Here in this world everything we see relative. This world, material world, is called relative world. And therefore it is not sanātanam. Sanātanam means eternal. As soon as we are in the relative world, there is no eternal life. Relative world means that one thing has to be understood by another thing.
Just like what is the meaning of "son"? The son is the son of a father. So unless there is father, there is no question of son. Unless there is husband, there is no question of wife. Unless there is black, there is no question of white. Similarly, whatever you try to understand, there must be the opposite number. That is called duality, or dvaita-jagat, or the duality.
But in the absolute world there is no such distinction. One. The same father and the same son. Therefore, if I do not mistake, sometimes Jesus Christ is accepted as the father and sometimes as son. Because in the material world there is such distinction, master and servant, father and son, lower or higher. But in the spiritual world, although there are varieties, but there is no distinction. There is no distinction.
The Māyāvādī philosopher, they cannot understand the spiritual varieties. As soon as they think of varieties, they think of material things. But actually, that is not. There is variety in the spiritual . . . unless there is variety . . . because Vedānta-sūtra says, janmādy asya yataḥ (SB 1.1.1).
Unless there are varieties, how in the shadow the varieties are there? Just like in a cinematographic picture, unless in the original photograph or the subject matter from which photograph is taken, unless there were varieties, how the picture can be variety?