THIRD LECTURE
IN this lecture I shall consider the premises I have laid down with special reference to the various passages in which they seem to be indicated in this book.
It will be remembered that I started with the very first cause, which I called Parabrahmam. Any positive definition of this principle is of course impossible, and a negative definition is all that can be attempted from the very nature of the case. It is generally believed, at any rate by a certain class of philosophers, that Krshna himself is Parabrahmam— that he is the personal God who is Parabrahmam— but the words used by Krshna in speaking of Parabrahmam, and the way in which he deals with the subject, clearly show that he draws a distinction between himself and Parabrahmam.
No doubt he is a manifestation of Parabrahmam, as every Logos is. And Pratyagatma is Parabrahmam in the sense in which that proposition is laid down by the Adwaitis. This statement is at the bottom of all Adwaiti philosophy, but is very often misunderstood. When Adwaitis say "Ahameva Parabrahmam ", they do not mean to say that this ahankaram (egotism)
