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God is having infinite bliss because He derives bliss even from misery


dattaswami
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God is having infinite bliss because He derives bliss even from misery

223. Avataarepi naanandah prajnaanamevopaadhidharmah.

 

Translation: Even in the human incarnation, the bliss cannot be the permanent identity mark due to the entertained misery and the internal infinite bliss is invisible. The special spiritual knowledge is the permanent identity mark but even that is the inseparable characteristic of the medium only.

 

Explanation: God is having infinite bliss because He derives bliss even from misery

223. Avataarepi naanandah prajnaanamevopaadhidharmah.

 

Translation: Even in the human incarnation, the bliss cannot be the permanent identity mark due to the entertained misery and the internal infinite bliss is invisible. The special spiritual knowledge is the permanent identity mark but even that is the inseparable characteristic of the medium only.

 

Explanation: The same analysis of five categories in the human incarnation shows the other meaning of Brahman, which is God. The five categories of the human being indicate the address steps of the existence of God in a specific medium. All the five categories indicate that God exists in a selected liberated soul having His own human body. In the case of the human incarnation also, the happiness is limited because of the existence of misery also in its life of the role. God is having infinite bliss because He derives bliss even from misery like an actor enjoying all types of scenes in his role, while acting in a drama. Hence the limited happiness (Anandamaya Kosha) is only an alternating object along with misery of the human incarnation, since God is internally associated with infinite bliss. Even in the case of the human incarnation, bliss is not given the greatest position or a permanent mark of identification, since the human incarnation is associated with misery also in external life. Hence, you cannot identify God with mere happiness. Rama was weeping several times in His life and hence, His external limited happiness cannot be His sign. The internal infinite bliss is not exposed to us and hence cannot be a permanent identity mark. But the special spiritual knowledge radiated by Him stands as an identity mark to recognize God in human form. Even this exceptional spiritual knowledge is not His inherent characteristic since He is unimaginable. It is only the inseparable external characteristic of the medium in which God exists.

ke an actor enjoying all types of scenes in his role, while acting in a drama. Hence the limited happiness (Anandamaya Kosha) is only an alternating object along with misery of the human incarnation, since God is internally associated with infinite bliss. Even in the case of the human incarnation, bliss is not given the greatest position or a permanent mark of identification, since the human incarnation is associated with misery also in external life. Hence, you cannot identify God with mere happiness. Rama was weeping several times in His life and hence, His external limited happiness cannot be His sign. The internal infinite bliss is not exposed to us and hence cannot be a permanent identity mark. But the special spiritual knowledge radiated by Him stands as an identity mark to recognize God in human form. Even this exceptional spiritual knowledge is not His inherent characteristic since He is unimaginable. It is only the inseparable external characteristic of the medium in which God exists.

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