By becoming Parabrahman, the universe does not cease to operate

Parabrahman is the Absolute, & because It is the Absolute, it cannot be reduced into terms of knowledge. You can know the Infinite in a way, but you cannot know the Absolute.

Published: 19th December 2013 08:01 AM  |   Last Updated: 19th December 2013 08:01 AM   |  A+A-

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Parabrahman is the Absolute, & because It is the Absolute, it cannot be reduced into terms of knowledge. You can know the Infinite in a way, but you cannot know the Absolute.

All things in existence or non-existence are symbols of the Absolute created in self-consciousness (Chid-Atman); by Its symbols the Absolute can be known so far as the symbols reveal or hint at it, but even the knowledge of the whole sum of symbols does not amount to real knowledge of the Absolute. You can become Parabrahman; you cannot know Parabrahman. Becoming Parabrahman means going back through self-consciousness into Parabrahman, for you already are That, only you have projected yourself forward in self-consciousness into its terms or symbols, Purusha & Prakriti through which you uphold the universe. Therefore, to become Parabrahman void of terms or symbols you must cease out of the universe.

By becoming Parabrahman void of Its self-symbols you do not become anything you are not already, nor does the universe cease to operate. It only means that God throws back out of the ocean of manifest consciousness one stream or movement of Himself into that from which all consciousness proceeded.

All who go out of universe-consciousness, do not necessarily go into Parabrahman. Some go into undifferentiated Nature (Avyakrita Prakriti), some lose themselves in God, some pass into a dark state of non-recognition of universe, (Asat, Shunya), some into a luminous state of non-recognition of universe - pure Undifferentiated Atman, Pure Sat or Existence-Basis of Universe, - some into a temporary state of deep sleep (sushupti) in the impersonal principles of Ananda, Chit or Sat. All these are forms of release & the ego gets from God by His Maya or Prakriti the impulse towards any one of them to which the supreme Purusha chooses to direct him. Those whom He wishes to liberate, yet keep in the world, He makes jivanmuktas or sends them out again as His vibhutis, they consenting to wear for the divine purposes a temporary veil of Avidya, which does not at all bind them and which they can rend or throw off very easily. Therefore to lust after becoming Parabrahman is a sort of luminous illusion or sattwic play of Maya; for in reality there is none bound & none free & none needing to be freed and all is only God’s Lila, Parabrahman’s play of manifestation. God uses this sattwic Maya in certain egos in order to draw them upwards in the line of His special purpose & for these egos it is the only right and possible path.

But the aim of our Yoga is Jivanmukti in the universe; not because we need to be freed or for any other reason, but because that is God’s will in us, we have to live released in the world, not released out of the world.The Jivanmukta has, for perfect knowledge & self-fulfilment to stand on the threshold of Parabrahman, but not to cross the threshold.The statement he brings back from the threshold is that That is & we are That, but what That is or is not, words cannot describe, nor mind discriminate.

Parabrahman being the Absolute is indescribable by any name or definite conception. It is not Being or Non-Being, but something of which Being & Non-Being are primary symbols; not Atman or unAtman or Maya; not Personality or Impersonality; not Quality or Non-Quality; not Consciousness or Non-Consciousness; not Bliss or Non-Bliss; not Purusha or Prakriti; not god nor man nor animal; not release nor bondage; but something of which all these are primary or derivative, general or particular symbols. Still, when we say Parabrahman is not this or that, we mean that It cannot in its essentiality be limited to this or that symbol or any sum of symbols; in a sense Parabrahman is all this & all this is Parabrahman. There is nothing else which all this can be.

Excerpt from the book Essays Divine and Human by Sri Aurobindo

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