PARABRAHMA SUTRAS (109-111)

109. Shrutatanumatsyaadirukto maanushyadhikagitam param nah.

Translation: The Vedic word ‘tanu’ indicates incarnation like fish etc. and this is explained previously. In Gita, the additional adjective ‘human’ is mentioned and the human form of God is important for humanity.

Explanation: In Gita, an additional adjective ‘Human’ is used before the body. Gita says God enters the human body. In Veda, the word ‘body’ is only present. However, the body cannot be the inert item, since this word is used only in the case of living beings. According to Veda, you may say that God enters any living body as in the case of Fish etc. (Matsyaavatara). But, regarding this point, we have already given enough explanation in the preceding sutras. We can treat even the entry of God’s power into fish etc. as incarnation in loose sense. The main purpose of human body is to preach spiritual knowledge and give guidance to humanity and therefore, the human incarnation is the most important for humanity.

110. Trayamapi tanuh purastasya raajadaasyah shulkamiva.

Translation: All the three are indicated by the word ‘tanu’ before God. It is similar to the female servants sent by the king being treated as dowry.

Explanation: The innermost causal body (Atman), the inner subtle body (Jeeva) and the outer gross body are the three components of the meaning of the word ‘tanu’. Here, the gross body is inert and the jeeva and atman are alive. This distinction between living and non-living disappears before the most powerful God. All the living and non-living beings are under the full control of God and hence, there is no distinction between the controlled items as far as the aspect of control is concerned. A simile is given to this point. When the king sends his daughter to the house of her in-laws, some female servants are also sent along with golden ornaments. All these are treated as the dowry given for the sake of his daughter. The female servants are completely controlled by the king’s daughter and the female servants act according to the simple will of the king’s daughter. As far as this controlling aspect is concerned, there is no difference between the inert ornaments and the living servants. Hence, both the servants and the ornaments come under the single word ‘dowry’. Similarly the non-living gross body and the living jeeva & atman come under the same word ‘tanu’ since all these three are fully controlled by the God.

111. Tadabhaave bhedah shrutaatmeshwara upamaane cha.

Translation: In the absence of God, the distinction is significant. God is said to be the Lord of the souls. Even in the simile, the distinction is similar.

Explanation: The distinction between the living and non-living items becomes significant in the absence of God. The living jivaatman (jeeva and atman) controls the non-living gross body. According to the will of jeevatman the gross body moves. But, once God enters, this distinction disappears because both jeevatman and gross body become completely controlled items. Veda says that God is also the Lord of the souls (Atmeshvaram…). In the simile also, the female servants control the ornaments in the absence of king’s daughter, but once she is present, the servants are also controlled like the ornaments.