Ishvara: Blind Faith vs Knowledge - Intro to Advaita Vedanta - Part 5

Summary

The video script delves into the philosophical and scientific exploration of the universe's nature and origin. It begins with a self-inquiry into the true self, or 'atma', and then shifts to the external world, examining the universe's composition of matter and energy, and the ancient Vedanta perspective of the three gunas—tamas, rajas, and sattva. The script contrasts the Big Bang theory with Vedanta's cyclic universe concept, where universes are infinite and cyclical. It also discusses the transition from cosmology to theology, highlighting the difference between blind faith in Western religions and Vedanta's approach, which values reason and personal discovery. The concept of Ishvara, the first cause or creator, is introduced, with an emphasis on its conscious and knowledgeable nature, wielding the power of maya to create the universe. The script concludes by setting the stage for a future discussion on the material cause of the universe.

Takeaways

• 🧘 The presentation explores self-inquiry (atma vichara) and the nature of the true self (atma), which is unchanging consciousness and the source of contentment.
• 🌌 After inward inquiry, the focus shifts to understanding the universe, its source, and our relationship with both, following the Vedanta methodology.
• 🤔 The script poses three fundamental questions: What is the universe? Where did it come from? And how did we get here?
• 🚀 Modern science views the universe as composed of matter and energy, forming the basis for all existence, while ancient views considered three qualities or gunas (tamas, rajas, sattva).
• ⛓ The ancient rishis recognized five elements (space, air, fire, water, earth) as the origin of physical matter, differing from the modern scientific perspective.
• 💥 The Big Bang Theory is the scientific explanation for the universe's origin, but it raises further questions about the origin of the singularity itself.
• ♾ Vedanta describes a cyclic universe with no beginning or end, suggesting an infinite series of universes that have come and gone.
• 📜 Western religions often require blind faith in the existence and nature of God, whereas Vedanta reconciles scriptural revelation with reason and rational discourse.
• 🔍 Vedanta uses faith (shraddha) as a starting point for inquiry that leads to knowledge, unlike blind faith which doesn't require personal verification.
• 🧩 The concept of Ishvara in Vedanta is the first cause or uncaused cause, the source of the universe, which is different from the Western concept of God.
• ⚖️ Ishvara, as the efficient cause (nimitta karana), must possess knowledge and skill (maya) to create the universe, indicating a conscious being.
• 🧠 The intricate design of the universe, including the complexity of the human brain, is evidence of Ishvara's immense knowledge and power.

Q & A

What is the primary focus of the self-inquiry process, or atma vichara, as described in the presentation?

The primary focus of atma vichara is to look inside oneself, within the body and mind, to discover the extraordinary nature of Atma, which is the true self, the unborn and unchanging consciousness that is the source of contentment.

How does the presentation suggest we understand the complex universe we live in?

The presentation suggests understanding the universe by following the traditional teaching methodology of Vedanta, which helps us comprehend not only the world around us but also the source or creator of this world and our relationship with both the world and its creator.

What are the three qualities or gunas that the ancient rishis considered the universe to be based on?

The three qualities or gunas are tamas, the quality of inertia; rajas, the quality of activity; and sattva, the quality of purity. These gunas are considered the fundamental constituents from which everything in the universe arises.

How does modern science view the composition of the universe?

Modern science views the universe as composed of matter and energy, with particles like electrons and protons combining to form 92 natural elements that are the building blocks for all that exists in the universe.

What is the current scientific understanding of the origin of the universe?

Science traces the origin of the universe to the Big Bang, which occurred about 14 billion years ago. A singularity, an infinitely small, hot, and dense object, exploded with unimaginable force, and this explosion continues as the universe expands today.

What is the Vedanta perspective on the cyclic nature of the universe?

Vedanta describes a cyclic universe that goes through cycles of manifestation and dissolution, similar to the cycle of birth, death, and rebirth of living beings. The universe we live in was preceded by a prior universe, which was itself preceded by another, and so on, in an infinite series without a clear beginning or end.

How does Vedanta approach the concept of God in comparison to Western religions?

Unlike Western religions, where God is an article of faith and belief is beyond reasoning, Vedanta never separates scriptural revelation from reason and rational discourse. Vedanta meticulously reconciles any logical discrepancies and does not accept scriptures on face value if they cannot be reconciled with reason and experience.

What is the role of faith, or shraddha, in Vedanta's process of inquiry?

In Vedanta, faith (shraddha) is not the end goal but the starting point of inquiry. It is a trust that anticipates personal verification. Faith in the scriptures is used to guide the process of inquiry, which ultimately leads to the acquisition of knowledge about the existence and nature of God.

Why does Vedanta discourage blind faith?

Vedanta discourages blind faith because it can be an obstacle to knowledge and provide a false sense of security. Blind faith can be shaken under certain circumstances, whereas knowledge, based on truth, is unshakable and dependable.

What is the term used in Vedanta to refer to the source or creator of the universe?

In Vedanta, the term used to refer to the source or creator of the universe is Ishvara. Ishvara is defined as the first cause or the uncaused cause, the one because of whom everything exists.

How are the material cause and efficient cause different in the context of Vedanta's explanation of the universe's creation?

The material cause, or upadana karana, refers to the material stuff from which an effect is made, while the efficient cause, or nimitta karana, is the agent that produces the effect. In the context of the universe's creation, Ishvara represents the efficient cause, possessing both the knowledge and the skill (maya) to create the universe.

What is the significance of Ishvara's knowledge and power in the context of the universe's creation?

Ishvara's knowledge and power, manifested as maya, are significant as they are responsible for the intricate order and functioning of the universe. This includes the stability of planetary orbits, the behavior of subatomic particles, and the evolution of intelligent life, all of which reflect Ishvara's comprehensive understanding and creative capacity.

Outlines

00:00

🔍 Self-Inquiry and the Nature of the Universe

The presentation begins with an exploration of self-inquiry, known as 'atma vichara,' where the audience is encouraged to look within themselves to discover the true self, or 'atma.' This inner journey leads to an outward focus on understanding the universe and its complexities. The traditional teaching methodology of Vedanta is introduced to examine the world, its creator, and our relationship with both. The script touches upon the awe-inspiring vastness of the cosmos and the fundamental questions that have intrigued humans for ages: the nature of the universe, its origin, and our place within it. It contrasts the modern scientific perspective, which views the universe as composed of matter and energy, with the ancient Vedanta view, which is based on the three qualities or 'gunas' of tamas, rajas, and sattva. The paragraph concludes by acknowledging the shared belief in a fundamental essence underlying the universe.

05:04

🌌 The Origins of the Universe and the Concept of Time

This paragraph delves into the question of the universe's origin, with science pointing to the Big Bang as the starting point approximately 14 billion years ago. It discusses the limitations of scientific inquiry when it comes to understanding what existed before the Big Bang, as time itself began with the event. The concept of a cyclic universe from Vedanta is introduced, suggesting an infinite series of universes undergoing cycles of creation and dissolution. The theological aspect is brought in, contrasting the faith-based approach of Western religions with the rational and logical methodology of Vedanta, which seeks to reconcile scriptures with reason and experience. The paragraph emphasizes the importance of knowledge over blind faith and the role of faith as a starting point for inquiry, as illustrated by a passage from the Bhagavad Gita.

10:12

📚 Faith, Knowledge, and the Role of Scriptures

The role of faith in acquiring knowledge is explored, with a clear distinction made between the blind faith of Western religions and the trust-based approach of Vedanta. The Vedantic scriptures are seen as guides for personal discovery, with faith or 'shraddha' being a prerequisite for using these scriptures effectively. The metaphor of a guidebook for sightseeing in Paris is used to illustrate the initial trust in the scriptures' validity, which then guides the seeker towards knowledge. The paragraph stresses that faith is not an end in itself but a means to gain knowledge, which is unshakable and based on truth. It also warns against the fragility of faith and the dangers of relying solely on it, advocating instead for the pursuit of personal, direct knowledge.

15:16

🌟 Ishvara as the Creator: Understanding the Cause-Effect Relationship

The concept of Ishvara as the source or creator of the universe is introduced, using the Sanskrit term to avoid the preconceptions associated with the word 'God.' Ishvara is defined as the first cause or the uncaused cause, establishing the existence of something from which the universe came into being. The cause-effect relationship is discussed, differentiating between the material cause ('upadana karana') and the efficient cause ('nimitta karana'). Using the analogy of a clay pot, the necessity of both material and efficient causes for creation is explained. The paragraph concludes by setting the stage for the next presentation, which will examine the material cause of the universe.

20:18

🧩 The Creator's Knowledge and Skill: Ishvara's Role as Nimitta Karana

This paragraph focuses on Ishvara as the efficient cause ('nimitta karana') of the universe, emphasizing that Ishvara must possess both knowledge and skill to create the universe. The analogy of a potter is used to illustrate that just as a potter has specific knowledge and skill, Ishvara must have the particular skill or power, known as 'maya,' to create the universe. The paragraph discusses the nature of Ishvara's knowledge and creative power, which allows for the intricate design and functioning of the cosmos. It concludes by highlighting the manifestation of Ishvara's knowledge and power in the universe and especially in the complexity of the human brain, which enables us to ponder the very questions about existence and creation.

Keywords

💡Atma Vichara

Atma Vichara is a process of self-inquiry in the context of Vedanta, which involves looking within oneself to discover the true self or 'Atma'. It is a spiritual practice aimed at realizing the unchanging consciousness that is the source of contentment. In the video, it is the initial inward-turned inquiry that precedes the exploration of the external universe.

💡Gunas

Gunas are three qualities or attributes in Vedantic philosophy that constitute the fundamental nature of the universe. They are Tamas (inertia), Rajas (activity), and Sattva (purity). These gunas are considered the building blocks of everything in the universe, including matter, which is derived from Tamas. They are central to understanding the composition of the universe from a pre-scientific, philosophical viewpoint.

💡Big Bang

The Big Bang is the scientific theory that explains the origin of the universe as a singularity that exploded approximately 14 billion years ago, leading to the expansion of the universe we observe today. It is a pivotal point in the video's discussion about the universe's creation, marking the transition from cosmology to the limits of scientific inquiry.

💡Vedanta

Vedanta is a school of Indian philosophy that explores the nature of reality, the universe, and the self. It is characterized by its methodological approach, which combines scriptural revelation with reason and rational discourse. In the video, Vedanta serves as the philosophical framework for understanding the universe and the concept of Ishvara, contrasting with Western religious perspectives.

💡Ishvara

Ishvara, in the context of the video, is the term used to denote the source or creator of the universe, as per Vedantic philosophy. It is equivalent to the 'first cause' or 'uncaused cause' in Western philosophy. Ishvara is considered the efficient cause (nimitta karana) with the power of maya, the creative capacity, which is used to bring the universe into existence.

💡Maya

Maya, as discussed in the video, refers to the power or creative capacity of Ishvara, the creator. It is the specific skill or power that Ishvara wields to create the universe. The concept of maya illustrates the intricate and vast creative ability that Ishvara possesses, which is evident in the complexity and order of the universe.

💡Cosmology

Cosmology is the study of the origin, evolution, and eventual fate of the universe. In the video, cosmology is the starting point for the inquiry into the universe's nature and its creator. It transitions into theology when the discussion moves from the physical aspects of the universe to the source of its existence.

💡Theology

Theology is the study of the nature of God and religious beliefs. The video contrasts the approach of Vedanta to that of Western religions, emphasizing the importance of reason and personal inquiry in Vedanta, as opposed to the faith-based approach of Western religions. Theology becomes the focus when examining the source or creator of the universe.

💡Shraddha

Shraddha, in the context of Vedanta, is often translated as faith but more accurately means trust in anticipation of personal verification. It is the starting point for the journey of inquiry that leads to knowledge. Shraddha is essential for using Vedantic scriptures effectively, as it represents the trust that the seeker has in the scriptures' ability to guide them to knowledge.

💡Karya and Karana

Karya and Karana are Sanskrit terms used in Vedanta to describe the effect and the cause, respectively. In the video, the universe is described as the karya (effect) for which Ishvara is the karana (cause). This cause-effect relationship is crucial for understanding the nature of Ishvara as the creator of the universe.

💡Upadana Karana and Nimitta Karana

Upadana Karana and Nimitta Karana are the material and efficient causes, respectively. Upadana Karana refers to the material stuff from which an effect is made, while Nimitta Karana is the agent that produces the effect. In the context of the video, understanding these causes helps to elucidate the dual nature of Ishvara's role as both the provider of the material for the universe (Upadana Karana) and the conscious agent of creation (Nimitta Karana).

Highlights

Self-inquiry process of atma vichara to discover the true self and source of contentment.

Introduction to the complex universe and the traditional teaching methodology of Vedanta.

Modern science's view of the universe composed of matter and energy, contrasting with ancient perspectives.

Ancient rishis' concept of three qualities or gunas (tamas, rajas, sattva) as the universe's fundamental constituents.

The big bang theory as the origin of the universe and the limits of scientific inquiry into what preceded it.

Vedanta's cyclic universe concept, with universes undergoing cycles of manifestation and dissolution.

The transition from cosmology to theology in the inquiry of the source or creator of the universe.

Vedanta's approach to reconcile scriptural revelation with reason and rational discourse, contrasting with Western religions.

Shankaracharya's commentary on the Bhagavad Gita emphasizing the rejection of scriptures contradicted by reason.

The role of faith (shraddha) as a starting point for inquiry leading to knowledge in Vedanta.

The importance of trust in scriptures as a guide for personal discovery, compared to a guidebook for sightseeing.

The rejection of blind faith in Vedanta and the emphasis on personal direct knowledge.

The concept of Ishvara as the source or creator of the universe, distinct from Western religious concepts of God.

Establishing Ishvara as the first cause or uncaused cause, and the necessity of a cause for the existence of the universe.

Differentiating between material cause (upadana karana) and efficient cause (nimitta karana) in the creation of the universe.

Ishvara's possession of knowledge and skill (maya) to create the universe, indicating a conscious being as the creator.

Ishvara's creative capacity (maya) and all-encompassing knowledge evidenced in the intricacies of the universe.

The next presentation's focus on the material cause (upadana karana) for the universe.

Transcripts

Welcome!

In this series of presentations so far, we’ve been engaged in a process of self-inquiry,

atma vichara.

We’ve looked inside ourselves, within our bodies and minds,

seeking to discover the extraordinary nature of atma, the true self, the unborn, unchanging consciousness

that illumines our minds and is the source of contentment.

Having completed this initial, inward-turned inquiry,

in this presentation, we’ll turn our attention outwards, towards the world around us,

to understand the complex universe in which we live.

We’ll follow the traditional teaching methodology of Vedanta

to understand, not only the world around us, but also the source or creator

from which this world arose, as well as the nature of our relationship with both the world and with its creator.

That’s a lot to examine, so let’s get started.

You’ve probably looked up into the night sky, and found yourself entranced

by the vast expanse of space, filled with planets, stars, and galaxies

stretching out to inconceivably great distances.

Perhaps you’ve also wondered, “What is all this?

Where did it come from?

And how did I get here?”

These three questions form the basis for our present discussion.

These same three questions were pondered by the ancient rishis,

who engaged in a process of exploration that culminated in the profound discoveries

we’ll be considering shortly.

First of all, let’s take up the easiest of the three questions: “What is all this?

What is the nature of the universe and what is it made of?”

From the standpoint of modern science, the universe is composed of matter and energy.

Particles, like electrons and protons, combine to form 92 natural elements

that are the building blocks for all that exists in the universe,

including our own bodies.

Of course, in ancient times, none of this was known.

What the rishis understood was based on a prescientific world view.

Instead of matter and energy, they considered the universe to be based on

three qualities or gunas.

Those gunas are tamas, the quality of inertia; rajas, the quality of activity;

and sattva, the quality of purity.

These three gunas are considered the fundamental constituents

from which everything in the universe arises.

For example, the physical elements, what we call matter,

arise from the quality of tamas.

But, the ancients recognized only five elements - space, air, fire, water, and earth.

Obviously, there are huge differences between the modern and ancient world views,

but they agree on one important point: this universe is made of fundamental stuff.

Whether we define that stuff as three gunas or as matter and energy

doesn’t really make any difference in this inquiry.

Now, we can turn to the second question, “Where did all this come from?”

Based on our discussion above, we could rephrase the question,

“Where did the three gunas come from?” or, “Where did matter and energy come from?”

Science traces the origin of the universe to the big bang.

About 14 billion years ago, an infinitely small, infinitely hot, infinitely dense object,

known as a singularity, exploded with unimaginable force.

That explosion continues even today as our universe goes on expanding.

That’s all fine, but we can still ask, “Where did the singularity that exploded come from?”

With this question, we reach the limits of science,

because scientists are unable to peer into the time before the big bang.

Why not?

Because time itself came into existence with the Big Bang.

There was no such thing as time before the Big Bang,

so how can we ask, "what chronologically preceded it?”

Yet, some scientists speculate

that the singularity might somehow be a remnant of another universe that no longer exists.

This idea is surprisingly similar to the teachings of Vedanta.

Those teachings describe a cyclic universe,

a universe that goes through cycles of manifestation and dissolution.

Just as living beings are subject to a cycle of birth, death, and rebirth,

the universe, too, undergoes a similar cycle; this universe was preceded by a prior universe,

which was itself preceded by yet another universe, and so on.

But then you might ask, “When did the first universe come into existence?”

But, that’s like asking, “Where does a circle begin?

Where is its starting point?”

By definition, a cycle, like a circle, has no beginning and no end, it just keeps on going.

From this, we can conclude that an infinite number of universes have already come and gone,

and the universe in which we live will be followed by that many more.

Ok, but we can still ask, “Where did this infinite series of universes come from?”

Or, we could ask a related question,

“Who or what is the source or creator of this cyclic universe?”

Up to this point, our inquiry has been focused on cosmology, the study of the cosmos.

But with questions such as these, our inquiry crosses a line, so to speak,

from cosmology to theology, the study of theos, the Greek word for God.

Vedanta’s approach to theology, as we will soon see,

is radically different from the approach adopted by the Western religions - Judaism, Christianity, and Islam.

In these religions, God is an article of faith.

The existence and nature of God is purely a matter of belief;

it’s utterly beyond the scope of any kind of reasoning or rational deliberation.

The Bible and the Koran are the scriptural bases for these beliefs.

And scripture alone is considered authoritative and scripture stands on its own

without needing any support from logic or reason.

Therefore, steadfast faith in the scriptures is essential.

And that faith is blind faith, faith that’s not supported by logic or reason.

In fact, reason is often looked upon with skepticism or even with contempt,

because reason can sometimes contradict what’s taught in the Bible and the Koran.

Unlike the Western religions, Vedanta never severs scriptural revelation

from reason and rational discourse.

Quite the opposite.

Vedanta meticulously reconciles any logical discrepancies.

If a scripture can’t be reconciled with both reason and experience,

it won’t be accepted on face value.

The great Vedantic scholar, Shankaracharya, famously said in his Bhagavad Gita's commentary,

“If a hundred scriptures say that fire is cold or dark,

none of those scriptures can be accepted as authoritative.”

Now, to better understand the relationship between scripture and reason,

we can reflect on a short passage from the Bhagavad Gita,

a passage that says, shraddhavan labhate jnanam, one who has shraddha - faith,

labhate - gains, jnanam - knowledge.

Based on this passage, faith itself is not the goal; it’s just the beginning point of a process of inquiry

that eventually culminates in the acquisition of knowledge,

in this case, knowledge of the existence and nature of God.

But, how can faith lead to knowledge?

Let’s examine this.

The Vedantic scriptures express discoveries made by the ancient rishis,

and we use those scriptures to guide our own process of inquiry,

in which we seek to personally discover what those rishis discovered.

But, in order to use those scriptures effectively, we need to have faith or trust

in the value and validity of those scriptures.

On a vacation to Paris, you wouldn’t use a guidebook for sightseeing

unless you trusted it’s contents to be accurate.

Trusting the guidebook, you’d use it to find your way around.

That’s quite a good metaphor, showing how we first trust the validity of the scriptures,

and then we use them in our search for knowledge.

It’s important to point out that our use of the word faith here

is quite different from how it’s used in Western religion, where it suggests blind, unquestioned acceptance.

Instead of using the word faith to translate the word shraddha,

it would be more accurate to say - trust in anticipation of personal verification.

We trust the scriptures to lead us to gain the knowledge of the existence and nature of God.

And when we’ve gained this knowledge, the soundness of our trust will be borne out.

As we use the scriptures to guide our process of inquiry,

we’ll sometimes encounter situations where the scriptures appear to be contradicted

by logic and reason.

Whenever such apparent contradictions occur, they must be fully resolved.

Any apparent contradictions can be fully resolved if we have access to a proper teacher

and to authoritative commentaries on the scriptures.

This Vedantic approach stands in stark contrast to the Western religions,

which often command, “You have to believe in the existence of God.”

In Vedanta, there’s absolutely no room for this kind of blind faith,

with regard to the existence and nature of God, or anything else.

In fact, blind faith can actually cause problems and be an obstacle to knowledge.

Many devout, deeply religious people are content to rely solely on their faith in God.

They consider faith to be all that’s needed,

so therefore, they have no interest in gaining personal knowledge of God’s existence and nature.

They feel that the strength of their faith will always support and protect them,

so, any further spiritual inquiry is unnecessary.

Unfortunately, such faith gives them a false sense of security.

Why?

Because no matter how strong their faith might be, it can be shaken under certain circumstances.

Even if their faith can withstand the usual challenges and losses in life,

at times of extreme misfortune, their faith could be overpowered.

At such times, they might cry out in agony, “O God, where are you?

Why aren’t you helping me?”

Sadly, devout people can sometimes be deserted by their faith in God at those very times

when they are most in need of comfort and support.

No one’s faith is unshakable.

Faith is inherently fragile because it’s based on the strength of our minds,

and our minds are always subject to moments of weakness.

Knowledge, on the other hand, is unshakable.

Knowledge is based on truth, not on the strength of our minds,

so it’s always steadfast and dependable.

Imagine this: in the midst of terrible crisis or tragedy,

would you have any doubts as to whether two plus two equals four?

Knowledge is unshakable and will never desert you.

So, in Vedanta, our goal is not to promote or instill any kind of belief

with regard to the existence and nature of God.

Instead, our goal is personal direct knowledge.

But then, is such knowledge really possible?

Well, if the ancient rishis could gain this knowledge, by following their teachings,

we should also be able to do so.

Before we proceed, it’ll be really helpful if we give up our use of the word God.

That word means different things to different people, and it often comes with lots of preconceptions

and funny notions.

So, let’s use the correct Sanskrit word instead.

That word is Ishvara.

Ishvara can be defined as the source of the universe,

the one because of whom everything exists.

Or, in the language of Western philosophy, Ishvara is the first cause or the uncaused cause.

Something cannot come from nothing.

The universe is a something, therefore it must have come from something.

That something because of which the universe exists is what we call Ishvara.

In this way, we can establish the existence of Ishvara as the first cause, the uncaused cause.

Ishvara’s existence can be simply established in this way,

but to fully understand the nature of Ishvara requires much more inquiry.

In the language of Vedanta, the universe in which we live

is the effect or karya for which Ishvara is the cause, the karana.

In this way, Ishvara and the universe have a cause-effect relationship.

Cause-effect relationships imply, that for any karya, for any effect or created thing,

there must be a suitable karana, a cause that has the capacity

to produce that particular effect.

To understand this cause-effect relationship fully, we’ll have to distinguish between

two different kinds of cause.

First, is the material cause, which is the material stuff

from which an effect is made, like the vegetables, grains, and other ingredients needed to prepare a meal.

In Sanskrit, material cause is known as upadana karana.

Second, is the efficient cause, which is the agent that produces the effect,

like the cook who skillfully prepares a meal.

Efficient cause is known as nimitta karana.

To understand these two different kinds of cause, consider a clay pot,

which is a created object, an effect, karya.

For that clay pot, there must be a suitable material cause,

upadana karana, which is clay, the material from which the pot is made.

There must also be suitable efficient cause, nimitta karana, which is the the potter,

who has knowledge of pots and possesses the skill to make pots.

These two causes, the upadana karana and the nimitta karana,

are both required to make or create anything.

For example, to make cloth, the required upadana karana is thread,

and the required nimitta karana is a weaver

who has knowledge of cloth as well as the skill of weaving.

In the same way, to make a complex computer chip containing millions of microscopic transistors,

the required upadana karana is silicon, copper, and other materials.

And the required nimitta karana is the team of scientists, engineers, and technicians

who have knowledge of complex computer chips and the technical skills to manufacture them.

Now, let’s apply all this to understanding the nature of Ishvara,

the creator of the universe.

The universe must have a suitable material cause, upadana karana,

and a suitable efficient cause, nimitta karana.

Let’s take nimitta karana first.

To make a pot, a potter is required who has both knowledge of pots and the skill to make pots.

In the same way, to create the universe, it’s creator, Ishvara, must possess both knowledge of the universe

and the skill or power needed to create the universe.

From this analogy, we can conclude that Ishvara must be a conscious being,

because only a conscious being can possess knowledge and skill.

Next we can ask, “What is the nature of the knowledge and skill that Ishvara possesses?”

Just as the potter has the particular skill of pot making,

so too, Ishvara has the particular skill or power needed to create the universe.

That skill or power is properly known as maya.

The word maya can be understood in several ways, but here, in this context, maya means,

Ishvara’s power of creation, Ishvara’s creative capacity.

So, in the act of creation, Ishvara is the agent who wields maya,

his power of creation, to bring the universe into existence.

In addition to the skill of pot making, the potter also possesses knowledge of pots.

In the same way, in addition to having the power of maya,

Ishvara also possesses all knowledge, knowledge of the entire universe.

That means, Ishvara has the intelligence necessary to fashion the universe in such a way

that planets continue to orbit their stars without flying off into deep space,

electrons stay in their atomic orbits without collapsing into the nucleus,

and intelligent life can evolve on at least one planet amongst the billions of planets in the cosmos.

All this is evidence of Ishvara’s knowledge.

We can easily appreciate the great skill of distinguished artists

in the beauty and magnificence of their artwork.

We can see the extensive knowledge of brilliant engineers

in their mighty rockets and in their robotic rovers that have explored the surface of Mars.

In the same way, we can find Ishvara’s immeasurable knowledge and power

in every speck and corner of this vast universe.

And nowhere is Ishvara’s knowledge and power more spectacularly manifest

than in the intricate web of billions of neurons in our brains,

that somehow makes it possible for us to ask, “What is all this?

Where did it come from?

And how did I get here?”

This presentation comes to an end here, after showing how Ishvara is the nimitta karana,

the creator of the universe.

In the next presentation, we’ll examine the other cause,

the upadana karana, the material cause for the universe.