Is there ‘Creation’?

creation-brahman

Nothing can ever be created. Matter cannot be created.

To say “something is created” is to imply it’s not already within Creation. Which sets up an unsolvable equation; duality (dvaita). For example, if matter was created, that means THIS Creation (which you and I find ourselves in), would have to borrow matter from some other Creation.

So then, where did that other Creation get it’s materials from? From some other Creation. Etc. We get into an ad infinitum without possibility of resolution.

In which case, we’re all eternally doomed and moksha (Liberation) is only relative to the Creation we’re speaking about. Because how do we know WHICH Creation is TRUE, and which is FALSE, since there are infinite Creations.

In other words, this kind of dualistic or dvaita (also called dvaita-vedanta) thinking is flawed. It gives birth to concept of “Heaven/Hell” after death as prevalent in mainstream Religions and 99% of spirituality… always trying to get to some BETTER Creation then the present.

COMEDY OF LOGIC: Since each religion has their own version of “Heaven”, another question arises: Whose Heaven is the Truth and whose is False? And is Heaven within THIS Creation, or in some other Creation? And from what Creation did the Heaven borrow it’s matter from? Was it from Creation of Hell? After all, Heaven also needs fire, else it’s is freezing up there! Wouldn’t that mean that Heaven and Hell need to maintain good foreign relations?

And if Hell is all fire, then how can it sustain oxygen, since a world of “all fire” isn’t conducive for oxygen production; you need an ecosystem, trees. But they’re all burned to ashes due to excess fire! So I guess Hell needs Heaven’s holy water! 😀 

In fact, dvaita (notion that there is difference between THIS and THAT) contradicts itself. Because it fails to acknowledge the substratum which “joins” the many.

Follow the logic below…

If there are many Creations (plural), then by what principle do they all relate?

For example, sound coming out of my mouth is picked up by your ears, only because of principle of air. For example, in vacuum we can’t relate.

Thus there’s a joining principle because of which relating between two people is possible, being Air. In other words, each person (Creation) is different. Up to this point, Dvaita-Vedanta stops.

Now, Advaita Vedanta corrects: There is a “joining”, non-perceivable, non-interfering, substratum which allows two people to communicate.

Just like mere existence of a page (substratum) allows “joining” of alphabet letters to form words. The page remains non-interfering. It doesn’t need to move, nor instigate, nor coerce the letters to form words or meaningful sentences. Page remains pure, completely uninvolved of the world of letters and words.

Conclusion: Dvaita (duality) is impossible. It’s possible to a mind which gives reality only to what it can perceive through 5 senses. Basically dvaita is like saying, just because I don’t see with my eyes ultra-violet light, it doesn’t exist!

DOUBT COMES UP: Upanishads say that Creation (srishti [sṛṣti]) came out of Brahman. How can that be when Brahman is akarta (non-doer), nirguṇa, and Brahman cannot create, nor can the world come out of Brahman by itself. However, a world (Creation) is seen and experienced. How is this explained?

PLEASE REPHRASE THE DOUBT: If all is Brahman (Consciousness), which is a non-doer and free of guṇa, then it can’t create. But Creation is experienced. To experience Creation is to say “There is  Creation”, yet you’re saying “There is no creation”. Reconcile this contradiction.

RECONCILIATION: The very ‘existence’ of world (Creation) is the existence of Brahman alone. That is what Lord Krishna says in Bhagavad Gita ‘aham visrjami’ – ‘I’ manifest as the creation.

Brahman is both the upādāna (material cause) and nimitta-kāraṇam (intelligent/efficient-cause). Everything exists in Him and everything came out of Him.

Brahman is there in various names and forms (nāma-rūpa). Logically, if a pot is analyzed, clay alone is there, in the shape of a pot.

So, the existence of pot gets dismissed. Pot is only called “Creation” if I don’t acknowledge the Clay.

Similarly, clay itself is various molecules put together. So, clay also gets dismissed. Then molecules are various atoms. So molecules get dismissed. Atoms are sub-atomic particles. So atoms get dismissed. Etc.

In this manner, everything in the world (Creation) gets dismissed – and ultimately what is left is Brahman. So, the Creation in essence is Brahman only. And there is only one Brahman. Thus there is only ONE Creation. Yes, we can say there are creations within creations. Just like there are smaller units within bigger units. But they all belong to one same Existence.

Meaning, Creation always exists either in unmanifest or manifest form, as the world (jagat). Whatever is seen and observed is only a manifestation.

Māyā and māyā-kārya (effect of Maya) both belong to vyāvahārika-sattā (empirical reality) and hold good only at the vyāvahārika (empirical) level. They do not have absolute reality.

That is why we say everything seen and experienced including our body/mind are nothing but Brahman only with different names and forms.

Therefore, in the view of an uttama-adhikārī (highly qualified person), there is no creation at all. There is only THIS.


Article inspired by Swami Paramarthananda

4 Comments

  1. Gizem on February 25, 2019 at 11:11 pm

    Dear Andre,
    May I translate your articles to Turkish and share them with people who would learn a lot from them? Of course I will cite your name and web page. What do you think?

    • mm Andre V on February 28, 2019 at 5:45 pm

      As wish Gizem.

  2. pam on February 26, 2019 at 10:24 pm

    brilliant article! no doubt the advaitan perspective is the most logical one, and definitely there is evidence of the advaitan vision of Oneness even in the religions mentioned above; eg “in Him we live and move and have our being” (BIBLE/ Acts 17:28) and “God is present everywhere and filling in everything” (Creed) — which remind “Brahman is both the upādāna (material cause) and nimitta-kāraṇam (intelligent/efficient-cause). Everything exists in Him and everything came out of Him.” and “Brahman is the substratum of existence”

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