PARABRAHMA SUTRAS (139-140)

139. Na vasatyapi pravishati katipayaavasaraat sarvabodhaaya cha.

Translation: God does not live in this world but enters the world for the requirement of a few devotees, being omnipotent, but preaching benefits all.

Explanation: God is beyond creation and hence God does not exist in the world as supported by Veda (Neti Neti…), Gita (Natvaham teshu…) and Christian scripture which says that God does not live in this world. This only means that everything and every body in the world is not God. But this does not mean that God will enter the world. Veda says that God enters the world (Tadevaanupraavishat…). If you say that somebody is not residing in the city of Bombay, it does not mean that he will never visit Bombay. However, the above scriptural statements deny your all pervading God! The visit of God into this world is justified by the requirement and desire of certain top devotees. If you object the entry of God by rule, you are opposing the omni potency of God. Suppose you object the entry of God by establishing the lack of requirement for any devotee, it is also absurd. You may not require the entry of God but how can you deny the requirement of others, who need entry of the God for the sake of personal service? The entry of God is not for the sake of all human beings but it is for the requirement of a few devotees. You cannot generalize the policy of requirement to all the human beings. However, even though God comes to satisfy a few devotees only, He preaches the spiritual knowledge that benefits all. You can be also benefited by taking Him in the level of preacher only through personal discussions.

140. Kriyaavaachakam kriyaiva na kartaa shunyamaatmaa chiti.

Translation: The verbal noun is verb itself and is not worker. The vacuum becomes the self in awareness

Explanation: Knowledge is the process of knowing and it is a verbal noun, which is nothing but the verb itself. Walk is verbal noun, which means that the verb is in the form of a noun and this does not mean that the verbal noun is different from the verb. The Advaita philosophers speak about the knowledge remaining without object and they say that it is knowledge of knowledge or awareness of awareness or self knowledge or self awareness. Knowledge cannot become the work as well as the object. It is work only. There cannot be walk of walking or talk of talking or sight of seeing. In the self awareness, the awareness is the work or process of knowing and that cannot become the object also simultaneously. When you are aware of yourself, you are aware of your physical body. The physical body is the object and awareness is the work. Both are quite different from each other. Similarly in the awareness of awareness or knowledge of knowledge, the object is blank space or vacuum, which is the primordial energy or the inert energy. The basic form of awareness or knowledge is this inert energy only and hence it can be called as the self of awareness or knowledge. This self or inert energy becomes the object and hence in the word ‘Self knowledge’ or ‘self awareness’, the self is inert energy or space. The worker may be the body (kartaa) or may be the inert energy (kaarakam) present in the body. The work is neither the body nor the inert energy. In this sutra the work is denied to be the body and it simultaneously means the inert energy also present in the body.