In previous part 15, we saw how different objects in the universe resolve into the One cause. Just how all furniture resolves into One wood. Meaning wood is the cause of entire furniture world.
In same way, owning to Brahman's power called māyā, it creates world of multiplicity out of it's potential of intelligent and material cause.
We then write books about the manifest world, trying to explain it in infinite ways. We even start religions trying to answer who or what is the ultimate cause of this visible universe.
However this explanation has conflicted with listeners notions. Thus student raised a criticism…
Student exclaims, “How can you be so dismissive of the very essence of our being. If everything is the One, how will you explain this creation. When did it all begin? Your postulate makes the world an illusion… something non-existent, a figment of our imagination”.
” The world is neither non-existent nor an illusion.
It has form, name and function. But it is a dependent-reality, as is the creation.
There is no real object called “creation”.
What we call “creation” (jagat) is a manifestation, which is is brought forth by the Limitless One (Ishvara).
Out of itself, through His own power (māyā), He remains without the slightest change.
When we see a beautiful tapestry, we infer the existence of a talented weaver, with both the knowledge and skill needed to produce the wonderful fabric.
Or a crafts person who knows every detail of his chosen craft. He too has the knowledge and talent required to produce the chosen object.
If we extend the reasoning to the world (jagat), the creation we see around us – it is put together with tremendous intelligence. Thus we can infer the presence of an intelligent maker with all the knowledge of the universe.
The Limitless One with its maya power knows the entire creation in every detail with total precision.
A bird's and worm's eye view of the past, present and future.
It's the very reason why we call Him Lord omniscient (Ishvara).
Yet there is a limitation in many examples shared. Including of pot maker and clay, of weaver and thread, of conscious person and material.
Because space between them exists.
Two are apart, separate. Because the material becomes another, losing its original status or character.
In Ishvara's case, the creator and material are not different.
The all-pervading One (Ishvara) is both creator and creation.
Without a change, without becoming, it is both intelligence and matter.
If the two are apart, there will be a separation, a gap, a distance – creating time and space.
In which case creator will have to move – traveling in order to create and mold. In which case creator would be undergoing a constant change, transforming, metamorphosis.
If this was true, then the Lord we pray today, would be no-more tomorrow, since He changed many times by then.
What then would be the meaning of All-Pervading Limitlessness?
Besides, with two separates, maker and material – each would limit the other.
The logic would contradict the word “Limitless”. Including the Upanishad declaration, “All that is here is One. I is the All-Pervading One“.
Not only do Upanishads declare the One is “Limitless Existence Consciousness”, but they also equate the individual to the total. Meaning the individual ‘I' is not different from the Limitless One.
Hence intelligence and matter, creator and creation – must remain with the one source, the one real.
Just as a spider spins a web, drawing silk from itself – the Limitless One draws from within, all the material needed for the world to be created.
Like your dreams, you create.
Projecting them from within, and resolving them when awake.
You are therefore both cause and effect, creator and creation (where your dreams are concerned).
The world also is an effect, while the Limitless One (Ishvara) is the cause, who is playing a double role. The self-same One of inventor and invention.
Cause and effect however are relative terms.
Cause is a cause because of an effect, while effect is an effect because it has a cause.
Words of cause and effect need each other to convey the meanings they were intended for.
An author is an author because of his writing.
A mother is a mother, in relation to her child.
Minus writing, can we call him an author?
Without a child, can she be a mother?
When the effect is mithya (dependent-real) – it is constantly changing and without inherent existence of it's own. Mithya has no inherent identity.
A dependent-real is drawing its being from a conscious subject. Meaning the role mithya plays as a cause, falls apart – without it's dependent reality.
It is the same with the creation. It has no real existence. Creation is mithya, dependent-existence.
From this standpoint, where then is the cause (the creator)? Its role as a cause is negated. It remains what it always is, Consciousness.
Seen from the world angle, from the effect's point of view, the Limitless One (Brahman) is the Creator (Ishvara), the cause.
While by itself, in its essential nature, it is neither effect nor cause.
It is All-Pervading Consciousness (satchitananda), and not different from I, the individual consciousness (atma).
As for your question, the where and when of creation…
There is really no where and when.
It is an endless cyclic manifestation, a constant resolution and projection, making manifest what was potential.
While a resolution is just the opposite.
The Limitless One uses its infinite power, its cosmic maya force, with which it projects, sustains and resolves the entire universe.
The Limitless One lends existence. It is the canvas for this cosmic illustration. “