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
7. Unimaginability depends on the imaginable
8. God is known as the Unknown
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
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
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
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)
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
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
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
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
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
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