The Supreme Brahman is both the material as well intelligent cause but unchanging;
The creation is transfiguration and not production of a thing not existing before or transformation.
- yathA srShTi tathA drShTi – as the creation so the vision (experience) is put forth by advocates of many individual souls. Hence creation of the world is by God; certain experiences (universal) like fire burning whether you know it or not, sun will rise in east and set in west even if you know truth to be otherwise; sky will appear blue though colourless…. World has empirical reality.
- yathA drShTi tathA srShTi – as the vision (experience) so the creation is put forth by advocates of single soul. One’s own likes and dislikes are the cause for experience of pleasure and pain and contact of senses with objects is the producer of heat and cold. So whole world is subjective. World is apparent reality.
- ajAta – not separately born is put forth by those who say there is no individual soul separate from brahman at any point of time. As all have to agree that in the beginning (before world) only brahman was there and after dissolution it is only going to be there, that which was not in the beginning and not going to be in the end need not be accepted to exist in the middle. Since Vedas declare all these are brahman only, they hold at no point of time there is a jIva (individual soul) ever separated from brahman to be re-united through efforts and become brahman – none in bondage or trying for release or as released. Since brahman cannot be grasped but is the substratum of this superimposed world, all talk about world/its creation by Veda is to teach about the brahman.
All three are advaitic in nature and based on Vedas. So no one school needs to criticize the other two.
From a post of Br. Pranipata Chaitanya in the Yahoo Advaitin group (March 2009)
Photo Credits: Hans Georg Staudt@pixelio.de