Parabrahma Sutras Part-2

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10. Unimaginable God differs from all other imaginable worldly objects

Shreshthamapyajneyam Bhidyate Paramata Eva.

(God and other worldly items are greatest. But the unimaginable God differs from all other imaginable worldly objects. Hence, the word Param meaning different is used before the word Brahman).

A worldly item, greatest in its category is called as Brahman. God also being greater than all these greatest items is really greatest and hence can be called as Brahman. Thus, the ‘greatest’ sense of the word Brahman is common to God and all other greatest worldly items. But, God being unimaginable differs from all the worldly items which are imaginable. Hence, there is the common point and also point of difference between God and other worldly items.

The word Brahman is used to God and other worldly items based on this common point. While accepting the common point, the point of difference is added by the prefix word Param, which means different. Thus, a new word is not created. The word Brahman is maintained. But, for the sake of differentiation, an extra word, Param, is prefixed. The word Param brings focus on the point of difference only and does not contradict the common point of greatest nature or Brahman.

11. All the greatest worldly items remain greatest as long as the context of their categories is maintained
Ekameva Samdarbhamaatranaam .

(All the greatest worldly items remain greatest as long as the context of their categories is maintained. Otherwise, if the contexts do not exist, God becomes greatest and all the worldly items are no more greatest.)

Any worldly item, which is greatest in a particular category remains greatest as long as the context of the category is maintained. If this context disappears and God is also referred, the worldly item is no more greatest, because God is greater than any greatest item. When the context of the category is in reference, you cannot bring God into the picture to remove greatness of the worldly item. It becomes out of the context. Due to the significance of the context, you cannot say that no worldly item is greatest since God is greater than any greatest worldly item. In view of the scope of the context, you cannot resist the usage of the word Brahman to any worldly item and thus you cannot fix the word Brahman to God only and avoid the context of the category. Hence, an isolated word like Para Brahman is required.

12. Veda says that God is known and seen

Vedaahamaikshadityavirodha Oupadhikam hi .

(Veda says that God is known and seen. This does not contradict the above said unimaginable nature of God. These statements only refer to the medium in to which God entered.)

Veda says that God is not seen by eyes. But the same Veda says else where that a fortunate devotee sees God (Kaschit Dhirah..). Similarly, Veda says that God alone knows God. But the same Veda says that a devotee knows God (Vedaahametam….). This seems to be a contradiction in Veda. But there is no contradiction, because God enters a medium for the sake of devotees. Then the medium is charged by God and the verbs like known, seen etc., apply to the charged medium and not to the original God.

13. A simile to the mediated God

Vidyullateva .

(An electric wire is seen but not the electricity. This is a simile to the mediated God. )

When the electricity charges the metallic wire, the wire is treated as the electricity. The electric wire is seen but you can say that the electricity is seen. The electricity is seen through the wire indirectly though not directly. The electricity pervades all over the wire and when the wire is touched anywhere, the electricity is experienced through the touch of the wire. Therefore, the verbs like seen, touched etc., apply to the wire and not to the electricity. But, indirectly the electricity is experienced through the shock. Similarly God is experienced through the medium, since the medium can be treated as God like the live wire.

14. God enters a living body

Suparnadvayashruteh Jivopaadhi Tat .

(Veda says that two birds are on a single tree. This means that God enters a living body and is in association with the soul.)

Veda says that God and soul exist together in a living body (Dvaasuparnaa…). Therefore, the medium of God is always a living body and not any inert item in the world. The bird represents a living item. God is beyond living and inert items. God can exhibit any property of any item because the items and properties of the world are generated from God only. Hence, God exhibits the properties of life also, though He is beyond life. Hence, God and soul are treated as two living items or two living birds.

15. The will of God does not mean that God is awareness

Ekshaternaashabdopadhi.

(The will of God does not mean that God is awareness. It means only that the medium of God is not inert).

Veda says that God wished to create this world (Sa Ekshata..). People thought that this Vedic statement means that God is awareness and not inert energy or matter because awareness alone can wish. This means that the medium of God is not inert. This means that the medium of God is awareness. The final conclusion is that God enters a living being as the medium and neither the inert statues nor the inert light etc.,(energy). Veda never speaks about the nature of original God because Veda has already spoken elaborately that the nature of God is unimaginable. The Vedic statements regarding the nature of the medium are misunderstood to be the statements regarding the nature of original God.

16. Veda says that God is not in the statue

Amnaayaat na pratimaa bhutejyaagaanat cha.

(Veda says that God is not in the statue. Gita also says that those who worship the inert five elements will be born as inert elements).

Veda says that God does not exist in the statue (Natasya Pratimaa). The statue is only the representative model of God and God does not exist in the inert statue. Similarly, the inert energy like light etc. Gita also says that those who worship the inert matter and energy (inert five elements) are born as inert objects in the world (Bhutejya yaanti…). Hence, the medium into which God enters is not inert but is a living being which is mainly characterized by awareness. The body of the living being is inert but a living being is mainly characterized by life, mind etc., which is awareness.

17. The purpose of the mediated God is preaching the spiritual knowledge

Jnanopadeshaat maanushopaadhi giyate.

(The purpose of the mediated God is preaching the spiritual knowledge to the human beings. Hence, the medium is human being and this is said in Gita).

The main purpose of the entry of God into a medium is to preach the spiritual knowledge to human beings and hence the medium must be a living being and especially must be a human being. This is clearly said in Gita that God enters the human being (Maanusheem tanumaashritam).

18. All the Vedic statements are trying to give the detection of the medium in which God enters

Upaadhisamjnaa panchakoshadehaanaamapi .

(All the Vedic statements are trying to give the detection of the medium in which God enters and do not speak about God. Even the Vedic statements about five sheaths of three bodies also speak about medium of God only).

The medium of God is human being, which consists of the five sheaths (Panchakosha). Veda says that the five sheaths like food, oxygen, mind, intelligence and bliss are recognized as God (Annam Brahmeti…etc.,). This means that the statements mean the medium of God and not God directly. These five sheaths constitute the three bodies of the human being, which are Gross, subtle and causal states. The food (Annam) and oxygen (Pranah) constitute the gross body. The mind (manah), intelligence (Buddhih) and bliss (Anandah) constitute the subtle body. The material of the subtle body (Jiva) is awareness which is the causal body (Atman).
The causal body is always mentioned if the subtle body is mentioned. The water is mentioned if the water-wave is mentioned. The gold is mentioned if the golden chain is mentioned. A bundle of golden jewels is called as gold directly. Hence, when Jiva is mentioned, naturally Atman is mentioned through Jiva and a separate mention of Atman is not necessary. Ananda is intensive and continuous happiness (Sukham) only and thus it is a quality. Jiva is a bundle of various qualities. Mind is a bundle of wishes. Wish is a quality. Intelligence is a bundle of confirmed wishes and thus it is also a bundle of qualities. Hence, Jiva is a group of qualities, which are like waves of water. Awareness is the water in these waves or qualities.

19. Atman or soul is only the most subtle part of the human body

Maanushatanoh sukshmatamaamsha atmaa.

(Atman or soul is only the most subtle part of the human body)

In Gita it is said that God enters the human body. This does not mean that God enters the inert human Gross body only. The human body is the human being and is a composite of three bodies (Gross, subtle and causal). The causal part is called as soul or Atman. Hence, when Gita says that God enters the human body, it means that God enters a human being, which is a composite of Gross, subtle and causal bodies.