PARABRAHMA SUTRAS (222-224)

222. Saamaanyapanchakosheshu nivruttigamakam prajnaanam.

Translation: In the analysis of the five categories of an ordinary human being, the final conclusion of the greatest is only the spiritual knowledge through which one can attain infinite bliss.

Explanation: In the analysis of five categories existing in ordinary human beings, even the limited bliss cannot be the greatest. Without God, infinite bliss is impossible. Hence, the final conclusion is that the exceptional spiritual knowledge (Prajnaanam) given by Sadguru or the human incarnation is the greatest (Brahman). By such spiritual knowledge only you can have a correct approach to God and you can be blessed by God with infinite bliss.

223. Avataarepi naanandah prajnaanamevopaadhidharmah.

Translation: Even in the human incarnation, the bliss cannot be the permanent identity mark due to the entertained misery and the internal infinite bliss is invisible. The special spiritual knowledge is the permanent identity mark but even that is the inseparable characteristic of the medium only.

Explanation: The same analysis of five categories in the human incarnation shows the other meaning of Brahman, which is God. The five categories of the human being indicate the address steps of the existence of God in a specific medium. All the five categories indicate that God exists in a selected liberated soul having His own human body. In the case of the human incarnation also, the happiness is limited because of the existence of misery also in its life of the role. God is having infinite bliss because He derives bliss even from misery like an actor enjoying all types of scenes in his role, while acting in a drama. Hence the limited happiness (Anandamaya Kosha) is only an alternating object along with misery of the human incarnation, since God is internally associated with infinite bliss. Even in the case of the human incarnation, bliss is not given the greatest position or a permanent mark of identification, since the human incarnation is associated with misery also in external life. Hence, you cannot identify God with mere happiness. Rama was weeping several times in His life and hence, His external limited happiness cannot be His sign. The internal infinite bliss is not exposed to us and hence cannot be a permanent identity mark. But the special spiritual knowledge radiated by Him stands as an identity mark to recognize God in human form. Even this exceptional spiritual knowledge is not His inherent characteristic since He is unimaginable. It is only the inseparable external characteristic of the medium in which God exists.

224. Bhagavaduktaa gitaa yashodaanaat na bhaargavastu.

Translation: The Gita was spoken by God directly and not by the liberated soul in the human incarnation. God gives the credit to the liberated soul. Parashurama declared otherwise and got insulted.

Explanation: Whenever the human incarnation declares itself as God, such a declaration may be from the God-component directly or from the liberated soul. While preaching the Gita, Krishna declared that He is the ultimate God. These declarations are from the God directly due to the requirement of such declarations. Hence, everywhere it is written that God is speaking (Shri Bhagavan uvacha…) and not that Krishna is speaking (Krishna uvaacha…). In the case of Parashurama, who is also an equivalent human incarnation (since He is one of the ten incarnations), a declaration that none can oppose Him was made. This declaration was from the liberated soul and hence, there was a subsequent insult at the hands of Rama. When Arjuna asked Krishna to repeat the Gita at the end of the war, Krishna said that He is unable to repeat it again. This is the reply from Krishna (liberated soul). Krishna was true in His reply because He wishes to establish the fact of the existence of God in a liberated soul, in the same human body. Krishna was not hypocritical to save His ego by saying that He does not want to repeat since Arjuna was not attentive when He spoke first. When God is speaking directly the Gita, He used the voice of Krishna as His instrument. God can speak from space also without the help of any human voice. But when an instrument is available, the superpower is never exhibited by God. The liberated soul was blessed and God entered it to give all the credit to the liberated soul. For this purpose also God spoke through Krishna only.

PARABRAHMA SUTRAS (220-221)

220. Taabhyaam tasya dvitiyamukham vistaarabhaashitam.

Translation: The second part of Shankara exposed in his prayers for the minority of theists in His time was elaborated in commentaries of Ramanuja and Madhva.

Explanation: The present Advaitins were atheists in the previous births and sufficient time has passed in doing the worship of mediated God. The Advaitins worship the mediated God in all forms but the sincerity is not true because they believe that they and the mediated God are one and the same in the absolute plane. They feel that the difference is only in the present relative plane and that the difference is only due to ignorance. The Advaitin thinks that his ignorance about his Godliness is not yet removed fully and the ignorance of the Lord whom he worships is already removed. Except this apparent difference, the Advaitin feels that the Lord and Himself are one and same. The Advaitin feels that the moment he rises to the absolute plane, even this apparent difference between him and the Lord gets removed. Even the demon who claims that he is also God worshipped the Lord with true sincerity for a long time. After getting powers from the Lord through the boon, the demon becomes egoistic and feels that he is God since he is controlling the creation through his superpowers. The Advaitin is a worse case than even the demon because he is worshipping the Lord without true sincerity and he never worshipped the Lord with sincerity even for a little time. The Advaitin does not have any superpower granted by the Lord like the demon and cannot control anything in the world like an ordinary human being. But his ignorance mixed with over-intelligence makes him say that he need not control the world since the world is unreal. It is again another dimension of ignorance because the world can never become unreal for him in the present relative plane and except God, none can exist in the absolute plane. To uplift such Advaitins only, Ramanuja and Madhva came down to stress the preaching of Shankara given through His composed prayers. The commentaries of Shankara were for the majority of atheists existing in His time as final goal and the same commentaries were intermediate stage for minority of theists existing in His time. The prayers were for the same minority of theists existing in His time after passing the intermediate state. After Shankara, in due course of time, the situation is reversed and theists are in majority whereas atheists are in minority. In such a situation, Ramanuja and Madhva gave the commentaries in which the concept of Shankara presented in His prayers was stressed and elaborated. Hence, Ramanuja and Madhva have exposed the other side of Shankara which was already exposed to the minority of theists in His time. Therefore, Ramanuja and Madhva have propagated the second part of the preaching of Shankara only.

221. Sarvadravyagunakriyaasrashtaa samyojakah na chideva.

Translation: God being the Creator of all entities, all properties and all works and also being the Designer of their specific associations, cannot be concluded to be mere awareness due to the work form of wish.

Explanation: Simply based on the wish to create the world, you should not decide that God is awareness. God can do everything, whereas the awareness cannot do everything. God can wish anything and also can burn anything simultaneously. Awareness can only think anything but cannot burn anything. If you say that God is awareness, since God wished, you have to say that God is fire since He burns anything. God is the source of all items, all qualities and all works in the creation. By the order of God only, a specific item is associated with a specific quality and corresponding specific work. The fire is an entity. Its quality is heat. Its work is to burn anything. The fire is associated with the property of heat and the work of burning only by the will of the Lord. If God wishes, the fire is no more hot and cannot burn anything. If God wishes, the water gets the property of heat and starts burning everything. You can identify the entity through the specific property or specific work based on the already sanction of God. Since God is the creator of all entities, all properties and all works, God can attain any quality and can do any work. In such a case, you have to conclude that God is every item in this creation. The Brahma Sutra (Ikshateh…) means, that God enters the item qualified by awareness. It means that God does not enter into a non-living being. The awareness is the broad step of the address of God existing in the specific medium. This is the basic point where Advaitins slipped and their basic confusion continued throughout their philosophy.

PARABRAHMA SUTRAS (218-219)

218. Sanmaargaphalaaya vakravaak na paapaaya kramamukteh.

Translation: If the path and the fruit are true and not affected, a twist in preaching is not a sin since in course of time, the twist gets released.

Explanation: The practical spiritual effort is to worship God intensively to become God. By the worship of God, a soul gets liberated and enters the inner circle of God. When God wants to incarnate in human form in the world, He will select some liberated soul and enter it. That blessed liberated soul gets a human body and such a human being charged with God is the human incarnation. The human being along with its human body becomes God since God pervades all over the soul and body. We say that God pervaded all over the human body because the soul is a part of the human body. A metallic wire becomes electricity when the current pervades all over it. Now we can say that the soul becomes God. Hence, the chance of becoming God is open to every soul provided it becomes deserving for the entry of God. Advaita or monism is quite possible and any soul has the chance to become God. But, in basic reality, the current is not converted into the wire and the wire is not converted to current. Similarly the current is not wire already and the wire is not current already. But the electrified wire is electricity for all practical purposes. This is the true concept, which can be accepted by any non-egoistic and non-ambitious soul. But the atheist is highly egoistic and highly ambitious. He will never worship God because he does not even accept God. Hence Shankara modified the style of the concept without affecting the basic reality to suit the atheists for their upliftment. He told atheists that they are already God and worship of the mediated God is a relative truth only to achieve the ambition. The atheist now starts worshipping the mediated God, Ishwara, believing that such worship is not true in the absolute plane. Therefore, his worship of the Lord, Ishwara, is not sincere. However, during the course of his insincere worship, the kindest Lord will pity on him and change his mind so that even this atheist becomes sincere and an obedient servant without any trace of ambition. When the path and goal are not affected, a theoretical twist is not a sin to lead a foolish human being into the correct path. The mother says to the child that the moon will come down if the child eats the food. This twist of the fact is not a sin because it is for the welfare of the child.

219. Ahantaakaamau visham phalaaya tadarthamadvaitam.

Translation: The ego and desire to become God are the poison that hinders the soul becoming God through the human incarnation. The soul becomes God in the human incarnation only to fulfill the work of God and not to satisfy its ego and ambition.

Explanation: Neither the possibility of the above-explained monism nor the open chance for such monism to any soul is false. The twist that the soul is already God is for the sake of an atheist only. Such an atheist worships the Lord without true sincerity since he feels that the difference between the Lord and Himself is only relative and in the absolute plane, both the Lord and Himself are already one. Such defective worship is inevitable in the beginning because every beginning has to be associated with defects only as per the Gita (Sarvaarambhaahi doshena…). Such defects must be removed in course of time and the soul must feel that it is a part of the imaginable creation, whereas God is the Unimaginable Creator. The difference is eternal and hence, Dvaita or duality is the basic eternal truth. God grants the above explained monism when the soul gets a chance to become the human incarnation. The soul pervaded by God becomes God for all practical purposes and the monism is practically true. The duality in the human incarnation is only the theoretical truth. Before such a chance of human incarnation, duality is the practical truth and during the human incarnation, monism is the practical truth. Hence, both monism and duality are equally important and equally true in different contexts. In the same context of human incarnation, the monism is true in the view of devotee, whereas duality is true in the view of the liberated soul charged by God. This means simultaneously the liberated soul charged by God is treated as God by devotee, whereas the liberated soul charged by God treats Himself different from God. As long as the soul aspires to become God, it will never get this chance because this ambition is the greatest poison and sin. Once this ambition is totally eradicated from the soul during the long worship of the Lord, the soul deserves to become the human incarnation. The human incarnation is to fulfill the work of God and not to satisfy the ambition of the soul. Unless this ambition and ego are completely eradicated, the soul remains undeserving to become the human incarnation.

PARABRAHMA SUTRAS (217)

217. Saadhanakriyaasadekatve Shankarabodhabheda ubhayoh.

Translation: If there is no difference in the practical effort, there can be difference in the mode of preaching and this was followed by Shankara.

Explanation: A soul can become God and such a chance is open to every soul. But claiming that the soul is already God is not correct. It is against logic, scripture and also experience. Even Shankara told that a lot of spiritual effort must be made to become God. In order to convince the atheists Shankara told that the soul is already God. If you say to an atheist that he will become God in future, he will not agree at the outset because if he agrees, it means that in the present moment, God is existing separately from himself. Saying that he is already God, is a talented trap for the foolish atheist. Even though Shankara said that the soul is already God, He recommended a lot of spiritual effort to realize this truth. If it is a reality, no time or no effort is needed to realize what you are already. If I say that you are a man, does it require any time or any effort to realize that you are a man? Therefore, it is not a reality but a talented twist of the preacher to uplift the rigid and egoistic foolish disciple. Actually a lot of effort and time is needed to become God. If I say that you are already the district collector and if it is a reality, you should become aware of your designation right from that moment. Since such practical realization is not happening, because it is not the reality, the other way is that you should put a lot of effort for a long time to remove your ignorance about your designation of collector. Now the reality of this statement is that you should put a lot of effort in studying for the IAS examination for a certain period and then become the collector. The reality is that you are not really the collector right now and that you have to put a lot of effort for sometime to become the collector. This reality is presented in a twisted form without affecting the basic reality to convince a foolish fellow in the above manner. Such a twist is to say that he is already the collector and the study for the IAS examination is only an effort to remove his ignorance about his designation as collector. Both versions are the same as far as the basic practicality is concerned. When basic practicality is not affected, the theoretical twist is not wrong. This theoretical twist is given by Shankara to bring an atheist to the path. Shankara told that an atheist is already God and he has to do certain spiritual effort to remove his ignorance about his already present Godliness. For a theist, Shankara tells that he is not God already and he has to do the same spiritual effort to become God. Practically, both are one and the same, though theoretically both the cases differ.

PARABRAHMA SUTRAS (214-216)

214. Aatmasamyamasteshaamparamo brahmaapi Gitah.

Translation: For atheists self control is the ultimate and hence the self itself is the ultimate God. The self also means God in human form as seen in the Gita.

Explanation: The Aatmasamyama Yoga is mentioned in the Gita, which means that the self should be controlled. Here the self means the inert energy which is the basic form of awareness. This is the first and final step for atheists. This step is essential for the Nivrutti Yoga also because the self or inert energy is to be diverted for the divine work. Therefore, the Atma Yoga is common for both atheists and theists. The atheists stop in Atma Yoga itself and attain happiness by getting liberation from the expenditure of self in worldly issues. For an atheist, the attainment of self or inert energy reducing the activities of awareness is the end. The self is God for him and hence, Shankara used the word Brahman sounding God to mean the self. Here Brahman (God) means the ultimate goal. Any ultimate goal, beyond which the journey is stopped, can be called as God. A guardian for a boy is said to be the godfather. Here the guardian is neither God nor father. It only means that the guardian is the ultimate. But for a theist, this Atma Yoga is only a preparatory ground for the real spiritual effort. His goal is not the self present in the human body. His goal is God. But God is also present in a specific human being like Shankara, Vasudeva etc. Since God exists in a self, the self could also mean the medium in which God is present. For him, the Atma Yoga means the attainment of God in human form. The meaning of the word Atman or self should be carefully understood as per the context. For example, in the Gita, it is said that the self should uplift the self (Uddharedatmanaatmanam…). The first self means the contemporary human incarnation of God and the second self means the ordinary human being who is trying to spiritually uplift himself. A soul cannot uplift itself and also cannot be uplifted by any other soul. Only God in the form of a soul like Vasudeva or Shankara can uplift any soul. The theist gets infinite happiness from God whereas an atheist gets finite happiness from self-attainment or Atma Yoga as per the Gita (Vindantyamani yatsukham…, Sukhamakshayamashnute…). Thus, the word Atman is also double edged like the word Brahman.

215. Atmayoga ubhayadhaa svarupataijasaalaabhaat.

Translation: Atamayoga stands not only for the attainment of self but also the attainment of God, since the original form and energetic form are not available.

Explanation: Since Atman means ordinary soul as well as God existing in an ordinary soul, the word Atmayoga stands not only for the attainment of self but also the attainment of God in human form. Other than the contemporary human incarnation, God cannot be attained either in the original state or in the energetic form. God can never be attained in the original state because God is unimaginable. God can also not be attained in energetic form like Narayana, Shiva and Brahma, since energetic form is relevant to departed souls only. Hence, the only possibility of God is in the form of a contemporary human being like Vasudeva for any human being. Therefore, Atmayoga means the spiritual path in which the self is attained first and then God in the form of self. This concept is the basis for misunderstanding that any self is God.

216. Naadvaitamekasaamyaat tadbrahmaatmanaam.

Translation: By single similarity, the monism cannot be concluded in God, Brahman and the self.

Explanation: The self is the inert energy and is the working element. The work done by self is the triad of qualities. The self is beyond its work or the triad of qualities (Sattvam, Rajas and Tamas) and therefore it is beyond the qualities (Gunaatita). Since, self is the same cosmic energy qualitatively; the cosmic energy or Brahman is also beyond the qualities (Gunaatita). Comparing self and cosmic energy, we can build the logic, which states that since self is beyond qualities, cosmic energy is also beyond qualities and hence both the self and cosmic energy are one and the same. God is also beyond qualities (Gunaatita) since God is beyond the entire creation. Qualities are a part of the creation and hence God is beyond the qualities. Now you cannot apply the same logic existing between self (Atman) and cosmic energy (Brahman) to self and God (Parabrahman). You cannot say that since self and God are beyond qualities, the self must be God. Self and cosmic energy are items of creation. The logic applicable to the creation cannot be applied to self (item of creation) and God (creator). Even in the case of self and cosmic energy, the similarity is only qualitative and still the quantitative difference exists. In the case of self and God, the difference is total because self is imaginable and God is unimaginable. Similarly, the cosmic energy (the first item of creation) is imaginable and is totally different from the unimaginable God. Even in the case of the items of creation, based on one similarity, you cannot conclude that two items are one and the same. Since, the king and beggar are human beings, you cannot say that king and beggar are one and the same based on single similarity.

PARABRAHMA SUTRAS (212-213)

212. Naastikaanaam ubhau karmakaamanigrahabodhakau.

Translation: For the sake of atheists both Buddha and Shankara were forced to preach the Yoga of Pravrutti only, stressing on the control of actions and desires.

Explanation: The Yoga in Pravrutti (Atmayoga) is totally different from the Yoga in Nivrutti (Brahmayoga) since atheists do not believe in God. The Yoga of Nivrutti is irrelevant to them. The only possible advice to help them is the Yoga in Pravrutti which is the attainment of the stored inert energy or self. The Yoga in Pravrutti is common to both atheists and theists, which is the attainment of perfect physical and mental health that gives happiness, but not the bliss of God. This happiness is non-eternal, where as the happiness from God is eternal and is called as bliss. The happiness in Pravrutti yoga is nothing but peace attained by arresting the loss of inert energy in the worldly affairs. Hence, the storage of inert energy is mainly based on the discipline of life and the control of desires, which are responsible for extra activities leading to extra expenditure of inert energy. Since the inert energy cannot be supplied infinitely, by taking infinite food, the control on expenditure is essential. Since the expenditure is only work (Karma) and the initiator of work is the desire or qulaity, control of desires has to be advised in the Yoga of Pravrutti. Hence Buddha stressed on the control of desires, to attain happiness in the case of atheists and this is the reason for His silence about God. Shankara was also concentrating on atheists and hence had to follow the path of Buddha by saying that God does not exist separately other than the self. This is also another style of atheism. Hence, Shankara was said to be a follower of Buddha in disguise (prachchhanna bauddha). You must remember that neither Buddha nor Shankara were atheists but they had to act like atheists in dealing with atheists. Buddha kept silent about God in the case of atheists. Shankara, being the top most genius, introduced the word Brahman which means both inert cosmic energy as well as God. Since, self is a part of the cosmic energy and qualitatively the same, Shankara extended the word Brahman meaning cosmic energy to soul also. The word Brahman can be taken as God also in the sense that it is the ultimate. Since, cosmic energy is the ultimate for atheists, it can be called as God of atheists.

213. Laukikavyayanirodhah patanjaleh tasmai puurnavyayah.

Translation: Even Patanjali appreciated the control of expenditure of inert energy for worldly affairs so that the expenditure is totally diverted towards the divine mission.

Explanation: The expenditure of inert energy in the world, has to be controlled for the Yoga, both in Pravrutti and Nivrutti. In Pravrutti, you can derive peace as happiness directly from the stored inert energy due to the control of expenditure. But in Nivrutti, you have to spend the entire inert energy without any control in the divine mission of God. In Nivrutti, since God, who is beyond the inert energy, is the source of happiness, you need not worry about its expenditure. But in Nivrutti, the expenditure must be for God alone and not for the world. Hence, the control of worldly expenditure is also advised in the Yoga of Nivrutti by Patanjali (Yogah chittavrutti nirodhah). The Yoga Sutras of Patanjali keep the Lord or Ishwara as the goal and hence the Yoga of Patanjali is not the Yoga of Pravrutti for atheists, which is the Nirisvarasankhyayoga of Kapila (sage not the human incarnation).

PARABRAHMA SUTRAS (211)

211. Samamubhayoh madhyamantamcha brahmaapyarthe tu.

Translation: For both theists and atheists, this state is common as intermediate and final respectively. Even the word Brahman is common to both, but the sense differs.

Explanation: Shankara established the nature of Atman or soul as inert energy and proved that it is the same cosmic energy or Brahman. By getting rid off Jiva, who is the doer and enjoyer of all works and by attaining the soul, one gets total peace by disassociating with all worldly affairs. This is called as the attainment of self by filtering the essence of Jiva, which is the inert energy or Atman. Since, Jiva is the work of Atman, leaving Jiva means only stopping the work of Atman as in the deep sleep. Thus, Atmayoga means attainment of deep sleep during the state of waking itself and therefore it is the attainment of peace in the waking state itself. This state is also needed for theists to do the divine service of God. This state is the final state for atheists where they enjoy the peace as bliss and treat soul as God. But the theists also enjoy the peace as peace and soul as soul in this state. Such attainment of peace is essential even for theists, who try to please God and achieve bliss from God. This Atmayoga is the final state for atheists and intermediate state for theists. The final degree of the school is common to a student, who stops there, and also for a student, who advances to college. The stopping student feels that it is the ultimate degree and the advancing student feels that it is an intermediate degree. This difference in their feelings has no relevance in doing efforts to attain the degree. Hence, the final degree of school is open to all and need not be specified for anyone of these students. For this reason, Shankara did not specify theists or atheists as relevant for His commentary, which establishes the Atmayoga. Shankara did not mention God beyond Atmayoga in His commentary, for the reason that the atheists will run away if such mention of God related to theists only is done in His commentary. Therefore, the commentary of Shankara is universal to all humanity irrespective of theists and atheists. The word Brahman satisfies both theists and atheists. For atheists, the cosmic energy is the ultimate God or Brahman. For theists, the cosmic energy is the greatest item in the creation or Brahman. Since, Brahman can mean both God as well as greatest item in a category, the theists and atheists are not separated in using the word Brahman. Both are separated only in the sense of the word to be taken in relevance to their context.

PARABRAHMA SUTRAS (210)

210. Kartrubhoktrujivabhinna aatmaa visvajadashaktibrahma.

Translation: The Jiva, who is the doer and enjoyer of works and fruits respectively, is different from his basic form of inert energy or soul. The soul is qualitatively the same cosmic energy or Brahman.

Explanation: For the first time, it is the Shankara, who isolated Jiva from Atman. The word Jiva means life or awareness. The word Atman means the material that pervades all over the qualities like water pervading all the waves. When Jiva disappears in deep sleep, the awareness also disappears since awareness itself is called as Jiva. The work disappears, which is the awareness. The working element is left over, which is the inert energy. The inert energy is not at all involved in the qualities that initiate the work. Hence, the inert energy or soul is not bound by the work and its fruits. Though inert energy is the basic essence of awareness and is responsible for all the activities directly, yet, it is not at all responsible for any activity and will not receive the fruit. It is the Jiva who initiates the work (Karma) and becomes the doer (Karta). Hence, the same Jiva becomes the enjoyer (Bhokta) of the fruits of the work. The inert energy is the basic working element but it is not involved in any way in the work. When you kill some body, you are responsible for the murder and you have to enjoy the punishment. The inert knife with which the murder is done is not at all responsible. All these points like not doer, not enjoyer, not initiator of work etc., clearly prove that the soul is inert energy only and isolate the inert energy from its specific work or awareness. All these points are common to the cosmic energy (Brahman) also, since the soul is a drop of cosmic energy. A drop of ocean is qualitatively one and the same ocean. The difference is only quantitative due to limited human body of the soul and unlimited cosmos of the cosmic energy. The difference between the soul and Brahman is only by virtue of difference between human body and cosmos, which are the corresponding media (Upadhi bheda). The cosmic energy is the creator, maintainer and destroyer of this creation and thus satisfies the Vedic definition of Brahman. Since all the items of the creation are just modifications (apparent modifications as per Shankara and real modifications as per Ramanuja) of cosmic energy, you can say that the entire creation is essentially Brahman or cosmic energy as said in Veda (Sarvamkhalvidam…). The apparent modification is in the view of God and real modification is in the view of human being and thus there is no contradiction between Shankara and Ramanuja. The conclusions of science, today, were already discovered by Shankara in this way. The word Brahman here is the inert cosmic energy and not God. God being the source of all qualities and works can wish, where as the cosmic energy can never wish. By this point, the cosmic energy is not God. However, by this point you should not conclude that God is awareness. God wishes being the omnipotent and not because that He is awareness. He can also burn anything and this does not mean that He is fire. Awareness cannot burn anything in the creation. If you say that that awareness, for which, this creation is imagination can burn anything in the world, in such case you have to differentiate that awareness from this awareness of human being by this point. Then, you cannot say that this awareness or soul of human being is that awareness or God. Since, you do not have the perception of that awareness in any human being, your assumption of that awareness is not correct. In the absence of authority of available perception, it is better to call that awareness as unimaginable item, which can wish due to its unimaginable nature itself. In such case, assumption of that as awareness is meaningless. You cannot also argue that the word Brahman always stands for God only, since, Veda is also called as Brahman, in the sense of greatest item in Gita.

PARABRAHMA SUTRAS (209)

209. Kriyaakarakanirgunaatmaa jivamularupo giyate.

Translation: The Atman or soul is the working element and is beyond all qualities as per Gita. This Atman is the basic form of Jiva.

Explanation: The awareness, which is not at all different from qualities, is responsible for various types of works of the human being in its life. This awareness or the bundle of qualities, which is just a special type of work of inert energy in nervous system, is called as Jiva. Hence, Jiva is called as the doer or worker by Gita (Naanyam gunebhyah kartaaram…). Therefore, awareness is completely confined as the meaning of the word Jiva only. Atman is different from such Jiva because Atman is not affected by the qualities and their corresponding works. This Atman is referred as the inert energy which is totally different from the bundle of qualities or awareness in Gita (Gunebhyashcha param…). The inert energy or Atman is the working element of the specific work called as Jiva. The specific work of the inert energy in nervous system, which is sub-divided in to qualities, is the work done by the working element or soul. The working element is beyond the work or the bundle of sub-works called as qualities and hence the working element or soul or Atman is called as Nirguna (Nirgunohyaatmaa…). The link between the specific work (Jiva) and the working element (Atman) is referred in the above verse of Gita. In the above verse it is said that Jiva is also Atman in basic sense. The work is a form of inert energy according to science. Therefore, the basic essential form of Jiva is Atman. Atman is like stand still water. Jiva is like bundle of waves present in the water. The waves are forms of kinetic energy representing work. Hence, the working material is Atman and the work is Jiva. Generally Atman and Jiva are easily confused as one item and it is very difficult to isolate both from each other. Jiva and Atman treated as single item (Jivaatman) called as Dehi can be easily separated from the gross inert body. But it is very difficult to isolate the waves in the disturbed water from the water as the work and working element. It is easy to isolate the disturbed water (Jivaatman) from the vessel (Gross body). But, it is very difficult to isolate the disturbance in the form of waves from the water.

PARABRAHMA SUTRAS (208)

208. Annacharyaabhinnakriyaagunaat gunaabhinnachit shrutaa.

Translation: The various qualities are the different activities resulting due to different intensities of inert energy based on the different modes of reactivity of digestion of food. By this analysis, the conversion of food into awareness as said in Veda can be understood. The awareness is not different from qualities.

Explanation: Different foods have different speeds of digestion liberating the same inert energy with different intensities. The intensity of inert energy is related to the speed of its special work or awareness. These different speeds of the special work (awareness) are the different qualities of awareness. The work will be in some speed. Without speed, the work cannot exist at all. This means that the awareness cannot exist without the quality. In fact, awareness is only a bundle of qualities. There is no race (Jaati) apart from its individual items. There is no humanity apart from human beings. Humanity means the single word embracing all the human beings and is not an individual entity apart from its items. Similarly, awareness is the bundle of various qualities. If you remove all the qualities, awareness does not exist at all. If you remove all the human beings, there is no existence of humanity at all. This bundle of all qualities is responsible for doing any work related to awareness. Works like reading, talking, seeing etc., are done by their corresponding qualities only. Hence, a specific quality is a specific sub-style of bundle of the specific styles of works. Awareness is a specific style of work of inert energy in the nervous system. This specific style of work is sub-divided into various sub-styles and these sub-styles are called as qualities. There is no separate awareness that can exist beyond qualities. The specific style does not exist separately from its components, which are specific sub-styles. Thus, awareness becomes abstract as a race (Jaati), when it is separated from its individual components. All these qualities are again grouped into three ranges, which are called as sattvam, Rajas and Tamas. The mild intensity of the inert energy creating less activity due to improper digestion of certain foods is called as Tamas. Thus, the food prepared long back causes improper digestion leading to less intensity of inert energy resulting in less activity and is the food of Tamas (Yaatayaamam…Gita). Similarly foods causing intensive stimulation generating more enzymes causing more digestion resulting in high intensity of inert energy and its corresponding rapid activity are foods of Rajas. Foods which are balanced between these two are foods of Sattvam resulting in balance of activity and peace. Thus, the inert food, through the speed of digestion and influence of reactivity influence the intensities of inert energy resulting in various trends of activity becomes responsible in generating various qualities. Certain foods like masaala generate specific hormones, which are responsible for the quality of desire and sex (Kama guna). Thus, all the qualities are only the effects of various chemical reactions taking place with different rates. The inertness of the food and the awareness of quality loose their difference in this way. The link between inert energy and awareness can be understood through the analysis of the link between these two called as quality. By this we can understand the conversion of inert food into awareness as said by Veda (Annatpurushah…).

PARABRAHMA SUTRAS (206-207)

206. Guno rudhah chiti chidabhaavo nirguna upaadherbhedah.

Translation: The word guna is fixed in the property of awareness. Therefore, the word nirguna means the absence of total awareness. Due to the media the inert energy is differentiated.

Explanation: Shankara stated that the self in the deep sleep is nirguna i.e. not associated with any gunas or qualities. Though the word guna means property of any entity in general through yoga (root meaning), but the word guna is fixed in usage in the properties of awareness only like seeing, enjoying, hearing, fear, courage, generosity etc. The word guna is used in the three qualities i.e. sattvam, rajas and tamas. These three qualities are confined to the properties of awareness only as we see in the chapter of Triguna Vibhaga of the Gita. The property of burning of fire is indicated by the word dharma and not guna. Therefore, the absence of any guna in deep sleep means the absence of all the characteristics of awareness. In conclusion, it means the absence of awareness itself! When the awareness disappeared, the remaining item is only the basic form of awareness which is inert energy lacking all the gunas. Hence, Shankara referred the inert energy only through the word Nirgunam in the deep sleep. Such inert energy is qualitatively one and the same cosmic energy. The inert energy remaining in the deep sleep quantitatively multiplied by infinity becomes the cosmic energy. The cosmic energy being the creator, ruler and destroyer of the world is the greatest or Brahman (Here Brahman is not in the sense of God). Therefore, the self is qualitatively the same Brahman. The difference between the self (Atman) and Brahman (cosmic energy) is only quantitative due to the difference in the media of human body and the cosmos. Thus the difference between Atman and Brahman is only due to their media (Upadhi bheda) as per the explanation of Shankara.

207. Gitakriyaavyayanigrahaat saivaatmaa na bhinnassa iva.

Translation: In the Gita, the control on unnecessary expenditure of inert energy is stressed to attain happiness from the self and this proves that the self is basically inert energy. In the case of Nivrutti, such control is not needed since God, the source of happiness, is different from inert energy.

Explanation: Since the self is limited inert energy only due to the limited human body, its expenditure is to be balanced to enjoy the freshness that can be obtained from the control of self or Atma Yoga. Since awareness is work and since inert energy is a form of work, the expenditure of awareness is the expenditure of inert energy itself. If this expenditure is not controlled, the freshness of the stored inert energy, which is the basic form of awareness or self cannot be obtained. Hence, the Gita says that the expenditure of inert energy through activities during the states of waking and dream must be controlled to enjoy the stored inert energy (Yuktacheshtasya karmasu, Yuktassvapnaavabodhasya, Yogobhavati…). The Gita also says here that the food, which is the source of inert energy, should also be controlled because of the limitations of the efficiency of the digestive system. Otherwise, food being the source of inert energy, could have been recommended for eating without control (Yuktaahaara…). The word Yoga in Pravritti without referring to God means only the control of the extra expenditure of inert energy to enjoy its freshness due to its storage. The word yoga in Nivrutti means the attainment of God in human form like Vasudeva and the happiness attained from Yoga in Nivrutti has no relevance to such expenditure. In fact, in Nivrutti, a lot of expenditure of inert energy is to be done in divine service. Such expenditure has no relevance for happiness since the happiness is derived from God here. But in Pravrutti, the happiness is due to the freshness of stored inert energy only by controlling its unnecessary expenditure. If the self (inert energy which is the basic form of awareness) is a special entity like God, the unnecessary expenditure need not be mentioned in the Yoga of Pravrutti.

PARABRAHMA SUTRAS (205)

205. Bhogojnaanam jaagradaadaaveva na praaktadaatmanah.

Translation: The enjoyment of freshness itself is a mode of awareness, which starts only in the first moment of the waking state and not in deep sleep at all. The object of this state is the blankness or space or inert energy or self.

Explanation: In the waking and dream states the inert energy is in the state of functioning through the nervous system and hence is always associated with its special work called as awareness. Hence in these two states, the awareness cannot be realized as a dependent on the inert energy only. Only from deep sleep, when the awareness disappears and the inert energy alone is realized, all the show of awareness disappears. Only from deep sleep you can realize that the awareness is a dependent of the inert energy and you can realize that the basic and eternal form of awareness is inert energy, which is an entity as the worker or working element. In the very first moment of waking state, there is awareness or perception of blankness or vacuum (space), in which no modification of space (any worldly item) exists. From this state of that first moment, you are inferring the existence of the same state during the deep sleep also. It is a matter of straight self-experience of any human being that it is not aware of even the blankness during the deep sleep. In deep sleep, blankness or space or finite inert energy exists but it is not identified, since awareness or the special mode of work of the same inert energy is absent. Inert energy was not functioning in such special style called as awareness during deep sleep. The enjoyment of freshness due to the perception of blankness (absence of any worldly items or affairs) is also done in the very first moment of the waking state only (yassaakshaat kurute prabodhasamaye—Shankara). Enjoyment is a mode of awareness. When the awareness itself was absent in the deep sleep, how can there be the enjoyment of freshness during the deep sleep? This blankness or vacuum or space or primordial energy or inert energy is nothing but the self of the awareness. The worker or the working element is the self of the work. The conclusion is: In the deep sleep only the inert energy remains which is the subject and it has no object because the inert energy does not function to have the awareness by which it can know some thing different from itself. As soon as the deep sleep ends, the inert energy starts functioning and is associated with the awareness by which itself becomes the object of its own process of awareness. Therefore, after the deep sleep the awareness of self or inert energy exists, in which awareness is the subject (grasper) and the self is object (grasped). But, during the deep sleep, only the self exists, which is not grasped by the awareness since the awareness is absent. Hence, the self only remains in the deep sleep as the subject. In the deep sleep, since awareness is totally absent, enjoyment cannot also exist during the deep sleep because enjoyment is a mode of awareness. It means enjoyment cannot exist without awareness. The enjoyment of freshness or blankness of affairs happens only in the first moment of the waking state. From such enjoyment, you are inferring a possibility of such enjoyment during the deep sleep also. In fact, there is no enjoyment of freshness during deep sleep and your assumption based on the inference is not true at all. During the deep sleep, the blankness of affairs existed but such blankness was not grasped or enjoyed due to absence of awareness.

PARABRAHMA SUTRAS (203-204)

203. Chit paramaarthasaditi tridhaa haasyam drugapyevam.

Translation: To say that awareness is the absolute truth is a point to be laughed at thrice. Even the view or sight of the seer is similar to awareness).

Explanation: This theory of relativity is mainly based on the view of the seer. The view or sight of the seer is also mithya even in the relative plane like awareness. The reason is that the view is a specific style of awareness only. Seeing, hearing etc. are the various modes of awareness only. In such a case, how can the seer discuss about the absolute plane? With respect to the primordial energy itself, the view (drishti) is a relative truth even in the present relative plane of existence of the world (vyavahaara dasha). How can this view become an authority to talk about the relative existence of the primordial energy in the absolute plane, when the entire world is converted into inert primordial energy in which the seer and the sight have also become a trace of inert primordial energy? Hence any seer should limit himself or herself to the present existing relative plane only. Therefore, twice impossible for the seer to become the absolute truth before which even the primordial energy stands as a relative truth only in the absolute plane. The primordial energy is the daughter of the absolute truth and the view (awareness) is the daughter of the primordial energy. It is twice impossible for the awareness to become the absolute truth. The granddaughter cannot even become her mother and is aspiring to become her grandmother! This is a point to be laughed twice. Advaitins say that the granddaughter is already the grandmother, when there is no possibility of the granddaughter becoming the grandmother at anytime in the future. Hence, the statement of the Advaitins is a point to be laughed at thrice!

204. Drugantaah shochaniyaah druguhayorbhedaat.

Translation: The Advaitins who keep the sight as the ultimate truth are really pitiable since there is a lot of difference between sight and imagination.

Explanation: The state of Advaitins, who have misunderstood Shankara, is really pitiable. They are keeping the sight (Druk) or awareness as the absolute truth and trying to discuss the entire philosophy around it. They have taken the granddaughter who is just a kid and are treating this kid as the grandmother! They are so confused that they treat the mother and grandmother as the issues of the granddaughter! They feel that the awareness has generated the God taken as the human incarnation and also the primordial energy. They say that the awareness created the cosmic energy and the cosmos in which the human incarnation is also a product. The sight involves practical implementation, whereas the imagination involves theoretical assumptions. You can say that the wall is relatively real with respect to God existing in the form of Shankara. This is your imagination. Shankara crossed the bolted doors of the house of Mandana Mishra proving this concept. You can mention this point and imagine the relative reality of creation including primordial energy with respect to God (Shankara). By such imagination, your sight has not reached the state of that imagination so that you can also pass through the bolted doors. Hence, you are not God (Shankara). Shankara proved this by swallowing molten lead and asking His disciples to do the same. The disciples failed to do that because their imagination and practical sight are quite different. In the case of Shankara, being God in the absolute plane, the imagination and sight become one and the same, since the entire world including primordial energy is just imagination of God. When you see something in your imaginary world that also remains as imagination only and hence, your sight and imagination are one and the same in your imaginary world. But when you see something in the world, your sight is not your imagination since this world is not your imagination.

PARABRAHMA SUTRAS (201-202)

201. Jadashaktinaadimandalanayanenaiva neyaa chit.

Translation: The awareness can be transferred from one place to the other along with the inert energy and the nervous system only.

Explanation: Awareness is not even an independent item like inert energy or the nervous system. The current can be transferred from one machine to another machine. The grinding machine can also be transferred from one place to another place. But the grinding work separated from the current (inert energy) and the grinding machine cannot be transferred from one place to the other place. If the grinding work is to be transferred from one place to the other place, you have to transfer the grinding machine which is in working condition due to the current working in the machine. Hence, the awareness can be transferred from one place to another place along with the working nervous system (the person possessing the nervous system) along with the working inert energy in it. This makes it clear that the awareness has no status of even an independent item like inert energy and the nervous system. In such a case, what is the use of creating a great field of philosophy around it?

202. Chit mithyaa vyavahaarepi jadashaktistu paramaarthe.

Translation: The awareness is relatively true even in the present relative plane of the existence of the world. The inert energy becomes relatively true only in the absolute plane, when the entire world is dissolved into inert energy called as primordial energy.

Explanation: Of course, if you analyze the inert energy, it is also a work in the absolute plane. The nervous system being matter is also a form of inert energy and thus it is also inert energy. When the entire creation is converted into inert energy in the final dissolution, such final state of inert energy in the absence of any modification of it is called as primordial energy. This primordial energy is also work only and the working element or worker of this primordial energy in the absolute plane is God. But we are discussing the awareness in the present existing stage of creation i.e., the relative plane. The awareness is realized as work even in the present relative plane. In the present relative plane, the primordial energy maintains its status as an entity or an absolute item. You should not bring the concept of the absolute plane to the present relative plane and conclude that since inert energy is also a relative item in the absolute plane, it is equal to the awareness, which is a relative item in the present relative plane. The difference between the inert energy and awareness is that the former is relative in the absolute plane and the awareness is relative even in the present relative plane. This is the basic confusion of Advaitins, who say that the entire creation including primordial energy, is relative (mithya) in the present relative plane itself.

PARABRAHMA SUTRAS (199-200)

199. Chit tatkriyaa vishishtanaadimandalaritimati paraa api.

Translation: Awareness is work of inert energy only associated with a specific style introduced by the specific nervous system. The other works like respiration etc. are also similar.

Explanation: Awareness is the work of inert energy in the nervous system. It is like the dance of a dancer in a trained specific style. The dancer is the inert energy and the dance is awareness. The specific style is the nervous system. The current is inert energy. The grinding machine with a specific design is the nervous system. The grinding work is the awareness. Therefore the inert energy working in a specific style in the nervous system, designed in such a specific style, is the awareness. Hence, awareness is a specific form of inert energy only. The inert energy functioning in the respiratory system does a special work of respiration. The inert energy functioning in the digestive system does a specific work of digestion. Awareness is nothing but inert energy, but awareness differs from the inert energy due to the specific style introduced by the nervous system. In the deep sleep, this specific style of work is totally absent and hence only the inert energy remains. The experience of this inert energy during the deep sleep is impossible due to the absence of the specific style of work or awareness. Pure awareness is nothing but the first moment after deep sleep, which can be almost treated as the awareness of self during the deep sleep.

200. Vijayyavadhuto naatarkasangonmatto Brahmaatmaastu.

Translation: The Avadhuta is a successful controller of dissociation with worldly affairs and he is different from a mad person associated with affairs without logic. Let him remain as God and there is no other way.

Explanation: The pure awareness is possible only in the state of first moment after deep sleep or in the successful state of meditation. If the meditation is successful, it means the soul could totally throw away all the affairs (Vishayas) of waking state. Such a successful state is called as Avadhuta, in which the peace is enjoyed under the impression of bliss. This is the climax state of Advaita, in which there is no reference to God other than self. Since, such peace is attained from the soul, the soul is mistaken as God and the peace is mistaken as bliss. For an atheist, nothing more is possible than this, since he never believes God other than self. When a boy does not believe in the existence of college or University other than the school, the only possible way is to see the boy in getting the highest degree of the school. The boy after passing out from the school feels that he has obtained highest educational degree that is possible on the earth. The responsibility of the teacher under such unfortunate circumstances is only to see the boy in successfully getting the highest degree of the school. Shankara did such work in the case of atheists, who were the foolish rigid boys of the school believing that there is no higher institution other than their school. Hence, the highest possible degree in Advaita is the state of Avadhuta only. The Avadhuta differs from the mad person. The mad person is in association of affairs of waking state without logic. A normal person is in association of waking state with logic. The Avadhuta is in total dissociation of all affairs of waking state. Such dissociation of affairs of the world is a good pre-requisite for the strong association with God. Hence, the state of Avadhuta is intermediate step in the spiritual journey. But, if one stops in the intermediate state only, he is most unfortunate because neither he is in his native place nor he is in the place of goal. Enjoying the worldly affairs is better than such state of Avadhuta. If we advice a student to study well by withdrawing himself from all other activities, our goal is his studies. If he withdraws from all activities and does not study at all, such withdrawal is useless and it is better for him to keep himself engaged in some activity!

PARABRAHMA SUTRAS (197-198)

197. Shantyaanandabhraantih jaagratsvapnaduhkhaabhaavasushuptiparam satyaabhaavaat.

Translation: The soul is mistaking the peace as bliss after deep sleep due to the absence of the loss of awareness as in the waking and dream. This is due to the relative experience of disturbance and peace and also due to the lack of tasting true bliss even once.

Explanation: The withdrawal from the non-eternal world and fixation of yourself in the eternal primordial energy, which in limited form is the self itself, also does not give infinite bliss. The withdrawal from the non-eternal world will certainly remove all the miseries. The removal of misery is peace but not bliss. The removal of minus is zero but not plus. The resistance of loss is not real profit. Relatively, the absence of misery may appear as bliss in comparison to misery but it is not bliss in the absolute sense. Suppose all people have lost their investments in a business and you have not lost anything from your investment. It only means an absence of loss and not the presence of any trace of profit. The Advaitins say that such self is attained in deep sleep. This is correct because it is stated by Shankara (Sushuptyekasiddhah…). But, in deep sleep, you are not having any disturbance or expenditure of nervous energy or awareness. Either in the waking state or in the state of dream, there is a lot of disturbance due to the expenditure of awareness or over work caused by the association with worldly affairs. But in deep sleep, the awareness or the work of nervous system, or the expenditure of inert energy functioning in the nervous system, is arrested. This gives a conservation of energy and it is only the prevention of loss. After deep sleep, you are enjoying this peace created by the storage of your own energy without any loss. Such enjoyment is termed as bliss, since you are not aware of the real bliss that is granted by God. You are thinking the enjoyment of peace as bliss due to the comparison with the experienced disturbance and due to lack of even a single time experience of real divine bliss. Hence, the peace is felt as absolute bliss and under such circumstances, it is also justified.

198. Sushuptyantapradhamakshanashuddhaatmaa dhyaanavat.

Translation: The pure awareness of self exists in the first moment of waking state just after the deep sleep and this is almost similar to the state of meditation.

Explanation: The immediate waking state after deep sleep is the awareness of self or blankness or space or inert energy that existed during the deep sleep. The immediate moment after deep sleep is almost the state of deep sleep and the waking state is not yet developed. This first moment contains awareness of waking state and inert energy of deep sleep. In the deep sleep, only inert energy existed without awareness. But the first moment after deep sleep can be taken as the awareness of itself (basic form) or the inert energy. This first moment is similar to the meditation state, in which the mind is withdrawn from all affairs of waking state and remains in the awareness of blankness. However, the first moment after deep sleep is a better state of meditation since all the affairs of waking state are absent naturally. In the meditation state the affairs of waking state are subsided by force and hence it is not absolutely a pure state of absence of affairs. Hence, from this point of comparison, the first moment after the deep sleep can be called as pure awareness of self. This first moment can be treated as almost the state of awareness during the deep sleep. However, you should strongly remember that the awareness is totally absent during the state of deep sleep.

PARABRAHMA SUTRAS (195-196)

195. Saamanye panchakoshabrahmaartho yoge.

Translation: In the case of an ordinary human being, the five categories or koshas are praised as Brahman to mean greatest in a category as per the root meaning.

Explanation: In the analysis of the five categories (panchakosha), the food, respiration, awareness as mind, awareness more developed as intelligence and bliss, we can take either an ordinary human being or the human incarnation. If we take the case of an ordinary human being, each category becomes greatest and can be called as Brahman to indicate the maximum greatness in certain specified viscinity. The word Brahman indicates greatness by its root meaning (Yoga). The intensive happiness or bliss is also treated as limited (kosha), which means that for any human being, happiness is not unlimited. The specialty of knowledge that any human being possesses can be taken as prajnanam, which is greater than the knowledge of all the other living beings. Thus a special scholar is appreciated as Brahman or a very great person among all the human beings. If a human soul is referred to, the word Brahman stands only for maximum greatness.

196. Shreshthavichaare sankramanam vikaarapraachuryayorapyaanandasya.

Translation: In the search of finding the greatest category among the five categories, no where the analysis is stopped. Even the final category of bliss is not the greatest either in the sense of modification or in the sense of majority.

Explanation: In the case of ordinary human being, the analysis continued because no category is found to be the greatest or Brahman. Within the sphere of the affairs of human souls (Pravrutti), the greatest item is being searched in this analysis. Each category is great but not the greatest. Food and respiration stand for inert objects and trees, which are not the greatest. The mind stands for birds and animals, which are also not the greatest. Intelligence stands for human beings which are not the greatest. Happiness or bliss is finally concluded as the greatest item because happiness is the ultimate aim of Pravrutti and even for misunderstood Nivrutti. Unfortunately, happiness is always limited because it is linked with non-eternal items of the world. The entire creation is non-eternal and hence the happiness derived from the creation cannot be eternal or infinite. Therefore, even happiness is found to be only limited (Kosha). The word Anandamaya stands for either a modification of happiness (Mayat stands for vikara), or it stands for majority of happiness (Mayat stands for praachurya). In the first case, since the happiness from the world is non-eternal and limited, any modification of such happiness is also finite and cannot be the greatest or Brahman. In the second case, if you have major region of happiness, there must be minor region of misery because happiness is finite. Therefore, infinite happiness from world is impossible and such finite worldly bliss cannot be the greatest (Brahman).

PARABRAHMA SUTRAS (192-194)

192. Prajnaanam na chit yogaat rudham prashastavedante.

Translation: The word Prajnanam cannot mean mere awareness by taking just the root meaning because this word is fixed to specify the greatest spiritual knowledge only.

Explanation: The word Prajnanam is misinterpreted as mere awareness. This word means the greatest spiritual knowledge. The word jnanam by the root meaning (Yoga) means mere awareness. But it is fixed (Rudha) in the knowledge only. We call all animals and birds as ignorant due to lack of knowledge (Ajnana). The birds and animals have plenty of awareness. But we do not call them as Jnanis (knowledgeable). Even the word Jnana is not used in all the living beings having awareness. It is impossible to use the word Prajnana in the case of animals and birds since Prajnana means special knowledge. Hence, fixing the awareness as the meaning of the word Prajnana in the Vedic statement “Prajnanam Brahma”, which means that Prajnanam is God, just with the help of Yoga, is a horrible venture!

193. Gunaatishayo guni prajnaanamabhijnaanam prajnaataa tat.

Translation: The possessor of excess of any quality is mentioned by that quality itself. Hence, the special knowledge means the possessor of it and it stands as the identity mark of the possessor.

Explanation: The above Vedic statement does not mean that the special spiritual knowledge itself is God. It is only an identification mark of the human body into which God entered. The possessor of any quality in excess can be denoted by the very quality itself as per Sanskrit grammar, which is the personification of the quality. For example, it is said that no age shall be seen in the case of potency (tejasam hi na vayah…). Here the potency itself has no age. Here potency means the possessor of the potency personified. Similarly, the word Prajnanam means the possessor of Prajnanam, through personification. Hence it means that the possessor of exceptional spiritual knowledge is God.

194. Chinmanushyavaasudevah kramena taratamasuchikaah.

Translation: The awareness, human body and Vasudeva gradually specify God with more and more accuracy.

Explanation: The awareness is the basic material of any knowledge. Hence, the awareness can stand as a broad step of the address of God. This means the incarnation of God is available in the living beings only, which are characterized by mere awareness. This means that God will not be available in inert objects. The human body is like the specific street and the awareness is like the name of the city in which the street exists. The name of the city denies the address in the other cities. The name of the street denies the address in other streets. At the same time the name of street does not mean that every house in that street is the address in which a specific person is available. Hence, the human body does not mean that God is available in every human body. The specific number of the house denies the address in other houses. Vasudeva is the number of the house in which God lives (Vasudevah sarvamiti…—Gita). Here, Vasudeva means the contemporary human incarnation in any specific generation and not the particular Vasudeva who was specific human incarnation in one past specific generation only.

PARABRAHMA SUTRAS (190-191)

190. Sarvamatasamanvayabodhaprajnaataa maanushim tanumaadhatte.

Translation: To unify all the religions in the world and to give exceptional spiritual guidance to the entire humanity, God alone, who is capable of possessing such exceptional spiritual knowledge called Prajnanam, takes the human body.

Explanation: The main aim of God entering into the world is to give excellent guidance to the spiritual aspirants. No soul can give such exceptional guidance equal to God. Such guidance is based on the exceptional unique knowledge of omniscient God. Since He is the author of the spiritual scriptures, He alone can give the correct interpretation and the essence of all the scriptures. Since the same God came in different forms to different parts of the world and gave the exceptional spiritual guidance to the entire humanity through the scriptures of various religions, He alone can correlate all the scriptures and establish the Universal Spirituality and the subsequent peace and harmony in the world. Such basic exceptional and universal spiritual knowledge is called as Prajnanam. For this purpose, it goes without saying that the suitable medium to fulfill this main aim is only the human body. Hence, God comes in human form only to accomplish this excellent goal.

191. Svayameva mrugayaavat mataantarasutrashrutigitaabhyah punasharanaaya shaktyaapi.

Translation: As in the case of hunting of king, God directly comes in the human form to preach the unique spiritual knowledge as per the other religions, Brahma Sutra, Veda and Gita. For revision of already preached knowledge, God sends His servants also and does the work through His power.

Explanation: The power of God also can accomplish this excellent goal and thus God need not enter directly to do this divine work. But, God takes the fascination to do this work directly. Even though the king can get a deer in the forest killed by hunters for food, the king directly goes to the forest for hunting the deer. The hunting gives pleasure to the king directly. The king is interested in the process and not in the final fruit. Similarly, God can change this humanity just by His will. The task of preaching the humanity gives Him nice entertainment. In this task, His direct participation gives Him greatest pleasure as in the case of king in hunting. Brahma Sutra tells the same point (Lokavattu…). Veda (Prajnanam Brahma) and Gita (Jnanitvaatmaiva…) also say that God directly comes to preach the spiritual knowledge. Krishna preached Gita and sages recognized Him as God due to Gita only inspite of His negative maya exhibited. Shankara concentrated on spiritual preaching only. Even other religions say that God comes in flesh as in the case of Jesus, who mainly concentrated on giving the spiritual knowledge. The revision of spiritual knowledge that was already preached by God can be done by God through the liberated souls using His power. Shankara preached all the concept but stressed a portion only in His time due to circumstances. Later on, the other part of His spiritual knowledge was revised by Ramanuja and Madhva, who were liberated souls sent by Him through His power.

PARABRAHMA SUTRAS (188-189)

188. Drushe drashtrudrushye bhinne mitarupapraveshah.

Translation: For the sake of the existence of the sight, the seer and the seen must be separate. Even if the seer enters the seen, the entry must be through a limited form only.

Explanation: The simultaneous entry of God into the entire creation like the case of worldly cause and effect contradicts the very basic reason for creation. According to the Veda, the basic reason is the entertainment of God by watching His creation. The seer must be different from the seen so that the sight connects the two leading to entertainment. If the seer becomes the seen or pervades all over the seen, the connecting sight disappears. For the convenience of the sight, the seen must be separate from the seer. Even in the case of the entertainment of a person, by seeing his own imaginary world, the seen is in the seer but the seer is neither in the seen as said in the Gita (Natvaham teshu te mayi…) nor is the seen itself as said in Veda (Neti Neti .., Nedam tat…). When there is a requirement, the seer can enter into the seen through a limited form only so that the seer can see the rest of the seen. Hence in the Veda, the first stage is the creation of the world by God within Himself as the imagination and observing the world as a seer separately. The second stage is the entry of the seer in to seen through a limited form called the human incarnation as per the requirement.

189. Atmohopamaa bahvamsheshu asparshe maayavi shruteh.

Translation: The simile of awareness creating imagination is good in several aspects. Another simile of magic and its master is used in the aspect of untouched cause as given by the Veda.

Explanation: The awareness in the form of mind creates imagination or dream. This is a good simile only in the case of God creating the world. It is a good simile because several aspects are similar. The imagination is within the mind and is fully controlled by the mind. The imagination is relative truth and the mind is the absolute truth. The relative truth can totally disappear leaving the cause. All these are merits of the simile. Due to such a lot of merits even a metaphor can be used here so that we can say that God as awareness and the world as imagination. This does not mean that the simile and the concept are one and the same and hence God is awareness and world is just His imagination. This also does not mean that all the aspects of the simile must be seen in the concept. For example, in this simile, the missing aspect is that God is not in the world as the awareness is in the imagination. The imagination being a modification of the awareness like the chain of gold can show the cause in the effect. Any part of the imagination is awareness only. Any part of the chain is gold only. But the Gita says that God is not in the world (Natvaham teshu…). The Veda also supports it (Neti neti…, Nedam tat…). To cover this missing point, another simile of magic master creating magic is taken. Anywhere in the magic, the magic master is not seen. This simile is given by the Veda (Indro maayaabhih…). Hence, God is not touched anywhere in the entire world and no characteristic of God can be seen anywhere in the world.

PARABRAHMA SUTRAS (186-187)

186. Gopibhinnaah purvataijasabhaktaah punaraavartinah.

Translation: The devotees who worship the energetic form of the past human incarnation like Krishna differ from the Gopikas and hence return back.

Explanation: The fate of the devotees of Krishna on this earth, today, cannot be the same as that of the Gopikas. The devotees of Krishna have not recognized the reincarnation of Krishna today. Hence, these devotees could not conquer the repulsion between common media and are worshipping the energetic form of past Krishna of the upper world only. When these devotees attain energetic bodies after death, will not recognize Krishna in Go Loka due to the same repulsion and hence return back from Go Loka. The difference between these devotees and the Gopikas is that the Gopikas worshipped their contemporary human incarnation and not the energetic form of their past incarnation like Rama. But today, these devotees are just reverse to Gopikas, who worship the energetic form of the past incarnation like Krishna and neglect the reincarnation of same Krishna existing as their contemporary human incarnation.

187. Pruthaksrushtyanupraveshaabhyaam na lokakaaryavat paakshikamevaavasarasammatam.

Translation: Since the creation and entry are separate stages, the creation and entry are not simultaneous as in the case of worldly cause and effect; the entry must be into a part of creation only since such requirement is needed.

Explanation: Since God has become totally unimaginable, the devotees aspiring to see, touch and talk with God for their life time are to be satisfied by the Omnipotent God by entering a medium which is most convenient to them. God did not enter the entire creation during the process of creation itself, like gold entering the chain during its formation itself. Though God is the cause for the creation, He is unimaginable, unlike the imaginable gold. Therefore, the logical process of cause and effect as observed in the world cannot be applied to God. This is clear in the Veda. The Veda says that God created the world and then He entered the world. If the entry of God follows the logic of worldly cause and effect, there cannot be two separate stages of creation and entry. You cannot say that gold created the chain and then entered it. During the process of creation of the chain itself, gold enters the chain. But the Veda clearly separates the two states of creation and entry (Tat srushtvaa tadevaanupraavishat…). This means that God has not entered the entire world like the gold entering the entire jewel in the process of creation itself. If you say that after creation, God has entered the entire world, we have no objection regarding its possibility provided the requirement is needed. The omnipotent God can enter the entire world provided there is such a requirement. If such entry is done, the devotee cannot be separate from God to talk, see and touch God. Since the requirement opposes such entry, the entry of God into a specific item is only justified.

PARABRAHMA SUTRAS (183-184)

183. Krushnastrayopi nityaanityavirodho gitaayaam.

Translation: Krishna is said to be Brahma, Vishnu and Shiva, as per the Gita. Since Brahma Loka is said to be both eternal and temporary, there is a contradiction in the Gita.

Explanation: The same Brahma Loka is said to be eternal for some other souls, who do not return back. The priests say in the beginning of the ritual that they are praying for the departed soul to reach Brahma Loka forever (Shashvata Brahma Loka Nivaasa siddhyartham…). Moreover, Krishna says that souls reaching His abode do not return back. You cannot say that Brahma Loka means the abode of the four-headed Brahma, the Creator, and hence the souls may return back from such an inferior world. In such a case, Vishnu Loka and Shiva Loka must also have the same fate since Veda says that all the three are one and the same (Brahmacha Narayanah, Shivashcha Narayanah). If you say that Vishnu Loka or Shiva Loka is eternal, Brahma Loka must also be eternal, since Krishna said that He is the Creator, Ruler and Destroyer of the world (Aham sarvasya Jagatah…, Mayi sarvamidam…—Gita), His abode must be the same as that of Brahma, Vishnu and Shiva. Since Krishna said that His abode is eternal, the abodes of these three must also be eternal. In such a case, there is a contradiction in the Gita, since Brahma Loka is eternal and also non-eternal.

184. Samopaadhivirodhaat ubhayadhaa gitanaanaavataaraat.

Translation: Due to the repulsion of common media, both possibilities are correlated and the basis is that same Krishna is reincarnating again and again as per the Gita.

Explanation: This contradiction is removed, if the total essence of the Gita is realized. Throughout the Gita, Krishna projected Himself everywhere. This is not projection of His individual personality. It is only emphasis of the contemporary human form of God. Krishna says that He incarnates again and again in this world (Yada yadahi…). If you consider Krishna’s incarnation only and neglect His other incarnations, it is foolish because the other incarnations are also the same Krishna as per the Gita itself. The devotee, who recognizes and serves the contemporary human incarnation, controlling the repulsion of the common media, also recognizes God in the energetic form in the upper world by controlling the same repulsion. In such a case, He lives in Brahma Loka for ever. The devotee who neglects the contemporary human form in this world due to the principle of repulsion also will not recognize the energetic form of God in the upper world due to the same repulsion. In this case, the soul returns back. Hence, both cases are possible. In the first case Brahma Loka is eternal and in the second case Brahma Loka is non-eternal from which the soul returns back. Thus, the contradiction is removed.

PARABRAHMA SUTRAS (179-182)

179. Bhushchaturthaa kramatejovruddhih.

Translation: The Bhu Loka is subdivided into four sub-worlds and as we go up, the component of energy in the body increases gradually.

Explanation: The Bhu Loka is the starting world, which is subdivided into Martya Loka, Preta Loka, Naraka Loka and Pitru Loka. The lowest Martya Loka is the region in which the human beings live with materialized human bodies. As we go up, the matter gets transformed into energy. In Pitru Loka, the body has a lot of energetic-phase and very little matter-phase. After pitru loka, the next bhuvar loka starts in which all the bodies are of complete energy. The respiratory and digestive systems in the body, become weaker and weaker as we go to Pitru Loka. The souls in Pitru Loka, take almost moonlight as their main food in which the concept of matter becomes almost negligible. The souls in the Pitru Loka or moon are almost having energetic bodies.

180. Prete bhutakshepako dharmah parayoh kaalasvarnah.

Translation: In the Preta Loka, God called as Dharma liberates some souls as ghosts. The same God is black in hell and of golden color in Pitru Loka.

Explanation: God enters the bodies, which are relevant to the concerned worlds. In Preta Loka, God is having gaseous body which is partially energized. God here is called as Dharma Deva, who enquires the souls and gives judgment regarding their lines of journey. Some of these souls have very strong attachment to the world even after death and hence they are thrown down to martya loka by God pending the enquiry. They roam in this world as ghosts for sometime and then face the enquiry. The same God exists in the relevant bodies in hell (Naraka Loka) and Pitru Loka called as Yama. The body of Yama in hell is black, whereas it is of golden color in Pitru Loka, which represents the light of the moon. This black color is due to the major component of gaseous smoke in the body. Hence, the composition of matter and energy changes from sub-world to sub-world in the case of the same deity, Yama. This is an indication of the increase of intensity of radiation and a decrease of matter in the body as we go up.

181. Tejastikshnataraah bhuvaraadayah punaraavartinah.

Translation: From the second main upper world, Bhuvar Loka, the intensity of the energetic bodies increases gradually and the souls return from all the upper worlds.

Explanation: The second main world is Bhuvar Loka or Dyu Loka or Jyotir Loka, where the body is full of energy only. The third upper world starting from the sun upto the Dhruva Star (Pole Star) is Suvar Loka or heaven. Above this, Mahar Loka, Jana Loka, and Tapo Loka exist. Finally, Brahma Loka exists. As the body goes to the upper and upper worlds the frequency or intensity of the energy increases. Including Brahma Loka, the soul returns back to the earth (Martya Loka) from all the upper worlds.

182. Taijasopaadhibrahmalokaastrayah punaraavartino gitaah.

Translation: The souls return even from the three worlds of Brahma, Vishnu and Shiva, who are the energetic bodies of God, as per the Gita.

Explanation: Brahma Loka is the abode of mediated God in energetic forms. It has three regions: Brahma Loka, the world of Brahma or the Creator, Vishnu Loka, the world of Vishnu or the Ruler and Shiva Loka, the world of Shiva or the Destroyer of creation. Those souls existing in materialized human bodies on earth, which worshipped these energetic forms without recognizing the contemporary human form here due to the repulsion of common media cannot recognize God in energetic form in Brahma Loka due to the same principle, since these souls exist in energetic bodies after death. This is mentioned in the Gita (Aabrahma bhuvanaat…).

PARABRAHMA SUTRAS (176-178)

176. Kvachidapi devadehaat bahih jadashaktileshasya chidabhaavaat.

Translation: Nowhere in creation is awareness seen even in a small part of independent inert energy, which is away from the energetic body.

Explanation: In no place in creation does inert energy is independently associated with awareness. You are referring to the inert energy present in the energetic body of the angel and not referring to the independent inert energy associated with awareness outside the energetic body of angels. Since you fail to show even a small part of the independent inert energy in creation associated with awareness, it is meaningless to try to establish the entire inert cosmic energy to be associated with awareness. Hence the energetic body of the angel must have some subtle nervous system of solid state to generate awareness in the angel, if you are not willing to introduce the unimaginable power of God by which the awareness can exist in angels even without the nervous system. In fact, the subtle nervous system made of very subtle matter exists in angels to generate awareness. As far as possible, the creation follows the rules of nature without the interference of the super power of God.

177. Ushmapaanaat chit naadimandalena tatra naannapraanau.

Translation: In the case of angels, the inert energy is directly grasped from cosmic energy, which generates awareness through the subtle nervous system and here there is no need of food and oxygen to generate inert energy.

Explanation: The energetic bodies of angels do not have a digestive and respiratory systems to carry on the oxidation of food to generate inert energy which is the working element in the nervous system-machine to generate the awareness. Since angels travel in the region of vacuum also above the region of air, the respiratory system is impossible. The electromagnetic radiation travels even in vacuum, without air and hence the energetic body of the angel travels in vacuum, without air. Since angels do not take any food, neither air nor food is available for the generation of inert energy. These angels said to be the drinkers of cosmic energy (ushmapayinah). This means that the energetic bodies take the inert energy directly from cosmic energy, which enters the subtle nervous system and generates awareness. Since the human body does not have the ability to take cosmic energy directly, the food and air are required for the generation of inert energy. Hence, the awareness in a human body disappears in the absence of food and air. In the case of angels, since the inert energy is directly taken, the awareness is continuous even without food and air. The angels are called as animishas, which mean that their eyelids are never closed. This means that they never sleep. Hence angels are said to be relatively eternal compared to human beings.

178. Pitaro dhumatanavah shruteh praanamayaadayah.

Translation: The souls escaping human gross bodies have gaseous bodies containing all the systems like respiratory system, as per the Veda.

Explanation: The state of angel is completely different from the jivatman escaping the gross body after death. The jivatman is surrounded by the gaseous body as mentioned in the Veda (Manomayah praanashariara…). This jivatman is associated with digestive and respiratory systems, which are also subtle. The subtle nervous system also exists as in the case of angels. This gaseous body is referred to as smoke or dhuma in the Gita. These souls travel to the hell and suffer without food along with the horrible torture. Of course, the souls going to a little higher and better Pitru Loka, in the same line, get the food from the moon. This state is intermediate between the lower human beings and the higher angels.