Who created God ?

[dattaswami]

God has no beginning and no end because God is unimaginable. The beginning and the end must be also unimaginable for an unimaginable item. The beginning and the end of the cosmic energy or space or the creation are also unimaginable. Therefore, the beginning and the end are unimaginable for the unimaginable item like God and also for the imaginable item like space. Therefore, the two points, which are the beginning-less and end-less characteristics cannot help you in understanding the real nature of God. If you start recognizing the God by simply these two points (beginning-less and end-less), you may think that God is an imaginable item like the space or energy or the creation. In fact based on these two characteristics people have imagined God as an imaginable item like space or energy or creation. This concept has misled people to such a low level that people think that God is the very infinite space or infinite energy or infinite creation. Therefore, one should filter the concept of God at this juncture itself. One should think that God has no beginning and no end because the beginning and the end of an unimaginable item are also unimaginable.

Such God desired to create this Universe for entertainment. The very desire itself is the Creation. In view of God this present materialized universe in only an idea or imagination or the very desire itself. Therefore, the desire to create the world is itself the desire and also the created world itself is a desire. Thus the creation, maintenance and dissolution of the imaginary world are also imaginations or desires. A part of this infinite creation is the individual soul. The soul is like a drop of the infinite ocean of imagination or desire of God. Thus, quantitatively the entire ocean of imagination of God is very huge compared to the tiny soul. Remember that both the Universe and the tiny soul are made of the same substance called as imagination or desire. Thus the force of the Universe is far greater than the force of the soul. Due to such huge quantitative difference of the same phase, the Universe, which is far stronger than the soul appears as a materialized entity for the soul. But this infinite ocean of desire, which is the infinite Universe is a tiny drop compared to the infinite force of God. Therefore, again due to the same quantitative difference of force the entire universe is just the very weak imagination from the view of God. Thus imagination and materialization exist simultaneously true from the point of God and soul.

For the sake of entertainment, God desired to create the Universe. This statement is in Veda (Sa dviteeya Maicchat). In this statement there is a very subtle intermediate stage, which is the essence of the desire to create the Universe. The desire to create the world is like the golden ornament but the essence of such desire is like the raw gold in which the ornament is not yet expressed. Such raw essence of the desire is pure awareness. The pure awareness is a special subtle form of energy, which is not qualified by any form. Such pure awareness is called as the spirit, which is not qualified and does not have any attribute. This is called as “Nirguna Brahman”, which means the pure awareness, which has no reference to the creation of the universe. It is a very critical and subtle point to recognize the pure awareness. Veda says that only very very sharp intelligence can grasp that critical state (Drushyate Tvagraya bhuddhya). Sankara, the topmost genius among the spiritual preachers could grasp that state and proposed the concept of Nirguna Brahman or non-qualified pure awareness. Such pure awareness is the first creation of God (Parabrahman). This first creation is almost as critical and unimaginable as the very Parabrahman itself. The only difference is that Parabrahman is absolutely unimaginable for any sharp intelligence, but this pure awareness is imaginable only for a very sharp intelligence. This pure awareness is called as Mula Prakriti or Suddha Sattvam or Mula Avidya or Mula Maya or the Spirit in general. The Parabrahman maintains such spirit and it is only an associated item and is the first created item. The word Mula means the first. This spirit is in the form of knowledge. It is aware of itself, which means that it is knowledge. Knowledge requires both subjective and objective characteristics. It is subject as well as the object. Therefore, it is called as knowledge or Sattvam. This knowledge is the first form of energy. Energy is always active. Action is the characteristic of Rajas. Such Spirit is unaware of its own creator who is the God. Therefore, it is having ignorance or Tamas. Thus, the Knowledge itself is action and ignorance. According to Gita Knowledge is Sattvam (Sattvaat Sanjayate Jnanam), action is Rajas (Rajah Karmani) and Ignorance is Tamas (Tamastva Jnanajam). Thus these three qualities are always inseparable. The pure knowledge (Suddha Sattvam) itself is pure action (Suddha Rajas), which is the pure ignorance (Suddha Tamas). Thus in the very first instant itself the three qualities are created simultaneously in the purest state. Since all these three co-exist, it is called as equilibrium of the three qualities. When the equilibrium is disturbed various items of awareness result in which the three qualities exist in various proportions. Such disturbance of the equilibrium resulting in various distorted items of the three qualities is the very creation. The various mixtures of these three qualities constitute this diversified universe, which is meant for the play of the God and for His entertainment. When the entertainment is over all the three qualities go into the equilibrium state. Thus the Universe is converted into Mula Prakruti.

God is in association with this Mula Prakruti in the beginning. At this stage the Mula Prakruti is only a creation or created item and cannot do anything further. Its equilibrium continues. In fact the Mula Prakruti is only inert and the continuation of such equilibrium is the inertia. God enters the Mula Prakruti and pervades it. Now this Mula Prakruti is electrified wire. It is the ignited stick and is called as fire. Now this Mula Prakruti becomes divine and is called as Brahman or the Holy Spirit. The Spirit, which is just the inert created item became Holy due to the existence of God in it. Now Brahman multiplies its little part of the Mula Prakruti in which, Parabrahman does not exist. This means that God enters ninety nine percent of Mula Prakruti and not one percent. This little part of un-divine Mula Prakruti is multiplied by the disturbed equilibrium and the Universe appears. Thus, the pure awareness in which God pervaded becomes Brahman. Now Brahman becomes the spectator of the Universe. The little pure awareness into which God did not enter is modified into the Universe in which God does not exist. Here the modification does not mean materialization. The modification means the undisturbed equilibrium being converted into disturbed equilibrium. In both the states the substance is only awareness. You can compare this to a day-dreamer’s mind. The mind of the day-dreamer is Mula Prakruti. A little part of the mind is converted into dream. The mind, which is not converted, is a spectator of the dream. The dreamer is identified with the spectator part of the mind. Thus the dreamer is witnessing the dream through his unmodified mind. The dreamer has not entered the dream and therefore is not multiplied. When the dream city is burning neither the spectator part of the mind is burnt nor the dreamer. The spectator part of the mind itself can be treated as the dreamer because the dreamer entered that spectator part of the mind and exists in it. Thus, Brahman, the spectator of the Universe can be treated as Parabrahman. Such Parabrahman who is the spectator of the Universe is called as Eeshwara. Thus, Parabrahman is the original unimaginable creator. Mula Prakrithi is the first created item, which is the pure awareness. Brahman is the major part of pure awareness in which Parabrahman entered and occupied it. The same Brahman enjoying the Universe by vision is called as Eeshwara. Neither Parabrahman nor Brahman nor the Eeswara has entered the Universe, which is the disturbed equilibrium of the three qualities. Thus, there is no disturbance in either Parabrahman or Brahman or Eeshwara. In Christianity God is Parabrahman. Brahman and Eeshwara are called as the Holy Spirit. The Spirit is the substance with which the Universe is made of. The spirit is not Holy because God did not occupy it. Thus the Universe is not Holy in Toto. It is Holy with reference to the good devotees and the divine incarnations. It is unholy with reference to bad living beings and Saturn. Parabrahman who is a spectator for sometime develops a desire to enter this Universe in the form of a living being especially as a human being because the main aim is to preach the divine knowledge. Veda says the same (Tadevaanu Praavishat). This divine human being in which, Parabrahman or Brahman or Eeshwara exists is called as human incarnation or God in Flesh. The human incarnation consists of four items. The first item is God. The second item is the Mula Prakruti, which is the pure awareness or Brahman or Aatman or Karana Sareeram (Casual Body). The third item is the disturbed equilibrium of the three qualities called as Jeeva or Sukshma Sareera (Subtle Body). The fourth item is the Gross body made of five elements (Sthula Sareera) which is again imaginary only in view of God but a materialized form in view of other human beings. If you analyse any ordinary living being it contains all the three bodies except God. If we analyse any inert item of the world it contains only the Gross Body made of the five elements.

God should be understood as the unimaginable creator. Next God can be understood as the unimaginable spectator of the world. Lastly, God should be understood as the unimaginable actor who has entered the Universal Drama in the form of Human Incarnation.

[Lotan]

...God is unimaginable.

Such God desired to create this Universe for entertainment.

Can't make up your mind?

[Nyril]

God has no beginning and no end because God is unimaginable.

The beginning and the end must be also unimaginable for an unimaginable item.

Could you please do me a favor and clarify the meaning of unimaginable? And perhaps, the second sentence (quoted separately) for me? You use this theme fairly often, and I wish to ensure I am discussing what it is you have in mind, rather than my own personal version of it.

Back to the second sentence now:

The beginning and the end must be also unimaginable for an unimaginable item.

Why is this true? I mean, I can imagine the creation of an unimaginable disaster through simple carelessness. An unimaginable horror caused by a relatively simple virus. It is quite easy to create something unimaginable under these terms.

One last edit to this post.

I see you have created a similar post here on another forum. Almost exactly similar as it happens. I also see that a number of people attempted to engage you in a conversation about your post and failed. As it happens we can copy and paste their questions here, so you may continue the discussion you started there at your leisure.

[McCulloch]

Back to the second sentence now:

The beginning and the end must be also unimaginable for an unimaginable item.

Why is this true? I mean, I can imagine the creation of an unimaginable disaster through simple carelessness. An unimaginable horror caused by a relatively simple virus. It is quite easy to create something unimaginable under these terms.

If you can imagine the disaster, then, by definition, it is not unimaginable.

[McCulloch]

Debate Forum Intro and Rules 3. When you start a new topic in a debate subforum, it must state a clearly defined question(s) for debate.

[dattaswami]

God has no beginning and no end because God is unimaginable.

The beginning and the end must be also unimaginable for an unimaginable item.

Could you please do me a favor and clarify the meaning of unimaginable? And perhaps, the second sentence (quoted separately) for me? You use this theme fairly often, and I wish to ensure I am discussing what it is you have in mind, rather than my own personal version of it.

Back to the second sentence now:

The beginning and the end must be also unimaginable for an unimaginable item.

Why is this true? I mean, I can imagine the creation of an unimaginable disaster through simple carelessness. An unimaginable horror caused by a relatively simple virus. It is quite easy to create something unimaginable under these terms.

One last edit to this post.

I see you have created a similar post here on another forum. Almost exactly similar as it happens. I also see that a number of people attempted to engage you in a conversation about your post and failed. As it happens we can copy and paste their questions here, so you may continue the discussion you started there at your leisure.

What does Parabrahman mean? It means something, which is other than Brahman. This word does not tell directly the nature of Parabrahman, which is impossible to know. Sages have indicated Parabrahman by negative analysis, which means discarding every item of the creation (Neti Neti—Veda). The reason for this is that all the Vedas and Gita say that Parabrahman is so much unimaginable that we cannot use even the sentences like “it exists” or “it does not exist” (Nasattat Naasaduchyate—Gita). In such case, why can’t we say that the Parabrahman does not exist at all? Since the Parabrahman gives experience regarding its existence, we have to say that it exists. But we cannot say what it is (Asteetyeva—Veda). How such experience is given? The unimaginable Parabrahman enters, pervades all over and identifies with an imaginable item of the creation so that its existence is to be accepted. We see only the external imaginable item and it’s characteristics only. Since the information regarding itself and its characteristics is not available, we have not known anything about it.

It remains unimaginable and still it gives it’s experience. It is like the invisible current giving its experience through the visible metallic wire. Through which medium Parabrahman gives it’s experience? It gives it’s experience through the human incarnation. The various mediums through which Parabrahman gives its experience are 1) The pure awareness, which is called as original Maya (Suddha Sattvam or Mula Maya); 2) The energetic form like Brahma, Vishnu and Siva and 3) The material form made of the five elements like Krishna or any human incarnation. When Parabrahman enters, pervades and identifies with the pure awareness we call it as Brahman from the point of pure awareness. Brahman means greatest and since the 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, which consists of three qualities (Satvam, Rajas and Tamas). Then Brahman becomes Eeshwara who is identified with Maya and this means that the 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 it-self due to absence of any other item of creation. Since knowledge is Satvam, this is also called as Suddha Sattvam or pure awareness. Maya is the awareness of the things, which are other than itself since creation started. Maya is the knowledge of other things. Thus the awareness or knowledge is in two states. 1) The awareness of it-self, 2). The awareness of other things. Why not we call the Brahman as the ultimate? Brahman is not ultimate because the pure awareness is also only an item of the creation. The awareness of itself exists in the state of self-meditation. Such state disappears in the awakened state and dream states. In both these states the awareness is aware of other things. In deep sleep, the awareness of itself and the awareness of other things also disappear. Therefore, this is the dissolution of pure awareness or the awareness of it-self. Therefore the pure awareness is not eternal and so it cannot be ultimate. The second state of the awareness in which the awareness is aware of other things exists in the awakening 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 the awareness has generation or birth. Thus awareness, which is born, is also disappearing as said above. Therefore the awareness cannot be the ultimate. This scientific analysis has authority in both Veda (Annat Purushah) and in Gita (Annat Bhavanti). The awareness being the greatest item of creation can be called as Brahman like Veda is called as Brahman being the greatest book among the scriptures. Therefore Brahman is the incarnation of Parabrahman, which is a combination of the creator and the greatest item of creation called awareness. Of course all the three spiritual preachers (Sankara, Ramanuja and Madhva) have ended in Brahman only because you cannot cross the ultimate boundary of creation, which is the awareness.

Your intelligence or 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 only. Therefore there is no other alternative except to indicate the Parabrahman through awareness as the ultimate God. This is called as Arundhati Vasishta Nyaya, which means showing the invisible Arundhati Star by showing the near most Vasishta Star. Parabrahman is unimaginable. Awareness is imaginable with most difficult analysis. Therefore Parabrahman is very near to the awareness. You have to stop at the awareness to indicate Parabrahman. This pure awareness started doing imagination (Sankalpa) in several ways and when the pure awareness (Mula Maya) starts the sankalpa it becomes the Maya. All the imaginations come under three categories called as Satvam, Rajas and Tamas. This is like a state of daydream. Therefore, Brahman becomes Eeshwara, once the imagination starts in awareness. This dream is the 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 apparent, which means not true (True but negligible) or it can be called as real (True though negligible). The former view is of Sankara (Vivarta) and the latter view is of Ramanuja (Parinama). The world is always an imagination for Brahman and there is no question of imagination becoming materialisation for Brahman. This imagination from the point of Brahman is simultaneously materialisation for Atman, which is a drop of the world- ocean. But this world-ocean is a drop of Mula Maya. Therefore, due to difference in potency of power the world is 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 Sankara is correct and from the point of Atman Ramanuja is correct. The pure awareness that appeared in various living beings in the daydream like imagination is Atman, which is a reflection of Brahman. The awareness associated with the three qualities in the dream that appears in various living beings is called as Jiva who is a reflection of Eeshwara. The 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 reflection. Similarly between Brahman and Atman or Eeswara and Jiva there is a lot of quantitative difference though there is a qualitative similarity.

This means that a very negligible part of Brahman is Atman and a very negligible part of Eswara is Jeeva. Remember that Brahman is the first item of the creation and therefore the modification is starting 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 is imaginable. Only Mula Maya or Brahaman is imaginable. The process of generation of imaginable Brahman from unimaginable Parabrahman must be unimaginable because we can understand the process of generation of one imaginable item from the other imaginable item only. The imaginary world is like a daydream for Eeswara 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 the Atman. Thus simultaneously the world is imagination for Eeswara and materialised greatest reality for Atman. Therefore the imagination itself is the simultaneous materialisation viewed in different angles. The Parabrahman is untouched or unchanged since all the modifications are of Mula Maya only. Therefore, the Parabrahman is unchanged and untouched.

The dreamer is unchanged or untouched by the dream. The reason is that the dream is the modification of His mind and not 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 imagination and is called as Maya. But the world is not the imagination for Atman and it is materialisation for Atman. In the view of Atman the same world is called as Prakruti. Prakruti means materialised effect. The prefix ‘Pra’ means strong or materialised. The world which is Maya or imagination for Brahman is simultaneously materialised effect for Atman. Therefore Gita says that Maya is simultaneously Prakruti (Mayam Tu Prakrutim). When this Atman or Jiva creates a dream, then it becomes creator. But there is an ocean of difference between a dream of a soul and the dream of Brahman. The soul controls its own day- dream. But the soul is controlled by the 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.

In the night dream the soul, which is the creator of the dream it-self is controlled by the dream. This situation can be compared to Brahman entering His own dream as 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 is happening when the human incarnation is appearing in the world? Brahman or Eeswara enters the materialised human body along with His Maya. Brahman is Parabrahman identified with the infinite ocean of pure awareness. Eswara is Parabrhman, which is identified with the world, which is a drop of that pure awareness-ocean. Therefore, from the point of Parabrhman there is no difference between Brahman and Eswara. The same Parabrahman is identified with a human body in this world and appears as 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, Eswara and human incarnation.

The human body consists of three parts. 1) The casual 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 Jeeva. 2) The subtle body that is associated with three qualities called as Satvam or Jnanam or Buddhi (Intelligence), Rajas or work or Manas (mind) and Tamas or ignorance or Ahankara (egoism). 3) The gross body, which is made of five elements. Remember that the materialised five elements and three qualities are only simultaneous views of Brahman and soul. Therefore, the gross body also appears as imagination to Brahman. From the point of Brahman the whole world is made of the three qualities only. The human body prepared for the Eeswara to enter is not controlled by the rules of Karma Chakra because this divine human body is not for enjoying any fruit of previous deed. This human body is fully under the control of Eeswara or the Lord only. As soon as the divine work is over all the components of the divine body merge in the components of cosmos (Samudra Ityevam—Veda). If it is the case of other human beings the subtle body goes to the upper world for enquiry and subsequent enjoyment of fruits. Therefore in the human incarnation, Parabrahman existing along with His Maya called as Eeswara exists in the human body, which is called as Prakruti. Whenever the normal works of the human body are to be done, the Prakruti acts as usual. For example Krishna wants to lift a small pot of milk. This work is done by the human body (Prakruti). When Krishna wants to talk or think in the normal way of the world, the human body or Prakruti acts under the instruction of the Lord. But if Krishna wants to lift the mountain on His finger, His Maya will act. This miracle is wonderful but partly imaginable. This is a small action of Maya with little unimaginably. When Krishna showed the world in His mouth, both Krishna and His mother stand on the earth present in His mouth. This miracle is completely unimaginable. The former miracle is partially unimaginable, because the power to lift the mountain present in the boy is only unimaginable. But the process of lifting the 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 Veda says that the only knowledge 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 together in the state of unimaginability are called as the Maya. The same three qualities in the state of imaginability are called as Prakruti. The imaginability is also from Parabrahman. Parabrahman is the hidden real cause of every thing other than itself. The three qualities are referred as Jnanam (Knowledge), Bala (Force) and Kriya (Work). These are Satvam, Tamas and Rajas respectively as said in Veda (Parasya Saktih). The unimaginable knowledge called as Prajnanam belongs to Sattva- Maya as seen in preaching 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 Viswaroopam is Rajas-Maya. Thus the three characteristics of Maya are possible only for Eeswara (Mayinantu Maheswaram—Gita). Maya and Prakruti 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 Eeswara and the same world appears as materialised form (Prakruti) simultaneously to soul (Mayamtu Prakrutim viddhi—Gita). Thus the Lord along with Maya and Prakruti is both Narayana and Nara or Eeswara and Jiva playing with the devotees, since He is integrated as two in one system in the case of human incarnation. The Prakruti 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 Prakruti but also the Suddha Sattvam of Maya is also awareness and there by the Lord also becomes kshetrajna (Kshetrajnam Chapi—Gita). These two verses of Gita belong to the context of human incarnation since the Lord starts speaking by the word “Idam Sareeram”, which means the body of the Lord only 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 Prakruti or Atman is Purusha, then the Lord is Purushottama (Yasmat Kharat—Gita). However if you treat Atman also as an item of Prakruti (ParaPrakruti is only a sub division of Prakruti), the Lord is called as Purusha (Atha Purushoha—Veda) (Prakritim Purusham—Gita). The Lord stated in Gita that His Para Prakruti is modified into the soul. Therefore, this word Para Prakruti indicates His Satvika Maya before modification and thus maintains the world (Yayedam—Gita). If you take the word Para Prakruti as a soul it is against to the word “Jeeva Bhutam”, which means that the Para Prakruti is the cause to be modified into the soul.

[Cathar1950]

What I like to do is poke my fingers in my eyes until I see lights. I call this the vision of forever painful until I stop. Then I stick my fingers down my throat until I gag I call this the nectar of the god. Then I slam my foot in a door. I call that getting in touch with my inner self. Then I take my member and do the same. I haven't named it yet do to the pain.

[McCulloch]

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Nulla in nibh. Nulla vulputate, sapien sit amet adipiscing laoreet, tortor urna consequat risus, a scelerisque leo enim eget augue. Aenean vulputate justo vitae orci. Vestibulum luctus diam quis lorem. Integer congue tellus in odio. Curabitur vitae enim. Nullam at urna. In vehicula, nibh ut consectetuer feugiat, elit urna aliquam sem, non ullamcorper ante dui at purus. Nulla facilisi. Sed accumsan, nunc vitae fringilla molestie, mauris tortor aliquet nulla, nec ultrices orci elit eu massa. Ut lacinia pellentesque lectus. Aenean commodo, nulla a mollis varius, tortor tellus elementum pede, non tristique diam ligula nec lacus. Etiam velit. Sed turpis lectus, posuere quis, lacinia eu, sagittis a, diam. Aliquam erat volutpat.

Phasellus dapibus bibendum sapien. Proin nisi dolor, pretium id, porttitor faucibus, mattis vitae, urna. Vestibulum ante ipsum primis in faucibus orci luctus et ultrices posuere cubilia Curae; Maecenas lorem. Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Duis sem. Suspendisse condimentum varius urna. Aenean suscipit purus at est. Curabitur lorem magna, interdum at, adipiscing non, tincidunt sit amet, quam. Mauris nec velit. Pellentesque ullamcorper nulla non pede. Nunc ligula orci, gravida pellentesque, tincidunt vitae, tempus et, sapien. Pellentesque eros. Mauris quam massa, dignissim quis, consectetuer ac, luctus ut, urna. Proin dictum consequat lorem. Mauris mi diam, sodales non, vestibulum faucibus, mattis eu, velit.

Curabitur ac lacus. Mauris nec dolor. Aliquam nisl nunc, bibendum fringilla, ornare id, fermentum eu, dolor. Mauris non orci sed mi placerat facilisis. Phasellus non lorem. Duis neque tellus, faucibus et, nonummy non, dictum quis, ipsum. Donec consectetuer leo vulputate libero. Aliquam vestibulum sollicitudin eros. Aliquam eleifend, libero sed pellentesque sagittis, dolor turpis semper nulla, nec euismod neque dolor et nisi. Nam accumsan dui a sapien mattis convallis. Vivamus laoreet lectus ut nibh. Donec ullamcorper risus in eros congue bibendum. Sed porta tellus vitae sapien. Mauris vitae tellus.

Aliquam a ligula in lectus sagittis laoreet. Sed ante. Vestibulum nisi. Morbi quis ligula at diam pharetra viverra. Vestibulum tincidunt diam ut lorem ultrices dignissim. Cum sociis natoque penatibus et magnis dis parturient montes, nascetur ridiculus mus. Duis commodo elit vitae nisi. Integer venenatis turpis rhoncus est. Suspendisse massa odio, vehicula tristique, consequat a, faucibus ut, lacus. Sed scelerisque lobortis felis. Aliquam et ante. Morbi sodales, libero ut tempor tincidunt, nibh sapien fringilla risus, lobortis accumsan risus felis in enim. Cras euismod tellus a eros. Proin sed diam vitae mauris commodo pellentesque. Etiam tincidunt. Ut eget libero non ante ultrices rhoncus.

Nulla ornare. Pellentesque ut tellus vel nunc porta porta. Nullam fringilla posuere mi. Ut vestibulum consequat nibh. Maecenas velit lectus, consequat vitae, lacinia faucibus, commodo a, lacus. Proin fringilla libero nec lorem. Fusce sit amet pede. Duis faucibus, neque id suscipit euismod, lectus erat imperdiet enim, ac aliquam sapien dolor nec neque. Donec mauris dolor, sodales in, pharetra vitae, porta sit amet, enim. Morbi diam. Nam ullamcorper lacus et urna. In quis turpis. Mauris nunc leo, condimentum vitae, semper in, mollis a, felis. Ut quis risus. Fusce dui nisi, fermentum vel, bibendum vel, porttitor nec, eros.

Curabitur pretium adipiscing dolor. Donec dictum odio nec elit nonummy iaculis. Proin mattis lacinia urna. Nullam felis erat, elementum at, ornare id, consequat aliquet, est. Sed a sapien. Praesent quam. Ut tincidunt pretium nulla. Aliquam eu est. Ut id lorem a risus tincidunt volutpat. Curabitur sed turpis. Suspendisse potenti. Praesent arcu lorem, cursus in, mollis ut, sodales sed, tellus. Etiam quis quam. Maecenas vel purus ac magna feugiat viverra.

Ut posuere erat sit amet nisi. Vestibulum scelerisque eleifend dui. Phasellus pellentesque dignissim odio. Aenean blandit ligula vel pede. Integer faucibus. Quisque quis erat. In imperdiet nunc non justo. Suspendisse non sem. Fusce faucibus elementum ante. Fusce sollicitudin enim at dui. Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Nunc leo diam, adipiscing at, eleifend sit amet, posuere vel, libero. Aliquam erat volutpat. Class aptent taciti sociosqu ad litora torquent per conubia nostra, per inceptos hymenaeos. Aenean luctus pharetra nisl. Mauris pede. Duis non est et felis feugiat bibendum. Aliquam augue leo, consequat dapibus, scelerisque sit amet, suscipit at, purus.

Vivamus malesuada tellus in nulla. Proin pulvinar est vitae magna. Etiam mauris justo, rhoncus ac, pellentesque non, hendrerit facilisis, nisi. Vestibulum nisl. Vivamus vitae magna. Integer sit amet sem. Phasellus sagittis urna eget elit. Donec commodo. Nulla posuere vestibulum pede. Proin sodales nonummy magna. Aliquam erat volutpat. Morbi nisl augue, eleifend ac, dignissim nec, varius a, nibh. Maecenas in nisl a quam pharetra fermentum. Praesent non sapien nec tellus dapibus viverra. Quisque malesuada quam eget eros. Nulla suscipit. Quisque vel ipsum. Phasellus rhoncus urna a tellus.

Praesent nec mauris eget ligula porta nonummy. Donec nunc lacus, semper a, ultrices sit amet, vulputate at, lacus. Aliquam ut sapien. Nunc nibh lorem, ultricies sit amet, blandit quis, suscipit quis, pede. Suspendisse rutrum ligula id mauris. Fusce non massa vitae mauris faucibus pellentesque. Nam id ipsum. Aliquam molestie nisi ultricies est. In hac habitasse platea dictumst. Suspendisse orci mi, elementum sed, pellentesque vitae, mattis elementum, augue. Proin tincidunt. Quisque et arcu. Etiam justo.

[Cathar1950]

Looks Greek to me but I am guessing Latin.
Thanks McCulloch it clears up a few questions I had.
I understood it better then dattaswami post and I did recognize some of the words.

dattaswami wrote:

What does Parabrahman mean? It means something, which is other than Brahman. This word does not tell directly the nature of Parabrahman, which is impossible to know.

(Bold added)
What does this not mean? Is it like going down a black hole and seeing the back of your head?

[Nyril]

Yes, thank you for addressing my points, you brought up things I hadn't thought of before. However, you never quite seemed to address my following concern:

它保留并且它仍然给经验。它是象 无形潮流给它的经验经由这根可看见的金属导线。经由哪中等给经验? 它给经验经由人化身给它的经验的各种各样媒介是纯净了悟叫象原哪中等给经验? 它给经验经由人化身给它的经验的各种各样媒介是纯净了悟叫象原哪中等给经验? 它给经验经由人化身给它的经验的各种各样媒介是纯净了悟叫象原它保留并且它仍然给经验。它是象 无形潮流给它的经验经由这根可看见的金属导线。经由哪中等给经验? 它给经验经由人

化身给它的经验的各种各样媒介是纯净了悟叫象原哪中等给经验? 它给经验它保留并且它仍然给经验。它是象 无形潮流给它的经验经由这根可看见的金属导线。经由哪中等给经验? 它给经验经由人化身给它的经验的各种各样媒介是纯净了悟叫象原哪中等给经验? 它给经验验? 它给经验

经由人化身给它的经验的各种各样媒介是纯净了悟叫象原哪中等给经验? 它给经验经由人化身给它的经验的各种各样媒介是纯净了悟叫象原它保留并且它仍然给经验。它是象 无形潮流给它的经验经由这根可看见的金属导线。经由哪中等给经验? 它给经验经由人化身给它的经验的各种各样媒介是纯净了悟叫象原哪中等给经验? 它给经验它保留并且它仍然给经验。它是象 无形潮流给它的经验经由这根可看见的金属导线。经由哪中