Creation Puzzle

Science may not accept a God as a creator or efficient cause of the world as there is no tangible proof. But all religions believe in a creator God who is an efficient cause for the world, like a potter creating 

a pot.

But most of the religions outside of the Hindu fold, have problem in answering the question - Where was God existing before creating space and time?

This problem could be overcome only when God is accepted to be the source of all existences including space and time. That means S/He should be all pervading and eternal (defying space and time) and the only source/abode/destination of all spatio temporal entities.

Vedas explicitly declare that God as the universal Self is ever existing and from Him space/time and all other name/forms arise. It also further states that He enters into all name/forms and supports/controls from within as the indwelling ParamAtma (Supreme Self) or the AntaryAmi of all, supporting everything as His body. This "entry" of God into all created entities is similar to space entering the pot when the pot is created. It is also like the spirit self "entering" the body when the body is created/formed/manifested. As the Soul/Self alone is identified through the body, God alone is identified through all entities including space and time. So Vedic God, when identified as the Supreme Self that shines in all, unites science and religion and makes everything spiritual.

So for the question - is the world of name/forms real or not? 

Yes, as a dependent reality from the point of view of the absolutely Self that always remains a witness to name/forms that constantly arise/remain/return back to the Absolute Self. The entire world is in the form of the body that derives it's reality/existence from the Supreme Self. This view supports Dvaita and V.Advaita and even Advaita from the transactional or vyavahara point of view.

No, from the point of view of the same Self that never "sees" any space-time name/forms external to "itSelf" as a separate reality. This absolute Self always "sees" itself and nothing else. This supports paramartha of advaita.

Can God/Brahman be something other than the absolute Self? This is not a possibility as anything other than the Self is non-Self which is spatio-temporal and dependent. Also Vedas, Gita and Brahma Sutra explicitly identify Brahman/God as the all pervading and indwelling Self.

Dvaitin's objection:
This goes against veda, gita and sutra. Veda - "Vishwam satyam maghavAna", gita - "chaturvaraNyam maya srushtam...", sutra - "om bheda vyapadeshaat om"

Advaitins answer:
All those statements are not contradicted as the non-dual Self or Brahman alone, is identified through all space-time/name-forms. All such name/forms are still a dependent reality that arise, remain and merge back into the Self, which is non-dual. The Self is different from all name/forms that derive their reality or existence from the Self only.

Dvaitin: There are so many selves / jivas and so existence cannot be non-dual.

Advaitin: All the many selves are "embodied selves". They have no identification without a body - prAkrita or aprAkrita (material or otherwise). Also all the many selves are seen or established in One Self/Brahman who is everywhere and non-dual. This is similar to fire which is one and many at the same time.

Dvaitin: Vedic statements - "tad aikshata bahusyam prajayeya" and "atmano antaro yamayati" makes the advaitic Self saguna.

Advaitin: Yes, the Self is "saguna" in relation to the body/universe, as the body cannot exist without Brahman/Self. But Brahman or the Self by itself is nirguna because it is independent, non-related, non-dual and beyond all the three gunas of prakriti/nature. 

The same Brahman appears to be born through every name/form. This ofcourse points to saguna Brahman only. But the saguna characteristics attributed to Brahman is valid only when it is endowed with the indescribable power of mAya.

Jiva with limited knowledge and Ishwara with unlimited knowledge are in relation to maya. Ishwara is always associated with maya which is brought out explicitly in V.Advaita where nArAyaNa is inseparable from lakShmi. This is valid in Dvaita also.

All the three views gets integrated when Brahman is realized as the Self of all supporting the entire universe as body. So Advaita is not opposed to both Dvaita and V.Advaita when all dualities and multiplicities are seen in One Brahman. All particular identifications of multiple entities culminate in the same non-dual Brahman who is everywhere as the inner Self.

Advaita recommends to identify the shuddha brahman as the essential non-dual Self and this is nirguna in the sense that it is indescribable or beyond all the three gunas. When the mind is withdrawn into Brahman/Self then the non-duality and nirgunatva of Brahman can be experienced at least theoretically.

The world of multiplicities is therefore seen as a reflection of God or Brahman situated as the absolute Self in all. The body is obviously a reflection of the soul/Self.  For all practical purposes looking upon the entire universe as a manifestation or body of God/Brahman unites all views.

When Advaita says the "world is illusion" it could also be taken as something that is temporary. From that point, all worldly pleasures including the ones enjoyed in devaloka or heaven is an illusion. Brahman who is already indwelling in all is the real source of all pleasure. This cannot be denied by Dvaitin or V.Advaitins! Likewise Advaitin's also have to accept the world as a dependent reality or body of God/Brahman. These truths are very much experiential.

There is no use in endless tarka or arguments. Sincere truth seekers should have no issues to contemplate on the non-dual Brahman as the Self of the universe in whom all the infinite selves/name/forms are established.

All creation of name/forms including space/time must begin, remain and end in the timeless eternal Self that shines in all.


Namaste
Suresh