also, we have to accept that these three Divine Preachers are one only and their philosophies are also one only. Through sharp logical analysis, we can find perfect unity in the three philosophies of the three Divine Preachers. We can find the unity among these three Divine Preachers also based on the unity in their individualities. Hence, there shall not be internal splits in the religion of Hinduism.]

34) Jīvo jagat kaṇas sarve,

jagadaṃśāś ca tasya hi।

Bhinnās svasattayā nānā,

jīvānāṃ ca na Deva dhīḥ॥

[The soul is a tiny part of this infinite world and whatever points are discussed about the world, all such points apply to the soul also. When the world has independent separate status of existence, the soul also has independent separate status of existence. As the imaginable world is totally different from unimaginable God (unmediated or mediated), the imaginable soul is also totally different from God. Soul is neither God nor part of God.]

35) Trimateṣū ddhṛto jīvaḥ,

so 'vatāraś ca bhaktimān।

Sevakaś ca sa sāmānyaḥ,

na spṛṣṭaḥ karma saṃyataḥ॥

[In all the three philosophies of Shankara, Ramanuja and Madhva, the referred soul in these three philosophies is an uplifted soul only and not an ordinary soul. Shankara referred to the human being that became incarnation, who is one with God. Ramanuja referred to the human being, who became a very top devotee becoming inseparable from God and part of God like the limb of the body. Madhva referred to the human being, who became topmost servant like Hanuman, who is separate and different from God Rama. Leaving these three categories of blessed souls, the fourth category of souls are ordinary human beings, who are not connected to God and immersed in worldly matters only. These ordinary souls are connected to their respective cycles of deeds and fruits only and not to God.]

36) Trimateṣu naro noktaḥ,

matānusāra muddhṛtaḥ।

Sevako bhaktimān līnaḥ,

Madhvārambhaḥ krameṇa hi॥

[In none of the philosophy of these three Divine Preachers, an ordinary soul is mentioned. This means that any ordinary soul following these three philosophies will be uplifted to the categories of the blessed souls as mentioned by these philosophies. This means that an ordinary human being shall become a servant of God (Madhva), then a climax devotee (Ramanuja) and finally the human being-component of a human incarnation of God (Shankara).]

37) Karmayogo' dhiko Mādhve,

bhaktir Lakṣmaṇa vartmani।

Śāṅkare datta madvaitam,

so' haṃ Brahmeti Kṛṣṇavāk॥

[The special point in Madhva-philosophy is that in the first stage, the practical devotion or ‘Prapatti’ or ‘Karma Yoga’ to be done by the soul as climax servant like Hanuman is given importance to receive the blessings of God. Madhva stressed on practical devotion, which is the proof of real theoretical devotion. Ramanuja mentioned theoretical and practical devotion as Bhakti, which is the only path to reach God. Shankara mentioned about the highest grace of God, which is the process of becoming human incarnation like Him, after which the true devoted soul (human being-component) is blessed with the divine knowledge (realization) that it is God. The human incarnation like Krishna said that He is God (Ahaṃ Brahmā'smi).]

38) Mārgakramo guroryoge,

vyatyastas Sadguroḥ kramaḥ।

Sadgurur guruvad grāhyaḥ,

vyatyayo na kadā 'pi ca॥

[As proposed by some scholars, the sequence set in the Gita is Karma yoga – Bhakti yoga – Jñāna yoga. These are the three steps to attain spiritual knowledge from a human preacher and as per the above sequence, one has to please the human preacher through Karma Yoga and Bhakti Yoga to get spiritual knowledge (Jñāna Yoga) from him. After going to a human preacher or guru (who is a strict follower of Sadguru), the devoted soul must attain the divine knowledge of God, then develop devotion to God and finally, serve God with practical sacrifice. In this way, the initial path (Karma yoga – Bhakti yoga – Jñāna yoga) is with respect to the human preacher and the reverse of this initial path is with respect to God or Sadguru. Guru is human being and Sadguru is human incarnation of God. One can approach Sadguru also as Guru in the beginning for attaining the spiritual knowledge and then, the Sadguru shall be treated as goal or God. The Guru can never be the Sadguru since he may deviate from Sadguru at some places. The Guru can be treated as Sadguru provided the Guru strictly follows the spiritual knowledge of Sadguru without any deviation.]

39) Gurur hi darśako naiva,

gamyaṃ dvandvaṃ hi Sadguruḥ।

Gacched guruṃ Sadgurusthaṃ,

kvacid bhraṣṭaṃ kadā 'pi no॥

[Guru is only guide, whereas Sadguru is both guide and goal. Guru also can be called as guide provided the Guru strictly follows the spiritual knowledge established by Sadguru without any deviation like a train following the iron railway line. If the Guru deviates now and then from Sadguru in the spiritual knowledge like a bus deviating its line on the road slightly to this side or that side, such a Guru shall not be approached for spiritual knowledge even in the initial stage also.]

40) Jaḍāt cit cita ānandaḥ,

cinmatāṃ mānuṣaṃ varam।

Avatīrṇo manuṣyāṇāṃ,

śreṣṭhaḥ prakṛtigaḥ parā॥

[Awareness is better than inert item. Bliss is better than awareness and it is the best among the functional modifications of awareness like mind, intelligence etc. Among the non-inert items having awareness (like animals, birds, human beings etc.), human being is the best. Among the human beings (Puruṣas), human incarnation (Puruṣottama) is the best. If you separate the human incarnation as God from the world, human being is the best item among all the items in the entire creation. The awareness in a human being is the individual soul, which is called as ‘Parā Prakṛti’ (meaning the best part of the world).]

41) Kūṭa śreṣṭhas smṛto Brahma,

jagat kūṭeṣu jīvakaḥ।

Jīvo Brahmā 'Parabrahma,

śabda dvayaṃ hi Śāṅkaram॥

[It is already told that the best item of a certain category of items is called as Brahman. The Veda, life, mind, intelligence etc., are called as Brahman since they are the best items among their corresponding groups of items. For example, among the group of the scriptures, the Veda is the best item. Among all the items of the world (God is separated from world. God is the creator while the world is created.), soul is the best item and hence, the soul can be called as Brahman like other best items (food, life etc.). To differentiate creator-God from the best created items among their corresponding groups, God is separately called as ‘Parabrahman’ by Shankara instead of calling God as Brahman. Hence, the mention of Jīva as Brahman by Shankara is not wrong. It means that Jīva is Brahman being the best of all the items of the world and jīva is not Parabrahman since jīva or soul is not God. We should remember that it is the statement of Shankara only, which says that God is Parabrahman (Mauna vyākhyā prakaṭita Parabrahma tattvam… Shankara). Shankara also wrote that Brahman is God while writing commentaries on scriptures since the scriptures from the beginning used the word ‘Brahman’ for God.]

42) Jīvo Brahmeti vākye'smin,

jīva eko'vatīrṇavān।

Jagad vastuṣu vā śreṣṭhaṃ,

pīta sīsas sa Śaṅkaraḥ॥

[Shankara told that soul is God (Jīvo Brahmaiva nāparaḥ) and here, He did not use the plural word ‘Jīvāḥ’ meaning all souls are God and deliberately used the singular word ‘Jīvaḥ’, which means that a very rare soul selected by God becomes human incarnation, which is God or Brahman (The word ‘Brahman’ was used for God in the scriptures.). This is one interpretation. The other interpretation is that jīva is Brahman in the sense that soul (Jīva) is the best item among all the created items of the world. Shankara also demonstrated practically that every soul is not God by drinking molten lead while other disciples could not drink the same molten lead.]

43) Śivaḥ kevalo'ha muktaṃ,

cidasmat sāmya kāraṇāt।

Kiṃ Rājā bhikṣu radvaitaṃ,

pratyayau bhāṣya gocarau॥

[First, Shankara told “I am Shiva” (Śivo'ham). The disciples also repeated that they are Shiva because they thought that since ‘I’ (the soul) is common between Shankara and the disciple, the disciple is also Shiva (Śivo'haṃ Śivo'ham). The king uses the word ‘I’ to indicate himself. A beggar also uses the same word ‘I’ to indicate himself. Since the word ‘I’ is common between the both, will the beggar become the king since the ‘I’ indicating awareness in both the king and the beggar is common? Hence, after drinking hot molten lead, which is impossible for souls, Shankara clearly stated that He alone is Shiva (Śivaḥ kevalo'ham). Even while writing the commentaries on scriptures, Shankara indicates God with the word ‘I’ (Asmat pratyaya) and indicates the disciple with the word ‘you’ (Yuṣmat pratyaya) meaning that He alone is in the incarnation of God Shiva and not the disciples or other souls.]

44) Jīvo Brahmeśvaro Brahma,

patir Brahmeti sāmyatā।

Grāma rājye śayo ralpa—

bhūri bhedo guṇā'kṣataḥ॥

[Shankara told that the soul is the greatest and God is the greatest. Both are like the president of a village and the president of the country. In the former case, the power is limited to small place like a village, whereas in the latter case, the power is pervaded all over the country. Therefore, in a country, there are several village-presidents, but, there is only one National President. Similarly, there are several souls, but God is only one. This is the clear difference between God and soul. Brahman means the greatest power and this is common between both presidents. This is qualitative similarity. The quantitative difference is that the power of village-president is very small confined to a small village, whereas the power of the National President is very large confined to the entire Nation. Two items can be said as one item provided there is qualitative and quantitative oneness.]

45) Ādyayo ranta radvaitam,

parayor bahi raṅgayoḥ।

Jīveśayos tadaupamyaṃ,

sadṛśaṃ veṣa veṣiṇoḥ॥

[If you take a king and beggar, their external properties like strength of the body, clothes, jewels etc., differ from each other, whereas the internal awareness is one and the same between both. If you take God (Īśvara) and a human being (Jīva), there is similarity in external properties like the limbs of body made of inert energy etc., whereas there is difference between the internal structure because in Īśvara, there is Parabrahman in merged state, whereas in ordinary human being, Parabrahman is completely absent. This simile is between a dressed person and the dress alone without any person inside the dress!]

46) Jaḍaśaktis tanur jīvaḥ,

Īśvaras sā paraś ca saḥ।

Rājā saudhaṃ sadāsaṃ hi,

viśet saudha mitīryate॥

[If you analyze the human being, the external human body is made of five inert elements and the inner awareness is also a specific work form of inert energy generated in the functioning brain-nervous system only. Hence, body and awareness are completely inert energy only because matter and awareness are modifications of inert energy only. Therefore, the total human being in and out is just inert energy only. This inert energy or human being is compared to the mediated God called Īśvara, who is inside God and outside medium made of inert energy only. The essential comparison is between God + inert energy with inert energy only. Hence, God is different from soul. When we say that the king entered the palace, it does not mean that he entered an inert palace alone without any servants. The palace means that it is fully equipped with servants. The servants follow the king like inert statues resembling inert palace. Similarly, when God entered a selected human being, even the soul of the human being becomes inert like the inert body that is blindly following the wishes of God. It is said that God enters human body (Mānuṣīṃ tanu māśritam— Gita). It does not mean that God entered a mere inert human body. It means that God entered the human body associated with its soul.]

47) Veṣiṇoriva sādṛśyaṃ,

prāhurajñā naro nare।

Vartate'pyavatāre'tra,

narāt tatrā'dhikaḥ paraḥ॥

[The ignorant people speak oneness between mediated God and human being and they compare these two like two dressed persons, each having dress and dressed person. In human being, dressed person is taken as its soul and in mediated God, the dressed person taken is Parabrahman. In both cases, the external body is the same inert energy. This is not a correct comparison because in the case of mediated God or human incarnation, the Parabrahman is omnipotent, whereas the soul present in human being is impotent or little potent. Hence, the correct interpretation is that the human being (human body + soul) itself is the dress and the human incarnation is the dressed person along with dress. In human incarnation, God exists apart from the dress (human being). Therefore, human being is just a human being (dress), whereas human incarnation is God (dressed person) + human being (dress).]

Iti Śrī Datta Svāmi viracita āśrī RādhāKṛṣṇa Gītā-Uttara Gītāyāṃ Jagajjīva Vicāra Yogo Nāma Dviitīyādhyāyaḥ

[Like this, in Shri RadhaKrishna Gita-Uttara Gita, composed by Shri Datta Swami, the Second chapter called ‘The Association of Enquiry about World and Soul’ is completed.]