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.