Shri Datta Swami

Jnana Saraswati – Parabrahma Sutras

Condensed Aphorisms on the Unimaginable God

Sage Veda Vyasa, who is an incarnation of Lord Vishnu (Kalaavatara), wrote Brahma Sutras. Jagat Guru Adi Shankara, who is an incarnation of Lord Shiva, wrote the commentaries on these Sutras. Now, His Holiness Shri Datta Swami, who is an incarnation of Lord Datta, is writing for the first time in the creation, the Parabrahma Sutras - "Condensed Aphorisms on the Unimaginable God" along with their commentaries also. Click on the links below to read the Sutras.


1. Disscussion about Parabrahman

2. The word 'Parabrahman' has been used before

3. Parabrahman means 'different from all the greatests in each category'

4. Is God existent or non-exsistent?

5. God's existence is different from worldy existence

6. God is known to God

7. Unimaginability depends on the imaginable

8. God is known as the Unknown

9. Unimaginable nature of God

10. Brahman means 'greatest' in general

11. Our inability to understand the differing meaning of Brahman as per the context

12. Unimaginable God differs from all other imaginable 'greatest items'

13. Worldly greatest items remain the greatest only in limited contexts

14. How can the Unimaginable God be known and seen?

15. Simile for God in a medium

16. God enters a living body

17. God wills, but is not awareness

18. God does not enter an inert medium

19. God enters a medium to preach spiritual knowledge

20. The Veda describes only the medium of God

21. Atman or soul is the subtlest part of the human body

22. An individual soul and God exist in the body of an Incarnation

23. Jiva cannot exist without Atman

24. Unimaginable God is treated as the imaginable soul

25. Unimaginable God cannot be mentioned directly

26. Awareness is God's medium; not God

27. God is beyond worldly logic

28. God can express qualities without being the corresponding item

29. The reason for God being unimaginable

30. No worldly item can be perfectly compared to God

31. Atman, a partial simile or reflection of God

32. Creation is generated from God in an unimaginable way

33. Awareness is both a metaphor and medium for God

34. Other metaphors are not mediums of God

35. Soul: medium and metaphor for God

36. No soul is God

37. God is not the flesh

38. Soul is selected as the best simile for God

39. Except God, nothing is absolutely eternal

40. The soul stands for God also because it is a medium for His entry

41. The subtlest soul is used to explain Unimaginable God

42. God is beyond both body and soul

43. God is beyond the soul or any item in the world

44. Even the charged soul is only an ordinary soul

45. The body of a Human Incarnation is the holy place

46. Only the Incarnation's body is the holy place

47. Krishna specifies His body as the holy place

48. God is the knower but He is not awareness

49. The soul is called Brahman (greatest) only within a limited category

50. The soul having special knowledge is called Brahman

51. Food is called Brahman

52. Two interpretations of 'You are That (Brahman)'

53. God can charge even the inert gross body

54. There is no difference between the body and soul in the basic sense

55. The soul is the product of food

56. Soul is only a created item

57. Science agrees that the soul is a product of food

58. In death, the soul is not destroyed but exits the body

59. Soul is the hard condensed form of past strong qualities

60. Soul is a process (verb or action)

61. Bliss is not God

62. Bliss is Brahman in the sense of 'greatest in the category'

63. Awareness and bliss are both processes

64. The soul or Atman is inert energy

65. The 'worker' producing knowledge (work), must be inert

66. The inert energy that remains in deep sleep is devoid of qualities

67. Inert energy is the material cause of creation

68. Mula Prakriti or inert energy is also work in God’s view

69. Awareness is a verb even in the relative view of souls

70. Matter is an entity in our experience

71. In generating awareness, the worker is the inert body

72. In God's view, even the primordial energy is a form of work

73. Creation is a work without object

74. In the absolute plane, the One (God) remains without a second

75. Experience of entities is valid in relative plane

76. Illusions created by primordial energy can be realized but not experienced

77. Space or primordial energy is called as Mula Maya or Mula Prakriti

78. The forms of Maha Maya constitute Maya

79. Separateness of the absolute and relative planes

80. Commentaries given from different planes led to contradictions

81. Our real world is unreal for God

82. We can never practically attain God's view

83. The absolute and relative planes do not coexist

84. We alone experience the illusory relative plane

85. None can cross the illusion of primordial energy

86. The work must be different from inert energy

87. Work and energy are equivalent but separate

88. Consumption of energy and generation of work are proportionate

89. Intangible work differs from energy due to the association with the instrument

90. Intangible work is not an entity

91. Awareness is work

92. Limited simile for God and creation

93. Limitations of ancient logic

94. No perfect similie for God and creation

95. Relation between the unimaginable God and imaginable creation

96. Absence of an independent observer in the case of God and the world

97. Magician and magic castle: a better similie

98. Existence of God in the Human Incarnation to negate atheism

99. Unbroken cosmic inert energy in deep sleep

100. The entire creation evolved from space

101. Space is Brahman in a limited sense

102. If space were God, nothing would be unimaginable

103. Space came from God, who is experienced only in the Human Incarnation

104. For preaching spiritual knowledge, God enters a human form alone

105. God's power can enter a human form to preach lower spiritual knowledge

106. God's direct entry and the entry of His power

107. Unattainable God reveals His body

108. The 'body' of God is mentioned in the Veda and the Gita

109. Human Incarnation is most relevant to humans

110. The gross, subtle and causal bodies of the Human Incarnation are inert before God

111. The soul, controlled by God, becomes the controller in the absence of God

112. The soul's control is partial

113. God's will overrules the soul's control

114. Proof of the soul's limited control

115. Characteristics of items are bound by the order of God

116. Awareness and matter are the same basic inert energy

117. Atman, Jiva and the gross body are made of the same basic inert energy

118. God enters both jivaatman and gross body

119. God is the complete Controller and different from jivaatman

120. Meaning of deha and dehi in the Gita

121. Awareness of space is Atman. Awareness of other objects is jiva

122. Self-awareness means the awareness of primordial energy

123. Atman (space) is the creator, maintainer and destroyer of the universe

124. Space cannot plan and hence is not God

125. Awareness was absent in the beginning

126. Planning of creation must be by an unimaginable awareness

127. The imaginable self is not the unimaginable God

128. Unimaginable awareness is the work of God alone

129. God is totally unimaginable

130. The unimaginable God can function without inert energy and the nervous system

131. Even unimaginability is not the characteristic of God

132. Unimaginability is only for the identification of God

133. Unimaginable God is imaginable to Himself

134. God is not the all pervading inert space

135. There is no difference between such an all pervading God and a Human Incarnation

136. Blank space is not beyond creation

137. It is impossible to cross ultimate space in the process of thinking

138. Deep sleep is not the awareness of God

139. God does not live in this world but enters it

140. Work cannot be an object of itself. The object of self-awareness is space

141. Brahma Jnanam is the detection of Unimaginable God in an imaginable medium

142. Detecting the presence of God does not mean that God has become imaginable

143. God is neither awareness nor all-pervading; He is unimaginable

144. Importance of knowledge

145. Knowledge enables the correct detection of God and path

146. Satguru gives true knowledge and is Himself the goal too

147. If knowledge is complete, no preaching is necessary

148. Ordinary soul and the Son of God

149. Human Incarnation is an alloy of God and soul

150. The preacher uplifts; scholars merely reveal the truth

151. Shankara was actually discussing the Human Incarnation

152. Shankara allowed the erroneous extension of His teaching

153. Shankara: preacher and scholar

154. Commentaries for all and prayers for theists

155. Theists were corrected later

156. Shankara preached both monism and dualism

157. Correlation of monism and dualism by equal opportunity

158. 'Soul is God': Indicative of immediate future

159. Knowledge, devotion and service: consecutive steps

160. Ramanuja revised part of Shankara's teaching

161. Messengers stressed relevant parts of the teaching

162. Human being is essentially Mula Maya

163. The Gita indicates the unimaginable nature of God

164. Infinity partially indicates unimaginable nature

165. Identification needs knowledge; devotion is non-different

166. Service alone yields fruit

167. Sacrifice to Sadguru is the path of the Veda and Gita

168. God's existence alone is known; not His nature

169. No interconversion between God and medium

170. One cannot touch God through the soul

171. God is not touched due to the unimaginable link

172. Impossibility of touching God through creation

173. Within creation, the characteristics of the cause enter its effect

174. Eternal self—only an approach to the final concept

175. Energetic bodies are not proof of inert energy having awareness

176. Awareness is never independently associated with inert energy

177. Awareness in angels manifests through a nervous system without food and oxygen

178. Departed souls have gaseous bodies

179. Four parts of Bhu Loka with increasing energetic content

180. Yama and Dharma are the same God in different forms

181. The soul returns even from the higher, more energetic worlds

182. The worlds of Brahma, Vishnu and Shiva are no exceptions

183. Is Brahma Loka the final destination or not?

184. Contradiction is removed based on repulsion of common media

185. Go Loka is for exceptional devotees fixated to one form of God

186. Worshippers of past incarnations return from Brahma Loka

187. God created the world and entered only in a specific part of it

188. Need to enter only a part of creation

189. Similies for God, the untouched Creator of creation

190. Human Incarnation for unification of religions and spiritual guidance

191. God preaches for sport; His servants revise His preaching

192. Prajnanam is not awareness; it is the greatest spiritual knowledge

193. God is the Possessor of special knowledge

194. Awareness, human body and Krishna: progressive indicators

195. In case of ordinary human: Brahman means 'greatest in the category'

196. None of the categories (koshas) are the greatest

197. Peace is mistaken for bliss

198. First waking moment called as pure self-awareness

199. Awareness is a specific type of work of inert energy

200. State of an Avadhuta, the climax of Advaita, is only half the journey

201. Awareness is dependent on inert energy and the nervous system

202. Awareness is unreal even in the relative plane; inert energy is unreal only in the absolute plane

203. Calling awareness to be the ultimate is thrice laughable

204. Sight is different from imagination

205. Enjoyment of freshness is only in the first waking moment; not in deep sleep

206. Nirgunam means absence of awareness; inert energy is the same in individual and cosmos

207. Happiness by conservation of inert energy and happiness from God

208. Qualities of awareness are different intensities of inert energy

209. The attributeless Atman is the basic form of Jiva

210. The Jiva (doer-enjoyer) is different from the soul

211. Self-Attainment: final destination of atheists and intermediate destination of theists

212. Both Buddha and Shankara preached to atheists

213. Pantanjali recommends restraint in world to facilitate divine mission

214. Attaining Atman: self-attainment (for atheists) and attainment of contemporary human incarnation (for theists)

215. Atma Yoga means self-attainment and attainment of God

216. Atman, Brahman and God are not one and the same even though all are beyond qualitites

217. Shankara's theoretical twists never affected the true path

218. Shankara's twists were for disciples' welfare

219. Removal of ego and desire are essential to become God through a human incarnation

220. Ramanuja and Madhva only elaborated the second part of Shankara's teaching

221. God is not awareness just because He wished to create

222. Analysis of five categories: Prajnanam is the greatest

223. Prajnanam alone is the inseparable identity mark of God's medium

224. God speaks through the human incarnation

225. Two components in a single phase

226. God follows nature, except for emergencies

227. The wonderful exchange

228. Avoidance of sin for devoted souls

229. Sins of atheists are different

230. The risk of service to human incarnation

231. Both good and bad in the world are for God's entertainment

232. God and soul are both attributeless yet different

233. Accidental instances cannot prove an all-pervading awareness

234. An instrument (nervous system) is necessary for the generation of awareness

235. The soul is relatively unimaginable; God is permanently unimaginable

236. The soul becomes imaginable but God never does

237. Jiva and Atman are both modifications of food alone