What does Parabrahman mean?

[dattaswami]

PARABRAHMAN

What does Parabrahman mean? It means something, which is other than Brahman. This word does not directly tell us anything about the nature of Parabrahman, since it is impossible to know Parabrahman. Sages have indicated Parabrahman by negative analysis, which means, discarding every item of the creation (Neti Neti—Veda) [as not being Parabrahman]. The reason for this is that all the Vedas and the Gita say that Parabrahman is so unimaginable that we cannot use even the sentences like “It exists” or “It does not exist” (Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the Parabrahman does not exist at all? Since Parabrahman gives us experience regarding its existence, we have to say that it exists. But we cannot say what It actually is (Asteetyeva—Veda). How is this experience given? The unimaginable Parabrahman enters an imaginable item of the creation, pervades all over it and identifies with it, so that Parabrahman’s existence has to be accepted. We see only the external imaginable item and its characteristics. Since the information regarding Parabrahman Itself and Its characteristics is not available, we have not known anything about It. It remains unimaginable and yet It gives Its experience to us. It is like the invisible electric current giving its experience through the visible metallic wire. Through which medium does Parabrahman give Its experience? It gives Its experience through the human incarnation. The various mediums through, which Parabrahman gives Its experience are:

The pure awareness, which is called as the original Maya (Suddha Satvam or Mula Maya).
Energetic forms like Brahma, Vishnu and Shiva
The material human form made of the five elements like Krishna or any other human incarnation.
Brahman

When Parabrahman enters, pervades and identifies with the pure awareness, we call it as Brahman from the point of pure awareness. Brahman means the ‘greatest’ and since pure awareness is the greatest item in the creation, you can call it as Brahman. The word Brahman indicates Parabrahman along with pure awareness. The same pure awareness (Mula Maya) becomes Maya [will or wonderful power of God], which consists of the three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Ishwara, who is identified with Maya and this means that Parabrahman is identified with Maya. What is difference between Mula Maya and Maya? The Mula Maya is the pure awareness, which is the knowledge of itself due to the absence of any other item of creation. Since knowledge is Satvam, this Mula Maya is also called as Suddha Satvam or pure awareness. Maya is the awareness of things, which are other than itself. After creation starts, Maya is the knowledge of other things. Thus the awareness or knowledge is in two states:

The awareness of itself [awareness of the awareness itself]
The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the ultimate because the pure awareness is also only an item of creation [It is the first item of creation]. The awareness of itself exists in the state of self-meditation [When a person meditates on the self or Atma, his Atma, which is awareness, is aware of itself alone]. This state disappears in the waking state and dream states. In both these states, the awareness is aware of other things. In deep sleep, both the awareness of itself and the awareness of other things disappear. Therefore, this is the dissolution of pure awareness or the awareness of itself. Therefore pure awareness is not eternal and it cannot be ultimate. The second state of the awareness, in which the awareness is aware of other things, exists in the waking state (Jagrat) and in the dream state (Swapna). This state of awareness of other things disappears in the state of self-meditation as well as in deep sleep and thus such state is also not eternal. Therefore the conclusion is that the awareness in both the states is not eternal. Moreover the energy produced by the respiratory and digestive systems due to oxidation of food, enters the nervous system and is transformed into nervous energy or awareness. Thus it is clearly established in science that awareness has generation or birth. Awareness, which is born, also disappears as said above. Therefore awareness cannot be the Ultimate. [That which has generation and disappearance, is not eternal and cannot be the Ultimate].

This scientific analysis has authority in both the Veda (Annat Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest item of creation can be called as Brahman just as the Veda is also called as Brahman since it is the greatest among scriptures. Therefore Brahman is an incarnation of Parabrahman, which is a combination of the Creator and the greatest item in creation called as awareness. Of course all the three spiritual preachers (Shankara, Ramanuja and Madhva) have ended their analysis in Brahman alone because you cannot cross the ultimate boundary of creation, which is the awareness. Your intelligence, logic or imagination cannot cross the four-dimensional space-time model, which is the creation itself. The finest final realm of the creation is the awareness. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vashishtha Nyaya, which means showing the invisible [extremely dim] Arundhati star by showing the nearmost Vashishtha star. Parabrahman is unimaginable. Awareness is imaginable with the most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman.

Maya and Prakriti

This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts this sankalpa it becomes the Maya [Mula Maya is the standstill pure awareness without any qualitites. When the imaginations or qualitites, which are like waves or disturbances, appear on this Mula Maya, it is called Maya]. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of a daydream [In a daydream the dreamer can control the dream. In a usual dream, one cannot control the dream]. Therefore, Brahman becomes Ishwara, once the imagination starts in awareness. This dream is a daydream and therefore the awareness is controlling the entire imaginary world. The awareness is modified into the imaginary world. The modification is very slight and therefore it can be called as apparent, which means that it is not true (since it is negligible even though it is real) or it can be called as real (since it is true even though negligible). The former view is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

The world is always an imagination for Brahman and there is no question of the imagination becoming an actual materialisation for Brahman. This imagination from the point of Brahman is simultaneously a materialisation for Atman [individual], which is only a drop in the world-ocean. But even this world-ocean is a drop of the Mula Maya. Therefore, due to difference in potency or power, the world is an imagination for Brahman and is a simultaneous materialisation for Atman. Whenever we talk about the world from the point of Brahman we say that the world is made of the three qualities (imaginations). Therefore, from the point of Brahman, Shankara is correct [that creation is apparent] and from the point of the Atman, Ramanuja is correct [that creation is real]. The pure awareness that appears in various living beings in this daydream-like imagination is called Atman, which is a reflection of Brahman. The awareness associated with the three qualities in this dream that appears in various living beings, is called as Jiva who is a reflection of Ishwara. Reflection means a very negligible part. The energy that constitutes the reflected sun in the water is very little compared to the original energy of the sun. Thus there is a quantitative difference and a qualitative similarity between the original and the reflection. Similarly between Brahman and Atman or Ishwara and Jiva there is a lot of quantitative difference although there is a qualitative similarity. This means that a very negligible part of Brahman is Atman and a very negligible part of Ishwara is Jiva.

Remember that Brahman is the first item of creation and therefore the modification starts from the item of creation and not from the Creator. The Creator is Parabrahman, which is unimaginable, and It produced the Mula Maya. Neither Parabrahman nor its generation of Mula Maya [the mechanism of creation of Mula Maya] is imaginable. Only Mula Maya or Brahman is imaginable. The process of generation of the imaginable Brahman from the unimaginable Parabrahman must be unimaginable because we can only understand the process of the generation of one imaginable item from another imaginable item. The imaginary world is like a daydream for Ishwara because the energy that is used in the formation of the world is very negligible compared to the energy of Mula Maya or Brahman. But at the same time, the energy that constitutes the world is very large compared to the energy that constitutes Atman. Thus simultaneously, the world is an imagination for Ishwara and is the materialised greatest reality for Atman. Therefore the imagination itself is a simultaneous materialization, when viewed in a different angle.

The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya alone. Therefore, Parabrahman is unchanged and untouched. The dreamer is unchanged or untouched by the daydream. The reason is that the daydream is the modification of his mind and not of himself. Even the Mula Maya is almost unchanged or untouched because the modification is negligible. The Maya or the imaginary world is negligible compared to Mula Maya. Therefore in the view of Brahman, the material world is just an imagination and is called as Maya. But the world is not an imagination for Atman but is a materialisation for Atman. In the view of Atman the same world is called as Prakriti. Prakriti means a materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously a materialised effect for Atman. Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu Prakritim). When this Atman or Jiva creates a dream, it becomes the creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman.The soul controls its own daydream. But the soul is controlled by Maya, which is the daydream of Brahman. The control of the soul by Maya can be compared to the daydream of the soul in which a living being in the dream is controlled by the mind of the individual. In the night dream [usual dream that we get while sleeping at night] the soul, which is the creator of the dream itself is controlled by the dream. This situation can be compared to Brahman entering His own dream as an incarnation with self-imposed ignorance to enjoy the dream. As the daydreamer controls a living being in his dream, Brahman controls the soul in this world.

What happens when the human incarnation appears in the world? Brahman or Ishwara enters a materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Ishwara is Parabrahman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrahman, there is no difference between Brahman and Ishwara. The same Parabrahman is identified with a human body in this world and appears as a human incarnation. The human body is again a drop in the world-ocean. Therefore, Parabrahman, which is beyond spatial dimensions, is one and the same in Brahman, Ishwara and the human incarnation.

The human body consists of three parts.

The causal body is the pure awareness, which indicates the chittam without the memories. The memories are stored in the pure awareness called chit or Atman. This chit along with the memories is called as chittam or Jiva.
The subtle body that is associated with three qualities called as Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas (mind) and Tamas, ignorance or Ahankara (egoism).
The gross body, which is made of five elements. Remember that the materialised five elements and the three qualities are only simultaneous views from the points of the Brahman and the soul respectively. Therefore, the gross body also appears as imagination to Brahman.
From the point of Brahman the whole world is only made of the three qualities. The human body prepared for the Ishwara to enter [as an incarnation] is not controlled by the rules of Karma Chakra [cycle or law of deeds and results] because this divine human body is not meant for enjoying any fruit of previous deeds. This particular human body is fully under the control of Ishwara or the Lord. As soon as the divine work of that incarnation is over, all the components of the divine body merge into the components of the cosmos (Samudra Ityevam—Veda). In case of other human beings the subtle body goes to the upper world for enquiry and the subsequent enjoyment of fruits of actions. Therefore in the human incarnation, Parabrahman existing along with His Maya, which is called as Ishwara, exists in the human body, which is called as Prakriti.

Whenever the normal works of the human body are to be done, the Prakriti acts as usual. For example when Krishna wants to lift a small pot of milk, this work is done by the human body (Prakriti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakriti acts under the instruction of the Lord. But if Krishna wants to lift a mountain on His finger, His Maya will act. This miracle is wonderful but is partly imaginable. This is a small action of Maya with very little unimaginability. When Krishna showed the world in His mouth, with both Krishna and His mother standing on the earth present in His mouth, it was a completely unimaginable miracle. The former miracle is partially unimaginable, because only the power to lift a mountain present in a boy, is unimaginable. But the process of lifting a mountain by a greater power is imaginable. But in the later miracle the whole concept is unimaginable. All this unimaginability is the characteristic of Parabrahman, since the Veda says that the only knowledge that one can have about Parabrahman is that It is unimaginable.

The meaning of the word Maya is the awareness associated with unimaginability. The characteristic of unimaginability of Maya comes only from Parabrahman. The three qualities [Satvam, Rajas, Tamas] together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakriti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of everything other than Itself. The three qualities are referred to as Jnanam (Knowledge), Kriya (work) and Balam (force). These are Satvam, Tamas and Rajas respectively as said in the Veda (Parasya Shaktih). The unimaginable knowledge called as Prajnanam belongs to Sattva-Maya as seen in preaching the Gita. The unimaginable force to bear the world in the mouth is Tamas-Maya. The unimaginable work to create, rule and destroy this world as shown in the Vishwarupam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are qualitatively similar in having the three qualities. In fact both are one and the same because this world appears in the subtle state of imagination (Maya) to Ishwara and the same world appears as materialised form (Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita). Thus the Lord along with Maya and Prakriti is both Narayana and Nara or Ishwara and Jiva playing with the devotees, since He is integrated as a two-in-one system in the case of the human incarnation. The Prakriti contains awareness or Atman, which is called as Kshetrajna (Kshetrajna Iti—Gita). But the Maya of the Lord in the human incarnation also contains awareness and therefore not only the Atman of Prakriti but also the Suddha Satvam of Maya is awareness and there by the Lord also becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of the Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Shareeram”, which means the body of the Lord alone, and not the body of Arjuna. The statement “Sarva Kshetreshu” means the various human incarnations.

Some scholars have applied this word to the human body of every human being and are misled in concluding that the Lord is present in every human being. If Para Prakriti or Atman is taken to be Purusha, then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you treat Atman also as an item of Prakriti (Para Prakriti is only a sub division of Prakriti), the Lord is called as Purusha (Atha Purushoha—Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His Para Prakriti is modified into the soul. Therefore, this word Para Prakriti indicates His Satvika Maya before modification and thus maintains the world (Ya edam— Gita). If you take the word Para Prakriti as a soul it is against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is modified into the soul.

Parabrahman created Mula Maya or Suddha Sattvam when Parabrahman desired to create this world. The desire itself is Mula Maya or pure awareness. This pure awareness is aware of itself and therefore it is called as Shuddha Sattvam. Now you should not think that Parabrahman is pure awareness. The desire is the characteristic of awareness. Parabrahman can desire even though Parabrahman is not awareness. By the characteristic of desire, you should not conclude that Parabrahman must be awareness. The awareness is an item of creation and your imagination can never cross that final limit of creation, which is pure awareness. With the help of the characteristic ‘desire’, you can end only in Mula Maya, but you cannot cross Mula Maya and touch Parabrahman (Mamamaya Duratyaya—Gita). This proves that Parabrahman is beyond logic. Logic is limited only to the items of creation and cannot touch the Creator or Parabrahman.

This Mula Maya becomes Brahman when Parabrahman pervades and identifies itself with the Mula Maya. Therefore, Brahman is not simply Mula Maya. The Mula Maya itself, before identification with Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat Brahma—Gita). This Mula Maya is the greatest item of all the items of creation and therefore it is twice stressed as great. In fact Mahat means great. The word Brahman also means great. The repetition stresses the greatness of Mula Maya. Now when Parabrahman enters the Mula Maya and pervades all over it, such Mula Maya is called as Brahman, which is referred to by all the three Acharayas (preachers) in their commentaries (Tasmin Garbham—Gita).

One should note that it is the Parabrahman that is preaching the Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to this Brahman. Brahman creates, maintains and destroys the creation. All these three actions are again only due to Parabrahman. But it appears as if Mula Maya is doing all these three actions. Thus, Parabrahman maintains Its secrecy everywhere.

A small drop of the Mula Maya is modified into this world. Now Parabrahman enters the drop and is identified with that drop. This Parabrahman identified with that drop is called as Ishwara. The drop of pure awareness creates the world only due to the Parabrahman in it and this drop in this first stage is called as Lord Brahma. The Parabrahman in this drop during the maintenance is called as Lord Vishnu. The Parabrahman in this drop during the destruction of the world is called as Lord Shiva. Parabrahman in this drop in all the three states is called as Ishwara. Now when a human body is created in the world specifically for the purpose of the human incarnation, Parabrahman enters that specific human body and is called as Lord Krishna. All the actions of Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the root cause for the very creation of Mula Maya or for the very creation of this universe or for all the actions of the human incarnation. Parabrahman is the root cause of all the unimaginable actions of Maya as well as the imaginable actions of Prakriti.

An ordinary human being is a part of Prakriti. All the actions of an ordinary human being are also due to Parabrahman. Here the will of Parabrahman is responsible for any action of the human being. But at the same time the direction of the action is in the hands of human being. Thus Parabrahman is responsible for the action but is not responsible for the fruit of the action of the human beings (Kartaaramapi sarvasya—Gita). A person touches an electric wire in his house and commits suicide. No doubt the electricity sent by the power station is the cause of his death. But the engineer of the power station cannot be punished and such a death is not a murder committed by the engineer. Another wise person is using the same electricity through several appliances and is enjoying a lot. Such a person who is enjoying will not go to the engineer and garland him, praising him for being responsible for his enjoyment. Parabrahman exists in the human incarnation. In the case of an ordinary human being, Parabrahman does not exist in the human being. All the actions of the ordinary human being are done by the will or power of the external Parabrahman alone. This is the difference between the human incarnation and a human being.

The drop of pure awareness or Mula Maya becomes aware of the world, which is different from the rest of Mula Maya. The modification (world) is always different from the cause (Mula Maya). Now this pure awareness in the drop becomes aware of the universe and such awareness is called as Maya. Thus, Brahman is aware of itself and Ishwara is aware of the world. Ishwara is also Brahman because Ishwara is almost simultaneously aware of pure awareness. This ignorance of self-awareness cannot be treated as real ignorance, since it is temporarily and apparently superimposed in order to not contradict the awareness of the world. But Brahman is not Ishwara because after the dissolution of the creation, Brahman is not aware of the creation. After the dissolution of the world, the world becomes a small pulse called as Avyaktam and is stored in Brahman like a small carbon particle existing in a mighty infinite ocean. Such a state of the world can be almost considered to be the state of non-existence of the world. Now only the Brahman, which is the Parabrahman pervading all over the pure awareness remains. In this state, the pure awareness is aware of itself only and not aware of any other thing (world). Therefore such pure awareness is called as Suddha Sattvam.

By this, one should not mistake that Sattvam exists alone. Never can any single quality, out of the three qualities (Sattvam, Rajas & Tamas), exist without the other two. When I say that a single quality exists, the other two qualities also simultaneously exist but we are not concerned about them right now. Suddha Sattvam means pure awareness, which is pure self-knowledge. Awareness or knowledge is only a form of energy, which is always active. Action indicates Rajas. This knowledge [awareness] is unaware of Parabrahman and therefore it is ignorance indicating Tamas. The Gita says that knowledge is pure Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is pure Rajas (Rajah karmani). The Gita also says that ignorance is pure Tamas (Tamastvajnanajam). Therefore all these three qualities are always simultaneously associated in equal potency.

The soul in the human being is called as the causal body (karana shariram) and is also the pure awareness, which is a tiny droplet of Mula Maya. This proves that the soul is also constituted by all these three qualities with equal potency. Thus the creation started with the generation of Mula Maya itself. The creation is always made of the three qualities. The Mula Maya or the soul is in an equilibrium state of the three qualities. The soul can only be a small part of Mula Maya and cannot be a small part of Brahman. Brahman means the infinite ocean of Mula Maya in which Parabrahman has pervaded. The droplet of Mula Maya, which is modified as the creation is not pervaded by Parabrahman. The creation is supported and pervaded only by Mula Maya. Therefore Mula Maya acts as a curtain between Parabrahman and creation. The creation does not touch the Parabrahman at all. The creation is supported by the will of Parabrahman and that will is called as Mula Maya.

When the awareness in the drop is aware of the creation, the Parabrahman present in that drop along with the associated creation is called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of awareness in the state of its awareness of the world is called as Maya. Thus the difference between Mula Maya and Maya is that in the Mula Maya, the awareness is aware of itself and in Maya the awareness is aware of other things, which are items of creation. Thus Ishwara is called as ‘Sakshin’ or observer of the world of the world. When Ishwara becomes Brahman, the awareness of the world disappears and the film show is put off, which is reduced into a reel of the film called as Avyaktam. Now the drop of awareness merges with the ocean. Maya disappears and Mula Maya alone remains.

The creation contains unimaginable actions as shown by the human incarnation, which are specified as Maya. The creation also contains imaginable actions as shown by human beings, which are specified as Prakriti. The Maya along with the Prakriti is Prakriti alone, in the view of the Lord, because even the unimaginable actions are imaginable to the Lord. There is no Maya for the Lord. The Gita says “Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means that the Lord is associated with Maya but that Maya is only Prakriti for Ishwara. Only in the view of human being do both Maya and Prakriti exist separately. Without Prakriti, Maya cannot exist because without reference to imaginable actions there cannot be an unimaginable action. When water flows [downhill], it is imaginable Prakriti. When the water remains standstill [even on a slope], it is unimaginable Maya. Unless the concept of Prakriti exists, the concept of Maya cannot be grasped as different from Prakriti.

[promethean75]

ya know swami if u were born in Nebraska instead of India, none of these threads of yours would exist right now.

now how seriously can someone take beliefs originating from such an arbitrary contingency in the first place? Nebraska instead of India. u mean that's all that wuz? all those thousands of words of nonsense just becuz this dude wuz born and raised in India and became a Hindu (probably whether he liked it or not) instead of being born in Nebraska and raised a Mormon?

u need to forget everything u think u know and go straight balls out into western analytical philosophy. like pronto, tanto, cuz you're getting up there in years and we haven't much time.

P.s. I actually saw these guys live, swami, and u indian sonsabitches can play hand drums like nobody's business. There are little 64th finger notes in there bro that are just retarded.

https://youtu.be/VnW2g6qbbrA

[iambiguous]

PARABRAHMAN

What does Parabrahman mean? It means something, which is other than Brahman. This word does not directly tell us anything about the nature of Parabrahman, since it is impossible to know Parabrahman. Sages have indicated Parabrahman by negative analysis, which means, discarding every item of the creation (Neti Neti—Veda) [as not being Parabrahman]. The reason for this is that all the Vedas and the Gita say that Parabrahman is so unimaginable that we cannot use even the sentences like “It exists” or “It does not exist” (Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the Parabrahman does not exist at all? Since Parabrahman gives us experience regarding its existence, we have to say that it exists. But we cannot say what It actually is (Asteetyeva—Veda). How is this experience given? The unimaginable Parabrahman enters an imaginable item of the creation, pervades all over it and identifies with it, so that Parabrahman’s existence has to be accepted. We see only the external imaginable item and its characteristics. Since the information regarding Parabrahman Itself and Its characteristics is not available, we have not known anything about It. It remains unimaginable and yet It gives Its experience to us. It is like the invisible electric current giving its experience through the visible metallic wire. Through which medium does Parabrahman give Its experience? It gives Its experience through the human incarnation. The various mediums through, which Parabrahman gives Its experience are:

The pure awareness, which is called as the original Maya (Suddha Satvam or Mula Maya).
Energetic forms like Brahma, Vishnu and Shiva
The material human form made of the five elements like Krishna or any other human incarnation.
Brahman

When Parabrahman enters, pervades and identifies with the pure awareness, we call it as Brahman from the point of pure awareness. Brahman means the ‘greatest’ and since pure awareness is the greatest item in the creation, you can call it as Brahman. The word Brahman indicates Parabrahman along with pure awareness. The same pure awareness (Mula Maya) becomes Maya [will or wonderful power of God], which consists of the three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Ishwara, who is identified with Maya and this means that Parabrahman is identified with Maya. What is difference between Mula Maya and Maya? The Mula Maya is the pure awareness, which is the knowledge of itself due to the absence of any other item of creation. Since knowledge is Satvam, this Mula Maya is also called as Suddha Satvam or pure awareness. Maya is the awareness of things, which are other than itself. After creation starts, Maya is the knowledge of other things. Thus the awareness or knowledge is in two states:

The awareness of itself [awareness of the awareness itself]
The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the ultimate because the pure awareness is also only an item of creation [It is the first item of creation]. The awareness of itself exists in the state of self-meditation [When a person meditates on the self or Atma, his Atma, which is awareness, is aware of itself alone]. This state disappears in the waking state and dream states. In both these states, the awareness is aware of other things. In deep sleep, both the awareness of itself and the awareness of other things disappear. Therefore, this is the dissolution of pure awareness or the awareness of itself. Therefore pure awareness is not eternal and it cannot be ultimate. The second state of the awareness, in which the awareness is aware of other things, exists in the waking state (Jagrat) and in the dream state (Swapna). This state of awareness of other things disappears in the state of self-meditation as well as in deep sleep and thus such state is also not eternal. Therefore the conclusion is that the awareness in both the states is not eternal. Moreover the energy produced by the respiratory and digestive systems due to oxidation of food, enters the nervous system and is transformed into nervous energy or awareness. Thus it is clearly established in science that awareness has generation or birth. Awareness, which is born, also disappears as said above. Therefore awareness cannot be the Ultimate. [That which has generation and disappearance, is not eternal and cannot be the Ultimate].

This scientific analysis has authority in both the Veda (Annat Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest item of creation can be called as Brahman just as the Veda is also called as Brahman since it is the greatest among scriptures. Therefore Brahman is an incarnation of Parabrahman, which is a combination of the Creator and the greatest item in creation called as awareness. Of course all the three spiritual preachers (Shankara, Ramanuja and Madhva) have ended their analysis in Brahman alone because you cannot cross the ultimate boundary of creation, which is the awareness. Your intelligence, logic or imagination cannot cross the four-dimensional space-time model, which is the creation itself. The finest final realm of the creation is the awareness. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vashishtha Nyaya, which means showing the invisible [extremely dim] Arundhati star by showing the nearmost Vashishtha star. Parabrahman is unimaginable. Awareness is imaginable with the most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman.

Maya and Prakriti

This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts this sankalpa it becomes the Maya [Mula Maya is the standstill pure awareness without any qualitites. When the imaginations or qualitites, which are like waves or disturbances, appear on this Mula Maya, it is called Maya]. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of a daydream [In a daydream the dreamer can control the dream. In a usual dream, one cannot control the dream]. Therefore, Brahman becomes Ishwara, once the imagination starts in awareness. This dream is a daydream and therefore the awareness is controlling the entire imaginary world. The awareness is modified into the imaginary world. The modification is very slight and therefore it can be called as apparent, which means that it is not true (since it is negligible even though it is real) or it can be called as real (since it is true even though negligible). The former view is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

The world is always an imagination for Brahman and there is no question of the imagination becoming an actual materialisation for Brahman. This imagination from the point of Brahman is simultaneously a materialisation for Atman [individual], which is only a drop in the world-ocean. But even this world-ocean is a drop of the Mula Maya. Therefore, due to difference in potency or power, the world is an imagination for Brahman and is a simultaneous materialisation for Atman. Whenever we talk about the world from the point of Brahman we say that the world is made of the three qualities (imaginations). Therefore, from the point of Brahman, Shankara is correct [that creation is apparent] and from the point of the Atman, Ramanuja is correct [that creation is real]. The pure awareness that appears in various living beings in this daydream-like imagination is called Atman, which is a reflection of Brahman. The awareness associated with the three qualities in this dream that appears in various living beings, is called as Jiva who is a reflection of Ishwara. Reflection means a very negligible part. The energy that constitutes the reflected sun in the water is very little compared to the original energy of the sun. Thus there is a quantitative difference and a qualitative similarity between the original and the reflection. Similarly between Brahman and Atman or Ishwara and Jiva there is a lot of quantitative difference although there is a qualitative similarity. This means that a very negligible part of Brahman is Atman and a very negligible part of Ishwara is Jiva.

Remember that Brahman is the first item of creation and therefore the modification starts from the item of creation and not from the Creator. The Creator is Parabrahman, which is unimaginable, and It produced the Mula Maya. Neither Parabrahman nor its generation of Mula Maya [the mechanism of creation of Mula Maya] is imaginable. Only Mula Maya or Brahman is imaginable. The process of generation of the imaginable Brahman from the unimaginable Parabrahman must be unimaginable because we can only understand the process of the generation of one imaginable item from another imaginable item. The imaginary world is like a daydream for Ishwara because the energy that is used in the formation of the world is very negligible compared to the energy of Mula Maya or Brahman. But at the same time, the energy that constitutes the world is very large compared to the energy that constitutes Atman. Thus simultaneously, the world is an imagination for Ishwara and is the materialised greatest reality for Atman. Therefore the imagination itself is a simultaneous materialization, when viewed in a different angle.

The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya alone. Therefore, Parabrahman is unchanged and untouched. The dreamer is unchanged or untouched by the daydream. The reason is that the daydream is the modification of his mind and not of himself. Even the Mula Maya is almost unchanged or untouched because the modification is negligible. The Maya or the imaginary world is negligible compared to Mula Maya. Therefore in the view of Brahman, the material world is just an imagination and is called as Maya. But the world is not an imagination for Atman but is a materialisation for Atman. In the view of Atman the same world is called as Prakriti. Prakriti means a materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously a materialised effect for Atman. Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu Prakritim). When this Atman or Jiva creates a dream, it becomes the creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman.The soul controls its own daydream. But the soul is controlled by Maya, which is the daydream of Brahman. The control of the soul by Maya can be compared to the daydream of the soul in which a living being in the dream is controlled by the mind of the individual. In the night dream [usual dream that we get while sleeping at night] the soul, which is the creator of the dream itself is controlled by the dream. This situation can be compared to Brahman entering His own dream as an incarnation with self-imposed ignorance to enjoy the dream. As the daydreamer controls a living being in his dream, Brahman controls the soul in this world.

What happens when the human incarnation appears in the world? Brahman or Ishwara enters a materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Ishwara is Parabrahman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrahman, there is no difference between Brahman and Ishwara. The same Parabrahman is identified with a human body in this world and appears as a human incarnation. The human body is again a drop in the world-ocean. Therefore, Parabrahman, which is beyond spatial dimensions, is one and the same in Brahman, Ishwara and the human incarnation.

The human body consists of three parts.

The causal body is the pure awareness, which indicates the chittam without the memories. The memories are stored in the pure awareness called chit or Atman. This chit along with the memories is called as chittam or Jiva.
The subtle body that is associated with three qualities called as Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas (mind) and Tamas, ignorance or Ahankara (egoism).
The gross body, which is made of five elements. Remember that the materialised five elements and the three qualities are only simultaneous views from the points of the Brahman and the soul respectively. Therefore, the gross body also appears as imagination to Brahman.
From the point of Brahman the whole world is only made of the three qualities. The human body prepared for the Ishwara to enter [as an incarnation] is not controlled by the rules of Karma Chakra [cycle or law of deeds and results] because this divine human body is not meant for enjoying any fruit of previous deeds. This particular human body is fully under the control of Ishwara or the Lord. As soon as the divine work of that incarnation is over, all the components of the divine body merge into the components of the cosmos (Samudra Ityevam—Veda). In case of other human beings the subtle body goes to the upper world for enquiry and the subsequent enjoyment of fruits of actions. Therefore in the human incarnation, Parabrahman existing along with His Maya, which is called as Ishwara, exists in the human body, which is called as Prakriti.

Whenever the normal works of the human body are to be done, the Prakriti acts as usual. For example when Krishna wants to lift a small pot of milk, this work is done by the human body (Prakriti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakriti acts under the instruction of the Lord. But if Krishna wants to lift a mountain on His finger, His Maya will act. This miracle is wonderful but is partly imaginable. This is a small action of Maya with very little unimaginability. When Krishna showed the world in His mouth, with both Krishna and His mother standing on the earth present in His mouth, it was a completely unimaginable miracle. The former miracle is partially unimaginable, because only the power to lift a mountain present in a boy, is unimaginable. But the process of lifting a mountain by a greater power is imaginable. But in the later miracle the whole concept is unimaginable. All this unimaginability is the characteristic of Parabrahman, since the Veda says that the only knowledge that one can have about Parabrahman is that It is unimaginable.

The meaning of the word Maya is the awareness associated with unimaginability. The characteristic of unimaginability of Maya comes only from Parabrahman. The three qualities [Satvam, Rajas, Tamas] together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakriti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of everything other than Itself. The three qualities are referred to as Jnanam (Knowledge), Kriya (work) and Balam (force). These are Satvam, Tamas and Rajas respectively as said in the Veda (Parasya Shaktih). The unimaginable knowledge called as Prajnanam belongs to Sattva-Maya as seen in preaching the Gita. The unimaginable force to bear the world in the mouth is Tamas-Maya. The unimaginable work to create, rule and destroy this world as shown in the Vishwarupam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are qualitatively similar in having the three qualities. In fact both are one and the same because this world appears in the subtle state of imagination (Maya) to Ishwara and the same world appears as materialised form (Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita). Thus the Lord along with Maya and Prakriti is both Narayana and Nara or Ishwara and Jiva playing with the devotees, since He is integrated as a two-in-one system in the case of the human incarnation. The Prakriti contains awareness or Atman, which is called as Kshetrajna (Kshetrajna Iti—Gita). But the Maya of the Lord in the human incarnation also contains awareness and therefore not only the Atman of Prakriti but also the Suddha Satvam of Maya is awareness and there by the Lord also becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of the Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Shareeram”, which means the body of the Lord alone, and not the body of Arjuna. The statement “Sarva Kshetreshu” means the various human incarnations.

Some scholars have applied this word to the human body of every human being and are misled in concluding that the Lord is present in every human being. If Para Prakriti or Atman is taken to be Purusha, then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you treat Atman also as an item of Prakriti (Para Prakriti is only a sub division of Prakriti), the Lord is called as Purusha (Atha Purushoha—Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His Para Prakriti is modified into the soul. Therefore, this word Para Prakriti indicates His Satvika Maya before modification and thus maintains the world (Ya edam— Gita). If you take the word Para Prakriti as a soul it is against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is modified into the soul.

Parabrahman created Mula Maya or Suddha Sattvam when Parabrahman desired to create this world. The desire itself is Mula Maya or pure awareness. This pure awareness is aware of itself and therefore it is called as Shuddha Sattvam. Now you should not think that Parabrahman is pure awareness. The desire is the characteristic of awareness. Parabrahman can desire even though Parabrahman is not awareness. By the characteristic of desire, you should not conclude that Parabrahman must be awareness. The awareness is an item of creation and your imagination can never cross that final limit of creation, which is pure awareness. With the help of the characteristic ‘desire’, you can end only in Mula Maya, but you cannot cross Mula Maya and touch Parabrahman (Mamamaya Duratyaya—Gita). This proves that Parabrahman is beyond logic. Logic is limited only to the items of creation and cannot touch the Creator or Parabrahman.

This Mula Maya becomes Brahman when Parabrahman pervades and identifies itself with the Mula Maya. Therefore, Brahman is not simply Mula Maya. The Mula Maya itself, before identification with Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat Brahma—Gita). This Mula Maya is the greatest item of all the items of creation and therefore it is twice stressed as great. In fact Mahat means great. The word Brahman also means great. The repetition stresses the greatness of Mula Maya. Now when Parabrahman enters the Mula Maya and pervades all over it, such Mula Maya is called as Brahman, which is referred to by all the three Acharayas (preachers) in their commentaries (Tasmin Garbham—Gita).

One should note that it is the Parabrahman that is preaching the Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to this Brahman. Brahman creates, maintains and destroys the creation. All these three actions are again only due to Parabrahman. But it appears as if Mula Maya is doing all these three actions. Thus, Parabrahman maintains Its secrecy everywhere.

A small drop of the Mula Maya is modified into this world. Now Parabrahman enters the drop and is identified with that drop. This Parabrahman identified with that drop is called as Ishwara. The drop of pure awareness creates the world only due to the Parabrahman in it and this drop in this first stage is called as Lord Brahma. The Parabrahman in this drop during the maintenance is called as Lord Vishnu. The Parabrahman in this drop during the destruction of the world is called as Lord Shiva. Parabrahman in this drop in all the three states is called as Ishwara. Now when a human body is created in the world specifically for the purpose of the human incarnation, Parabrahman enters that specific human body and is called as Lord Krishna. All the actions of Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the root cause for the very creation of Mula Maya or for the very creation of this universe or for all the actions of the human incarnation. Parabrahman is the root cause of all the unimaginable actions of Maya as well as the imaginable actions of Prakriti.

An ordinary human being is a part of Prakriti. All the actions of an ordinary human being are also due to Parabrahman. Here the will of Parabrahman is responsible for any action of the human being. But at the same time the direction of the action is in the hands of human being. Thus Parabrahman is responsible for the action but is not responsible for the fruit of the action of the human beings (Kartaaramapi sarvasya—Gita). A person touches an electric wire in his house and commits suicide. No doubt the electricity sent by the power station is the cause of his death. But the engineer of the power station cannot be punished and such a death is not a murder committed by the engineer. Another wise person is using the same electricity through several appliances and is enjoying a lot. Such a person who is enjoying will not go to the engineer and garland him, praising him for being responsible for his enjoyment. Parabrahman exists in the human incarnation. In the case of an ordinary human being, Parabrahman does not exist in the human being. All the actions of the ordinary human being are done by the will or power of the external Parabrahman alone. This is the difference between the human incarnation and a human being.

The drop of pure awareness or Mula Maya becomes aware of the world, which is different from the rest of Mula Maya. The modification (world) is always different from the cause (Mula Maya). Now this pure awareness in the drop becomes aware of the universe and such awareness is called as Maya. Thus, Brahman is aware of itself and Ishwara is aware of the world. Ishwara is also Brahman because Ishwara is almost simultaneously aware of pure awareness. This ignorance of self-awareness cannot be treated as real ignorance, since it is temporarily and apparently superimposed in order to not contradict the awareness of the world. But Brahman is not Ishwara because after the dissolution of the creation, Brahman is not aware of the creation. After the dissolution of the world, the world becomes a small pulse called as Avyaktam and is stored in Brahman like a small carbon particle existing in a mighty infinite ocean. Such a state of the world can be almost considered to be the state of non-existence of the world. Now only the Brahman, which is the Parabrahman pervading all over the pure awareness remains. In this state, the pure awareness is aware of itself only and not aware of any other thing (world). Therefore such pure awareness is called as Suddha Sattvam.

By this, one should not mistake that Sattvam exists alone. Never can any single quality, out of the three qualities (Sattvam, Rajas & Tamas), exist without the other two. When I say that a single quality exists, the other two qualities also simultaneously exist but we are not concerned about them right now. Suddha Sattvam means pure awareness, which is pure self-knowledge. Awareness or knowledge is only a form of energy, which is always active. Action indicates Rajas. This knowledge [awareness] is unaware of Parabrahman and therefore it is ignorance indicating Tamas. The Gita says that knowledge is pure Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is pure Rajas (Rajah karmani). The Gita also says that ignorance is pure Tamas (Tamastvajnanajam). Therefore all these three qualities are always simultaneously associated in equal potency.

The soul in the human being is called as the causal body (karana shariram) and is also the pure awareness, which is a tiny droplet of Mula Maya. This proves that the soul is also constituted by all these three qualities with equal potency. Thus the creation started with the generation of Mula Maya itself. The creation is always made of the three qualities. The Mula Maya or the soul is in an equilibrium state of the three qualities. The soul can only be a small part of Mula Maya and cannot be a small part of Brahman. Brahman means the infinite ocean of Mula Maya in which Parabrahman has pervaded. The droplet of Mula Maya, which is modified as the creation is not pervaded by Parabrahman. The creation is supported and pervaded only by Mula Maya. Therefore Mula Maya acts as a curtain between Parabrahman and creation. The creation does not touch the Parabrahman at all. The creation is supported by the will of Parabrahman and that will is called as Mula Maya.

When the awareness in the drop is aware of the creation, the Parabrahman present in that drop along with the associated creation is called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of awareness in the state of its awareness of the world is called as Maya. Thus the difference between Mula Maya and Maya is that in the Mula Maya, the awareness is aware of itself and in Maya the awareness is aware of other things, which are items of creation. Thus Ishwara is called as ‘Sakshin’ or observer of the world of the world. When Ishwara becomes Brahman, the awareness of the world disappears and the film show is put off, which is reduced into a reel of the film called as Avyaktam. Now the drop of awareness merges with the ocean. Maya disappears and Mula Maya alone remains.

The creation contains unimaginable actions as shown by the human incarnation, which are specified as Maya. The creation also contains imaginable actions as shown by human beings, which are specified as Prakriti. The Maya along with the Prakriti is Prakriti alone, in the view of the Lord, because even the unimaginable actions are imaginable to the Lord. There is no Maya for the Lord. The Gita says “Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means that the Lord is associated with Maya but that Maya is only Prakriti for Ishwara. Only in the view of human being do both Maya and Prakriti exist separately. Without Prakriti, Maya cannot exist because without reference to imaginable actions there cannot be an unimaginable action. When water flows [downhill], it is imaginable Prakriti. When the water remains standstill [even on a slope], it is unimaginable Maya. Unless the concept of Prakriti exists, the concept of Maya cannot be grasped as different from Prakriti.

I know, I know: he took the words right out of your mouth.

[iambiguous]

ya know swami if u were born in Nebraska instead of India, none of these threads of yours would exist right now.

now how seriously can someone take beliefs originating from such an arbitrary contingency in the first place? Nebraska instead of India. u mean that's all that wuz? all those thousands of words of nonsense just becuz this dude wuz born and raised in India and became a Hindu (probably whether he liked it or not) instead of being born in Nebraska and raised a Mormon?

See, what did I tell you: dasein.

[promethean75]

Bro u just quoted his whole post... as if seeing it once wasn't enough.

No offense swam you're a smart guy just into some bad shit.

[iambiguous]

Bro u just quoted his whole post... as if seeing it once wasn't enough.

You mean this post...

PARABRAHMAN

What does Parabrahman mean? It means something, which is other than Brahman. This word does not directly tell us anything about the nature of Parabrahman, since it is impossible to know Parabrahman. Sages have indicated Parabrahman by negative analysis, which means, discarding every item of the creation (Neti Neti—Veda) [as not being Parabrahman]. The reason for this is that all the Vedas and the Gita say that Parabrahman is so unimaginable that we cannot use even the sentences like “It exists” or “It does not exist” (Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the Parabrahman does not exist at all? Since Parabrahman gives us experience regarding its existence, we have to say that it exists. But we cannot say what It actually is (Asteetyeva—Veda). How is this experience given? The unimaginable Parabrahman enters an imaginable item of the creation, pervades all over it and identifies with it, so that Parabrahman’s existence has to be accepted. We see only the external imaginable item and its characteristics. Since the information regarding Parabrahman Itself and Its characteristics is not available, we have not known anything about It. It remains unimaginable and yet It gives Its experience to us. It is like the invisible electric current giving its experience through the visible metallic wire. Through which medium does Parabrahman give Its experience? It gives Its experience through the human incarnation. The various mediums through, which Parabrahman gives Its experience are:

The pure awareness, which is called as the original Maya (Suddha Satvam or Mula Maya).
Energetic forms like Brahma, Vishnu and Shiva
The material human form made of the five elements like Krishna or any other human incarnation.
Brahman

When Parabrahman enters, pervades and identifies with the pure awareness, we call it as Brahman from the point of pure awareness. Brahman means the ‘greatest’ and since pure awareness is the greatest item in the creation, you can call it as Brahman. The word Brahman indicates Parabrahman along with pure awareness. The same pure awareness (Mula Maya) becomes Maya [will or wonderful power of God], which consists of the three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Ishwara, who is identified with Maya and this means that Parabrahman is identified with Maya. What is difference between Mula Maya and Maya? The Mula Maya is the pure awareness, which is the knowledge of itself due to the absence of any other item of creation. Since knowledge is Satvam, this Mula Maya is also called as Suddha Satvam or pure awareness. Maya is the awareness of things, which are other than itself. After creation starts, Maya is the knowledge of other things. Thus the awareness or knowledge is in two states:

The awareness of itself [awareness of the awareness itself]
The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the ultimate because the pure awareness is also only an item of creation [It is the first item of creation]. The awareness of itself exists in the state of self-meditation [When a person meditates on the self or Atma, his Atma, which is awareness, is aware of itself alone]. This state disappears in the waking state and dream states. In both these states, the awareness is aware of other things. In deep sleep, both the awareness of itself and the awareness of other things disappear. Therefore, this is the dissolution of pure awareness or the awareness of itself. Therefore pure awareness is not eternal and it cannot be ultimate. The second state of the awareness, in which the awareness is aware of other things, exists in the waking state (Jagrat) and in the dream state (Swapna). This state of awareness of other things disappears in the state of self-meditation as well as in deep sleep and thus such state is also not eternal. Therefore the conclusion is that the awareness in both the states is not eternal. Moreover the energy produced by the respiratory and digestive systems due to oxidation of food, enters the nervous system and is transformed into nervous energy or awareness. Thus it is clearly established in science that awareness has generation or birth. Awareness, which is born, also disappears as said above. Therefore awareness cannot be the Ultimate. [That which has generation and disappearance, is not eternal and cannot be the Ultimate].

This scientific analysis has authority in both the Veda (Annat Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest item of creation can be called as Brahman just as the Veda is also called as Brahman since it is the greatest among scriptures. Therefore Brahman is an incarnation of Parabrahman, which is a combination of the Creator and the greatest item in creation called as awareness. Of course all the three spiritual preachers (Shankara, Ramanuja and Madhva) have ended their analysis in Brahman alone because you cannot cross the ultimate boundary of creation, which is the awareness. Your intelligence, logic or imagination cannot cross the four-dimensional space-time model, which is the creation itself. The finest final realm of the creation is the awareness. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vashishtha Nyaya, which means showing the invisible [extremely dim] Arundhati star by showing the nearmost Vashishtha star. Parabrahman is unimaginable. Awareness is imaginable with the most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman.

Maya and Prakriti

This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts this sankalpa it becomes the Maya [Mula Maya is the standstill pure awareness without any qualitites. When the imaginations or qualitites, which are like waves or disturbances, appear on this Mula Maya, it is called Maya]. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of a daydream [In a daydream the dreamer can control the dream. In a usual dream, one cannot control the dream]. Therefore, Brahman becomes Ishwara, once the imagination starts in awareness. This dream is a daydream and therefore the awareness is controlling the entire imaginary world. The awareness is modified into the imaginary world. The modification is very slight and therefore it can be called as apparent, which means that it is not true (since it is negligible even though it is real) or it can be called as real (since it is true even though negligible). The former view is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

The world is always an imagination for Brahman and there is no question of the imagination becoming an actual materialisation for Brahman. This imagination from the point of Brahman is simultaneously a materialisation for Atman [individual], which is only a drop in the world-ocean. But even this world-ocean is a drop of the Mula Maya. Therefore, due to difference in potency or power, the world is an imagination for Brahman and is a simultaneous materialisation for Atman. Whenever we talk about the world from the point of Brahman we say that the world is made of the three qualities (imaginations). Therefore, from the point of Brahman, Shankara is correct [that creation is apparent] and from the point of the Atman, Ramanuja is correct [that creation is real]. The pure awareness that appears in various living beings in this daydream-like imagination is called Atman, which is a reflection of Brahman. The awareness associated with the three qualities in this dream that appears in various living beings, is called as Jiva who is a reflection of Ishwara. Reflection means a very negligible part. The energy that constitutes the reflected sun in the water is very little compared to the original energy of the sun. Thus there is a quantitative difference and a qualitative similarity between the original and the reflection. Similarly between Brahman and Atman or Ishwara and Jiva there is a lot of quantitative difference although there is a qualitative similarity. This means that a very negligible part of Brahman is Atman and a very negligible part of Ishwara is Jiva.

Remember that Brahman is the first item of creation and therefore the modification starts from the item of creation and not from the Creator. The Creator is Parabrahman, which is unimaginable, and It produced the Mula Maya. Neither Parabrahman nor its generation of Mula Maya [the mechanism of creation of Mula Maya] is imaginable. Only Mula Maya or Brahman is imaginable. The process of generation of the imaginable Brahman from the unimaginable Parabrahman must be unimaginable because we can only understand the process of the generation of one imaginable item from another imaginable item. The imaginary world is like a daydream for Ishwara because the energy that is used in the formation of the world is very negligible compared to the energy of Mula Maya or Brahman. But at the same time, the energy that constitutes the world is very large compared to the energy that constitutes Atman. Thus simultaneously, the world is an imagination for Ishwara and is the materialised greatest reality for Atman. Therefore the imagination itself is a simultaneous materialization, when viewed in a different angle.

The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya alone. Therefore, Parabrahman is unchanged and untouched. The dreamer is unchanged or untouched by the daydream. The reason is that the daydream is the modification of his mind and not of himself. Even the Mula Maya is almost unchanged or untouched because the modification is negligible. The Maya or the imaginary world is negligible compared to Mula Maya. Therefore in the view of Brahman, the material world is just an imagination and is called as Maya. But the world is not an imagination for Atman but is a materialisation for Atman. In the view of Atman the same world is called as Prakriti. Prakriti means a materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously a materialised effect for Atman. Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu Prakritim). When this Atman or Jiva creates a dream, it becomes the creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman.The soul controls its own daydream. But the soul is controlled by Maya, which is the daydream of Brahman. The control of the soul by Maya can be compared to the daydream of the soul in which a living being in the dream is controlled by the mind of the individual. In the night dream [usual dream that we get while sleeping at night] the soul, which is the creator of the dream itself is controlled by the dream. This situation can be compared to Brahman entering His own dream as an incarnation with self-imposed ignorance to enjoy the dream. As the daydreamer controls a living being in his dream, Brahman controls the soul in this world.

What happens when the human incarnation appears in the world? Brahman or Ishwara enters a materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Ishwara is Parabrahman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrahman, there is no difference between Brahman and Ishwara. The same Parabrahman is identified with a human body in this world and appears as a human incarnation. The human body is again a drop in the world-ocean. Therefore, Parabrahman, which is beyond spatial dimensions, is one and the same in Brahman, Ishwara and the human incarnation.

The human body consists of three parts.

The causal body is the pure awareness, which indicates the chittam without the memories. The memories are stored in the pure awareness called chit or Atman. This chit along with the memories is called as chittam or Jiva.
The subtle body that is associated with three qualities called as Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas (mind) and Tamas, ignorance or Ahankara (egoism).
The gross body, which is made of five elements. Remember that the materialised five elements and the three qualities are only simultaneous views from the points of the Brahman and the soul respectively. Therefore, the gross body also appears as imagination to Brahman.
From the point of Brahman the whole world is only made of the three qualities. The human body prepared for the Ishwara to enter [as an incarnation] is not controlled by the rules of Karma Chakra [cycle or law of deeds and results] because this divine human body is not meant for enjoying any fruit of previous deeds. This particular human body is fully under the control of Ishwara or the Lord. As soon as the divine work of that incarnation is over, all the components of the divine body merge into the components of the cosmos (Samudra Ityevam—Veda). In case of other human beings the subtle body goes to the upper world for enquiry and the subsequent enjoyment of fruits of actions. Therefore in the human incarnation, Parabrahman existing along with His Maya, which is called as Ishwara, exists in the human body, which is called as Prakriti.

Whenever the normal works of the human body are to be done, the Prakriti acts as usual. For example when Krishna wants to lift a small pot of milk, this work is done by the human body (Prakriti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakriti acts under the instruction of the Lord. But if Krishna wants to lift a mountain on His finger, His Maya will act. This miracle is wonderful but is partly imaginable. This is a small action of Maya with very little unimaginability. When Krishna showed the world in His mouth, with both Krishna and His mother standing on the earth present in His mouth, it was a completely unimaginable miracle. The former miracle is partially unimaginable, because only the power to lift a mountain present in a boy, is unimaginable. But the process of lifting a mountain by a greater power is imaginable. But in the later miracle the whole concept is unimaginable. All this unimaginability is the characteristic of Parabrahman, since the Veda says that the only knowledge that one can have about Parabrahman is that It is unimaginable.

The meaning of the word Maya is the awareness associated with unimaginability. The characteristic of unimaginability of Maya comes only from Parabrahman. The three qualities [Satvam, Rajas, Tamas] together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakriti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of everything other than Itself. The three qualities are referred to as Jnanam (Knowledge), Kriya (work) and Balam (force). These are Satvam, Tamas and Rajas respectively as said in the Veda (Parasya Shaktih). The unimaginable knowledge called as Prajnanam belongs to Sattva-Maya as seen in preaching the Gita. The unimaginable force to bear the world in the mouth is Tamas-Maya. The unimaginable work to create, rule and destroy this world as shown in the Vishwarupam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are qualitatively similar in having the three qualities. In fact both are one and the same because this world appears in the subtle state of imagination (Maya) to Ishwara and the same world appears as materialised form (Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita). Thus the Lord along with Maya and Prakriti is both Narayana and Nara or Ishwara and Jiva playing with the devotees, since He is integrated as a two-in-one system in the case of the human incarnation. The Prakriti contains awareness or Atman, which is called as Kshetrajna (Kshetrajna Iti—Gita). But the Maya of the Lord in the human incarnation also contains awareness and therefore not only the Atman of Prakriti but also the Suddha Satvam of Maya is awareness and there by the Lord also becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of the Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Shareeram”, which means the body of the Lord alone, and not the body of Arjuna. The statement “Sarva Kshetreshu” means the various human incarnations.

Some scholars have applied this word to the human body of every human being and are misled in concluding that the Lord is present in every human being. If Para Prakriti or Atman is taken to be Purusha, then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you treat Atman also as an item of Prakriti (Para Prakriti is only a sub division of Prakriti), the Lord is called as Purusha (Atha Purushoha—Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His Para Prakriti is modified into the soul. Therefore, this word Para Prakriti indicates His Satvika Maya before modification and thus maintains the world (Ya edam— Gita). If you take the word Para Prakriti as a soul it is against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is modified into the soul.

Parabrahman created Mula Maya or Suddha Sattvam when Parabrahman desired to create this world. The desire itself is Mula Maya or pure awareness. This pure awareness is aware of itself and therefore it is called as Shuddha Sattvam. Now you should not think that Parabrahman is pure awareness. The desire is the characteristic of awareness. Parabrahman can desire even though Parabrahman is not awareness. By the characteristic of desire, you should not conclude that Parabrahman must be awareness. The awareness is an item of creation and your imagination can never cross that final limit of creation, which is pure awareness. With the help of the characteristic ‘desire’, you can end only in Mula Maya, but you cannot cross Mula Maya and touch Parabrahman (Mamamaya Duratyaya—Gita). This proves that Parabrahman is beyond logic. Logic is limited only to the items of creation and cannot touch the Creator or Parabrahman.

This Mula Maya becomes Brahman when Parabrahman pervades and identifies itself with the Mula Maya. Therefore, Brahman is not simply Mula Maya. The Mula Maya itself, before identification with Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat Brahma—Gita). This Mula Maya is the greatest item of all the items of creation and therefore it is twice stressed as great. In fact Mahat means great. The word Brahman also means great. The repetition stresses the greatness of Mula Maya. Now when Parabrahman enters the Mula Maya and pervades all over it, such Mula Maya is called as Brahman, which is referred to by all the three Acharayas (preachers) in their commentaries (Tasmin Garbham—Gita).

One should note that it is the Parabrahman that is preaching the Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to this Brahman. Brahman creates, maintains and destroys the creation. All these three actions are again only due to Parabrahman. But it appears as if Mula Maya is doing all these three actions. Thus, Parabrahman maintains Its secrecy everywhere.

A small drop of the Mula Maya is modified into this world. Now Parabrahman enters the drop and is identified with that drop. This Parabrahman identified with that drop is called as Ishwara. The drop of pure awareness creates the world only due to the Parabrahman in it and this drop in this first stage is called as Lord Brahma. The Parabrahman in this drop during the maintenance is called as Lord Vishnu. The Parabrahman in this drop during the destruction of the world is called as Lord Shiva. Parabrahman in this drop in all the three states is called as Ishwara. Now when a human body is created in the world specifically for the purpose of the human incarnation, Parabrahman enters that specific human body and is called as Lord Krishna. All the actions of Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the root cause for the very creation of Mula Maya or for the very creation of this universe or for all the actions of the human incarnation. Parabrahman is the root cause of all the unimaginable actions of Maya as well as the imaginable actions of Prakriti.

An ordinary human being is a part of Prakriti. All the actions of an ordinary human being are also due to Parabrahman. Here the will of Parabrahman is responsible for any action of the human being. But at the same time the direction of the action is in the hands of human being. Thus Parabrahman is responsible for the action but is not responsible for the fruit of the action of the human beings (Kartaaramapi sarvasya—Gita). A person touches an electric wire in his house and commits suicide. No doubt the electricity sent by the power station is the cause of his death. But the engineer of the power station cannot be punished and such a death is not a murder committed by the engineer. Another wise person is using the same electricity through several appliances and is enjoying a lot. Such a person who is enjoying will not go to the engineer and garland him, praising him for being responsible for his enjoyment. Parabrahman exists in the human incarnation. In the case of an ordinary human being, Parabrahman does not exist in the human being. All the actions of the ordinary human being are done by the will or power of the external Parabrahman alone. This is the difference between the human incarnation and a human being.

The drop of pure awareness or Mula Maya becomes aware of the world, which is different from the rest of Mula Maya. The modification (world) is always different from the cause (Mula Maya). Now this pure awareness in the drop becomes aware of the universe and such awareness is called as Maya. Thus, Brahman is aware of itself and Ishwara is aware of the world. Ishwara is also Brahman because Ishwara is almost simultaneously aware of pure awareness. This ignorance of self-awareness cannot be treated as real ignorance, since it is temporarily and apparently superimposed in order to not contradict the awareness of the world. But Brahman is not Ishwara because after the dissolution of the creation, Brahman is not aware of the creation. After the dissolution of the world, the world becomes a small pulse called as Avyaktam and is stored in Brahman like a small carbon particle existing in a mighty infinite ocean. Such a state of the world can be almost considered to be the state of non-existence of the world. Now only the Brahman, which is the Parabrahman pervading all over the pure awareness remains. In this state, the pure awareness is aware of itself only and not aware of any other thing (world). Therefore such pure awareness is called as Suddha Sattvam.

By this, one should not mistake that Sattvam exists alone. Never can any single quality, out of the three qualities (Sattvam, Rajas & Tamas), exist without the other two. When I say that a single quality exists, the other two qualities also simultaneously exist but we are not concerned about them right now. Suddha Sattvam means pure awareness, which is pure self-knowledge. Awareness or knowledge is only a form of energy, which is always active. Action indicates Rajas. This knowledge [awareness] is unaware of Parabrahman and therefore it is ignorance indicating Tamas. The Gita says that knowledge is pure Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is pure Rajas (Rajah karmani). The Gita also says that ignorance is pure Tamas (Tamastvajnanajam). Therefore all these three qualities are always simultaneously associated in equal potency.

The soul in the human being is called as the causal body (karana shariram) and is also the pure awareness, which is a tiny droplet of Mula Maya. This proves that the soul is also constituted by all these three qualities with equal potency. Thus the creation started with the generation of Mula Maya itself. The creation is always made of the three qualities. The Mula Maya or the soul is in an equilibrium state of the three qualities. The soul can only be a small part of Mula Maya and cannot be a small part of Brahman. Brahman means the infinite ocean of Mula Maya in which Parabrahman has pervaded. The droplet of Mula Maya, which is modified as the creation is not pervaded by Parabrahman. The creation is supported and pervaded only by Mula Maya. Therefore Mula Maya acts as a curtain between Parabrahman and creation. The creation does not touch the Parabrahman at all. The creation is supported by the will of Parabrahman and that will is called as Mula Maya.

When the awareness in the drop is aware of the creation, the Parabrahman present in that drop along with the associated creation is called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of awareness in the state of its awareness of the world is called as Maya. Thus the difference between Mula Maya and Maya is that in the Mula Maya, the awareness is aware of itself and in Maya the awareness is aware of other things, which are items of creation. Thus Ishwara is called as ‘Sakshin’ or observer of the world of the world. When Ishwara becomes Brahman, the awareness of the world disappears and the film show is put off, which is reduced into a reel of the film called as Avyaktam. Now the drop of awareness merges with the ocean. Maya disappears and Mula Maya alone remains.

The creation contains unimaginable actions as shown by the human incarnation, which are specified as Maya. The creation also contains imaginable actions as shown by human beings, which are specified as Prakriti. The Maya along with the Prakriti is Prakriti alone, in the view of the Lord, because even the unimaginable actions are imaginable to the Lord. There is no Maya for the Lord. The Gita says “Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means that the Lord is associated with Maya but that Maya is only Prakriti for Ishwara. Only in the view of human being do both Maya and Prakriti exist separately. Without Prakriti, Maya cannot exist because without reference to imaginable actions there cannot be an unimaginable action. When water flows [downhill], it is imaginable Prakriti. When the water remains standstill [even on a slope], it is unimaginable Maya. Unless the concept of Prakriti exists, the concept of Maya cannot be grasped as different from Prakriti.

Gee, you're right, I hadn't thought about that.

[promethean75]

Yup, that's the post I'm talking about. This one right here.

PARABRAHMAN

What does Parabrahman mean? It means something, which is other than Brahman. This word does not directly tell us anything about the nature of Parabrahman, since it is impossible to know Parabrahman. Sages have indicated Parabrahman by negative analysis, which means, discarding every item of the creation (Neti Neti—Veda) [as not being Parabrahman]. The reason for this is that all the Vedas and the Gita say that Parabrahman is so unimaginable that we cannot use even the sentences like “It exists” or “It does not exist” (Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the Parabrahman does not exist at all? Since Parabrahman gives us experience regarding its existence, we have to say that it exists. But we cannot say what It actually is (Asteetyeva—Veda). How is this experience given? The unimaginable Parabrahman enters an imaginable item of the creation, pervades all over it and identifies with it, so that Parabrahman’s existence has to be accepted. We see only the external imaginable item and its characteristics. Since the information regarding Parabrahman Itself and Its characteristics is not available, we have not known anything about It. It remains unimaginable and yet It gives Its experience to us. It is like the invisible electric current giving its experience through the visible metallic wire. Through which medium does Parabrahman give Its experience? It gives Its experience through the human incarnation. The various mediums through, which Parabrahman gives Its experience are:

The pure awareness, which is called as the original Maya (Suddha Satvam or Mula Maya).
Energetic forms like Brahma, Vishnu and Shiva
The material human form made of the five elements like Krishna or any other human incarnation.
Brahman

When Parabrahman enters, pervades and identifies with the pure awareness, we call it as Brahman from the point of pure awareness. Brahman means the ‘greatest’ and since pure awareness is the greatest item in the creation, you can call it as Brahman. The word Brahman indicates Parabrahman along with pure awareness. The same pure awareness (Mula Maya) becomes Maya [will or wonderful power of God], which consists of the three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Ishwara, who is identified with Maya and this means that Parabrahman is identified with Maya. What is difference between Mula Maya and Maya? The Mula Maya is the pure awareness, which is the knowledge of itself due to the absence of any other item of creation. Since knowledge is Satvam, this Mula Maya is also called as Suddha Satvam or pure awareness. Maya is the awareness of things, which are other than itself. After creation starts, Maya is the knowledge of other things. Thus the awareness or knowledge is in two states:

The awareness of itself [awareness of the awareness itself]
The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the ultimate because the pure awareness is also only an item of creation [It is the first item of creation]. The awareness of itself exists in the state of self-meditation [When a person meditates on the self or Atma, his Atma, which is awareness, is aware of itself alone]. This state disappears in the waking state and dream states. In both these states, the awareness is aware of other things. In deep sleep, both the awareness of itself and the awareness of other things disappear. Therefore, this is the dissolution of pure awareness or the awareness of itself. Therefore pure awareness is not eternal and it cannot be ultimate. The second state of the awareness, in which the awareness is aware of other things, exists in the waking state (Jagrat) and in the dream state (Swapna). This state of awareness of other things disappears in the state of self-meditation as well as in deep sleep and thus such state is also not eternal. Therefore the conclusion is that the awareness in both the states is not eternal. Moreover the energy produced by the respiratory and digestive systems due to oxidation of food, enters the nervous system and is transformed into nervous energy or awareness. Thus it is clearly established in science that awareness has generation or birth. Awareness, which is born, also disappears as said above. Therefore awareness cannot be the Ultimate. [That which has generation and disappearance, is not eternal and cannot be the Ultimate].

This scientific analysis has authority in both the Veda (Annat Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest item of creation can be called as Brahman just as the Veda is also called as Brahman since it is the greatest among scriptures. Therefore Brahman is an incarnation of Parabrahman, which is a combination of the Creator and the greatest item in creation called as awareness. Of course all the three spiritual preachers (Shankara, Ramanuja and Madhva) have ended their analysis in Brahman alone because you cannot cross the ultimate boundary of creation, which is the awareness. Your intelligence, logic or imagination cannot cross the four-dimensional space-time model, which is the creation itself. The finest final realm of the creation is the awareness. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vashishtha Nyaya, which means showing the invisible [extremely dim] Arundhati star by showing the nearmost Vashishtha star. Parabrahman is unimaginable. Awareness is imaginable with the most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman.

Maya and Prakriti

This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts this sankalpa it becomes the Maya [Mula Maya is the standstill pure awareness without any qualitites. When the imaginations or qualitites, which are like waves or disturbances, appear on this Mula Maya, it is called Maya]. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of a daydream [In a daydream the dreamer can control the dream. In a usual dream, one cannot control the dream]. Therefore, Brahman becomes Ishwara, once the imagination starts in awareness. This dream is a daydream and therefore the awareness is controlling the entire imaginary world. The awareness is modified into the imaginary world. The modification is very slight and therefore it can be called as apparent, which means that it is not true (since it is negligible even though it is real) or it can be called as real (since it is true even though negligible). The former view is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

The world is always an imagination for Brahman and there is no question of the imagination becoming an actual materialisation for Brahman. This imagination from the point of Brahman is simultaneously a materialisation for Atman [individual], which is only a drop in the world-ocean. But even this world-ocean is a drop of the Mula Maya. Therefore, due to difference in potency or power, the world is an imagination for Brahman and is a simultaneous materialisation for Atman. Whenever we talk about the world from the point of Brahman we say that the world is made of the three qualities (imaginations). Therefore, from the point of Brahman, Shankara is correct [that creation is apparent] and from the point of the Atman, Ramanuja is correct [that creation is real]. The pure awareness that appears in various living beings in this daydream-like imagination is called Atman, which is a reflection of Brahman. The awareness associated with the three qualities in this dream that appears in various living beings, is called as Jiva who is a reflection of Ishwara. Reflection means a very negligible part. The energy that constitutes the reflected sun in the water is very little compared to the original energy of the sun. Thus there is a quantitative difference and a qualitative similarity between the original and the reflection. Similarly between Brahman and Atman or Ishwara and Jiva there is a lot of quantitative difference although there is a qualitative similarity. This means that a very negligible part of Brahman is Atman and a very negligible part of Ishwara is Jiva.

Remember that Brahman is the first item of creation and therefore the modification starts from the item of creation and not from the Creator. The Creator is Parabrahman, which is unimaginable, and It produced the Mula Maya. Neither Parabrahman nor its generation of Mula Maya [the mechanism of creation of Mula Maya] is imaginable. Only Mula Maya or Brahman is imaginable. The process of generation of the imaginable Brahman from the unimaginable Parabrahman must be unimaginable because we can only understand the process of the generation of one imaginable item from another imaginable item. The imaginary world is like a daydream for Ishwara because the energy that is used in the formation of the world is very negligible compared to the energy of Mula Maya or Brahman. But at the same time, the energy that constitutes the world is very large compared to the energy that constitutes Atman. Thus simultaneously, the world is an imagination for Ishwara and is the materialised greatest reality for Atman. Therefore the imagination itself is a simultaneous materialization, when viewed in a different angle.

The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya alone. Therefore, Parabrahman is unchanged and untouched. The dreamer is unchanged or untouched by the daydream. The reason is that the daydream is the modification of his mind and not of himself. Even the Mula Maya is almost unchanged or untouched because the modification is negligible. The Maya or the imaginary world is negligible compared to Mula Maya. Therefore in the view of Brahman, the material world is just an imagination and is called as Maya. But the world is not an imagination for Atman but is a materialisation for Atman. In the view of Atman the same world is called as Prakriti. Prakriti means a materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously a materialised effect for Atman. Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu Prakritim). When this Atman or Jiva creates a dream, it becomes the creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman.The soul controls its own daydream. But the soul is controlled by Maya, which is the daydream of Brahman. The control of the soul by Maya can be compared to the daydream of the soul in which a living being in the dream is controlled by the mind of the individual. In the night dream [usual dream that we get while sleeping at night] the soul, which is the creator of the dream itself is controlled by the dream. This situation can be compared to Brahman entering His own dream as an incarnation with self-imposed ignorance to enjoy the dream. As the daydreamer controls a living being in his dream, Brahman controls the soul in this world.

What happens when the human incarnation appears in the world? Brahman or Ishwara enters a materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Ishwara is Parabrahman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrahman, there is no difference between Brahman and Ishwara. The same Parabrahman is identified with a human body in this world and appears as a human incarnation. The human body is again a drop in the world-ocean. Therefore, Parabrahman, which is beyond spatial dimensions, is one and the same in Brahman, Ishwara and the human incarnation.

The human body consists of three parts.

The causal body is the pure awareness, which indicates the chittam without the memories. The memories are stored in the pure awareness called chit or Atman. This chit along with the memories is called as chittam or Jiva.
The subtle body that is associated with three qualities called as Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas (mind) and Tamas, ignorance or Ahankara (egoism).
The gross body, which is made of five elements. Remember that the materialised five elements and the three qualities are only simultaneous views from the points of the Brahman and the soul respectively. Therefore, the gross body also appears as imagination to Brahman.
From the point of Brahman the whole world is only made of the three qualities. The human body prepared for the Ishwara to enter [as an incarnation] is not controlled by the rules of Karma Chakra [cycle or law of deeds and results] because this divine human body is not meant for enjoying any fruit of previous deeds. This particular human body is fully under the control of Ishwara or the Lord. As soon as the divine work of that incarnation is over, all the components of the divine body merge into the components of the cosmos (Samudra Ityevam—Veda). In case of other human beings the subtle body goes to the upper world for enquiry and the subsequent enjoyment of fruits of actions. Therefore in the human incarnation, Parabrahman existing along with His Maya, which is called as Ishwara, exists in the human body, which is called as Prakriti.

Whenever the normal works of the human body are to be done, the Prakriti acts as usual. For example when Krishna wants to lift a small pot of milk, this work is done by the human body (Prakriti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakriti acts under the instruction of the Lord. But if Krishna wants to lift a mountain on His finger, His Maya will act. This miracle is wonderful but is partly imaginable. This is a small action of Maya with very little unimaginability. When Krishna showed the world in His mouth, with both Krishna and His mother standing on the earth present in His mouth, it was a completely unimaginable miracle. The former miracle is partially unimaginable, because only the power to lift a mountain present in a boy, is unimaginable. But the process of lifting a mountain by a greater power is imaginable. But in the later miracle the whole concept is unimaginable. All this unimaginability is the characteristic of Parabrahman, since the Veda says that the only knowledge that one can have about Parabrahman is that It is unimaginable.

The meaning of the word Maya is the awareness associated with unimaginability. The characteristic of unimaginability of Maya comes only from Parabrahman. The three qualities [Satvam, Rajas, Tamas] together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakriti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of everything other than Itself. The three qualities are referred to as Jnanam (Knowledge), Kriya (work) and Balam (force). These are Satvam, Tamas and Rajas respectively as said in the Veda (Parasya Shaktih). The unimaginable knowledge called as Prajnanam belongs to Sattva-Maya as seen in preaching the Gita. The unimaginable force to bear the world in the mouth is Tamas-Maya. The unimaginable work to create, rule and destroy this world as shown in the Vishwarupam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are qualitatively similar in having the three qualities. In fact both are one and the same because this world appears in the subtle state of imagination (Maya) to Ishwara and the same world appears as materialised form (Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita). Thus the Lord along with Maya and Prakriti is both Narayana and Nara or Ishwara and Jiva playing with the devotees, since He is integrated as a two-in-one system in the case of the human incarnation. The Prakriti contains awareness or Atman, which is called as Kshetrajna (Kshetrajna Iti—Gita). But the Maya of the Lord in the human incarnation also contains awareness and therefore not only the Atman of Prakriti but also the Suddha Satvam of Maya is awareness and there by the Lord also becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of the Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Shareeram”, which means the body of the Lord alone, and not the body of Arjuna. The statement “Sarva Kshetreshu” means the various human incarnations.

Some scholars have applied this word to the human body of every human being and are misled in concluding that the Lord is present in every human being. If Para Prakriti or Atman is taken to be Purusha, then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you treat Atman also as an item of Prakriti (Para Prakriti is only a sub division of Prakriti), the Lord is called as Purusha (Atha Purushoha—Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His Para Prakriti is modified into the soul. Therefore, this word Para Prakriti indicates His Satvika Maya before modification and thus maintains the world (Ya edam— Gita). If you take the word Para Prakriti as a soul it is against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is modified into the soul.

Parabrahman created Mula Maya or Suddha Sattvam when Parabrahman desired to create this world. The desire itself is Mula Maya or pure awareness. This pure awareness is aware of itself and therefore it is called as Shuddha Sattvam. Now you should not think that Parabrahman is pure awareness. The desire is the characteristic of awareness. Parabrahman can desire even though Parabrahman is not awareness. By the characteristic of desire, you should not conclude that Parabrahman must be awareness. The awareness is an item of creation and your imagination can never cross that final limit of creation, which is pure awareness. With the help of the characteristic ‘desire’, you can end only in Mula Maya, but you cannot cross Mula Maya and touch Parabrahman (Mamamaya Duratyaya—Gita). This proves that Parabrahman is beyond logic. Logic is limited only to the items of creation and cannot touch the Creator or Parabrahman.

This Mula Maya becomes Brahman when Parabrahman pervades and identifies itself with the Mula Maya. Therefore, Brahman is not simply Mula Maya. The Mula Maya itself, before identification with Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat Brahma—Gita). This Mula Maya is the greatest item of all the items of creation and therefore it is twice stressed as great. In fact Mahat means great. The word Brahman also means great. The repetition stresses the greatness of Mula Maya. Now when Parabrahman enters the Mula Maya and pervades all over it, such Mula Maya is called as Brahman, which is referred to by all the three Acharayas (preachers) in their commentaries (Tasmin Garbham—Gita).

One should note that it is the Parabrahman that is preaching the Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to this Brahman. Brahman creates, maintains and destroys the creation. All these three actions are again only due to Parabrahman. But it appears as if Mula Maya is doing all these three actions. Thus, Parabrahman maintains Its secrecy everywhere.

A small drop of the Mula Maya is modified into this world. Now Parabrahman enters the drop and is identified with that drop. This Parabrahman identified with that drop is called as Ishwara. The drop of pure awareness creates the world only due to the Parabrahman in it and this drop in this first stage is called as Lord Brahma. The Parabrahman in this drop during the maintenance is called as Lord Vishnu. The Parabrahman in this drop during the destruction of the world is called as Lord Shiva. Parabrahman in this drop in all the three states is called as Ishwara. Now when a human body is created in the world specifically for the purpose of the human incarnation, Parabrahman enters that specific human body and is called as Lord Krishna. All the actions of Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the root cause for the very creation of Mula Maya or for the very creation of this universe or for all the actions of the human incarnation. Parabrahman is the root cause of all the unimaginable actions of Maya as well as the imaginable actions of Prakriti.

An ordinary human being is a part of Prakriti. All the actions of an ordinary human being are also due to Parabrahman. Here the will of Parabrahman is responsible for any action of the human being. But at the same time the direction of the action is in the hands of human being. Thus Parabrahman is responsible for the action but is not responsible for the fruit of the action of the human beings (Kartaaramapi sarvasya—Gita). A person touches an electric wire in his house and commits suicide. No doubt the electricity sent by the power station is the cause of his death. But the engineer of the power station cannot be punished and such a death is not a murder committed by the engineer. Another wise person is using the same electricity through several appliances and is enjoying a lot. Such a person who is enjoying will not go to the engineer and garland him, praising him for being responsible for his enjoyment. Parabrahman exists in the human incarnation. In the case of an ordinary human being, Parabrahman does not exist in the human being. All the actions of the ordinary human being are done by the will or power of the external Parabrahman alone. This is the difference between the human incarnation and a human being.

The drop of pure awareness or Mula Maya becomes aware of the world, which is different from the rest of Mula Maya. The modification (world) is always different from the cause (Mula Maya). Now this pure awareness in the drop becomes aware of the universe and such awareness is called as Maya. Thus, Brahman is aware of itself and Ishwara is aware of the world. Ishwara is also Brahman because Ishwara is almost simultaneously aware of pure awareness. This ignorance of self-awareness cannot be treated as real ignorance, since it is temporarily and apparently superimposed in order to not contradict the awareness of the world. But Brahman is not Ishwara because after the dissolution of the creation, Brahman is not aware of the creation. After the dissolution of the world, the world becomes a small pulse called as Avyaktam and is stored in Brahman like a small carbon particle existing in a mighty infinite ocean. Such a state of the world can be almost considered to be the state of non-existence of the world. Now only the Brahman, which is the Parabrahman pervading all over the pure awareness remains. In this state, the pure awareness is aware of itself only and not aware of any other thing (world). Therefore such pure awareness is called as Suddha Sattvam.

By this, one should not mistake that Sattvam exists alone. Never can any single quality, out of the three qualities (Sattvam, Rajas & Tamas), exist without the other two. When I say that a single quality exists, the other two qualities also simultaneously exist but we are not concerned about them right now. Suddha Sattvam means pure awareness, which is pure self-knowledge. Awareness or knowledge is only a form of energy, which is always active. Action indicates Rajas. This knowledge [awareness] is unaware of Parabrahman and therefore it is ignorance indicating Tamas. The Gita says that knowledge is pure Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is pure Rajas (Rajah karmani). The Gita also says that ignorance is pure Tamas (Tamastvajnanajam). Therefore all these three qualities are always simultaneously associated in equal potency.

The soul in the human being is called as the causal body (karana shariram) and is also the pure awareness, which is a tiny droplet of Mula Maya. This proves that the soul is also constituted by all these three qualities with equal potency. Thus the creation started with the generation of Mula Maya itself. The creation is always made of the three qualities. The Mula Maya or the soul is in an equilibrium state of the three qualities. The soul can only be a small part of Mula Maya and cannot be a small part of Brahman. Brahman means the infinite ocean of Mula Maya in which Parabrahman has pervaded. The droplet of Mula Maya, which is modified as the creation is not pervaded by Parabrahman. The creation is supported and pervaded only by Mula Maya. Therefore Mula Maya acts as a curtain between Parabrahman and creation. The creation does not touch the Parabrahman at all. The creation is supported by the will of Parabrahman and that will is called as Mula Maya.

When the awareness in the drop is aware of the creation, the Parabrahman present in that drop along with the associated creation is called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of awareness in the state of its awareness of the world is called as Maya. Thus the difference between Mula Maya and Maya is that in the Mula Maya, the awareness is aware of itself and in Maya the awareness is aware of other things, which are items of creation. Thus Ishwara is called as ‘Sakshin’ or observer of the world of the world. When Ishwara becomes Brahman, the awareness of the world disappears and the film show is put off, which is reduced into a reel of the film called as Avyaktam. Now the drop of awareness merges with the ocean. Maya disappears and Mula Maya alone remains.

The creation contains unimaginable actions as shown by the human incarnation, which are specified as Maya. The creation also contains imaginable actions as shown by human beings, which are specified as Prakriti. The Maya along with the Prakriti is Prakriti alone, in the view of the Lord, because even the unimaginable actions are imaginable to the Lord. There is no Maya for the Lord. The Gita says “Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means that the Lord is associated with Maya but that Maya is only Prakriti for Ishwara. Only in the view of human being do both Maya and Prakriti exist separately. Without Prakriti, Maya cannot exist because without reference to imaginable actions there cannot be an unimaginable action. When water flows [downhill], it is imaginable Prakriti. When the water remains standstill [even on a slope], it is unimaginable Maya. Unless the concept of Prakriti exists, the concept of Maya cannot be grasped as different from Prakriti.

[iambiguous]

Just to be absolutely certain, let's run it by the swami himself...

Is this...

PARABRAHMAN

What does Parabrahman mean? It means something, which is other than Brahman. This word does not directly tell us anything about the nature of Parabrahman, since it is impossible to know Parabrahman. Sages have indicated Parabrahman by negative analysis, which means, discarding every item of the creation (Neti Neti—Veda) [as not being Parabrahman]. The reason for this is that all the Vedas and the Gita say that Parabrahman is so unimaginable that we cannot use even the sentences like “It exists” or “It does not exist” (Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the Parabrahman does not exist at all? Since Parabrahman gives us experience regarding its existence, we have to say that it exists. But we cannot say what It actually is (Asteetyeva—Veda). How is this experience given? The unimaginable Parabrahman enters an imaginable item of the creation, pervades all over it and identifies with it, so that Parabrahman’s existence has to be accepted. We see only the external imaginable item and its characteristics. Since the information regarding Parabrahman Itself and Its characteristics is not available, we have not known anything about It. It remains unimaginable and yet It gives Its experience to us. It is like the invisible electric current giving its experience through the visible metallic wire. Through which medium does Parabrahman give Its experience? It gives Its experience through the human incarnation. The various mediums through, which Parabrahman gives Its experience are:

The pure awareness, which is called as the original Maya (Suddha Satvam or Mula Maya).
Energetic forms like Brahma, Vishnu and Shiva
The material human form made of the five elements like Krishna or any other human incarnation.
Brahman

When Parabrahman enters, pervades and identifies with the pure awareness, we call it as Brahman from the point of pure awareness. Brahman means the ‘greatest’ and since pure awareness is the greatest item in the creation, you can call it as Brahman. The word Brahman indicates Parabrahman along with pure awareness. The same pure awareness (Mula Maya) becomes Maya [will or wonderful power of God], which consists of the three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Ishwara, who is identified with Maya and this means that Parabrahman is identified with Maya. What is difference between Mula Maya and Maya? The Mula Maya is the pure awareness, which is the knowledge of itself due to the absence of any other item of creation. Since knowledge is Satvam, this Mula Maya is also called as Suddha Satvam or pure awareness. Maya is the awareness of things, which are other than itself. After creation starts, Maya is the knowledge of other things. Thus the awareness or knowledge is in two states:

The awareness of itself [awareness of the awareness itself]
The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the ultimate because the pure awareness is also only an item of creation [It is the first item of creation]. The awareness of itself exists in the state of self-meditation [When a person meditates on the self or Atma, his Atma, which is awareness, is aware of itself alone]. This state disappears in the waking state and dream states. In both these states, the awareness is aware of other things. In deep sleep, both the awareness of itself and the awareness of other things disappear. Therefore, this is the dissolution of pure awareness or the awareness of itself. Therefore pure awareness is not eternal and it cannot be ultimate. The second state of the awareness, in which the awareness is aware of other things, exists in the waking state (Jagrat) and in the dream state (Swapna). This state of awareness of other things disappears in the state of self-meditation as well as in deep sleep and thus such state is also not eternal. Therefore the conclusion is that the awareness in both the states is not eternal. Moreover the energy produced by the respiratory and digestive systems due to oxidation of food, enters the nervous system and is transformed into nervous energy or awareness. Thus it is clearly established in science that awareness has generation or birth. Awareness, which is born, also disappears as said above. Therefore awareness cannot be the Ultimate. [That which has generation and disappearance, is not eternal and cannot be the Ultimate].

This scientific analysis has authority in both the Veda (Annat Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest item of creation can be called as Brahman just as the Veda is also called as Brahman since it is the greatest among scriptures. Therefore Brahman is an incarnation of Parabrahman, which is a combination of the Creator and the greatest item in creation called as awareness. Of course all the three spiritual preachers (Shankara, Ramanuja and Madhva) have ended their analysis in Brahman alone because you cannot cross the ultimate boundary of creation, which is the awareness. Your intelligence, logic or imagination cannot cross the four-dimensional space-time model, which is the creation itself. The finest final realm of the creation is the awareness. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vashishtha Nyaya, which means showing the invisible [extremely dim] Arundhati star by showing the nearmost Vashishtha star. Parabrahman is unimaginable. Awareness is imaginable with the most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman.

Maya and Prakriti

This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts this sankalpa it becomes the Maya [Mula Maya is the standstill pure awareness without any qualitites. When the imaginations or qualitites, which are like waves or disturbances, appear on this Mula Maya, it is called Maya]. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of a daydream [In a daydream the dreamer can control the dream. In a usual dream, one cannot control the dream]. Therefore, Brahman becomes Ishwara, once the imagination starts in awareness. This dream is a daydream and therefore the awareness is controlling the entire imaginary world. The awareness is modified into the imaginary world. The modification is very slight and therefore it can be called as apparent, which means that it is not true (since it is negligible even though it is real) or it can be called as real (since it is true even though negligible). The former view is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

The world is always an imagination for Brahman and there is no question of the imagination becoming an actual materialisation for Brahman. This imagination from the point of Brahman is simultaneously a materialisation for Atman [individual], which is only a drop in the world-ocean. But even this world-ocean is a drop of the Mula Maya. Therefore, due to difference in potency or power, the world is an imagination for Brahman and is a simultaneous materialisation for Atman. Whenever we talk about the world from the point of Brahman we say that the world is made of the three qualities (imaginations). Therefore, from the point of Brahman, Shankara is correct [that creation is apparent] and from the point of the Atman, Ramanuja is correct [that creation is real]. The pure awareness that appears in various living beings in this daydream-like imagination is called Atman, which is a reflection of Brahman. The awareness associated with the three qualities in this dream that appears in various living beings, is called as Jiva who is a reflection of Ishwara. Reflection means a very negligible part. The energy that constitutes the reflected sun in the water is very little compared to the original energy of the sun. Thus there is a quantitative difference and a qualitative similarity between the original and the reflection. Similarly between Brahman and Atman or Ishwara and Jiva there is a lot of quantitative difference although there is a qualitative similarity. This means that a very negligible part of Brahman is Atman and a very negligible part of Ishwara is Jiva.

Remember that Brahman is the first item of creation and therefore the modification starts from the item of creation and not from the Creator. The Creator is Parabrahman, which is unimaginable, and It produced the Mula Maya. Neither Parabrahman nor its generation of Mula Maya [the mechanism of creation of Mula Maya] is imaginable. Only Mula Maya or Brahman is imaginable. The process of generation of the imaginable Brahman from the unimaginable Parabrahman must be unimaginable because we can only understand the process of the generation of one imaginable item from another imaginable item. The imaginary world is like a daydream for Ishwara because the energy that is used in the formation of the world is very negligible compared to the energy of Mula Maya or Brahman. But at the same time, the energy that constitutes the world is very large compared to the energy that constitutes Atman. Thus simultaneously, the world is an imagination for Ishwara and is the materialised greatest reality for Atman. Therefore the imagination itself is a simultaneous materialization, when viewed in a different angle.

The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya alone. Therefore, Parabrahman is unchanged and untouched. The dreamer is unchanged or untouched by the daydream. The reason is that the daydream is the modification of his mind and not of himself. Even the Mula Maya is almost unchanged or untouched because the modification is negligible. The Maya or the imaginary world is negligible compared to Mula Maya. Therefore in the view of Brahman, the material world is just an imagination and is called as Maya. But the world is not an imagination for Atman but is a materialisation for Atman. In the view of Atman the same world is called as Prakriti. Prakriti means a materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously a materialised effect for Atman. Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu Prakritim). When this Atman or Jiva creates a dream, it becomes the creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman.The soul controls its own daydream. But the soul is controlled by Maya, which is the daydream of Brahman. The control of the soul by Maya can be compared to the daydream of the soul in which a living being in the dream is controlled by the mind of the individual. In the night dream [usual dream that we get while sleeping at night] the soul, which is the creator of the dream itself is controlled by the dream. This situation can be compared to Brahman entering His own dream as an incarnation with self-imposed ignorance to enjoy the dream. As the daydreamer controls a living being in his dream, Brahman controls the soul in this world.

What happens when the human incarnation appears in the world? Brahman or Ishwara enters a materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Ishwara is Parabrahman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrahman, there is no difference between Brahman and Ishwara. The same Parabrahman is identified with a human body in this world and appears as a human incarnation. The human body is again a drop in the world-ocean. Therefore, Parabrahman, which is beyond spatial dimensions, is one and the same in Brahman, Ishwara and the human incarnation.

The human body consists of three parts.

The causal body is the pure awareness, which indicates the chittam without the memories. The memories are stored in the pure awareness called chit or Atman. This chit along with the memories is called as chittam or Jiva.
The subtle body that is associated with three qualities called as Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas (mind) and Tamas, ignorance or Ahankara (egoism).
The gross body, which is made of five elements. Remember that the materialised five elements and the three qualities are only simultaneous views from the points of the Brahman and the soul respectively. Therefore, the gross body also appears as imagination to Brahman.
From the point of Brahman the whole world is only made of the three qualities. The human body prepared for the Ishwara to enter [as an incarnation] is not controlled by the rules of Karma Chakra [cycle or law of deeds and results] because this divine human body is not meant for enjoying any fruit of previous deeds. This particular human body is fully under the control of Ishwara or the Lord. As soon as the divine work of that incarnation is over, all the components of the divine body merge into the components of the cosmos (Samudra Ityevam—Veda). In case of other human beings the subtle body goes to the upper world for enquiry and the subsequent enjoyment of fruits of actions. Therefore in the human incarnation, Parabrahman existing along with His Maya, which is called as Ishwara, exists in the human body, which is called as Prakriti.

Whenever the normal works of the human body are to be done, the Prakriti acts as usual. For example when Krishna wants to lift a small pot of milk, this work is done by the human body (Prakriti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakriti acts under the instruction of the Lord. But if Krishna wants to lift a mountain on His finger, His Maya will act. This miracle is wonderful but is partly imaginable. This is a small action of Maya with very little unimaginability. When Krishna showed the world in His mouth, with both Krishna and His mother standing on the earth present in His mouth, it was a completely unimaginable miracle. The former miracle is partially unimaginable, because only the power to lift a mountain present in a boy, is unimaginable. But the process of lifting a mountain by a greater power is imaginable. But in the later miracle the whole concept is unimaginable. All this unimaginability is the characteristic of Parabrahman, since the Veda says that the only knowledge that one can have about Parabrahman is that It is unimaginable.

The meaning of the word Maya is the awareness associated with unimaginability. The characteristic of unimaginability of Maya comes only from Parabrahman. The three qualities [Satvam, Rajas, Tamas] together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakriti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of everything other than Itself. The three qualities are referred to as Jnanam (Knowledge), Kriya (work) and Balam (force). These are Satvam, Tamas and Rajas respectively as said in the Veda (Parasya Shaktih). The unimaginable knowledge called as Prajnanam belongs to Sattva-Maya as seen in preaching the Gita. The unimaginable force to bear the world in the mouth is Tamas-Maya. The unimaginable work to create, rule and destroy this world as shown in the Vishwarupam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are qualitatively similar in having the three qualities. In fact both are one and the same because this world appears in the subtle state of imagination (Maya) to Ishwara and the same world appears as materialised form (Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita). Thus the Lord along with Maya and Prakriti is both Narayana and Nara or Ishwara and Jiva playing with the devotees, since He is integrated as a two-in-one system in the case of the human incarnation. The Prakriti contains awareness or Atman, which is called as Kshetrajna (Kshetrajna Iti—Gita). But the Maya of the Lord in the human incarnation also contains awareness and therefore not only the Atman of Prakriti but also the Suddha Satvam of Maya is awareness and there by the Lord also becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of the Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Shareeram”, which means the body of the Lord alone, and not the body of Arjuna. The statement “Sarva Kshetreshu” means the various human incarnations.

Some scholars have applied this word to the human body of every human being and are misled in concluding that the Lord is present in every human being. If Para Prakriti or Atman is taken to be Purusha, then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you treat Atman also as an item of Prakriti (Para Prakriti is only a sub division of Prakriti), the Lord is called as Purusha (Atha Purushoha—Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His Para Prakriti is modified into the soul. Therefore, this word Para Prakriti indicates His Satvika Maya before modification and thus maintains the world (Ya edam— Gita). If you take the word Para Prakriti as a soul it is against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is modified into the soul.

Parabrahman created Mula Maya or Suddha Sattvam when Parabrahman desired to create this world. The desire itself is Mula Maya or pure awareness. This pure awareness is aware of itself and therefore it is called as Shuddha Sattvam. Now you should not think that Parabrahman is pure awareness. The desire is the characteristic of awareness. Parabrahman can desire even though Parabrahman is not awareness. By the characteristic of desire, you should not conclude that Parabrahman must be awareness. The awareness is an item of creation and your imagination can never cross that final limit of creation, which is pure awareness. With the help of the characteristic ‘desire’, you can end only in Mula Maya, but you cannot cross Mula Maya and touch Parabrahman (Mamamaya Duratyaya—Gita). This proves that Parabrahman is beyond logic. Logic is limited only to the items of creation and cannot touch the Creator or Parabrahman.

This Mula Maya becomes Brahman when Parabrahman pervades and identifies itself with the Mula Maya. Therefore, Brahman is not simply Mula Maya. The Mula Maya itself, before identification with Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat Brahma—Gita). This Mula Maya is the greatest item of all the items of creation and therefore it is twice stressed as great. In fact Mahat means great. The word Brahman also means great. The repetition stresses the greatness of Mula Maya. Now when Parabrahman enters the Mula Maya and pervades all over it, such Mula Maya is called as Brahman, which is referred to by all the three Acharayas (preachers) in their commentaries (Tasmin Garbham—Gita).

One should note that it is the Parabrahman that is preaching the Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to this Brahman. Brahman creates, maintains and destroys the creation. All these three actions are again only due to Parabrahman. But it appears as if Mula Maya is doing all these three actions. Thus, Parabrahman maintains Its secrecy everywhere.

A small drop of the Mula Maya is modified into this world. Now Parabrahman enters the drop and is identified with that drop. This Parabrahman identified with that drop is called as Ishwara. The drop of pure awareness creates the world only due to the Parabrahman in it and this drop in this first stage is called as Lord Brahma. The Parabrahman in this drop during the maintenance is called as Lord Vishnu. The Parabrahman in this drop during the destruction of the world is called as Lord Shiva. Parabrahman in this drop in all the three states is called as Ishwara. Now when a human body is created in the world specifically for the purpose of the human incarnation, Parabrahman enters that specific human body and is called as Lord Krishna. All the actions of Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the root cause for the very creation of Mula Maya or for the very creation of this universe or for all the actions of the human incarnation. Parabrahman is the root cause of all the unimaginable actions of Maya as well as the imaginable actions of Prakriti.

An ordinary human being is a part of Prakriti. All the actions of an ordinary human being are also due to Parabrahman. Here the will of Parabrahman is responsible for any action of the human being. But at the same time the direction of the action is in the hands of human being. Thus Parabrahman is responsible for the action but is not responsible for the fruit of the action of the human beings (Kartaaramapi sarvasya—Gita). A person touches an electric wire in his house and commits suicide. No doubt the electricity sent by the power station is the cause of his death. But the engineer of the power station cannot be punished and such a death is not a murder committed by the engineer. Another wise person is using the same electricity through several appliances and is enjoying a lot. Such a person who is enjoying will not go to the engineer and garland him, praising him for being responsible for his enjoyment. Parabrahman exists in the human incarnation. In the case of an ordinary human being, Parabrahman does not exist in the human being. All the actions of the ordinary human being are done by the will or power of the external Parabrahman alone. This is the difference between the human incarnation and a human being.

The drop of pure awareness or Mula Maya becomes aware of the world, which is different from the rest of Mula Maya. The modification (world) is always different from the cause (Mula Maya). Now this pure awareness in the drop becomes aware of the universe and such awareness is called as Maya. Thus, Brahman is aware of itself and Ishwara is aware of the world. Ishwara is also Brahman because Ishwara is almost simultaneously aware of pure awareness. This ignorance of self-awareness cannot be treated as real ignorance, since it is temporarily and apparently superimposed in order to not contradict the awareness of the world. But Brahman is not Ishwara because after the dissolution of the creation, Brahman is not aware of the creation. After the dissolution of the world, the world becomes a small pulse called as Avyaktam and is stored in Brahman like a small carbon particle existing in a mighty infinite ocean. Such a state of the world can be almost considered to be the state of non-existence of the world. Now only the Brahman, which is the Parabrahman pervading all over the pure awareness remains. In this state, the pure awareness is aware of itself only and not aware of any other thing (world). Therefore such pure awareness is called as Suddha Sattvam.

By this, one should not mistake that Sattvam exists alone. Never can any single quality, out of the three qualities (Sattvam, Rajas & Tamas), exist without the other two. When I say that a single quality exists, the other two qualities also simultaneously exist but we are not concerned about them right now. Suddha Sattvam means pure awareness, which is pure self-knowledge. Awareness or knowledge is only a form of energy, which is always active. Action indicates Rajas. This knowledge [awareness] is unaware of Parabrahman and therefore it is ignorance indicating Tamas. The Gita says that knowledge is pure Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is pure Rajas (Rajah karmani). The Gita also says that ignorance is pure Tamas (Tamastvajnanajam). Therefore all these three qualities are always simultaneously associated in equal potency.

The soul in the human being is called as the causal body (karana shariram) and is also the pure awareness, which is a tiny droplet of Mula Maya. This proves that the soul is also constituted by all these three qualities with equal potency. Thus the creation started with the generation of Mula Maya itself. The creation is always made of the three qualities. The Mula Maya or the soul is in an equilibrium state of the three qualities. The soul can only be a small part of Mula Maya and cannot be a small part of Brahman. Brahman means the infinite ocean of Mula Maya in which Parabrahman has pervaded. The droplet of Mula Maya, which is modified as the creation is not pervaded by Parabrahman. The creation is supported and pervaded only by Mula Maya. Therefore Mula Maya acts as a curtain between Parabrahman and creation. The creation does not touch the Parabrahman at all. The creation is supported by the will of Parabrahman and that will is called as Mula Maya.

When the awareness in the drop is aware of the creation, the Parabrahman present in that drop along with the associated creation is called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of awareness in the state of its awareness of the world is called as Maya. Thus the difference between Mula Maya and Maya is that in the Mula Maya, the awareness is aware of itself and in Maya the awareness is aware of other things, which are items of creation. Thus Ishwara is called as ‘Sakshin’ or observer of the world of the world. When Ishwara becomes Brahman, the awareness of the world disappears and the film show is put off, which is reduced into a reel of the film called as Avyaktam. Now the drop of awareness merges with the ocean. Maya disappears and Mula Maya alone remains.

The creation contains unimaginable actions as shown by the human incarnation, which are specified as Maya. The creation also contains imaginable actions as shown by human beings, which are specified as Prakriti. The Maya along with the Prakriti is Prakriti alone, in the view of the Lord, because even the unimaginable actions are imaginable to the Lord. There is no Maya for the Lord. The Gita says “Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means that the Lord is associated with Maya but that Maya is only Prakriti for Ishwara. Only in the view of human being do both Maya and Prakriti exist separately. Without Prakriti, Maya cannot exist because without reference to imaginable actions there cannot be an unimaginable action. When water flows [downhill], it is imaginable Prakriti. When the water remains standstill [even on a slope], it is unimaginable Maya. Unless the concept of Prakriti exists, the concept of Maya cannot be grasped as different from Prakriti.

...what you posted or not?

[promethean75]

Of course the swami wrote it. Who else would post something like this?

PARABRAHMAN

What does Parabrahman mean? It means something, which is other than Brahman. This word does not directly tell us anything about the nature of Parabrahman, since it is impossible to know Parabrahman. Sages have indicated Parabrahman by negative analysis, which means, discarding every item of the creation (Neti Neti—Veda) [as not being Parabrahman]. The reason for this is that all the Vedas and the Gita say that Parabrahman is so unimaginable that we cannot use even the sentences like “It exists” or “It does not exist” (Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the Parabrahman does not exist at all? Since Parabrahman gives us experience regarding its existence, we have to say that it exists. But we cannot say what It actually is (Asteetyeva—Veda). How is this experience given? The unimaginable Parabrahman enters an imaginable item of the creation, pervades all over it and identifies with it, so that Parabrahman’s existence has to be accepted. We see only the external imaginable item and its characteristics. Since the information regarding Parabrahman Itself and Its characteristics is not available, we have not known anything about It. It remains unimaginable and yet It gives Its experience to us. It is like the invisible electric current giving its experience through the visible metallic wire. Through which medium does Parabrahman give Its experience? It gives Its experience through the human incarnation. The various mediums through, which Parabrahman gives Its experience are:

The pure awareness, which is called as the original Maya (Suddha Satvam or Mula Maya).
Energetic forms like Brahma, Vishnu and Shiva
The material human form made of the five elements like Krishna or any other human incarnation.
Brahman

When Parabrahman enters, pervades and identifies with the pure awareness, we call it as Brahman from the point of pure awareness. Brahman means the ‘greatest’ and since pure awareness is the greatest item in the creation, you can call it as Brahman. The word Brahman indicates Parabrahman along with pure awareness. The same pure awareness (Mula Maya) becomes Maya [will or wonderful power of God], which consists of the three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Ishwara, who is identified with Maya and this means that Parabrahman is identified with Maya. What is difference between Mula Maya and Maya? The Mula Maya is the pure awareness, which is the knowledge of itself due to the absence of any other item of creation. Since knowledge is Satvam, this Mula Maya is also called as Suddha Satvam or pure awareness. Maya is the awareness of things, which are other than itself. After creation starts, Maya is the knowledge of other things. Thus the awareness or knowledge is in two states:

The awareness of itself [awareness of the awareness itself]
The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the ultimate because the pure awareness is also only an item of creation [It is the first item of creation]. The awareness of itself exists in the state of self-meditation [When a person meditates on the self or Atma, his Atma, which is awareness, is aware of itself alone]. This state disappears in the waking state and dream states. In both these states, the awareness is aware of other things. In deep sleep, both the awareness of itself and the awareness of other things disappear. Therefore, this is the dissolution of pure awareness or the awareness of itself. Therefore pure awareness is not eternal and it cannot be ultimate. The second state of the awareness, in which the awareness is aware of other things, exists in the waking state (Jagrat) and in the dream state (Swapna). This state of awareness of other things disappears in the state of self-meditation as well as in deep sleep and thus such state is also not eternal. Therefore the conclusion is that the awareness in both the states is not eternal. Moreover the energy produced by the respiratory and digestive systems due to oxidation of food, enters the nervous system and is transformed into nervous energy or awareness. Thus it is clearly established in science that awareness has generation or birth. Awareness, which is born, also disappears as said above. Therefore awareness cannot be the Ultimate. [That which has generation and disappearance, is not eternal and cannot be the Ultimate].

This scientific analysis has authority in both the Veda (Annat Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest item of creation can be called as Brahman just as the Veda is also called as Brahman since it is the greatest among scriptures. Therefore Brahman is an incarnation of Parabrahman, which is a combination of the Creator and the greatest item in creation called as awareness. Of course all the three spiritual preachers (Shankara, Ramanuja and Madhva) have ended their analysis in Brahman alone because you cannot cross the ultimate boundary of creation, which is the awareness. Your intelligence, logic or imagination cannot cross the four-dimensional space-time model, which is the creation itself. The finest final realm of the creation is the awareness. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vashishtha Nyaya, which means showing the invisible [extremely dim] Arundhati star by showing the nearmost Vashishtha star. Parabrahman is unimaginable. Awareness is imaginable with the most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman.

Maya and Prakriti

This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts this sankalpa it becomes the Maya [Mula Maya is the standstill pure awareness without any qualitites. When the imaginations or qualitites, which are like waves or disturbances, appear on this Mula Maya, it is called Maya]. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of a daydream [In a daydream the dreamer can control the dream. In a usual dream, one cannot control the dream]. Therefore, Brahman becomes Ishwara, once the imagination starts in awareness. This dream is a daydream and therefore the awareness is controlling the entire imaginary world. The awareness is modified into the imaginary world. The modification is very slight and therefore it can be called as apparent, which means that it is not true (since it is negligible even though it is real) or it can be called as real (since it is true even though negligible). The former view is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

The world is always an imagination for Brahman and there is no question of the imagination becoming an actual materialisation for Brahman. This imagination from the point of Brahman is simultaneously a materialisation for Atman [individual], which is only a drop in the world-ocean. But even this world-ocean is a drop of the Mula Maya. Therefore, due to difference in potency or power, the world is an imagination for Brahman and is a simultaneous materialisation for Atman. Whenever we talk about the world from the point of Brahman we say that the world is made of the three qualities (imaginations). Therefore, from the point of Brahman, Shankara is correct [that creation is apparent] and from the point of the Atman, Ramanuja is correct [that creation is real]. The pure awareness that appears in various living beings in this daydream-like imagination is called Atman, which is a reflection of Brahman. The awareness associated with the three qualities in this dream that appears in various living beings, is called as Jiva who is a reflection of Ishwara. Reflection means a very negligible part. The energy that constitutes the reflected sun in the water is very little compared to the original energy of the sun. Thus there is a quantitative difference and a qualitative similarity between the original and the reflection. Similarly between Brahman and Atman or Ishwara and Jiva there is a lot of quantitative difference although there is a qualitative similarity. This means that a very negligible part of Brahman is Atman and a very negligible part of Ishwara is Jiva.

Remember that Brahman is the first item of creation and therefore the modification starts from the item of creation and not from the Creator. The Creator is Parabrahman, which is unimaginable, and It produced the Mula Maya. Neither Parabrahman nor its generation of Mula Maya [the mechanism of creation of Mula Maya] is imaginable. Only Mula Maya or Brahman is imaginable. The process of generation of the imaginable Brahman from the unimaginable Parabrahman must be unimaginable because we can only understand the process of the generation of one imaginable item from another imaginable item. The imaginary world is like a daydream for Ishwara because the energy that is used in the formation of the world is very negligible compared to the energy of Mula Maya or Brahman. But at the same time, the energy that constitutes the world is very large compared to the energy that constitutes Atman. Thus simultaneously, the world is an imagination for Ishwara and is the materialised greatest reality for Atman. Therefore the imagination itself is a simultaneous materialization, when viewed in a different angle.

The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya alone. Therefore, Parabrahman is unchanged and untouched. The dreamer is unchanged or untouched by the daydream. The reason is that the daydream is the modification of his mind and not of himself. Even the Mula Maya is almost unchanged or untouched because the modification is negligible. The Maya or the imaginary world is negligible compared to Mula Maya. Therefore in the view of Brahman, the material world is just an imagination and is called as Maya. But the world is not an imagination for Atman but is a materialisation for Atman. In the view of Atman the same world is called as Prakriti. Prakriti means a materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously a materialised effect for Atman. Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu Prakritim). When this Atman or Jiva creates a dream, it becomes the creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman.The soul controls its own daydream. But the soul is controlled by Maya, which is the daydream of Brahman. The control of the soul by Maya can be compared to the daydream of the soul in which a living being in the dream is controlled by the mind of the individual. In the night dream [usual dream that we get while sleeping at night] the soul, which is the creator of the dream itself is controlled by the dream. This situation can be compared to Brahman entering His own dream as an incarnation with self-imposed ignorance to enjoy the dream. As the daydreamer controls a living being in his dream, Brahman controls the soul in this world.

What happens when the human incarnation appears in the world? Brahman or Ishwara enters a materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Ishwara is Parabrahman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrahman, there is no difference between Brahman and Ishwara. The same Parabrahman is identified with a human body in this world and appears as a human incarnation. The human body is again a drop in the world-ocean. Therefore, Parabrahman, which is beyond spatial dimensions, is one and the same in Brahman, Ishwara and the human incarnation.

The human body consists of three parts.

The causal body is the pure awareness, which indicates the chittam without the memories. The memories are stored in the pure awareness called chit or Atman. This chit along with the memories is called as chittam or Jiva.
The subtle body that is associated with three qualities called as Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas (mind) and Tamas, ignorance or Ahankara (egoism).
The gross body, which is made of five elements. Remember that the materialised five elements and the three qualities are only simultaneous views from the points of the Brahman and the soul respectively. Therefore, the gross body also appears as imagination to Brahman.
From the point of Brahman the whole world is only made of the three qualities. The human body prepared for the Ishwara to enter [as an incarnation] is not controlled by the rules of Karma Chakra [cycle or law of deeds and results] because this divine human body is not meant for enjoying any fruit of previous deeds. This particular human body is fully under the control of Ishwara or the Lord. As soon as the divine work of that incarnation is over, all the components of the divine body merge into the components of the cosmos (Samudra Ityevam—Veda). In case of other human beings the subtle body goes to the upper world for enquiry and the subsequent enjoyment of fruits of actions. Therefore in the human incarnation, Parabrahman existing along with His Maya, which is called as Ishwara, exists in the human body, which is called as Prakriti.

Whenever the normal works of the human body are to be done, the Prakriti acts as usual. For example when Krishna wants to lift a small pot of milk, this work is done by the human body (Prakriti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakriti acts under the instruction of the Lord. But if Krishna wants to lift a mountain on His finger, His Maya will act. This miracle is wonderful but is partly imaginable. This is a small action of Maya with very little unimaginability. When Krishna showed the world in His mouth, with both Krishna and His mother standing on the earth present in His mouth, it was a completely unimaginable miracle. The former miracle is partially unimaginable, because only the power to lift a mountain present in a boy, is unimaginable. But the process of lifting a mountain by a greater power is imaginable. But in the later miracle the whole concept is unimaginable. All this unimaginability is the characteristic of Parabrahman, since the Veda says that the only knowledge that one can have about Parabrahman is that It is unimaginable.

The meaning of the word Maya is the awareness associated with unimaginability. The characteristic of unimaginability of Maya comes only from Parabrahman. The three qualities [Satvam, Rajas, Tamas] together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakriti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of everything other than Itself. The three qualities are referred to as Jnanam (Knowledge), Kriya (work) and Balam (force). These are Satvam, Tamas and Rajas respectively as said in the Veda (Parasya Shaktih). The unimaginable knowledge called as Prajnanam belongs to Sattva-Maya as seen in preaching the Gita. The unimaginable force to bear the world in the mouth is Tamas-Maya. The unimaginable work to create, rule and destroy this world as shown in the Vishwarupam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are qualitatively similar in having the three qualities. In fact both are one and the same because this world appears in the subtle state of imagination (Maya) to Ishwara and the same world appears as materialised form (Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita). Thus the Lord along with Maya and Prakriti is both Narayana and Nara or Ishwara and Jiva playing with the devotees, since He is integrated as a two-in-one system in the case of the human incarnation. The Prakriti contains awareness or Atman, which is called as Kshetrajna (Kshetrajna Iti—Gita). But the Maya of the Lord in the human incarnation also contains awareness and therefore not only the Atman of Prakriti but also the Suddha Satvam of Maya is awareness and there by the Lord also becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of the Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Shareeram”, which means the body of the Lord alone, and not the body of Arjuna. The statement “Sarva Kshetreshu” means the various human incarnations.

Some scholars have applied this word to the human body of every human being and are misled in concluding that the Lord is present in every human being. If Para Prakriti or Atman is taken to be Purusha, then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you treat Atman also as an item of Prakriti (Para Prakriti is only a sub division of Prakriti), the Lord is called as Purusha (Atha Purushoha—Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His Para Prakriti is modified into the soul. Therefore, this word Para Prakriti indicates His Satvika Maya before modification and thus maintains the world (Ya edam— Gita). If you take the word Para Prakriti as a soul it is against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is modified into the soul.

Parabrahman created Mula Maya or Suddha Sattvam when Parabrahman desired to create this world. The desire itself is Mula Maya or pure awareness. This pure awareness is aware of itself and therefore it is called as Shuddha Sattvam. Now you should not think that Parabrahman is pure awareness. The desire is the characteristic of awareness. Parabrahman can desire even though Parabrahman is not awareness. By the characteristic of desire, you should not conclude that Parabrahman must be awareness. The awareness is an item of creation and your imagination can never cross that final limit of creation, which is pure awareness. With the help of the characteristic ‘desire’, you can end only in Mula Maya, but you cannot cross Mula Maya and touch Parabrahman (Mamamaya Duratyaya—Gita). This proves that Parabrahman is beyond logic. Logic is limited only to the items of creation and cannot touch the Creator or Parabrahman.

This Mula Maya becomes Brahman when Parabrahman pervades and identifies itself with the Mula Maya. Therefore, Brahman is not simply Mula Maya. The Mula Maya itself, before identification with Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat Brahma—Gita). This Mula Maya is the greatest item of all the items of creation and therefore it is twice stressed as great. In fact Mahat means great. The word Brahman also means great. The repetition stresses the greatness of Mula Maya. Now when Parabrahman enters the Mula Maya and pervades all over it, such Mula Maya is called as Brahman, which is referred to by all the three Acharayas (preachers) in their commentaries (Tasmin Garbham—Gita).

One should note that it is the Parabrahman that is preaching the Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to this Brahman. Brahman creates, maintains and destroys the creation. All these three actions are again only due to Parabrahman. But it appears as if Mula Maya is doing all these three actions. Thus, Parabrahman maintains Its secrecy everywhere.

A small drop of the Mula Maya is modified into this world. Now Parabrahman enters the drop and is identified with that drop. This Parabrahman identified with that drop is called as Ishwara. The drop of pure awareness creates the world only due to the Parabrahman in it and this drop in this first stage is called as Lord Brahma. The Parabrahman in this drop during the maintenance is called as Lord Vishnu. The Parabrahman in this drop during the destruction of the world is called as Lord Shiva. Parabrahman in this drop in all the three states is called as Ishwara. Now when a human body is created in the world specifically for the purpose of the human incarnation, Parabrahman enters that specific human body and is called as Lord Krishna. All the actions of Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the root cause for the very creation of Mula Maya or for the very creation of this universe or for all the actions of the human incarnation. Parabrahman is the root cause of all the unimaginable actions of Maya as well as the imaginable actions of Prakriti.

An ordinary human being is a part of Prakriti. All the actions of an ordinary human being are also due to Parabrahman. Here the will of Parabrahman is responsible for any action of the human being. But at the same time the direction of the action is in the hands of human being. Thus Parabrahman is responsible for the action but is not responsible for the fruit of the action of the human beings (Kartaaramapi sarvasya—Gita). A person touches an electric wire in his house and commits suicide. No doubt the electricity sent by the power station is the cause of his death. But the engineer of the power station cannot be punished and such a death is not a murder committed by the engineer. Another wise person is using the same electricity through several appliances and is enjoying a lot. Such a person who is enjoying will not go to the engineer and garland him, praising him for being responsible for his enjoyment. Parabrahman exists in the human incarnation. In the case of an ordinary human being, Parabrahman does not exist in the human being. All the actions of the ordinary human being are done by the will or power of the external Parabrahman alone. This is the difference between the human incarnation and a human being.

The drop of pure awareness or Mula Maya becomes aware of the world, which is different from the rest of Mula Maya. The modification (world) is always different from the cause (Mula Maya). Now this pure awareness in the drop becomes aware of the universe and such awareness is called as Maya. Thus, Brahman is aware of itself and Ishwara is aware of the world. Ishwara is also Brahman because Ishwara is almost simultaneously aware of pure awareness. This ignorance of self-awareness cannot be treated as real ignorance, since it is temporarily and apparently superimposed in order to not contradict the awareness of the world. But Brahman is not Ishwara because after the dissolution of the creation, Brahman is not aware of the creation. After the dissolution of the world, the world becomes a small pulse called as Avyaktam and is stored in Brahman like a small carbon particle existing in a mighty infinite ocean. Such a state of the world can be almost considered to be the state of non-existence of the world. Now only the Brahman, which is the Parabrahman pervading all over the pure awareness remains. In this state, the pure awareness is aware of itself only and not aware of any other thing (world). Therefore such pure awareness is called as Suddha Sattvam.

By this, one should not mistake that Sattvam exists alone. Never can any single quality, out of the three qualities (Sattvam, Rajas & Tamas), exist without the other two. When I say that a single quality exists, the other two qualities also simultaneously exist but we are not concerned about them right now. Suddha Sattvam means pure awareness, which is pure self-knowledge. Awareness or knowledge is only a form of energy, which is always active. Action indicates Rajas. This knowledge [awareness] is unaware of Parabrahman and therefore it is ignorance indicating Tamas. The Gita says that knowledge is pure Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is pure Rajas (Rajah karmani). The Gita also says that ignorance is pure Tamas (Tamastvajnanajam). Therefore all these three qualities are always simultaneously associated in equal potency.

The soul in the human being is called as the causal body (karana shariram) and is also the pure awareness, which is a tiny droplet of Mula Maya. This proves that the soul is also constituted by all these three qualities with equal potency. Thus the creation started with the generation of Mula Maya itself. The creation is always made of the three qualities. The Mula Maya or the soul is in an equilibrium state of the three qualities. The soul can only be a small part of Mula Maya and cannot be a small part of Brahman. Brahman means the infinite ocean of Mula Maya in which Parabrahman has pervaded. The droplet of Mula Maya, which is modified as the creation is not pervaded by Parabrahman. The creation is supported and pervaded only by Mula Maya. Therefore Mula Maya acts as a curtain between Parabrahman and creation. The creation does not touch the Parabrahman at all. The creation is supported by the will of Parabrahman and that will is called as Mula Maya.

When the awareness in the drop is aware of the creation, the Parabrahman present in that drop along with the associated creation is called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of awareness in the state of its awareness of the world is called as Maya. Thus the difference between Mula Maya and Maya is that in the Mula Maya, the awareness is aware of itself and in Maya the awareness is aware of other things, which are items of creation. Thus Ishwara is called as ‘Sakshin’ or observer of the world of the world. When Ishwara becomes Brahman, the awareness of the world disappears and the film show is put off, which is reduced into a reel of the film called as Avyaktam. Now the drop of awareness merges with the ocean. Maya disappears and Mula Maya alone remains.

The creation contains unimaginable actions as shown by the human incarnation, which are specified as Maya. The creation also contains imaginable actions as shown by human beings, which are specified as Prakriti. The Maya along with the Prakriti is Prakriti alone, in the view of the Lord, because even the unimaginable actions are imaginable to the Lord. There is no Maya for the Lord. The Gita says “Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means that the Lord is associated with Maya but that Maya is only Prakriti for Ishwara. Only in the view of human being do both Maya and Prakriti exist separately. Without Prakriti, Maya cannot exist because without reference to imaginable actions there cannot be an unimaginable action. When water flows [downhill], it is imaginable Prakriti. When the water remains standstill [even on a slope], it is unimaginable Maya. Unless the concept of Prakriti exists, the concept of Maya cannot be grasped as different from Prakriti.

[iambiguous]

Of course the swami wrote it. Who else would post something like this?

PARABRAHMAN

What does Parabrahman mean? It means something, which is other than Brahman. This word does not directly tell us anything about the nature of Parabrahman, since it is impossible to know Parabrahman. Sages have indicated Parabrahman by negative analysis, which means, discarding every item of the creation (Neti Neti—Veda) [as not being Parabrahman]. The reason for this is that all the Vedas and the Gita say that Parabrahman is so unimaginable that we cannot use even the sentences like “It exists” or “It does not exist” (Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the Parabrahman does not exist at all? Since Parabrahman gives us experience regarding its existence, we have to say that it exists. But we cannot say what It actually is (Asteetyeva—Veda). How is this experience given? The unimaginable Parabrahman enters an imaginable item of the creation, pervades all over it and identifies with it, so that Parabrahman’s existence has to be accepted. We see only the external imaginable item and its characteristics. Since the information regarding Parabrahman Itself and Its characteristics is not available, we have not known anything about It. It remains unimaginable and yet It gives Its experience to us. It is like the invisible electric current giving its experience through the visible metallic wire. Through which medium does Parabrahman give Its experience? It gives Its experience through the human incarnation. The various mediums through, which Parabrahman gives Its experience are:

The pure awareness, which is called as the original Maya (Suddha Satvam or Mula Maya).
Energetic forms like Brahma, Vishnu and Shiva
The material human form made of the five elements like Krishna or any other human incarnation.
Brahman

When Parabrahman enters, pervades and identifies with the pure awareness, we call it as Brahman from the point of pure awareness. Brahman means the ‘greatest’ and since pure awareness is the greatest item in the creation, you can call it as Brahman. The word Brahman indicates Parabrahman along with pure awareness. The same pure awareness (Mula Maya) becomes Maya [will or wonderful power of God], which consists of the three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Ishwara, who is identified with Maya and this means that Parabrahman is identified with Maya. What is difference between Mula Maya and Maya? The Mula Maya is the pure awareness, which is the knowledge of itself due to the absence of any other item of creation. Since knowledge is Satvam, this Mula Maya is also called as Suddha Satvam or pure awareness. Maya is the awareness of things, which are other than itself. After creation starts, Maya is the knowledge of other things. Thus the awareness or knowledge is in two states:

The awareness of itself [awareness of the awareness itself]
The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the ultimate because the pure awareness is also only an item of creation [It is the first item of creation]. The awareness of itself exists in the state of self-meditation [When a person meditates on the self or Atma, his Atma, which is awareness, is aware of itself alone]. This state disappears in the waking state and dream states. In both these states, the awareness is aware of other things. In deep sleep, both the awareness of itself and the awareness of other things disappear. Therefore, this is the dissolution of pure awareness or the awareness of itself. Therefore pure awareness is not eternal and it cannot be ultimate. The second state of the awareness, in which the awareness is aware of other things, exists in the waking state (Jagrat) and in the dream state (Swapna). This state of awareness of other things disappears in the state of self-meditation as well as in deep sleep and thus such state is also not eternal. Therefore the conclusion is that the awareness in both the states is not eternal. Moreover the energy produced by the respiratory and digestive systems due to oxidation of food, enters the nervous system and is transformed into nervous energy or awareness. Thus it is clearly established in science that awareness has generation or birth. Awareness, which is born, also disappears as said above. Therefore awareness cannot be the Ultimate. [That which has generation and disappearance, is not eternal and cannot be the Ultimate].

This scientific analysis has authority in both the Veda (Annat Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest item of creation can be called as Brahman just as the Veda is also called as Brahman since it is the greatest among scriptures. Therefore Brahman is an incarnation of Parabrahman, which is a combination of the Creator and the greatest item in creation called as awareness. Of course all the three spiritual preachers (Shankara, Ramanuja and Madhva) have ended their analysis in Brahman alone because you cannot cross the ultimate boundary of creation, which is the awareness. Your intelligence, logic or imagination cannot cross the four-dimensional space-time model, which is the creation itself. The finest final realm of the creation is the awareness. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vashishtha Nyaya, which means showing the invisible [extremely dim] Arundhati star by showing the nearmost Vashishtha star. Parabrahman is unimaginable. Awareness is imaginable with the most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman.

Maya and Prakriti

This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts this sankalpa it becomes the Maya [Mula Maya is the standstill pure awareness without any qualitites. When the imaginations or qualitites, which are like waves or disturbances, appear on this Mula Maya, it is called Maya]. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of a daydream [In a daydream the dreamer can control the dream. In a usual dream, one cannot control the dream]. Therefore, Brahman becomes Ishwara, once the imagination starts in awareness. This dream is a daydream and therefore the awareness is controlling the entire imaginary world. The awareness is modified into the imaginary world. The modification is very slight and therefore it can be called as apparent, which means that it is not true (since it is negligible even though it is real) or it can be called as real (since it is true even though negligible). The former view is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

The world is always an imagination for Brahman and there is no question of the imagination becoming an actual materialisation for Brahman. This imagination from the point of Brahman is simultaneously a materialisation for Atman [individual], which is only a drop in the world-ocean. But even this world-ocean is a drop of the Mula Maya. Therefore, due to difference in potency or power, the world is an imagination for Brahman and is a simultaneous materialisation for Atman. Whenever we talk about the world from the point of Brahman we say that the world is made of the three qualities (imaginations). Therefore, from the point of Brahman, Shankara is correct [that creation is apparent] and from the point of the Atman, Ramanuja is correct [that creation is real]. The pure awareness that appears in various living beings in this daydream-like imagination is called Atman, which is a reflection of Brahman. The awareness associated with the three qualities in this dream that appears in various living beings, is called as Jiva who is a reflection of Ishwara. Reflection means a very negligible part. The energy that constitutes the reflected sun in the water is very little compared to the original energy of the sun. Thus there is a quantitative difference and a qualitative similarity between the original and the reflection. Similarly between Brahman and Atman or Ishwara and Jiva there is a lot of quantitative difference although there is a qualitative similarity. This means that a very negligible part of Brahman is Atman and a very negligible part of Ishwara is Jiva.

Remember that Brahman is the first item of creation and therefore the modification starts from the item of creation and not from the Creator. The Creator is Parabrahman, which is unimaginable, and It produced the Mula Maya. Neither Parabrahman nor its generation of Mula Maya [the mechanism of creation of Mula Maya] is imaginable. Only Mula Maya or Brahman is imaginable. The process of generation of the imaginable Brahman from the unimaginable Parabrahman must be unimaginable because we can only understand the process of the generation of one imaginable item from another imaginable item. The imaginary world is like a daydream for Ishwara because the energy that is used in the formation of the world is very negligible compared to the energy of Mula Maya or Brahman. But at the same time, the energy that constitutes the world is very large compared to the energy that constitutes Atman. Thus simultaneously, the world is an imagination for Ishwara and is the materialised greatest reality for Atman. Therefore the imagination itself is a simultaneous materialization, when viewed in a different angle.

The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya alone. Therefore, Parabrahman is unchanged and untouched. The dreamer is unchanged or untouched by the daydream. The reason is that the daydream is the modification of his mind and not of himself. Even the Mula Maya is almost unchanged or untouched because the modification is negligible. The Maya or the imaginary world is negligible compared to Mula Maya. Therefore in the view of Brahman, the material world is just an imagination and is called as Maya. But the world is not an imagination for Atman but is a materialisation for Atman. In the view of Atman the same world is called as Prakriti. Prakriti means a materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously a materialised effect for Atman. Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu Prakritim). When this Atman or Jiva creates a dream, it becomes the creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman.The soul controls its own daydream. But the soul is controlled by Maya, which is the daydream of Brahman. The control of the soul by Maya can be compared to the daydream of the soul in which a living being in the dream is controlled by the mind of the individual. In the night dream [usual dream that we get while sleeping at night] the soul, which is the creator of the dream itself is controlled by the dream. This situation can be compared to Brahman entering His own dream as an incarnation with self-imposed ignorance to enjoy the dream. As the daydreamer controls a living being in his dream, Brahman controls the soul in this world.

What happens when the human incarnation appears in the world? Brahman or Ishwara enters a materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Ishwara is Parabrahman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrahman, there is no difference between Brahman and Ishwara. The same Parabrahman is identified with a human body in this world and appears as a human incarnation. The human body is again a drop in the world-ocean. Therefore, Parabrahman, which is beyond spatial dimensions, is one and the same in Brahman, Ishwara and the human incarnation.

The human body consists of three parts.

The causal body is the pure awareness, which indicates the chittam without the memories. The memories are stored in the pure awareness called chit or Atman. This chit along with the memories is called as chittam or Jiva.
The subtle body that is associated with three qualities called as Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas (mind) and Tamas, ignorance or Ahankara (egoism).
The gross body, which is made of five elements. Remember that the materialised five elements and the three qualities are only simultaneous views from the points of the Brahman and the soul respectively. Therefore, the gross body also appears as imagination to Brahman.
From the point of Brahman the whole world is only made of the three qualities. The human body prepared for the Ishwara to enter [as an incarnation] is not controlled by the rules of Karma Chakra [cycle or law of deeds and results] because this divine human body is not meant for enjoying any fruit of previous deeds. This particular human body is fully under the control of Ishwara or the Lord. As soon as the divine work of that incarnation is over, all the components of the divine body merge into the components of the cosmos (Samudra Ityevam—Veda). In case of other human beings the subtle body goes to the upper world for enquiry and the subsequent enjoyment of fruits of actions. Therefore in the human incarnation, Parabrahman existing along with His Maya, which is called as Ishwara, exists in the human body, which is called as Prakriti.

Whenever the normal works of the human body are to be done, the Prakriti acts as usual. For example when Krishna wants to lift a small pot of milk, this work is done by the human body (Prakriti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakriti acts under the instruction of the Lord. But if Krishna wants to lift a mountain on His finger, His Maya will act. This miracle is wonderful but is partly imaginable. This is a small action of Maya with very little unimaginability. When Krishna showed the world in His mouth, with both Krishna and His mother standing on the earth present in His mouth, it was a completely unimaginable miracle. The former miracle is partially unimaginable, because only the power to lift a mountain present in a boy, is unimaginable. But the process of lifting a mountain by a greater power is imaginable. But in the later miracle the whole concept is unimaginable. All this unimaginability is the characteristic of Parabrahman, since the Veda says that the only knowledge that one can have about Parabrahman is that It is unimaginable.

The meaning of the word Maya is the awareness associated with unimaginability. The characteristic of unimaginability of Maya comes only from Parabrahman. The three qualities [Satvam, Rajas, Tamas] together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakriti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of everything other than Itself. The three qualities are referred to as Jnanam (Knowledge), Kriya (work) and Balam (force). These are Satvam, Tamas and Rajas respectively as said in the Veda (Parasya Shaktih). The unimaginable knowledge called as Prajnanam belongs to Sattva-Maya as seen in preaching the Gita. The unimaginable force to bear the world in the mouth is Tamas-Maya. The unimaginable work to create, rule and destroy this world as shown in the Vishwarupam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are qualitatively similar in having the three qualities. In fact both are one and the same because this world appears in the subtle state of imagination (Maya) to Ishwara and the same world appears as materialised form (Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita). Thus the Lord along with Maya and Prakriti is both Narayana and Nara or Ishwara and Jiva playing with the devotees, since He is integrated as a two-in-one system in the case of the human incarnation. The Prakriti contains awareness or Atman, which is called as Kshetrajna (Kshetrajna Iti—Gita). But the Maya of the Lord in the human incarnation also contains awareness and therefore not only the Atman of Prakriti but also the Suddha Satvam of Maya is awareness and there by the Lord also becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of the Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Shareeram”, which means the body of the Lord alone, and not the body of Arjuna. The statement “Sarva Kshetreshu” means the various human incarnations.

Some scholars have applied this word to the human body of every human being and are misled in concluding that the Lord is present in every human being. If Para Prakriti or Atman is taken to be Purusha, then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you treat Atman also as an item of Prakriti (Para Prakriti is only a sub division of Prakriti), the Lord is called as Purusha (Atha Purushoha—Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His Para Prakriti is modified into the soul. Therefore, this word Para Prakriti indicates His Satvika Maya before modification and thus maintains the world (Ya edam— Gita). If you take the word Para Prakriti as a soul it is against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is modified into the soul.

Parabrahman created Mula Maya or Suddha Sattvam when Parabrahman desired to create this world. The desire itself is Mula Maya or pure awareness. This pure awareness is aware of itself and therefore it is called as Shuddha Sattvam. Now you should not think that Parabrahman is pure awareness. The desire is the characteristic of awareness. Parabrahman can desire even though Parabrahman is not awareness. By the characteristic of desire, you should not conclude that Parabrahman must be awareness. The awareness is an item of creation and your imagination can never cross that final limit of creation, which is pure awareness. With the help of the characteristic ‘desire’, you can end only in Mula Maya, but you cannot cross Mula Maya and touch Parabrahman (Mamamaya Duratyaya—Gita). This proves that Parabrahman is beyond logic. Logic is limited only to the items of creation and cannot touch the Creator or Parabrahman.

This Mula Maya becomes Brahman when Parabrahman pervades and identifies itself with the Mula Maya. Therefore, Brahman is not simply Mula Maya. The Mula Maya itself, before identification with Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat Brahma—Gita). This Mula Maya is the greatest item of all the items of creation and therefore it is twice stressed as great. In fact Mahat means great. The word Brahman also means great. The repetition stresses the greatness of Mula Maya. Now when Parabrahman enters the Mula Maya and pervades all over it, such Mula Maya is called as Brahman, which is referred to by all the three Acharayas (preachers) in their commentaries (Tasmin Garbham—Gita).

One should note that it is the Parabrahman that is preaching the Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to this Brahman. Brahman creates, maintains and destroys the creation. All these three actions are again only due to Parabrahman. But it appears as if Mula Maya is doing all these three actions. Thus, Parabrahman maintains Its secrecy everywhere.

A small drop of the Mula Maya is modified into this world. Now Parabrahman enters the drop and is identified with that drop. This Parabrahman identified with that drop is called as Ishwara. The drop of pure awareness creates the world only due to the Parabrahman in it and this drop in this first stage is called as Lord Brahma. The Parabrahman in this drop during the maintenance is called as Lord Vishnu. The Parabrahman in this drop during the destruction of the world is called as Lord Shiva. Parabrahman in this drop in all the three states is called as Ishwara. Now when a human body is created in the world specifically for the purpose of the human incarnation, Parabrahman enters that specific human body and is called as Lord Krishna. All the actions of Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the root cause for the very creation of Mula Maya or for the very creation of this universe or for all the actions of the human incarnation. Parabrahman is the root cause of all the unimaginable actions of Maya as well as the imaginable actions of Prakriti.

An ordinary human being is a part of Prakriti. All the actions of an ordinary human being are also due to Parabrahman. Here the will of Parabrahman is responsible for any action of the human being. But at the same time the direction of the action is in the hands of human being. Thus Parabrahman is responsible for the action but is not responsible for the fruit of the action of the human beings (Kartaaramapi sarvasya—Gita). A person touches an electric wire in his house and commits suicide. No doubt the electricity sent by the power station is the cause of his death. But the engineer of the power station cannot be punished and such a death is not a murder committed by the engineer. Another wise person is using the same electricity through several appliances and is enjoying a lot. Such a person who is enjoying will not go to the engineer and garland him, praising him for being responsible for his enjoyment. Parabrahman exists in the human incarnation. In the case of an ordinary human being, Parabrahman does not exist in the human being. All the actions of the ordinary human being are done by the will or power of the external Parabrahman alone. This is the difference between the human incarnation and a human being.

The drop of pure awareness or Mula Maya becomes aware of the world, which is different from the rest of Mula Maya. The modification (world) is always different from the cause (Mula Maya). Now this pure awareness in the drop becomes aware of the universe and such awareness is called as Maya. Thus, Brahman is aware of itself and Ishwara is aware of the world. Ishwara is also Brahman because Ishwara is almost simultaneously aware of pure awareness. This ignorance of self-awareness cannot be treated as real ignorance, since it is temporarily and apparently superimposed in order to not contradict the awareness of the world. But Brahman is not Ishwara because after the dissolution of the creation, Brahman is not aware of the creation. After the dissolution of the world, the world becomes a small pulse called as Avyaktam and is stored in Brahman like a small carbon particle existing in a mighty infinite ocean. Such a state of the world can be almost considered to be the state of non-existence of the world. Now only the Brahman, which is the Parabrahman pervading all over the pure awareness remains. In this state, the pure awareness is aware of itself only and not aware of any other thing (world). Therefore such pure awareness is called as Suddha Sattvam.

By this, one should not mistake that Sattvam exists alone. Never can any single quality, out of the three qualities (Sattvam, Rajas & Tamas), exist without the other two. When I say that a single quality exists, the other two qualities also simultaneously exist but we are not concerned about them right now. Suddha Sattvam means pure awareness, which is pure self-knowledge. Awareness or knowledge is only a form of energy, which is always active. Action indicates Rajas. This knowledge [awareness] is unaware of Parabrahman and therefore it is ignorance indicating Tamas. The Gita says that knowledge is pure Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is pure Rajas (Rajah karmani). The Gita also says that ignorance is pure Tamas (Tamastvajnanajam). Therefore all these three qualities are always simultaneously associated in equal potency.

The soul in the human being is called as the causal body (karana shariram) and is also the pure awareness, which is a tiny droplet of Mula Maya. This proves that the soul is also constituted by all these three qualities with equal potency. Thus the creation started with the generation of Mula Maya itself. The creation is always made of the three qualities. The Mula Maya or the soul is in an equilibrium state of the three qualities. The soul can only be a small part of Mula Maya and cannot be a small part of Brahman. Brahman means the infinite ocean of Mula Maya in which Parabrahman has pervaded. The droplet of Mula Maya, which is modified as the creation is not pervaded by Parabrahman. The creation is supported and pervaded only by Mula Maya. Therefore Mula Maya acts as a curtain between Parabrahman and creation. The creation does not touch the Parabrahman at all. The creation is supported by the will of Parabrahman and that will is called as Mula Maya.

When the awareness in the drop is aware of the creation, the Parabrahman present in that drop along with the associated creation is called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of awareness in the state of its awareness of the world is called as Maya. Thus the difference between Mula Maya and Maya is that in the Mula Maya, the awareness is aware of itself and in Maya the awareness is aware of other things, which are items of creation. Thus Ishwara is called as ‘Sakshin’ or observer of the world of the world. When Ishwara becomes Brahman, the awareness of the world disappears and the film show is put off, which is reduced into a reel of the film called as Avyaktam. Now the drop of awareness merges with the ocean. Maya disappears and Mula Maya alone remains.

The creation contains unimaginable actions as shown by the human incarnation, which are specified as Maya. The creation also contains imaginable actions as shown by human beings, which are specified as Prakriti. The Maya along with the Prakriti is Prakriti alone, in the view of the Lord, because even the unimaginable actions are imaginable to the Lord. There is no Maya for the Lord. The Gita says “Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means that the Lord is associated with Maya but that Maya is only Prakriti for Ishwara. Only in the view of human being do both Maya and Prakriti exist separately. Without Prakriti, Maya cannot exist because without reference to imaginable actions there cannot be an unimaginable action. When water flows [downhill], it is imaginable Prakriti. When the water remains standstill [even on a slope], it is unimaginable Maya. Unless the concept of Prakriti exists, the concept of Maya cannot be grasped as different from Prakriti.

Indeed, that bears repeating:

Of course the swami wrote it. Who else would post something like this?

PARABRAHMAN

What does Parabrahman mean? It means something, which is other than Brahman. This word does not directly tell us anything about the nature of Parabrahman, since it is impossible to know Parabrahman. Sages have indicated Parabrahman by negative analysis, which means, discarding every item of the creation (Neti Neti—Veda) [as not being Parabrahman]. The reason for this is that all the Vedas and the Gita say that Parabrahman is so unimaginable that we cannot use even the sentences like “It exists” or “It does not exist” (Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the Parabrahman does not exist at all? Since Parabrahman gives us experience regarding its existence, we have to say that it exists. But we cannot say what It actually is (Asteetyeva—Veda). How is this experience given? The unimaginable Parabrahman enters an imaginable item of the creation, pervades all over it and identifies with it, so that Parabrahman’s existence has to be accepted. We see only the external imaginable item and its characteristics. Since the information regarding Parabrahman Itself and Its characteristics is not available, we have not known anything about It. It remains unimaginable and yet It gives Its experience to us. It is like the invisible electric current giving its experience through the visible metallic wire. Through which medium does Parabrahman give Its experience? It gives Its experience through the human incarnation. The various mediums through, which Parabrahman gives Its experience are:

The pure awareness, which is called as the original Maya (Suddha Satvam or Mula Maya).
Energetic forms like Brahma, Vishnu and Shiva
The material human form made of the five elements like Krishna or any other human incarnation.
Brahman

When Parabrahman enters, pervades and identifies with the pure awareness, we call it as Brahman from the point of pure awareness. Brahman means the ‘greatest’ and since pure awareness is the greatest item in the creation, you can call it as Brahman. The word Brahman indicates Parabrahman along with pure awareness. The same pure awareness (Mula Maya) becomes Maya [will or wonderful power of God], which consists of the three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Ishwara, who is identified with Maya and this means that Parabrahman is identified with Maya. What is difference between Mula Maya and Maya? The Mula Maya is the pure awareness, which is the knowledge of itself due to the absence of any other item of creation. Since knowledge is Satvam, this Mula Maya is also called as Suddha Satvam or pure awareness. Maya is the awareness of things, which are other than itself. After creation starts, Maya is the knowledge of other things. Thus the awareness or knowledge is in two states:

The awareness of itself [awareness of the awareness itself]
The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the ultimate because the pure awareness is also only an item of creation [It is the first item of creation]. The awareness of itself exists in the state of self-meditation [When a person meditates on the self or Atma, his Atma, which is awareness, is aware of itself alone]. This state disappears in the waking state and dream states. In both these states, the awareness is aware of other things. In deep sleep, both the awareness of itself and the awareness of other things disappear. Therefore, this is the dissolution of pure awareness or the awareness of itself. Therefore pure awareness is not eternal and it cannot be ultimate. The second state of the awareness, in which the awareness is aware of other things, exists in the waking state (Jagrat) and in the dream state (Swapna). This state of awareness of other things disappears in the state of self-meditation as well as in deep sleep and thus such state is also not eternal. Therefore the conclusion is that the awareness in both the states is not eternal. Moreover the energy produced by the respiratory and digestive systems due to oxidation of food, enters the nervous system and is transformed into nervous energy or awareness. Thus it is clearly established in science that awareness has generation or birth. Awareness, which is born, also disappears as said above. Therefore awareness cannot be the Ultimate. [That which has generation and disappearance, is not eternal and cannot be the Ultimate].

This scientific analysis has authority in both the Veda (Annat Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest item of creation can be called as Brahman just as the Veda is also called as Brahman since it is the greatest among scriptures. Therefore Brahman is an incarnation of Parabrahman, which is a combination of the Creator and the greatest item in creation called as awareness. Of course all the three spiritual preachers (Shankara, Ramanuja and Madhva) have ended their analysis in Brahman alone because you cannot cross the ultimate boundary of creation, which is the awareness. Your intelligence, logic or imagination cannot cross the four-dimensional space-time model, which is the creation itself. The finest final realm of the creation is the awareness. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vashishtha Nyaya, which means showing the invisible [extremely dim] Arundhati star by showing the nearmost Vashishtha star. Parabrahman is unimaginable. Awareness is imaginable with the most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman.

Maya and Prakriti

This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts this sankalpa it becomes the Maya [Mula Maya is the standstill pure awareness without any qualitites. When the imaginations or qualitites, which are like waves or disturbances, appear on this Mula Maya, it is called Maya]. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of a daydream [In a daydream the dreamer can control the dream. In a usual dream, one cannot control the dream]. Therefore, Brahman becomes Ishwara, once the imagination starts in awareness. This dream is a daydream and therefore the awareness is controlling the entire imaginary world. The awareness is modified into the imaginary world. The modification is very slight and therefore it can be called as apparent, which means that it is not true (since it is negligible even though it is real) or it can be called as real (since it is true even though negligible). The former view is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

The world is always an imagination for Brahman and there is no question of the imagination becoming an actual materialisation for Brahman. This imagination from the point of Brahman is simultaneously a materialisation for Atman [individual], which is only a drop in the world-ocean. But even this world-ocean is a drop of the Mula Maya. Therefore, due to difference in potency or power, the world is an imagination for Brahman and is a simultaneous materialisation for Atman. Whenever we talk about the world from the point of Brahman we say that the world is made of the three qualities (imaginations). Therefore, from the point of Brahman, Shankara is correct [that creation is apparent] and from the point of the Atman, Ramanuja is correct [that creation is real]. The pure awareness that appears in various living beings in this daydream-like imagination is called Atman, which is a reflection of Brahman. The awareness associated with the three qualities in this dream that appears in various living beings, is called as Jiva who is a reflection of Ishwara. Reflection means a very negligible part. The energy that constitutes the reflected sun in the water is very little compared to the original energy of the sun. Thus there is a quantitative difference and a qualitative similarity between the original and the reflection. Similarly between Brahman and Atman or Ishwara and Jiva there is a lot of quantitative difference although there is a qualitative similarity. This means that a very negligible part of Brahman is Atman and a very negligible part of Ishwara is Jiva.

Remember that Brahman is the first item of creation and therefore the modification starts from the item of creation and not from the Creator. The Creator is Parabrahman, which is unimaginable, and It produced the Mula Maya. Neither Parabrahman nor its generation of Mula Maya [the mechanism of creation of Mula Maya] is imaginable. Only Mula Maya or Brahman is imaginable. The process of generation of the imaginable Brahman from the unimaginable Parabrahman must be unimaginable because we can only understand the process of the generation of one imaginable item from another imaginable item. The imaginary world is like a daydream for Ishwara because the energy that is used in the formation of the world is very negligible compared to the energy of Mula Maya or Brahman. But at the same time, the energy that constitutes the world is very large compared to the energy that constitutes Atman. Thus simultaneously, the world is an imagination for Ishwara and is the materialised greatest reality for Atman. Therefore the imagination itself is a simultaneous materialization, when viewed in a different angle.

The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya alone. Therefore, Parabrahman is unchanged and untouched. The dreamer is unchanged or untouched by the daydream. The reason is that the daydream is the modification of his mind and not of himself. Even the Mula Maya is almost unchanged or untouched because the modification is negligible. The Maya or the imaginary world is negligible compared to Mula Maya. Therefore in the view of Brahman, the material world is just an imagination and is called as Maya. But the world is not an imagination for Atman but is a materialisation for Atman. In the view of Atman the same world is called as Prakriti. Prakriti means a materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously a materialised effect for Atman. Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu Prakritim). When this Atman or Jiva creates a dream, it becomes the creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman.The soul controls its own daydream. But the soul is controlled by Maya, which is the daydream of Brahman. The control of the soul by Maya can be compared to the daydream of the soul in which a living being in the dream is controlled by the mind of the individual. In the night dream [usual dream that we get while sleeping at night] the soul, which is the creator of the dream itself is controlled by the dream. This situation can be compared to Brahman entering His own dream as an incarnation with self-imposed ignorance to enjoy the dream. As the daydreamer controls a living being in his dream, Brahman controls the soul in this world.

What happens when the human incarnation appears in the world? Brahman or Ishwara enters a materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Ishwara is Parabrahman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrahman, there is no difference between Brahman and Ishwara. The same Parabrahman is identified with a human body in this world and appears as a human incarnation. The human body is again a drop in the world-ocean. Therefore, Parabrahman, which is beyond spatial dimensions, is one and the same in Brahman, Ishwara and the human incarnation.

The human body consists of three parts.

The causal body is the pure awareness, which indicates the chittam without the memories. The memories are stored in the pure awareness called chit or Atman. This chit along with the memories is called as chittam or Jiva.
The subtle body that is associated with three qualities called as Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas (mind) and Tamas, ignorance or Ahankara (egoism).
The gross body, which is made of five elements. Remember that the materialised five elements and the three qualities are only simultaneous views from the points of the Brahman and the soul respectively. Therefore, the gross body also appears as imagination to Brahman.
From the point of Brahman the whole world is only made of the three qualities. The human body prepared for the Ishwara to enter [as an incarnation] is not controlled by the rules of Karma Chakra [cycle or law of deeds and results] because this divine human body is not meant for enjoying any fruit of previous deeds. This particular human body is fully under the control of Ishwara or the Lord. As soon as the divine work of that incarnation is over, all the components of the divine body merge into the components of the cosmos (Samudra Ityevam—Veda). In case of other human beings the subtle body goes to the upper world for enquiry and the subsequent enjoyment of fruits of actions. Therefore in the human incarnation, Parabrahman existing along with His Maya, which is called as Ishwara, exists in the human body, which is called as Prakriti.

Whenever the normal works of the human body are to be done, the Prakriti acts as usual. For example when Krishna wants to lift a small pot of milk, this work is done by the human body (Prakriti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakriti acts under the instruction of the Lord. But if Krishna wants to lift a mountain on His finger, His Maya will act. This miracle is wonderful but is partly imaginable. This is a small action of Maya with very little unimaginability. When Krishna showed the world in His mouth, with both Krishna and His mother standing on the earth present in His mouth, it was a completely unimaginable miracle. The former miracle is partially unimaginable, because only the power to lift a mountain present in a boy, is unimaginable. But the process of lifting a mountain by a greater power is imaginable. But in the later miracle the whole concept is unimaginable. All this unimaginability is the characteristic of Parabrahman, since the Veda says that the only knowledge that one can have about Parabrahman is that It is unimaginable.

The meaning of the word Maya is the awareness associated with unimaginability. The characteristic of unimaginability of Maya comes only from Parabrahman. The three qualities [Satvam, Rajas, Tamas] together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakriti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of everything other than Itself. The three qualities are referred to as Jnanam (Knowledge), Kriya (work) and Balam (force). These are Satvam, Tamas and Rajas respectively as said in the Veda (Parasya Shaktih). The unimaginable knowledge called as Prajnanam belongs to Sattva-Maya as seen in preaching the Gita. The unimaginable force to bear the world in the mouth is Tamas-Maya. The unimaginable work to create, rule and destroy this world as shown in the Vishwarupam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are qualitatively similar in having the three qualities. In fact both are one and the same because this world appears in the subtle state of imagination (Maya) to Ishwara and the same world appears as materialised form (Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita). Thus the Lord along with Maya and Prakriti is both Narayana and Nara or Ishwara and Jiva playing with the devotees, since He is integrated as a two-in-one system in the case of the human incarnation. The Prakriti contains awareness or Atman, which is called as Kshetrajna (Kshetrajna Iti—Gita). But the Maya of the Lord in the human incarnation also contains awareness and therefore not only the Atman of Prakriti but also the Suddha Satvam of Maya is awareness and there by the Lord also becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of the Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Shareeram”, which means the body of the Lord alone, and not the body of Arjuna. The statement “Sarva Kshetreshu” means the various human incarnations.

Some scholars have applied this word to the human body of every human being and are misled in concluding that the Lord is present in every human being. If Para Prakriti or Atman is taken to be Purusha, then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you treat Atman also as an item of Prakriti (Para Prakriti is only a sub division of Prakriti), the Lord is called as Purusha (Atha Purushoha—Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His Para Prakriti is modified into the soul. Therefore, this word Para Prakriti indicates His Satvika Maya before modification and thus maintains the world (Ya edam— Gita). If you take the word Para Prakriti as a soul it is against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is modified into the soul.

Parabrahman created Mula Maya or Suddha Sattvam when Parabrahman desired to create this world. The desire itself is Mula Maya or pure awareness. This pure awareness is aware of itself and therefore it is called as Shuddha Sattvam. Now you should not think that Parabrahman is pure awareness. The desire is the characteristic of awareness. Parabrahman can desire even though Parabrahman is not awareness. By the characteristic of desire, you should not conclude that Parabrahman must be awareness. The awareness is an item of creation and your imagination can never cross that final limit of creation, which is pure awareness. With the help of the characteristic ‘desire’, you can end only in Mula Maya, but you cannot cross Mula Maya and touch Parabrahman (Mamamaya Duratyaya—Gita). This proves that Parabrahman is beyond logic. Logic is limited only to the items of creation and cannot touch the Creator or Parabrahman.

This Mula Maya becomes Brahman when Parabrahman pervades and identifies itself with the Mula Maya. Therefore, Brahman is not simply Mula Maya. The Mula Maya itself, before identification with Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat Brahma—Gita). This Mula Maya is the greatest item of all the items of creation and therefore it is twice stressed as great. In fact Mahat means great. The word Brahman also means great. The repetition stresses the greatness of Mula Maya. Now when Parabrahman enters the Mula Maya and pervades all over it, such Mula Maya is called as Brahman, which is referred to by all the three Acharayas (preachers) in their commentaries (Tasmin Garbham—Gita).

One should note that it is the Parabrahman that is preaching the Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to this Brahman. Brahman creates, maintains and destroys the creation. All these three actions are again only due to Parabrahman. But it appears as if Mula Maya is doing all these three actions. Thus, Parabrahman maintains Its secrecy everywhere.

A small drop of the Mula Maya is modified into this world. Now Parabrahman enters the drop and is identified with that drop. This Parabrahman identified with that drop is called as Ishwara. The drop of pure awareness creates the world only due to the Parabrahman in it and this drop in this first stage is called as Lord Brahma. The Parabrahman in this drop during the maintenance is called as Lord Vishnu. The Parabrahman in this drop during the destruction of the world is called as Lord Shiva. Parabrahman in this drop in all the three states is called as Ishwara. Now when a human body is created in the world specifically for the purpose of the human incarnation, Parabrahman enters that specific human body and is called as Lord Krishna. All the actions of Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the root cause for the very creation of Mula Maya or for the very creation of this universe or for all the actions of the human incarnation. Parabrahman is the root cause of all the unimaginable actions of Maya as well as the imaginable actions of Prakriti.

An ordinary human being is a part of Prakriti. All the actions of an ordinary human being are also due to Parabrahman. Here the will of Parabrahman is responsible for any action of the human being. But at the same time the direction of the action is in the hands of human being. Thus Parabrahman is responsible for the action but is not responsible for the fruit of the action of the human beings (Kartaaramapi sarvasya—Gita). A person touches an electric wire in his house and commits suicide. No doubt the electricity sent by the power station is the cause of his death. But the engineer of the power station cannot be punished and such a death is not a murder committed by the engineer. Another wise person is using the same electricity through several appliances and is enjoying a lot. Such a person who is enjoying will not go to the engineer and garland him, praising him for being responsible for his enjoyment. Parabrahman exists in the human incarnation. In the case of an ordinary human being, Parabrahman does not exist in the human being. All the actions of the ordinary human being are done by the will or power of the external Parabrahman alone. This is the difference between the human incarnation and a human being.

The drop of pure awareness or Mula Maya becomes aware of the world, which is different from the rest of Mula Maya. The modification (world) is always different from the cause (Mula Maya). Now this pure awareness in the drop becomes aware of the universe and such awareness is called as Maya. Thus, Brahman is aware of itself and Ishwara is aware of the world. Ishwara is also Brahman because Ishwara is almost simultaneously aware of pure awareness. This ignorance of self-awareness cannot be treated as real ignorance, since it is temporarily and apparently superimposed in order to not contradict the awareness of the world. But Brahman is not Ishwara because after the dissolution of the creation, Brahman is not aware of the creation. After the dissolution of the world, the world becomes a small pulse called as Avyaktam and is stored in Brahman like a small carbon particle existing in a mighty infinite ocean. Such a state of the world can be almost considered to be the state of non-existence of the world. Now only the Brahman, which is the Parabrahman pervading all over the pure awareness remains. In this state, the pure awareness is aware of itself only and not aware of any other thing (world). Therefore such pure awareness is called as Suddha Sattvam.

By this, one should not mistake that Sattvam exists alone. Never can any single quality, out of the three qualities (Sattvam, Rajas & Tamas), exist without the other two. When I say that a single quality exists, the other two qualities also simultaneously exist but we are not concerned about them right now. Suddha Sattvam means pure awareness, which is pure self-knowledge. Awareness or knowledge is only a form of energy, which is always active. Action indicates Rajas. This knowledge [awareness] is unaware of Parabrahman and therefore it is ignorance indicating Tamas. The Gita says that knowledge is pure Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is pure Rajas (Rajah karmani). The Gita also says that ignorance is pure Tamas (Tamastvajnanajam). Therefore all these three qualities are always simultaneously associated in equal potency.

The soul in the human being is called as the causal body (karana shariram) and is also the pure awareness, which is a tiny droplet of Mula Maya. This proves that the soul is also constituted by all these three qualities with equal potency. Thus the creation started with the generation of Mula Maya itself. The creation is always made of the three qualities. The Mula Maya or the soul is in an equilibrium state of the three qualities. The soul can only be a small part of Mula Maya and cannot be a small part of Brahman. Brahman means the infinite ocean of Mula Maya in which Parabrahman has pervaded. The droplet of Mula Maya, which is modified as the creation is not pervaded by Parabrahman. The creation is supported and pervaded only by Mula Maya. Therefore Mula Maya acts as a curtain between Parabrahman and creation. The creation does not touch the Parabrahman at all. The creation is supported by the will of Parabrahman and that will is called as Mula Maya.

When the awareness in the drop is aware of the creation, the Parabrahman present in that drop along with the associated creation is called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of awareness in the state of its awareness of the world is called as Maya. Thus the difference between Mula Maya and Maya is that in the Mula Maya, the awareness is aware of itself and in Maya the awareness is aware of other things, which are items of creation. Thus Ishwara is called as ‘Sakshin’ or observer of the world of the world. When Ishwara becomes Brahman, the awareness of the world disappears and the film show is put off, which is reduced into a reel of the film called as Avyaktam. Now the drop of awareness merges with the ocean. Maya disappears and Mula Maya alone remains.

The creation contains unimaginable actions as shown by the human incarnation, which are specified as Maya. The creation also contains imaginable actions as shown by human beings, which are specified as Prakriti. The Maya along with the Prakriti is Prakriti alone, in the view of the Lord, because even the unimaginable actions are imaginable to the Lord. There is no Maya for the Lord. The Gita says “Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means that the Lord is associated with Maya but that Maya is only Prakriti for Ishwara. Only in the view of human being do both Maya and Prakriti exist separately. Without Prakriti, Maya cannot exist because without reference to imaginable actions there cannot be an unimaginable action. When water flows [downhill], it is imaginable Prakriti. When the water remains standstill [even on a slope], it is unimaginable Maya. Unless the concept of Prakriti exists, the concept of Maya cannot be grasped as different from Prakriti.

[Iwannaplato]

Parabrahma is the most abstract thing possible. Something without attributes, but, yeah perfect
To some it's Shiva
others Krishna
others Vishnu.

Take the word Parabrahma away and you can still say everything you have ever wanted to.
Add the word Parabrahma and you gain no new ability to meditate, get food or money, find love, be a good person, train dogs or speak Spanish.
It's a theologian word.
Busy work.
Spiritual wanking.

[dattaswami]

Parabrahma is the most abstract thing possible. Something without attributes, but, yeah perfect

The word ‘Digambara’ certainly means undressed only. This word should not be taken in its literal sense and such literal sense results in concluding that Lord Datta appears undressed. This is the climax of madness and such misinterpretation results in practice of some devotees moving undressed under the name Avadhuta. Even if we assume that Datta is undressed, can one become Datta by simply leaving the dress? Can a beggar become king by putting a crown obtained from drama-dress-company?

Actually, undressing Datta means unexpressed Datta. The logic here is that any person undressed does not express himself to any other person in this world. The ethical scripture also says that one’s own undressed body should not be even viewed by himself/herself. In such case, how others can view the naked body of anybody? Therefore, the literal sense should not be taken here, which is condemned by the ethical scripture. Only spiritual sense should be taken to understand a great sacred concept of the most pious God.

The spiritual sense here is: Undressed God means unexpressed God only. Datta, Digambara, means God not expressed to eyes, mind, intelligence, logic and even any imagination of brain of not only human beings but also even angels. Yama says to Nachaketa that even angels were unable to understand the Absolute God. The only conclusion arrived by the angels is: Yama says that the only knowledge of God is that He is unknown and unknowable to anyone, yet, exists. The Veda says in several places that God is beyond words, mind, intelligence and any logic. Even the Gita says that no one knows God. The Veda says that the knower of God is God Himself. Even the Brahma Sutra says that direct knowledge of God is impossible and only the possible indirect knowledge is that God is creator, maintainer and destroyer of this universe. Therefore, God is proved beyond doubt that He is unimaginable being beyond space having no spatial dimensions. Space cannot exist in God being generator of space.

The absolute unimaginable God is not expressed even to imagination, not to speak of eyes. Such unexpressed God is compared to an undressed person, who will not express himself to anybody in such state. Due to this simile, the unexpressed and unimaginable God is called as undressed Datta. It is only a simile and not the real concept.

Any person expresses himself to public only when he is dressed. Therefore, the word dressed is simile to the expressed God. It does not literal mean that the unimaginable God is expressed to devotees after wearing some dress. The spiritual meaning is that the unimaginable God expresses Himself to the souls through a medium that is visible to the souls. The angels in the upper world see the unimaginable God expressed in energetic body like Brahma, Vishnu, Shiva, Divine Father etc. The human beings on the earth see the unimaginable God expressed through a materialized medium (human body) as Rama, Krishna, Jesus, Mohammad, Buddha etc. The energetic body can be compared to the silk dress and materialized human body can be compared to the cotton dress. The bearer of any dress is the same unimaginable God and hence there is no difference between Narayana and Krishna or divine Father and Jesus.

Hence, one must understand the spiritual sense in the background and not the external literal sense, which is climax of ignorance and foolishness.

[Iwannaplato]

Parabrahma is the most abstract thing possible. Something without attributes, but, yeah perfect

The word ‘Digambara’ certainly means undressed only. This word should not be taken in its literal sense and such literal sense results in concluding that Lord Datta appears undressed. This is the climax of madness and such misinterpretation results in practice of some devotees moving undressed under the name Avadhuta. Even if we assume that Datta is undressed, can one become Datta by simply leaving the dress? Can a beggar become king by putting a crown obtained from drama-dress-company?

Actually, undressing Datta means unexpressed Datta. The logic here is that any person undressed does not express himself to any other person in this world. The ethical scripture also says that one’s own undressed body should not be even viewed by himself/herself. In such case, how others can view the naked body of anybody? Therefore, the literal sense should not be taken here, which is condemned by the ethical scripture. Only spiritual sense should be taken to understand a great sacred concept of the most pious God.

The spiritual sense here is: Undressed God means unexpressed God only. Datta, Digambara, means God not expressed to eyes, mind, intelligence, logic and even any imagination of brain of not only human beings but also even angels. Yama says to Nachaketa that even angels were unable to understand the Absolute God. The only conclusion arrived by the angels is: Yama says that the only knowledge of God is that He is unknown and unknowable to anyone, yet, exists. The Veda says in several places that God is beyond words, mind, intelligence and any logic. Even the Gita says that no one knows God. The Veda says that the knower of God is God Himself. Even the Brahma Sutra says that direct knowledge of God is impossible and only the possible indirect knowledge is that God is creator, maintainer and destroyer of this universe. Therefore, God is proved beyond doubt that He is unimaginable being beyond space having no spatial dimensions. Space cannot exist in God being generator of space.

The absolute unimaginable God is not expressed even to imagination, not to speak of eyes. Such unexpressed God is compared to an undressed person, who will not express himself to anybody in such state. Due to this simile, the unexpressed and unimaginable God is called as undressed Datta. It is only a simile and not the real concept.

Any person expresses himself to public only when he is dressed. Therefore, the word dressed is simile to the expressed God. It does not literal mean that the unimaginable God is expressed to devotees after wearing some dress. The spiritual meaning is that the unimaginable God expresses Himself to the souls through a medium that is visible to the souls. The angels in the upper world see the unimaginable God expressed in energetic body like Brahma, Vishnu, Shiva, Divine Father etc. The human beings on the earth see the unimaginable God expressed through a materialized medium (human body) as Rama, Krishna, Jesus, Mohammad, Buddha etc. The energetic body can be compared to the silk dress and materialized human body can be compared to the cotton dress. The bearer of any dress is the same unimaginable God and hence there is no difference between Narayana and Krishna or divine Father and Jesus.

Hence, one must understand the spiritual sense in the background and not the external literal sense, which is climax of ignorance and foolishness.

None of this aids the next mundane or spiritual step. It's like the Christian theologians arguing about angels on the head of a pin. This is perhaps partially apocryphal, but sums up the idea. Underlying this latter was at least an ontological issue. The above is a seeming to talk about deep stuff quale, which is understandibly addictive.
God is so amazing. God is so amazing. On and on. Just assuming that this kind of 'lecture' hasn't been read by people here before.
"Hey, you need this lecture. It has nothing to do with my ego."
Actually it had nothing to do with my previous post nor emotions.

[dattaswami]

God is so amazing. God is so amazing. On and on. Just assuming that this kind of 'lecture' hasn't been read by people here before.
"Hey, you need this lecture. It has nothing to do with my ego."
Actually it had nothing to do with my previous post nor emotions.

The only impossible point in the spiritual knowledge is to see or even to imagine the unimaginable God directly. Except this one point, all other points are possible only. The Gita says that you can achieve success in any point by constant practice. First, you must identify the ego and jealousy when you are attacked by this joint virus. Diagnosis is a pre-requisite for the treatment in the medical education. If you recognize that you are attacked by the specific virus, half of the treatment is over because you have to just take the specific drug to kill the virus. This virus decreases since it gets frightened by your recognition itself. The physical virus can be killed only by the physical and materialized medicine.

But, this virus (ego and jealousy) is only psychological and not materialized. Therefore, the psychological virus can be killed only by psychological concepts called as spiritual knowledge, which is antidote for it. Diamond can be cut by diamond only. Materialized virus can be killed by materialized medicines only. Psychological virus can be destroyed by psychological concepts of the right spiritual knowledge only. As soon as you recognize this psychological virus, you memorize the spiritual knowledge related to it. Sometimes, you may fail initially even on such application. Don’t be discouraged. Repeat your effort again and again. The medicine is correct, but, the dosage may be insufficient and in such case you have to increase the dosage of the same medicine only. In due course, you will succeed to eradicate the virus forever. Initially, don’t be upset by failures since failures are stepping stones for success.



Shankara stated that awareness is Brahman irrespective of its association with intelligence or good and bad qualities. This means that birds and animals without intelligence and even cruel wild beings are introduced into the spiritual field since Brahman or God [by Shankara’s definition] exists in all living beings. Of course there is no use of spiritual knowledge for animals. But Shankara included all living beings in the spiritual field because even among human beings, there are some without intelligence and some demons having cruel qualities.

Lord Shiva is worshipped even by demons and is said to be the Lord of animals (Pashupati). Angels with great intelligence and good qualities also worship Lord Shiva. Therefore, Shankara embraced all human beings irrespective of intelligence and qualities for spiritual upliftment. It is like a school program opened in a tribal area. The students are attracted for admission into the school without any admission tests and mere attendance is sufficient for the promotion to the higher class. There is also a scheme of free midday meals for attracting students. Any child is admitted into the school. Similarly, all human beings including bad demons and ignorant people are attracted to the Advaita scheme, which says that you are already God if you have the basic lump of awareness. Such liberal attraction is essential for that level.

[Iwannaplato]

The only impossible point in the spiritual knowledge is to see or even to imagine the unimaginable God directly.

As pointed out it has really only been you claiming to know things about and imagine the unimaginable God. So it is not we, here, who need to be told this, but rather you who need to listen to what you tell others.

But further, that's ok. IOW you have come up with a lecture to people who do not have the problem you are trying to solve. It's like if I kept telling you how you should treat your exzema when you didn't have it. Most people mainly want to see to it that they themselves feel/do/are better and also the ones they love. They may then have hopes that other things go well.

And they don't sit around thinking 'if only I could see the face of the unimaginable God' then things would be good.' And they don't come beating on the doors of your ashram with this need either.

Except this one point, all other points are possible only. The Gita says that you can achieve success in any point by constant practice. First, you must identify the ego and jealousy when you are attacked by this joint virus. Diagnosis is a pre-requisite for the treatment in the medical education. If you recognize that you are attacked by the specific virus, half of the treatment is over because you have to just take the specific drug to kill the virus. This virus decreases since it gets frightened by your recognition itself. The physical virus can be killed only by the physical and materialized medicine.

And this is why your way of posting raises the issue of whether you are a bot or AI. You pick up on the word ego and write a lecture on ego. Not really understanding how the word was used, or acting like you don't understand how the word was used, in my previous post.

If you are a human, then you might want to look into why you behave like a bot might. If a very strong bot or an AI had access to all your lectures on your website - which would be easy for it to have - it could be programmed to look for key words. When it sees these key words, like ego, it then goes through your website, finds some essays on the topic and plucks out a bunch of quotes and posts them here.

They have AIs capable of that already.