Krutayugapu rakshasudayna heranya kasipudini samharinchataniki devatala tarupuna vishnuvu narasimha avataram yetti aa rakshasudini samharinchadu. Manaku telisina katha intavarake Nenu sampurnanga pracharinchataniki aa katha gurinchì vetuku tunnanu.

Ramakrishna paramahamsa Order for youth & Vivekananda

Born in 1836 in a remote village of Bengal in India, Sri Ramakrishna attained an exalted state of spiritual illumination. Before his passing in August 1886, he gave monastic vows to a group of young, earnest spiritual seekers. That was the seed of the monastic order which later became known as the Ramakrishna Order. The first monastery (Sanskrit, Math) at Baranagore, a northern suburb of Kolkata, was organized by Ramakrishna’s monastic disciples headed bySwami Vivekananda. Gradually the Order set for itself a twofold ideal:

• to create a band of monastic teachers of Vedanta as taught by Sri Ramakrishna and practically illustrated by his own life; and
• in conjunction with the lay disciples to carry on missionary and philanthropic work, looking upon all - irrespective of caste, creed or color - as veritable manifestations of the Divine.

For some time the latter work was carried on through an association called the Ramakrishna Mission Association, started by Swami Vivekananda in May 1897, shortly after his return from the West. In 1899 he shifted the Math, which had changed places by then, to its present site in Belur, across the river Ganga, about six kilometers north of Howrah railway station, where it set itself more vigorously to the task of training a band of monks inspired with the twin ideals of Self-realization and service to the world. Soon after this, the Math authorities took upon themselves the work of the Mission Association.
The Ramakrishna Math was registered as a trust in 1901. To facilitate the work of the Mission Association and for giving it a legal status, a society named the Ramakrishna Mission was registered in 1909 under Act XXI of 1860. Its management was vested in a Governing Body. Both the Math and the Mission gradually extended their spheres of activity as a result of which a number of branches in different parts of India and abroad came into existence. Excluding the Headquarters at Belur, the Order has 141 branches in all with resident swamis. The distribution of centers is as follows: 10 in Bangladesh; 1 each in Argentina, Brazil, Canada, Fiji, France, Japan, Mauritius, Netherlands, Russia, Singapore, Sri Lanka, Switzerland, and UK; 12 in USA; and 106 in India.
Though the Ramakrishna Math and the Ramakrishna Mission with their respective branches are distinct legal entities, they are closely related, inasmuch as the Governing Body of the Mission is made up of the Trustees of the Math; the administrative work of the Mission is mostly in the hands of the monks of the Ramakrishna Math, and both have their Headquarters at Belur Math. The Math organization is constituted under the trust with well-defined rules of procedure. The Mission is a registered society.
Though both the organizations take up charitable and philanthropic activities, the former lays emphasis on religion and preaching, while the latter is wedded mainly to welfare services undertaken with the spiritual outlook. This distinction should be borne in mind, though "Ramakrishna Mission" is loosely associated by people with Math activities also. In the West, the branches of the Ramakrishna Order are generally known as "Vedanta Society." It is necessary, moreover, to point out that the appropriation of the name of Sri Ramakrishna or Swami Vivekananda by any institution does not necessarily imply that it is a branch of either the Ramakrishna Math or the Ramakrishna Mission.
The Math and the Mission own separate funds and keep separate accounts of them. Both the Math and the Mission centers in India receive grants from the Indian federal and state governments and also public bodies, as well as donations from the public. The accounts of both the Math and the Mission are annually audited by qualified auditors.

Srimad-Bhagavatam

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A 5,000 Years LegacyAt the dawn of the present age, some 5,000 years ago, Srila Vyasadeva, the compiler of all the Vedic literature, foresaw the age we now live in deteriorating more and more through quarrel and hypocrisy. To help man not spoil the actual purpose of his human life, he compiled the Srimad-Bhagavatam. The Srimad-Bhagavatam gives clear directions on how we can live a contented and happy life.
The Srimad-Bhagavatam's origin, its statements, and its story are extraordinary and wonderful. The Srimad-Bhagavatam had itself prophecied that it would create a revolution throughout the world - a fact that has only recently been witnessed in our present, modern time. Srimad-Bhagavatam passed down from Vyasa to the present through a continuous line of spiritual masters and disciples. The present edition in English is the fruit of this disciplic succession. And, its passage through the centuries was not without incident. In the fifteenth century, during the reign of the Moghuls in West Bengal, India, the Srimad-Bhagavatam took on a very public role in the hands of Sri Caitanya Mahaprabhu.
Sri Caitanya's personality and life is very remarkable, as was his influence within society. He began and spread the practice of sankirtana, or the public glorification of God. Through this practice, He not only spread the text of the Srimad-Bhagavatam but its essence as well. Sankirtana proved very effective in reviving people's dormant feeling for God, or Krsna consciousness. It also enabled them to have satisfied, peaceful and fulfilled lives.
Caitanya Mahaprabhu inspired many of His followers to establish centers of learning and to compose literature further elaborating on the Srimad-Bhagavatam. Headed by the works of Rupa Goswami and Sanatana Goswami, their writings are unequaled even today in their logic, insight and detail regarding spiritual matters. The present edition of the Srimad-Bhagavatam, aside from its faithful rendering into English from the original Sanskrit, draws upon and gives the essence of all these works.
The destiny of the Srimad-Bhagavatam ever unfolding, it finally spread to every country of the world through the efforts of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

In 1965, a lone missionary arrived in New York, the only passenger on a cargo ship from India. He was 69 years old and miraculously survived two heart attacks on his sea voyage. Practically penniless, knowing no one as a friend, he came to bring the "message of peace" to America. Within a few years, he succeeded to do so for almost all the countries of the world!
Srila Prabhupada came on the order of his spiritual master to, as he put it, "systematically educate and train people in the techniques of spiritual life in order to check the imbalance of values and to achieve real unity and peace in the world."
The contribution of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is remarkable and unique. He single-handedly fulfilled the prophecy of the Srimad-Bhagavatam spreading and changing the lives of people throughout the entire world. He united individuals from every country, every color, every creed and race, of every religion and of every economic background as brothers. He alone did what the United Nations has failed to do even to this day.

Srila Prabhupada's success began with his unique rendering of the Srimad-Bhagavatam in English. Complete with the original Sanskrit text, transliterations, synonyms, translations and purports, his rendering is very exhaustive and comprehensive. Above all, the authority of his work is unquestionable. Srila Prabhupada did not leave room for misinterpretation of the conclusions or implications of text. Using precise, simple and clear language, he spells out the standard Vedic truths regarding all the relevant issues in our lives. He speaks as if to each individual, while being comprehensive enough for a man of responsibility to implement. He discusses every relevant subject very thoroughly. He boldly addresses and refutes the challenge of foolish and dangerous ideologies.
Srila Prabhupada's list of accomplishments is such that his life's story is itself intriguing and an impetus to know about the books he wrote and what they teach.
Before his passing away in 1977, Srila Prabhupada achieved the amazing feat of publishing over 30 volumes of the 48 part series of the Srimad-Bhagavatam. Having been completed by his disciples, the entire Srimad-Bhagavatam is now available as a new 18-volume set.


What Wisdom, What Knowledge!

"This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krsna to His own abode, accompanied by religion, knowledge, etc.. Persons who have lost their vision due to the dense darkness of ignorance in this age of quarrel and hypocrisy shall get light from this Purana."
-- Srimad-Bhagavatam 1.3.43

Read the Srimad-Bhagavatam, or the "spotless Purana". Pick up knowledge that will enlighten and help you - presented through a wonderful dialogue and narrative. Enjoy a meaningful and transparent view of the world around you. Moreover, use it to help you make more informed choices in your life. Make it your guide to the art of living.
The Definition of Religion

"The Supreme occupation for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self."
-- Srimad-Bhagavatam 1.2.6

Harmony with Nature

"O Maharaja Pariksit,...during the reign of Lord Ramacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.... all bodily and mental suffering, disease, old-age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it."
-- Srimad-Bhagavatam 9.10.52

The Facts of Life

"Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter the womb of a woman through the particle of male semen to assume a particular type of body.... Pushed downward all of a sudden by the wind, the child comes out with great trouble, head downward, breathless and deprived of memory due to severe agony..."
-- Srimad-Bhagavatam 3.31.1

A Queen's Realizations

"Srimati Kunti said: O Krsna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all."
-- Srimad-Bhagavatam 1.8.18

The Rainy Season and Autumn in Vrndavana

"With the advent of the rainy season, the insignificant streams, which had become dry, began to swell and then strayed from their proper courses, like the body, property and money of a man controlled by the urges of his senses. The newly grown grass made the earth emerald green, the indragopa insects added a reddish hue, and white mushrooms added further color and circles of shade. Thus the earth appeared like a person who has suddenly become rich.... When the Vrndavana forest had thus become resplendent, filled with ripe dates and the jambu fruits, Lord Krsna, surrounded by His cows and cowherd boyfriends, and accompanied by Sri Balarama, entered the forest to enjoy."
-- Srimad-Bhagavatam 10.20.10

Prahlada Maharaja - the Saintly Son of the Demon Hiranyakasipu

"From the very beginning of his life, Prahlada Maharaja was uninterested in childish playthings. Indeed, he gave them up altogether...he could not understand how the world goes on being fully absorbed in the activities of sense gratification... My dear King Yudhisthira, the demon Hiranyakasipu tormented this exalted, fortunate devotee although Prahlada was his own son."
-- Srimad-Bhagavatam 7.4.37

The Battle Between Lord Varaha and the Demon Hiranyaksa

"The demon being challenged by the Personality of Godhead, became angry and agitated, and he trembled in anger like a challenged cobra. Hissing indignantly, all his senses shaken by wrath, the demon quickly sprang upon the Lord and dealt Him a blow with his powerful mace. The Lord, however, by moving slightly aside, dodged the violent mace-blow aimed at His breast by the enemy, just as an accomplished yogi would elude death."
-- Srimad-Bhagavatam 3.18.13

How Ajamila was Saved from the Jaws of Death

"In the city known as Kanyakubja, there lived a brahmana named Ajamila who married a prostitute maidservant and lost all his brahminical qualities.... Ajamila gave trouble to others by arresting them, by cheating them in gambling or by directly plundering them. This was the way he earned his livelihood and maintained his wife and children..."
-- Srimad-Bhagavatam 6.1.21

The Art of Living at Your Fingertips

"This Bhagavata Purana propounds the highest truth. The highest truth is reality distinguished from illusion for the welfare of all."
-- Srimad-Bhagavatam 1.1.2

Whether it is family, health, career, recreation or general well-being that occupies your time or thoughts, the Bhagavatam benefit is the one missing dimension that will bring a clear perspective and positive change in the quality of your life. Discover the realm of your consciousness, of life and all the world around you...a library of philosophy, history, religion and culture. A lifetime's experience for you and your family.

• 18 magnificent volumes
• More than 16,000 pages
• 238 specially commissioned paintings
• Sanskrit word glossary
• Verse index
• General index
• Cross-references and quotations
• 25 years to render to English
• The fruit of a succession of teachers, 5,000 years after compilation- now brought to you!

The Srimad-Bhagavatam makes a beautiful and valuable addition to your home. You'll find yourself turning to its pages for sheer pleasure as well as for specific information. When used as your constant companion, the Bhagavatam will be a joy at every step and a friend in times of need. Its philosophy will help to clarify many issues and develop a clearer vision. The Srimad-Bhagavatam is presented to you with all your possible needs and uses in mind:

• Beyond birth, old-age, disease and death
• Transcending the influence of Time
• The freedom to control your karma and destiny
• Transmigration of the soul through 8,400,000 species of life and the three planetary systems
• Six diseases: lust, anger, greed, illusion, madness, and envy
• Three causes of suffering: your body and mind, other living beings and natural disturbances
• Varna and asrama, training for your profession and future from when you are five.
• Twenty-six qualities of saintly men
• Laws of God, the reality beyond belief
• Hearing from authorities: the science of progress and prosperity
• Experimenting: the science of errors and suffering
• Bhakti-yoga - the king of knowledge, the secret of all secrets
• The powers of celibacy and fears of promiscuity
• Higher dimensional science - there's more than meets your eyes, your ears,... even your mind
• Simple living and high thinking versus endless bureaucracy
• Krsna, the father - the only basis for uniting nations
• You are not the body
• Purification of heart, an atonement for life
• Deity worship - how you can love the Supreme
• Spiritual sky - where every tree is a desire tree, every word is a song, and every step is a dance, the land is touchstone, all water is nectar,...
• "God is great": the greatness of His nature, potencies, and activities
• Economics of sacrifice - no rains, no grains
• Vedic wisdom, improving the quality of life is not an armchair philosophy
• Chanting the names of God, the only practical meditation
• Love of God - your ultimate experience

(Adi Sankara) 10 Tested by an old Brahmin

Sixteenth year was to end, When a Brahmin, very old, Before Sankara appeared And for a debate invited. On Brahma Sutra Bashyam, For days argued both of them. On Sankara’s interpretation, He opposed every portion. Padma Pada wondered, “Who could be this old, Debating with my Master, Non-stop, for days together? ” “He isn’t an ordinary man And none other than Sage Vyasa in disguise The Author for this.” Sankara also found out He was facing the test From the great Sage, Who had this courage. He prostrated and said, “Oh Sage, I’m blessed. Before you, I’m nothing. But still, why am I arguing? ” “Pardon my offence, Rather my impudence, To show my pride, And defend my side.” The Sage consoled him, And softly told him, “I hid my identity To get an opportunity.” “Your interpretations And my explanations Are one and the same And will earn a name.” “Another sixteen years Of age will be yours For you to go ahead, And your works to spread. The Sage then vanished. From Kasi, Sankara started. His words, everyone heard. His works began to spread

about Brahma Sutras

Introduction

Hari Om! Salutations to Sri Vyasa, the Avatara of Vishnu, the wise Badarayana and Sri Krishna Dwaipayana.
Vedas consist of three portions viz., the Karma-Kanda which deals with sacrifices or ceremonial rites, the Upasana-Kandawhich treats of Upasana (worship) and the Jnana-Kanda which deals with knowledge of Brahman. Karma-Kanda represents the feet of a man, Upasana-Kanda the heart, and the Jnana-Kanda the head. Just as the head is the most important portion of a man, so also the Upanishads which treat of the knowledge portion of the Vedas is the head of the Vedas. Hence it is said to be the Shir (head) 
of Vedas.
Mimamsa means the investigation or enquiry into the connected meaning of the sacred texts. Of this Mimamsa twobranches have been recognised, the Purva Mimamsa (earlier) and the Uttara Mimamsa (the latter). The former systematises the Karma-Kanda—the portion of the Vedas which pertains to action and sacrifices and which comprises theSamhitas and the Brahmanas; the latter systematises the Jnana-Kanda i.e., that part of the Vedas which includes theAranyaka portion of the Brahmanas and the Upanishads. Jaimini is the author of the Purva Mimamsa. Sri Vyasa (Badarayana or Krishna Dwaipayana), the Guru of Jaimini, is the author of the Brahma Sutras otherwise known as the Vedanta Sutras. The study of Brahma Sutras is a synthetic study of the Upanishads. It treats of the Vedanta Philosophy.
The Vedas are eternal. They were not written by any individual. They came out from the breath of Hiranyagarbha (Lord Brahma). Vedanta is the end or gist of the Vedas. It deals with the knowledge portion. Vedanta is not mere speculation. It is the authentic record of transcendental experiences or direct and actual realisation of the great Rishis or Seers. Brahma Sutras is the Science of the Soul.

The Need and Purpose

Sutras are concise aphorisms. They give the essence of the arguments on a topic. Maximum of thought is compressed or condensed into these Sutras in as few words as possible. It is easy to remember them. Great intellectual people only, with realisation, can compose Sutras. They are clues or aids to memory. They cannot be understood without a lucid commentary (Bhashya). The commentary also is in need of further elaborate explanation. Thus the interpretations of the Sutras gave rise to various kinds of literary writings such as Vrittis (gloss) and Karikas. The different Acharyas (founders of different schools of thought) have given their own interpretations of the Sutras to establish their own doctrines. The Bhashya of Sri Sankara on Brahma Sutras is known as Sareeraka Bhashya. His school of thought is Kevala Adwaita. The Bhashya of Sri Ramanuja who founded the Visishtadwaita school is called Sri Bhashya. The commentary of Sri Nimbarkacharya is known as Vedanta Parijata Saurabha. Sri Vallabhacharya expounded his system of philosophy known asSuddhadwaita (pure monism) and his commentary on the Brahma Sutras is known as Anu Bhashya.
Sanskrit is very elastic. It is like Kamadhenu or Kalpataru. You can milk out of it various kinds of Rasas according to your intellectual calibre and spiritual experiences. Therefore different Acharyas have built different systems of thought or cults by interpreting the Sutras in their own ways and became founders of sects. Madhva founded his own system of Dwaita. The cults of Vishnu known as Bhagawat or Pancharatra and those of Siva, Pasupata or Maheswara have interpreted Brahma Sutras in accordance with their own tenets. Nimbarkacharya interpreted the Vedanta system from the standpoint of Bhedabheda-Dwaitadwaita. He was largely influenced by the teachings of Bhaskara who flourished in the first half of the ninth century. The theory held by Bhaskara and Nimbarka was held by the ancient teacher Audulomi. Badarayana himself refers to this theory in his Brahma Sutras.
There are more than fourteen commentaries on the Brahma Sutras. Sri Appayya Dikshita rendered the commentary of Sri Sankara more clear by his Parimala, Sri Vachaspathimisra by his work Bhamati and Sri Amalananda Samswati by hisKalpataru.
The erroneous identification of the body with the pure Atman is the root cause for human sufferings and miseries, for births and deaths. You identify yourself with the body and say: "I am fair, dark, stout or thin. I am a Brahmin, I am a Kshatriya, I am a doctor." You identify yourself with the senses and say: "I am blind, I am dumb." You identify yourself with the mind and say: "I know nothing. I know everything. I became angry. I enjoyed a good meal. I am suffering from this disease." The entire object of the Brahma Sutras is to remove this erroneous identification of the Soul with the body which is the root cause of your suffering and miseries, which is the product of Avidya (ignorance) and help you in the attaimnent of the final emancipation through knowledge of Brahman.
The Upanishads seem to be full of contradictions at first. They do not contain consistent system of thought. Sri Vyasa systematised the thoughts or philosophy of the Upanishads in his Brahma Sutras. The Sutras reconcile the conflicting statements of the Upanishads. In reality there are no conflicts for the thinker. The different views expressed in the Upanishads represent the different stages of the development of thought. Audulomi and Asmarathya also did this work in their own way and founded their own schools of thought.

Brahma Sutras and the Acharyas

Those who wish to study the philosophy of Vedanta should study the Ten Classical Upanishads and the Brahma Sutras. All Acharyas have commented on Brahma Sutras. This is a great authority for every philosophical school in India. If any Acharya wishes to establish his own cult or sect or school of thought, he will have to write a commentary of his own on Brahma Sutras. Then only it will be recognised.
The five great Acharyas—Sri Sankara, the exponent of Kevala Adwaita or uncompromising monism; Sri Ramanuja, the exponent of Visishtadwaita or qualified monism; Sri Nimbarka, the exponent of Bhedabheda Vada; Sri Madhva, the exponent of strict dualism or Dwaita Vada; and Sri Vallabha, the exponent of Suddhadwaita Vada or pure monism—agree that Brahman is the cause of this world and that knowledge of Brahman leads to Moksha or the final emancipation, which is the goal of life. They also emphatically declare that Brahman can be known only through the scriptures and not through mere reasoning. But they differ amongst themselves as to the nature of this Brahman, the state of the soul in the state of final emancipation, the means of attaining It and Its causality with reference to this universe.

Sankara

According to Sri Sankara there is one Absolute Brahman Who is Satchidananda, Who is of an absolutely homogeneous nature. The appearance of this world is due to Maya—the illusory power of Brahman—which is neither Sat nor Asat. This world is unreal. This world is a Vivarta or apparent modification through Maya. Brahman is the only Reality. The individual soul has limited himself through Avidya and identification with the body and other vehicles. Through his selfish actions he enjoys the fruits of his actions. He becomes the actor and enjoyer. He regards himself as atomic and as an agent on account of Avidya or the limiting Antahkarana. The individual soul becomes identical with Brahman when his Avidya isdestroyed. In reality Jiva is all-pervading and identical with Brahman. Ishvara or Saguna Brahman is a product of Maya. Worship of Ishvara leads to Krama Mukti. The pious devotees (the knowers of Saguna Brahman) go to Brahma Loka and attain final release through highest knowledge. They do not return to this world. They attain the Nirguna Brahman at the end of the cycle. Knowledge of Nirguna Brahman is the only means of liberation. The knowers of Nirguna Brahman attain immediate final release or Sadyomukti. They need not go by the path of Gods or the Devayana. They merge themselves in Para Brahman. They do not go to any Loka or world. Sri Sankara’s Brahman is Nirvisesha. Brahman (Impersonal Absolute) without attributes.

Ramanuja

According to Sri Ramanuja Brahman is with attributes (Savisesha). He is endowed with all auspicious qualities. He is not merely intelligence itself, but intelligence is also his chief attribute. He contains within Himself whatever exists. World and individual souls are essential real constituents of Brahman’s nature. Matter (Achit) and soul (Chit) form the body of the Lord, Lord Narayana, who is the Inner Ruler (Antaryamin). Matter and souls are called modes of Him (Prakara). The individual souls will never be entirely resolved in Brahman. According to Ramanuja Brahman is not absolutely one and homogeneous. The individual souls undergo a state of Sankocha (contraction) during Pralaya. They expand (Vikasa) during creation. Sri Ramanuja’s Brahman is a Personal God with attributes. The individual soul of Ramanuja is really individual. It will remain a personality for ever. The soul remains in Vaikuntha for ever in a state of bliss and enjoys the divine Aishvaryaof Lord Narayana. Bhakti is the chief means to final emancipation and not Jnana. Sri Ramanuja follows in his Bhashya the authority of Bodhayana.

Nimbarka

According to Sri Nimbarkacharya Brahman is considered as both the efficient and material cause of the world. Brahman is both Nirguna and Saguna. The universe is not unreal or illusory but is a true manifestation or Parinama of Brahman. (Sri Ramanuja also holds this view. He says, "Just as milk is transformed into curd, so also Brahman has transformed Himself as this universe.") This world is identical with and at the same time different from Brahman, just as the wave or bubble is the same and at the same time different from water. The individual souls are parts of the Supreme Self. They are controlled by the Supreme Being. The final salvation lies in realising the true nature of one’s own soul. This can be achieved by Bhakti (devotion). The individuality of the finite self (Jivatma) is not dissolved even in the state of final emancipation. Sri Ramanuja also holds that the Jiva assumes the divine body of Sri Narayana with four hands and enjoys in Vaikuntha the divine Aishwarya of the Lord.

Vallabha

The philosophy of Sri Vallabhacharya is Suddha-Advaita or pure monism, because he does not admit Maya like Sankara, and believes that the whole world of matter and souls is real and is only a subtle form of God. Those who bring Maya for the explanation of the world are not pure Advaitins, because they admit a second to Brahman. Vallabha holds that Brahman can create the world without any connection with such a principle as Maya, but Sankara traces the universe to Brahman through the power of Maya. Hence the philosophy of Vallabha is called pure monism or Suddhadvaita.
Vallabha says that the entire universe is real and is subtly Brahman. The individual souls and the world are, in essence, one with Brahman. Jiva, Kala (time) and Prakriti or Maya are eternal existences, but they have not separate existence apart from Brahman.
Vallabha’s religion is a religion addressed to the worship of Vishnu in the form of Krishna. It was derived chiefly, like the system of Chaitanya, from the Vaishnava philosophy propounded by Ramanuja. It is centred round the conception of a personal and beneficent God who is Sat-Chit-Ananda. Lord Krishna is the highest Brahman. His body consists of Sat-Chit-Ananda. He is called Purushottama.
Vallabha’s followers worship Bala-Krishna (Krishna as a lad). They have Vatsalya-Bhava (the attitude which regards God as a child). Vallabha lays great stress on Pushti (grace) and Bhakti (devotion). Maha-Pushti is the highest grace orAnugraha which helps the aspirants to attain God-realisation.

Madhva

Madhva makes an absolute distinction between God, and animate and inanimate objects. God is the only independent Reality. The animate and inanimate objects are dependent realities. Madhva’s Vedanta is the doctrine of absolute differences. It is an Atyanta-Bheda-Darsana. He insists on live great distinctions (Pancha-Bheda), viz., (i) the distinction between God and the individual soul, (ii) the distinction between God and matter, (iii) the distinction between the individual soul and matter, (iv) the distinction between one soul and another, and (v) the distinction between one material thing and another. Madhva’s philosophy is a philosophy of distinction.
In Madhva’s system of philosophy, Hari or Vishnu is the Supreme Being. The world is real. Difference is true. All the Jivas are dependent on Hari, the Lord. There are grades of superiority and inferiority among the individual souls. Liberation is the individual soul’s enjoyment of its innate bliss. This is Moksha or the final emancipation. Bhakti, or devotion, without faults, is the means of attaining Moksha. Perception, inference and the scriptures are the three Pramanas, or ways of knowledge. Hari is knowable only through the Vedas. Worship of Lord Krishna as taught in the Bhagavata Purana is the centre of his religion. This is the quintessence of Madhva’s teachings.

Reconciliation

You may ask why do such great realised souls hold different views, why have they started different cults or systems. The highest philosophy of Sri Sankara which bespeaks the identity of the individual and Supreme Soul cannot be understood by the vast majority of persons. Therefore Sri Madhva and Sri Ramanuja started their Bhakti cult. The different schools are different rungs in the ladder of Yoga. The student must place his foot step by step and finally reach the highest peak of perfection — the Kevaladwaita realisation of Sri Sankara. As temperaments are different, different schools are also necessary to suit the taste, capacity and stage of evolution of the aspirant. Therefore all schools and cults are necessary. They have got their own place and scope.
The views of various Acharyas are all true in respect of the particular aspect of Brahman dealt with by them, each in his own way. Sankara has taken Brahman in His transcendental aspect, while Sri Ramanuja has taken Him chiefly in His immanent aspect. People were following blindly the rituals during the time of Sri Sankara. When he was preparing his commentary he had in view the purpose of combating the baneful effects which blind ritualism produced. He never condemned selfless service or Nishkamya Karma Yoga. He condemned the performance of rituals with selfish motives.

Conclusion

Sankara Bhashya is the oldest of all commentaries. It upholds Suddha Para Brahman or the Supreme Self of the Upanishads as something superior to other divine beings. It propounds a very bold philosophy and declares emphatically that the individual soul is identical with the Supreme Self. Sankara’s philosophical view accurately represents the meaning of Badarayana. His explanations only faithfully render the intended meaning of Sri Vyasa. This is beyond doubt and dispute.
Students of Kevaladwaita School of Philosophy should study the Sareeraka Bhashya of Sri Sankara which is profound, subtle and unique. It is an authority which leads to the right understanding of the Brahma Sutras. The best thinkers of India, Greece, Germany, England and America belong to this school. It occupies a high rank in books on philosophy. Adwaita philosophy is the most sublime and the grandest philosophy of the Hindus.
You can understand the Brahma Sutras if you have a knowledge of the twelve classical Upanishads. You can understand the second chapter if you have a knowledge of Sankhya, Nyaya, Yoga, Mimamsa, Vaiseshika Darshan and Buddhistic school too. All these schools are refuted here by Sri Sankara. Sri Sankara’s commentary is the best commentary. Dr. Thibut has translated this commentary. "Brahma Sutras" is one of the books of Prasthanatraya. This is an authoritative book on Hindu Philosophy. The work consists of 4 Adhyayas (chapters), 16 Padas (sections), 223 Adhikaranas (topics), and 564 Sutras (aphorisms). The first chapter (Samanvayadhyaya) unifies Brahman, the second (Avirodhadhyaya) refutes other philosophies, the third (Sadhanadhyaya) deals with practice (Sadhana) to attain Brahman and the fourth (Phaladhyaya) treats of fruits of Self-realisation. Each chapter contains four Padas. Each Pada contains Adhikaranas. Each Adhikarana has a separate question to discuss. The first five Adhikaranas of the first chapter are very very important.
Glory to Sri Vyasa Bhagavan, son of Parasara, the mighty sage, a Chiranjivi who has written all Puranas and also divided the Vedas. May his blessings be upon you all!