Existence of Parabrahman

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You cannot say that the Parabrahman exists and nor can you say that Parabrahman does not exist. The reason is that in both sentences the verb ‘exists’ may mean that Parabrahman is understood or that Parabrahman is imaginable. Generally, people do not say that an unimaginable thing exists. Therefore the verb ‘exists’ always means the probability of the existence of imaginable things. Based on this, when you say that Parabrahman exists, generally there is a danger of thinking that the Parabrahman is imaginable. Similarly, even if you say that Parabrahman does not exist, it may also lead to thinking that the Parabrahman is an imaginable item. When we say that the tree exists or that the tree does not exist, in both cases the tree is imaginable.

Therefore, the Lord says in the Gita that Parabrahman cannot be said to be existing or non-existing (Nasat tat naasat). Therefore, the Parabrahman is best expressed by silence and the conclusion is that no word can directly indicate the Parabrahman.

The word Parabrahman is not a direct word [a word that directly defines or describes the object indicated by it]. It means ‘that which is other than Brahman’. Brahman is the greatest imaginable item of creation, which is pure awareness. Shankara wrote His commentary about Brahaman. The word Brahma Jijnasa means discussions about the Brahman since Brahman is an imaginable item. It can be well discussed but when the word Parabrahman came, Shankara said that it should be represented by silence alone (Mauna Vyakhya Prakatita Parabrahma…).

The greatest item of creation is pure awareness. The inert energy like light, heat, electricity and magnetism is subtler and greater than inert matter. The life energy that is produced from the oxidation of food is only heat energy (Tejah sati—Veda) because the oxidation reaction is an exothermic reaction [a chemical reaction that gives off heat]. But the awareness, which is generated from the nervous system by the heat energy, is most subtle and is the finest form of energy.
The inter conversion of awareness and the heat energy is understood theoretically but is not possible to understand in practice for the scientist. This does not mean that the life energy is independent and eternal without generation and dissolution. The awareness disappears in deep sleep and appears when the person wakes up.

This proves that the awareness is not eternal but is an inter-convertible form of the inert energy itself. Ofcourse, the conversion is not in the hands of the scientist, even though the conversion is theoretically proved and accepted. When you stop the supply of food or oxygen, the heat energy is not produced by digestion, and the awareness disappears, which is the state of a coma or deep sleep. When life energy is not supplied, death occurs. In the last stage, even though the digestion of the patient stops, respiration continues.

Although food is not supplied, oxygen is supplied. Instead of food, the stored fat is oxidized. Therefore the patient is alive for sometime in spite of the absence of food. After sometime, the nervous system stops functioning, either due to damage in the system or due to inadequate supply of the heat energy. This is the stage of unconsciousness. Finally in the last stage, the oxidation stops and no more heat energy is produced. We say that the human being is dead due to absence of any trace of heat and the body becomes cold.

This process of death is described in the Veda (Manastejasi tejassati).

Just in the last fraction of a second before death, a small portion of the heat energy is used in the formation of the energetic body that goes out of the gross body along with the bundle of qualities, which are stored in the mind. This bundle of qualities, accumulated from the past millions of births of that soul, which is called as the subtle body or Jiva, cannot be prepared by the scientist. He cannot bring back this bundle called the subtle body, which escapes from the gross body and enters an energetic body that comes out of the gross body. This energetic body is called as a Yaatana Shariram [body of suffering], if the Jiva goes to hell. It is called as a Bhoga Shariram [body of enjoyment], if the Jiva goes to heaven and it is called as a Divya Shariram [divine body], if the Jiva goes to the abode of Lord. It is due to this reason that a dead person cannot be made alive after he has died [since the subtle body has already left the physical body and has entered an energetic body].

Otherwise science has developed an artificial nervous system and brain in the robot by introducing a small ‘bundle of qualities’ in the form of an information chip. Therefore, ‘man’ is produced [the robot or artificial intelligence is similar to humans] but the same man cannot be reproduced [a dead man cannot be recreated since we cannot force the sublte body of the person to reenter the dead body]. The concept of a robot clearly proves that awareness is also a form of inert energy because in the robot, electrical energy is converted into the so-called ‘awareness’ which is nothing but electromagnetic energy. The energetic body of a soul is called as the subtle body or ‘Sukshma Shariram’. It goes to the upper world after the death of the physical body on earth, and is invisible as said in Veda (Manomayah) and in the Gita (Vayurgandhan; Utkramamtam).