PARABRAHMA SUTRAS (210)

210. Kartrubhoktrujivabhinna aatmaa visvajadashaktibrahma.

Translation: The Jiva, who is the doer and enjoyer of works and fruits respectively, is different from his basic form of inert energy or soul. The soul is qualitatively the same cosmic energy or Brahman.

Explanation: For the first time, it is the Shankara, who isolated Jiva from Atman. The word Jiva means life or awareness. The word Atman means the material that pervades all over the qualities like water pervading all the waves. When Jiva disappears in deep sleep, the awareness also disappears since awareness itself is called as Jiva. The work disappears, which is the awareness. The working element is left over, which is the inert energy. The inert energy is not at all involved in the qualities that initiate the work. Hence, the inert energy or soul is not bound by the work and its fruits. Though inert energy is the basic essence of awareness and is responsible for all the activities directly, yet, it is not at all responsible for any activity and will not receive the fruit. It is the Jiva who initiates the work (Karma) and becomes the doer (Karta). Hence, the same Jiva becomes the enjoyer (Bhokta) of the fruits of the work. The inert energy is the basic working element but it is not involved in any way in the work. When you kill some body, you are responsible for the murder and you have to enjoy the punishment. The inert knife with which the murder is done is not at all responsible. All these points like not doer, not enjoyer, not initiator of work etc., clearly prove that the soul is inert energy only and isolate the inert energy from its specific work or awareness. All these points are common to the cosmic energy (Brahman) also, since the soul is a drop of cosmic energy. A drop of ocean is qualitatively one and the same ocean. The difference is only quantitative due to limited human body of the soul and unlimited cosmos of the cosmic energy. The difference between the soul and Brahman is only by virtue of difference between human body and cosmos, which are the corresponding media (Upadhi bheda). The cosmic energy is the creator, maintainer and destroyer of this creation and thus satisfies the Vedic definition of Brahman. Since all the items of the creation are just modifications (apparent modifications as per Shankara and real modifications as per Ramanuja) of cosmic energy, you can say that the entire creation is essentially Brahman or cosmic energy as said in Veda (Sarvamkhalvidam…). The apparent modification is in the view of God and real modification is in the view of human being and thus there is no contradiction between Shankara and Ramanuja. The conclusions of science, today, were already discovered by Shankara in this way. The word Brahman here is the inert cosmic energy and not God. God being the source of all qualities and works can wish, where as the cosmic energy can never wish. By this point, the cosmic energy is not God. However, by this point you should not conclude that God is awareness. God wishes being the omnipotent and not because that He is awareness. He can also burn anything and this does not mean that He is fire. Awareness cannot burn anything in the creation. If you say that that awareness, for which, this creation is imagination can burn anything in the world, in such case you have to differentiate that awareness from this awareness of human being by this point. Then, you cannot say that this awareness or soul of human being is that awareness or God. Since, you do not have the perception of that awareness in any human being, your assumption of that awareness is not correct. In the absence of authority of available perception, it is better to call that awareness as unimaginable item, which can wish due to its unimaginable nature itself. In such case, assumption of that as awareness is meaningless. You cannot also argue that the word Brahman always stands for God only, since, Veda is also called as Brahman, in the sense of greatest item in Gita.

PARABRAHMA SUTRAS (209)

209. Kriyaakarakanirgunaatmaa jivamularupo giyate.

Translation: The Atman or soul is the working element and is beyond all qualities as per Gita. This Atman is the basic form of Jiva.

Explanation: The awareness, which is not at all different from qualities, is responsible for various types of works of the human being in its life. This awareness or the bundle of qualities, which is just a special type of work of inert energy in nervous system, is called as Jiva. Hence, Jiva is called as the doer or worker by Gita (Naanyam gunebhyah kartaaram…). Therefore, awareness is completely confined as the meaning of the word Jiva only. Atman is different from such Jiva because Atman is not affected by the qualities and their corresponding works. This Atman is referred as the inert energy which is totally different from the bundle of qualities or awareness in Gita (Gunebhyashcha param…). The inert energy or Atman is the working element of the specific work called as Jiva. The specific work of the inert energy in nervous system, which is sub-divided in to qualities, is the work done by the working element or soul. The working element is beyond the work or the bundle of sub-works called as qualities and hence the working element or soul or Atman is called as Nirguna (Nirgunohyaatmaa…). The link between the specific work (Jiva) and the working element (Atman) is referred in the above verse of Gita. In the above verse it is said that Jiva is also Atman in basic sense. The work is a form of inert energy according to science. Therefore, the basic essential form of Jiva is Atman. Atman is like stand still water. Jiva is like bundle of waves present in the water. The waves are forms of kinetic energy representing work. Hence, the working material is Atman and the work is Jiva. Generally Atman and Jiva are easily confused as one item and it is very difficult to isolate both from each other. Jiva and Atman treated as single item (Jivaatman) called as Dehi can be easily separated from the gross inert body. But it is very difficult to isolate the waves in the disturbed water from the water as the work and working element. It is easy to isolate the disturbed water (Jivaatman) from the vessel (Gross body). But, it is very difficult to isolate the disturbance in the form of waves from the water.

PARABRAHMA SUTRAS (208)

208. Annacharyaabhinnakriyaagunaat gunaabhinnachit shrutaa.

Translation: The various qualities are the different activities resulting due to different intensities of inert energy based on the different modes of reactivity of digestion of food. By this analysis, the conversion of food into awareness as said in Veda can be understood. The awareness is not different from qualities.

Explanation: Different foods have different speeds of digestion liberating the same inert energy with different intensities. The intensity of inert energy is related to the speed of its special work or awareness. These different speeds of the special work (awareness) are the different qualities of awareness. The work will be in some speed. Without speed, the work cannot exist at all. This means that the awareness cannot exist without the quality. In fact, awareness is only a bundle of qualities. There is no race (Jaati) apart from its individual items. There is no humanity apart from human beings. Humanity means the single word embracing all the human beings and is not an individual entity apart from its items. Similarly, awareness is the bundle of various qualities. If you remove all the qualities, awareness does not exist at all. If you remove all the human beings, there is no existence of humanity at all. This bundle of all qualities is responsible for doing any work related to awareness. Works like reading, talking, seeing etc., are done by their corresponding qualities only. Hence, a specific quality is a specific sub-style of bundle of the specific styles of works. Awareness is a specific style of work of inert energy in the nervous system. This specific style of work is sub-divided into various sub-styles and these sub-styles are called as qualities. There is no separate awareness that can exist beyond qualities. The specific style does not exist separately from its components, which are specific sub-styles. Thus, awareness becomes abstract as a race (Jaati), when it is separated from its individual components. All these qualities are again grouped into three ranges, which are called as sattvam, Rajas and Tamas. The mild intensity of the inert energy creating less activity due to improper digestion of certain foods is called as Tamas. Thus, the food prepared long back causes improper digestion leading to less intensity of inert energy resulting in less activity and is the food of Tamas (Yaatayaamam…Gita). Similarly foods causing intensive stimulation generating more enzymes causing more digestion resulting in high intensity of inert energy and its corresponding rapid activity are foods of Rajas. Foods which are balanced between these two are foods of Sattvam resulting in balance of activity and peace. Thus, the inert food, through the speed of digestion and influence of reactivity influence the intensities of inert energy resulting in various trends of activity becomes responsible in generating various qualities. Certain foods like masaala generate specific hormones, which are responsible for the quality of desire and sex (Kama guna). Thus, all the qualities are only the effects of various chemical reactions taking place with different rates. The inertness of the food and the awareness of quality loose their difference in this way. The link between inert energy and awareness can be understood through the analysis of the link between these two called as quality. By this we can understand the conversion of inert food into awareness as said by Veda (Annatpurushah…).

PARABRAHMA SUTRAS (206-207)

206. Guno rudhah chiti chidabhaavo nirguna upaadherbhedah.

Translation: The word guna is fixed in the property of awareness. Therefore, the word nirguna means the absence of total awareness. Due to the media the inert energy is differentiated.

Explanation: Shankara stated that the self in the deep sleep is nirguna i.e. not associated with any gunas or qualities. Though the word guna means property of any entity in general through yoga (root meaning), but the word guna is fixed in usage in the properties of awareness only like seeing, enjoying, hearing, fear, courage, generosity etc. The word guna is used in the three qualities i.e. sattvam, rajas and tamas. These three qualities are confined to the properties of awareness only as we see in the chapter of Triguna Vibhaga of the Gita. The property of burning of fire is indicated by the word dharma and not guna. Therefore, the absence of any guna in deep sleep means the absence of all the characteristics of awareness. In conclusion, it means the absence of awareness itself! When the awareness disappeared, the remaining item is only the basic form of awareness which is inert energy lacking all the gunas. Hence, Shankara referred the inert energy only through the word Nirgunam in the deep sleep. Such inert energy is qualitatively one and the same cosmic energy. The inert energy remaining in the deep sleep quantitatively multiplied by infinity becomes the cosmic energy. The cosmic energy being the creator, ruler and destroyer of the world is the greatest or Brahman (Here Brahman is not in the sense of God). Therefore, the self is qualitatively the same Brahman. The difference between the self (Atman) and Brahman (cosmic energy) is only quantitative due to the difference in the media of human body and the cosmos. Thus the difference between Atman and Brahman is only due to their media (Upadhi bheda) as per the explanation of Shankara.

207. Gitakriyaavyayanigrahaat saivaatmaa na bhinnassa iva.

Translation: In the Gita, the control on unnecessary expenditure of inert energy is stressed to attain happiness from the self and this proves that the self is basically inert energy. In the case of Nivrutti, such control is not needed since God, the source of happiness, is different from inert energy.

Explanation: Since the self is limited inert energy only due to the limited human body, its expenditure is to be balanced to enjoy the freshness that can be obtained from the control of self or Atma Yoga. Since awareness is work and since inert energy is a form of work, the expenditure of awareness is the expenditure of inert energy itself. If this expenditure is not controlled, the freshness of the stored inert energy, which is the basic form of awareness or self cannot be obtained. Hence, the Gita says that the expenditure of inert energy through activities during the states of waking and dream must be controlled to enjoy the stored inert energy (Yuktacheshtasya karmasu, Yuktassvapnaavabodhasya, Yogobhavati…). The Gita also says here that the food, which is the source of inert energy, should also be controlled because of the limitations of the efficiency of the digestive system. Otherwise, food being the source of inert energy, could have been recommended for eating without control (Yuktaahaara…). The word Yoga in Pravritti without referring to God means only the control of the extra expenditure of inert energy to enjoy its freshness due to its storage. The word yoga in Nivrutti means the attainment of God in human form like Vasudeva and the happiness attained from Yoga in Nivrutti has no relevance to such expenditure. In fact, in Nivrutti, a lot of expenditure of inert energy is to be done in divine service. Such expenditure has no relevance for happiness since the happiness is derived from God here. But in Pravrutti, the happiness is due to the freshness of stored inert energy only by controlling its unnecessary expenditure. If the self (inert energy which is the basic form of awareness) is a special entity like God, the unnecessary expenditure need not be mentioned in the Yoga of Pravrutti.

PARABRAHMA SUTRAS (205)

205. Bhogojnaanam jaagradaadaaveva na praaktadaatmanah.

Translation: The enjoyment of freshness itself is a mode of awareness, which starts only in the first moment of the waking state and not in deep sleep at all. The object of this state is the blankness or space or inert energy or self.

Explanation: In the waking and dream states the inert energy is in the state of functioning through the nervous system and hence is always associated with its special work called as awareness. Hence in these two states, the awareness cannot be realized as a dependent on the inert energy only. Only from deep sleep, when the awareness disappears and the inert energy alone is realized, all the show of awareness disappears. Only from deep sleep you can realize that the awareness is a dependent of the inert energy and you can realize that the basic and eternal form of awareness is inert energy, which is an entity as the worker or working element. In the very first moment of waking state, there is awareness or perception of blankness or vacuum (space), in which no modification of space (any worldly item) exists. From this state of that first moment, you are inferring the existence of the same state during the deep sleep also. It is a matter of straight self-experience of any human being that it is not aware of even the blankness during the deep sleep. In deep sleep, blankness or space or finite inert energy exists but it is not identified, since awareness or the special mode of work of the same inert energy is absent. Inert energy was not functioning in such special style called as awareness during deep sleep. The enjoyment of freshness due to the perception of blankness (absence of any worldly items or affairs) is also done in the very first moment of the waking state only (yassaakshaat kurute prabodhasamaye—Shankara). Enjoyment is a mode of awareness. When the awareness itself was absent in the deep sleep, how can there be the enjoyment of freshness during the deep sleep? This blankness or vacuum or space or primordial energy or inert energy is nothing but the self of the awareness. The worker or the working element is the self of the work. The conclusion is: In the deep sleep only the inert energy remains which is the subject and it has no object because the inert energy does not function to have the awareness by which it can know some thing different from itself. As soon as the deep sleep ends, the inert energy starts functioning and is associated with the awareness by which itself becomes the object of its own process of awareness. Therefore, after the deep sleep the awareness of self or inert energy exists, in which awareness is the subject (grasper) and the self is object (grasped). But, during the deep sleep, only the self exists, which is not grasped by the awareness since the awareness is absent. Hence, the self only remains in the deep sleep as the subject. In the deep sleep, since awareness is totally absent, enjoyment cannot also exist during the deep sleep because enjoyment is a mode of awareness. It means enjoyment cannot exist without awareness. The enjoyment of freshness or blankness of affairs happens only in the first moment of the waking state. From such enjoyment, you are inferring a possibility of such enjoyment during the deep sleep also. In fact, there is no enjoyment of freshness during deep sleep and your assumption based on the inference is not true at all. During the deep sleep, the blankness of affairs existed but such blankness was not grasped or enjoyed due to absence of awareness.

PARABRAHMA SUTRAS (203-204)

203. Chit paramaarthasaditi tridhaa haasyam drugapyevam.

Translation: To say that awareness is the absolute truth is a point to be laughed at thrice. Even the view or sight of the seer is similar to awareness).

Explanation: This theory of relativity is mainly based on the view of the seer. The view or sight of the seer is also mithya even in the relative plane like awareness. The reason is that the view is a specific style of awareness only. Seeing, hearing etc. are the various modes of awareness only. In such a case, how can the seer discuss about the absolute plane? With respect to the primordial energy itself, the view (drishti) is a relative truth even in the present relative plane of existence of the world (vyavahaara dasha). How can this view become an authority to talk about the relative existence of the primordial energy in the absolute plane, when the entire world is converted into inert primordial energy in which the seer and the sight have also become a trace of inert primordial energy? Hence any seer should limit himself or herself to the present existing relative plane only. Therefore, twice impossible for the seer to become the absolute truth before which even the primordial energy stands as a relative truth only in the absolute plane. The primordial energy is the daughter of the absolute truth and the view (awareness) is the daughter of the primordial energy. It is twice impossible for the awareness to become the absolute truth. The granddaughter cannot even become her mother and is aspiring to become her grandmother! This is a point to be laughed twice. Advaitins say that the granddaughter is already the grandmother, when there is no possibility of the granddaughter becoming the grandmother at anytime in the future. Hence, the statement of the Advaitins is a point to be laughed at thrice!

204. Drugantaah shochaniyaah druguhayorbhedaat.

Translation: The Advaitins who keep the sight as the ultimate truth are really pitiable since there is a lot of difference between sight and imagination.

Explanation: The state of Advaitins, who have misunderstood Shankara, is really pitiable. They are keeping the sight (Druk) or awareness as the absolute truth and trying to discuss the entire philosophy around it. They have taken the granddaughter who is just a kid and are treating this kid as the grandmother! They are so confused that they treat the mother and grandmother as the issues of the granddaughter! They feel that the awareness has generated the God taken as the human incarnation and also the primordial energy. They say that the awareness created the cosmic energy and the cosmos in which the human incarnation is also a product. The sight involves practical implementation, whereas the imagination involves theoretical assumptions. You can say that the wall is relatively real with respect to God existing in the form of Shankara. This is your imagination. Shankara crossed the bolted doors of the house of Mandana Mishra proving this concept. You can mention this point and imagine the relative reality of creation including primordial energy with respect to God (Shankara). By such imagination, your sight has not reached the state of that imagination so that you can also pass through the bolted doors. Hence, you are not God (Shankara). Shankara proved this by swallowing molten lead and asking His disciples to do the same. The disciples failed to do that because their imagination and practical sight are quite different. In the case of Shankara, being God in the absolute plane, the imagination and sight become one and the same, since the entire world including primordial energy is just imagination of God. When you see something in your imaginary world that also remains as imagination only and hence, your sight and imagination are one and the same in your imaginary world. But when you see something in the world, your sight is not your imagination since this world is not your imagination.

PARABRAHMA SUTRAS (201-202)

201. Jadashaktinaadimandalanayanenaiva neyaa chit.

Translation: The awareness can be transferred from one place to the other along with the inert energy and the nervous system only.

Explanation: Awareness is not even an independent item like inert energy or the nervous system. The current can be transferred from one machine to another machine. The grinding machine can also be transferred from one place to another place. But the grinding work separated from the current (inert energy) and the grinding machine cannot be transferred from one place to the other place. If the grinding work is to be transferred from one place to the other place, you have to transfer the grinding machine which is in working condition due to the current working in the machine. Hence, the awareness can be transferred from one place to another place along with the working nervous system (the person possessing the nervous system) along with the working inert energy in it. This makes it clear that the awareness has no status of even an independent item like inert energy and the nervous system. In such a case, what is the use of creating a great field of philosophy around it?

202. Chit mithyaa vyavahaarepi jadashaktistu paramaarthe.

Translation: The awareness is relatively true even in the present relative plane of the existence of the world. The inert energy becomes relatively true only in the absolute plane, when the entire world is dissolved into inert energy called as primordial energy.

Explanation: Of course, if you analyze the inert energy, it is also a work in the absolute plane. The nervous system being matter is also a form of inert energy and thus it is also inert energy. When the entire creation is converted into inert energy in the final dissolution, such final state of inert energy in the absence of any modification of it is called as primordial energy. This primordial energy is also work only and the working element or worker of this primordial energy in the absolute plane is God. But we are discussing the awareness in the present existing stage of creation i.e., the relative plane. The awareness is realized as work even in the present relative plane. In the present relative plane, the primordial energy maintains its status as an entity or an absolute item. You should not bring the concept of the absolute plane to the present relative plane and conclude that since inert energy is also a relative item in the absolute plane, it is equal to the awareness, which is a relative item in the present relative plane. The difference between the inert energy and awareness is that the former is relative in the absolute plane and the awareness is relative even in the present relative plane. This is the basic confusion of Advaitins, who say that the entire creation including primordial energy, is relative (mithya) in the present relative plane itself.