PARABRAHMA SUTRAS (132-135)

132. Na svarupamudhaasutravadabhijnaanam.

Translation: The unimaginable nature is only treated as characteristic for identification of unimaginable God like the yellow thread in the neck of a married lady standing for identification of her marriage.

Explanation: Since no characteristic of God is known, God is treated as unimaginable. This very aspect of God helps us to detect His existence in a specific medium. Since this aspect of unimaginable nature helps us to detect His existence, it can be treated as an aspect equivalent to the characteristic though it need not be the real characteristic. The yellow thread of a married lady is never removed and hence can act as the identifying mark to be treated as a characteristic. But, this does not mean that the yellow thread itself is a part and parcel of her body like her leg or hand, which is the real characteristic. Hence, the inseparable mark of identification need not be a real characteristic.

133. Karturapi jnanabhagavat taduhyam svasya sattaayai.

Translation: At least the author should know the unknown subject. Similarly, the unimaginable God must be imaginable to Himself at least so that the existence of any unknown item becomes valid.

Explanation: Atleast one should know the unknown entity, if it has to exist. If it is unknown to every one, such entity does not exist at all. When you say that an unknown subject exists, it means that all most all do not know it except one or two persons. If no body knows the subject including the author, it means such subject does not exist at all. Therefore, the unimaginable God must be imaginable to Himself at least so that the existence of unimaginable God becomes valid.

134. Na vyaapakajadaakaashah sopaadhirathavaa.

Translation: God is not the all pervading inert space. If God is pervading the space, He is only mediated God and not original God.

Explanation: Some say that God is all-pervading like the all-pervading space. There is only one space which is all pervading as is witnessed by us. The all pervading God is not separately witnessed. In such case there are two possibilities. One is to call the space itself as God. This possibility is ruled out because the inert space cannot plan the systematic design of creation. The second possibility is that God must be hidden in the space so that God is also all-pervading. If you take the second possibility, the all pervading space pervaded by God is a mediated God only and not the original God. The space is the medium in to which the God entered. In such case one cannot claim that all pervading God is the original God.

135. Tadabhedaat dehatrayasya naraavataaramatam.

Translation: The three sub-divisions of human body are also primordial energy. There is no difference between such all pervading God and human incarnation.

Explanation: The all pervading God is established as God pervading all over the space or primordial energy. The human body, which is a composite of causal, subtle and gross bodies, is also primordial energy in essence. Matter is condensed inert energy and awareness is special work of inert energy. In such case what is the difference between the all pervading God and the human incarnation, which is the human body pervaded by God? Both are mediated God only and not direct unimaginable God.