Existence and non-existence

[sridatta]

[Einstein, a great Western scientist, says that space is only conventional and relatively true with respect to matter and energy of the world. He says that space is geometrical only. It means that when two walls are destroyed, the space between two walls also disappeared. We don’t experience this dissolution because the space between some other two items existing beyond the two walls exists, which is grasped by us.

In view of the simultaneous existence of space between these two items, the disappearance of space between two walls is not clearly experienced by us. This means that when all the matter and energy of the world disappear by dissolution, the space being relatively true with respect to matter and energy, disappears simultaneously just like the disappearance of chain along with disappearance of gold! As per his concept, matter and energy are absolutely true whereas space is relatively true with respect to matter and energy.

As a scientist, matter and energy are taken as absolute reality since science does not recognize the existence of unimaginable God as absolute reality with respect to whom, matter, energy and space are relatively real only. The concept of absolute reality and relative reality is common for both the scientist and the philosopher. The difference is only that for a scientist, the absolute reality is matter with energy and the relative reality is space whereas for a philosopher, the absolute reality is unimaginable God and the relative reality is space along with matter, energy and awareness (awareness can be given a special status of entity even though it is just a specific work form of energy).

Our critical remarks on the scientific theory are: i) If matter and energy are absolute reality, they shall not disappear at all. Hence, to say that space disappears along with the disappearance of matter and energy does not rise at all. Of course, the scientist keeps the matter along with energy as absolute reality permanently and then, there is no possibility of disappearance of space along with disappearance of matter and energy. Therefore, this assumption becomes practically impossible and in such case, a theoretical assumption like this can’t be made. ii) Even while space exists, it is treated as unreal, which means that it does not exist. Then, how can you say that non-existent space exists while matter and energy exist? How can you also say that the space, which is already non-existent, disappears?

Appearance (existence) and disappearance (non-existence) are meaningful in the case of an existent item only. We can say that an existent pot exists in the room, now. Later on, you can say that the same existent pot does not exist in the room, now. You can’t say that the horn of a rabbit exists now and doesn’t exist later on! Therefore, it is better to say that space is also relatively existent item like matter and energy. Space is made of very very subtle energy so that you are treating it as almost non-existent, but not as absolute non-existent.

When matter and energy disappear, there is a possibility of sometime that vacant space without matter and energy can exist. Of course, there is every possibility of disappearance of space also just like that of matter and energy if God wishes so. Hence, space is not absolute reality, but is an independent relative reality like matter and energy, which can exist even if matter and energy disappear. You need not fear that if matter, energy and space disappear, there is no absolute reality at all since the absolute reality or unimaginable God exists always.

Non-existence is of four types: i) Prior non-existence (praagabhaava):- A pot doesn’t exist before its birth from mud. ii) Posterior non-existence (pradhvamsaabhaava):- A pot doesn’t exist after it is destroyed. iii) Mutual non-existence (anyonyaabhaava):- A pot doesn’t exist in cloth and cloth doesn’t exist in pot, and iv) Total non-existence (atyantaabhaava):- A horn of a rabbit, a son of barren lady, a lotus in the sky etc., can never exist.

A relative reality is taken as an example of first three types of non-existence provided the absolute reality alone is not existing practically, but exists in theoretical assumption in view of the receiver of the relative plane. The absolute plane exists practically in the view of unimaginable God, but, doesn’t exist practically in view of the soul, which experiences practically the relative plane only. The human being in the dream experiences practically the reality of the dream only and does not experience the reality of the external world. In this same time of dream of a person, another person existing in the external world experiences its reality simultaneously. The dream person is the soul and the external person is God.

You cannot take the dream person as external person simultaneously in the same time. The advaita philosopher is confused here by taking the dream person and the external person to be one in the same time simultaneously. A person caught in the dream can’t experience the external world simultaneously in the same time. Moreover, in the concept God is unimaginable and in comparison, both the souls (soul in the dream as well as the soul in the external world) are imaginable awareness only. The same relative reality becomes the example of fourth type of non-existence (total non-existence) provided the absolute reality alone exists practically. Forcible ignorance (ajnaanavikshepa) of the absolute reality can exist in theoretical assumptions (ajnaanaaavarana), which totally disappears when the absolute reality alone exists practically.

The practical existence of unimaginable God alone can be taken as the possibility of situation before this creation (in view of the receiver of the relative plane). Once this creation is made, the total ignorance of absolute reality is possible with all the common worldly souls. Even if you take a realized soul like Shankara Himself, the present situation is not before the creation of the world. Hence, the knowledge of absolute reality exists in theoretical assumption whereas the forcible existence of ignorance of absolute reality continues simultaneously. While Shankara performed a miracle, the practical existence of absolute reality simultaneously along with the practical existence of relative reality continues, which is possible for the unimaginable God merged with Shankara! When Shankara entered the bolted doors of the house of Mandana Mishra, the doors became totally non-existent with respect to Shankara, who became one with the unimaginable God. Both the side walls of the gate existed to Shankara as the human being. This is simultaneous display of unimaginable (absolute plane) and imaginable (relative plane) natures of human incarnation like the dual nature of electron.

Shankara gave a beautiful example for theory (aavarana) and practical (vikshepa). A person after awakening from a dream in which a tiger was jumping on him continues to shiver for a long time even after awakening from the dream and even after realizing that the tiger is unreal. Hence, unreal item, even after theoretical realization, can produce real experience! After awakening from the dream, the person realized that the tiger is unreal and such realization is theoretically true and hence, we can say that theoretical ignorance (ajnaanaaavarana) is gone. He continues to shiver even after realizing the unreality of the dream tiger since the force of the ignorance (ajnaanavikshepa) is not still destroyed.

Anyway, in both the above cases, there is one common point in the end. Let space disappear along with matter and energy (as per Einstein) or let space disappear after sometime after the disappearance of matter and energy (as per Shankara), the ending common point is that after the disappearance of space, the situation existing is unimaginable (which is after the dissolution of this creation or before creation of this creation), which means that any item beyond space (beyond spatial dimensions having no volume) is always unimaginable for any soul. This common point that God is beyond the concept of space and is unimaginable must be acceptable to both science and philosophy.

Hence, certainly the unimaginable entity called as Parabrahman exists.]

Universal Spirituality for World Peace

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