D. Disagreeing Characteristics. -- In the different interpretation by the readers of the Aphorisms, we find that the Absolute One has the greatest magnitude in comparison with the other items of reference, viz., Jivas (Individual souls), Prakriti (Material Energy), Kala (Time) and Karma (Fruitive work). Energy is not accepted along with the One Fountainhead. Others have seen all sorts of energies centered in that One. There are Manifestive Natures of that One that are opposed by a particular school of Absolutists who deny all sorts of potencies, inasmuch as these are the outcome of temporal senses. So the question of potency in the Fountainhead has been made a controversial point. The phenomenal world is a production of the Efficient and Material Causes which are denied in the long run by the analogy of Vivarta. So Devotion has not been accepted as the medium of approaching the manifested Transcendental Absolute. According to their secular view no distinctive process should be asserted in the Integral situation of the Greatest Magnitude.
Other commentators dissenting from this view have established Distinctive Monism and Differentiated Synthetic Dualism by polemical controversies. The Distinctive Monism has established Ever-Existing Vishnu as the Supreme Authority of the Personality of Godhead. But there is again a dissension between this Vaishnavite view and the Shaivite aggression where the Impersonal termination is figured by the Phallic Emblematic Form of Representation of a temporal existence. They have a distinct motive of establishing Impersonalism in the long run, though for the sake of argument they come forward with a quarrelling attitude with regard to the Eternal situation of the Personality of God-head.
INNER PEACE, SELF-REALIZATION, SOCIAL HARMONY
The yogi's interest is inner peace and self-realization and social harmony.
Siddhaswarupanda
Commentators also differ in the divisibility of the Integral Brahman by suspecting Swagata, Sajaatiya and Vijaatiya Bhedas which we always meet in the gross objects of this temporal world; whereas manifestive distinctions are and can be found in the transcendence as well without any rupture or unwholesomeness of this gross and mundane region.
E. Transcendental Spontaneous Import: Vidvat-Ruddhi-Vritti of Shrutis. -- There may occur a doubt as to why the Commentators have shown different temperaments from the reading of an identical passage in the Aphorisms. We may say in reply that they have been guided by wrong recollective convictions of Nature?s qualitative products instead of having any true aural transcendental reception from the lips of true devotees. The transcendental Sounds are not located in the different chambers of the museum of mundane relativity, but they have got "Rudhi-Vritti" which kills functional references of sounds which are quite adaptable to the senses.