The Jivatma and matter are also eternal. Is there only one Jivatma or there are several of them?
Then, is there any difference between one Jivatma and another, and if so, what is the difference?
Does that mean that Jivatmas and matter are not created by Brahman?
What are the 3 forms that Brahman exists in?
How do you say that the Lord is infinitely merciful, when human beings undergo so much suffering, in this world?
Does the soul have power to act and How?
Does this mean that the soul has full powers to do what he wants? Is he completely independent of Brahman?
The Jivatma's action is controlled by Brahman. If that is so, how can the Jivatma perform as stated in the Vedas? How can he do yagas and other such acts if his action is controlled by Brahman?
Can this be explained with an analogy?
How does the Jivatma perform the various types of action?
What is the role of the Lord in the actions of the Jivatma?
When does the third form of inspiring the Jivatma to do a particular course of action arise?
What is the authority for this last type, i.e. when a person does extremely good or bad things?
What is the another interpretation of this principle?
It follows that in this method of interpretation, even in the initial stage, the Lord permits the Jivatma to do a thing?
Why is this supreme deity called Brahman?
How is Brahman defined actually?
What is the basis for this definition?
What is the source of knowledge about Brahman, can he be understood logically?
Does this mean that logic cannot be used at all for studying or understanding Brahman?
Why not we say that matter itself evolves into the world?
If matter by itself cannot evolve into the world and requires an intelligent being; can the Jivatma evolve from world, out of matter?
How many ways of meditation or worship of Brahman are there?
How do you explain Indra, Sage Vamadeva, Prahlada and others saying that "I am the Brahman"?
What is meant by the pralaya?
TheBrahman has matter and Jivatmas as His body and the Brahman resides in them. All the imperfections, and impurities, which are in the human beings or in this world: Will they not taint the Brahman?
The Jivatma is the soul in our body. The Jivatma experiences the pains and pleasures, because it is associated with this body. In the same way, if Brahman is also associated with Jivatmas and matter as body, would not the Brahman also suffer the pains and pleasures, just as the Jivatma does?
The Lord is residing within the small heart of human beings. How can the Lord, who is present everywhere,also reside within the small heart?
When we experience pain or pleasure does the Lord inside our heart also experience them?
Do the Vedas say so?
The sankhya system of philosophy was propounded by Sage Kapila. Why is this system not acceptable to Vishistadvaitins, though this has been propounded by a venerable sage, Kapila?
The yoga system of philosophy has been propounded by Brahma himself. If so, why cannot this be accepted?
Why is Buddhism rejected by us?
What are the different schools of Buddhism?
What about Jainism?
What about the other systems of philosophy, like Vaiseshika system founded by Kanada; and Nyaya system founded by Akshapada?
What about the Pasupata religion?
What are Sankara's views in this regard?
Sankara who propounded the Advaita philosophy, has mentioned about:
Which deity does Adi Sankara consider as Saguna Brahman?
What about the Panharatra system, which mentions about worshipping?
What is the objection of others, to accepting the Pancharatra system?
What is Vishistadvaitin reply to this argument?
The Brahman is the material cause of the world. In other words. Brahman evolves into the world. But Brahman has all the auspicious qualities and has no impurities. If He evolves into this world, how can the world consist of all impurities, defects and imperfections?
What is the purpose behind the creation of this world, by Brahman?
Why should He create this world, full of misery and inequalities? Is this not a cruel sport?
How does the Lord help the Jivatmas to do good things and avoid evil?
But, before creation, i.e., after the deluge, there was no karma and there was no soul. Is it not?
What do you mean by creation of the world?
If the soul-(Jivatma).ls atomic in size, how can the soul-experience the pains and pleasures all over the body? If the soul is atomic, how can it realise the pain in any part of the body, say, in the leg or hand?
If the soul (Jivatma) possesses knowledge, then what happens to this knowledge, when a person is in deep sleep?
All the chetanas and achetanas constitute the body of Brahman. So does this mean that the chetana or the Jivatma is a part of Brahman?
How do you say that the individual soul is a part of the Brahman?
So, how do you explain the relationship between the Jivatma and Paramatma?
