Two types of Brahma are to be known: Zero and non zero.How did this phenomenal world of such great variety come into existence from nothing? That is the question we will ponder here.
Some say, there was Naada, the primordial sound, from which everything has come into being. Naada means a vibration. For vibration to exist, there must be some thing that is vibrating, and some space in which to vibrate. When nothing- Shunya was there, what vibrates in what space? Obviously, Naada cannot be primordial. Bible says, “first there was the word, and the word was God”. I can’t make sense out of this.
How can anything come out of nothing? That is the fundamental question. Only nothing can come out of nothing. Here then is the clue; we ought to investigate the properties of nothing.
Zero, zero, zero. Can zero produce anything other than itself? How about , say a pair? Well, it may be feasible. Hmm, let us see.
0 = 1 – 1. Aha, let me continue. 0 = 2 – 2, =3 – 3, =1.5 –1.5, looks like zero is very fertile in producing pairs. How about pi – pi ? Why not ? How about say, 0 = x – x ? Certainly. 0 = y – y, 0 = z – z, 0 = t – t. It looks like we can create “xyz” space and “t”, time out of zero.
We have hit on the very clue to create a space and time, in which some thing can move, a vibration. Methinks, creation of space-time interval precedes the “word, the Naada” Physics tells us that space and time chasing each other creates matter which is a vortex of space-time.
This pair, the subject and object, jnatr and jnana, or matr and meya, have to have an interval. So much space between what I see, and me, so much time between the two of us. Together, they constitute the triad, the triputi, the tripura: subject-object-interval. So, from zero the triad can come. Not two, but three. The object is the reflection of the subject in zero. It appears, zero is like the pinhole in the pinhole camera.
We have here the concept of the center, the source of all, the mother of cosmos, the yoni from which everything springs, the central triangle of Sri Chakra. In its center is the bindu, the zero, a very fertile zero, the linga.
Shunya, Ashunya. What about that?
“A” in means negation. Negating zero means something exists, which is not zero.
After producing any large number of pairs equal and opposite, is the zero exhausted? No it can produce more. You give me any number, however large. I will produce more pairs than that from the zero. This is exactly the concept of infinity, Ashunya.
Both infinity and zero seem to have the same type of properties. They are both inexhaustible. One is the smaller than the smallest, the other is larger than the largest. You subtract infinity of all even numbers from all integers, infinity of all odd numbers remains. So, infinity minus infinity is infinity. What about Zero minus Zero? Zero minus zero is zero.
Let us ask a few more questions. Is the central triangle of the sri Chakra equilateral? Is it completely symmetric?
The answer is no. Why? I see myself in the mirror of my mind. I think I know what is happening in mind of the mirror image. But wait a minute, there is the distance in time between me and my reflection. I can almost know, but not quite. What I can know depends on the time it takes for light to go the mirror image and come back. So I can know what existed, but not what is currently going on. It looks like my image is jada, while I am chitanya. The interval is also creating the knowing and not knowing. So there is an asymmetry preventing equilateral.
Now, pray who is going to decide whether I am real or my image is real? No one can, really. Any examples?
Well, if I stand on the sun, earth is going round me. On the contrary, if I am standing on the earth, the sun is going round me. It looks like I am always the unchanging part consciousness, and my image is always moving, changing consciousness. The I in me am always the unchanging awareness. Whatever I see or know is transient, limited in time, space or matter.
Buddha called Brahman the Shunya. Hindus call it the Purna. We are both talking of the same thing, the zero and infinite aspect of it. These are the two Brahma’s that the Sutra talks about.
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