Parabrahma Sutras-6

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34 Any soul is not God

Mukhya uhakrut sarvopi tasminneva natat ubhayatra.

(Any soul can stand as a simile for God since soul is important and generator of imaginary world. Even the soul of human incarnation is not God and God only exists in it. Hence, any soul is not God).

God is generally compared to the soul, because soul is the most important item in the body as God is most important. God is compared to the soul in another aspect also, which is that God created this universe just like the soul creating imaginary world. For God, this world is just imagination only. Hence, soul is the best simile for God. Even in the case of human incarnation, God only exists in the soul. This clearly means that God is not the soul. Any soul is not God and hence the soul in the human incarnation is also not God. The only difference between the human incarnation and human being is that in the human incarnation God exists in the soul where as in human being, God does not exist in the soul.

35 God is not the flesh

Aashritameva mataantarepi.

(Gita says that God lives in the human being. Even other religion says the same).

Gita says that God entered and lives in the human being. The word ‘aashritam’ clearly means that God is not the human being, but God has entered the human being. Even the other religion, Christianity, says that God is in flesh. It clearly means that God is not the flesh.

36 Soul is selected as the best simile for God

Upamaananityatvadharmo dvitiye gitah.

(In the second chapter of Gita, the comparative concept of the simile is well discussed).

In the second chapter of Gita, the soul, which is selected as the best simile is introduced and the concept of comparison is clearly established to give the reason for selection. The comparison is that God is eternal unlike the temporary world, like the soul, which is not destroyed even if the body is destroyed. Due to this comparison only, the soul is selected as the best simile.

37 Except God, nothing is absolutely eternal

Saapekshakanitya aatmaa mukhyanityaabhaavaat.

(The soul is eternal with respect to the body which is destroyed. This is only relative eternality with reference to the body. Except God, nothing is absolutely eternal and hence there is no exact simile to God in the world).

The eternality of the soul is only relative with respective to the body that is destroyed after some time (Hanyamaane…Gita). This relative eternality of soul is taken as a simile to absolute eternality of God, because there is no absolutely eternal item in the world that can be compared to God. Only the available best among the relatively eternal items can be selected for comparison. In the beginning of Gita this subject of eternality of the soul with respect to the body is clearly explained, which gives the reason for selection of the soul as simile to God.

38 Another reason for selecting soul for entry of God

Avataaragrahanavisheshaat cha.

(The soul not only stands as the best simile for God in eternality, but also is important, since the soul is selected for the entry of the God in human incarnation. This is also another reason).

Another reason for selecting the soul is that a human being having the soul is selected for the entry of God to incarnate Himself in the world. From this point also, the soul is important item in the case of God.

39 The reason for soul to be selected as the best simile for God

Abodhasukshmatamasaamyaat cha.

(The unimaginable God can be best explained by the most subtle soul in the world).

The soul is most subtle and it is very difficult to imagine the soul. Thus, the soul can be treated as almost unimaginable, which can stand as the best simile for God. The really unimaginable item does not exist in the world and hence exact simile to God in this aspect also is impossible. Hence, the most subtle item that can be imagined through lot of strenuous effort can be treated as almost unimaginable item and can be compared to God, which is the available best. From this aspect also soul is selected as the best simile for God.

40 God is clearly said to be beyond both body and its constituents

Ksharasharirakutasthaaksharayoratita iti gitah.

(The destroyable body is Kshara. The soul existing in the group of five elements is called as Akshara. God is clearly said to be beyond both Kshara and Akshara in Gita).

The body that is destroyable by death is called as Kshara and is made of the five elements. The soul which is relatively eternal with respect to the body is present in the body and is called as Akshara. Gita says that God is beyond both the body and soul (Kutosthokshara…., Yasmaat ksharamatitoham….,). Hence, there is no point in telling that the soul is God.