PARABRAHMA SUTRAS (42-45)

42. Ksharasharirakutasthaaksharayoratita iti gitah.

Translation: The destroyable body is Kshara. The soul existing in the group of five elements is called as Akshara. God is clearly said to be beyond both Kshara and Akshara in Gita.

Explanation: The body that is destroyable by death is called as Kshara and is made of the five elements. The soul which is relatively eternal with respect to the body is present in the body and is called as Akshara. Gita says that God is beyond both the body and soul (Kutosthokshara…, Yasmaat ksharamatitoham…,). Hence, there is no point in telling that the soul is God.

43. Purushataadaatmyaat purushottamo na purushaatitah.

Translation: God is said to be Purushottama and not purushaatita, since the unimaginable God requires the medium of soul or Purusha for expression.

Explanation: The point is that if God is beyond the soul or purusha, the God must be said as Purushaatita, meaning that God is beyond purusha. The word purusha stands for the soul because it means the soul that is lying in the body (Puri Shete…). But here, God is said to be Purushottama, meaning that God is the best Purusha. Purushottama means that God is already Purusha or the soul. The word Narottama means the best man, meaning that he is a man. Therefore, the word Purushottama is not correct according to the concept mentioned here. This objection is rejected. The God is beyond the soul and is also beyond any item of the world. Due to this reason, God cannot be expressed directly. God requires a medium for expression. The best medium for expression as said in the above sutras is soul. Hence, God expressed through the word ‘soul’ is called as purusha only. Since, the soul charged by God is not ordinary soul that exists in ordinary human beings, it is called as the best soul or Purushottama. Hence, God is the charged soul and also beyond the soul, which is charged by Him.

44. Purushottamopi gita aatmeti.

Translation: Even the charged soul or purushottama is an ordinary soul only if you take the soul as it is. This is made clear in Gita.

Explanation: Even the charged soul called as the best soul or purushottama consists of two components, which are God and the soul. Even during the stage of charging, the two components stand separately in a single phase. Therefore, the soul-component remains as soul itself. This point is made clear in Gita, when Krishna says that He is the ordinary soul that exists in any ordinary human being (Ahamaatmaa…). The soul here in charged state denotes God just for the facility of expression of God.

45. Vishishtaatmanah shariram kshetramiti lokavat.

Translation: The body in which God-charged soul exists is called as the pious place or kshetram, which means the sacred place in which God is believed to exist in the statue of a temple.

Explanation: The body of the human incarnation in which the God-charged soul exists is called as kshetram, which is the sacred place of the temple of God in which God is believed to exist in the statue. If you take Kashi, it is called as Kshetram or pious place because it is believed that Lord Shiva exists in the Lingam present in the temple in Kashi. Though the same Shiva Lingam exists in a temple present in other city, it is not called as Kshetram because the existence of Lord Shiva in the Lingam of other city is not believed. Hence, the bodies of the ordinary human beings are called by the word shariram. The same body and the same soul exist in human incarnation also. But since God exists in the soul of human incarnation, the body of human incarnation is called as Kshetram like Kashi city. Even though, the same body and the same soul exist in other human beings also, those bodies are not called as Kshetram, since God does not exist in those souls. In Gita, it is said that the body of Krishna is called as Kshetram.