[Advaita-l] Omnipresence

[Srinath Vedagarbha]

Greetings,

Of late I am not actively participating in his list. However, since you are
asking so many questions on Dvaita, I thought I will stop by and answer in
my own capacity.



On Sat, Jul 25, 2020 at 9:21 AM Kaushik Chevendra via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> In dvaita philosophy there is a difference between jiva, isvara, matter,
> doesn't this compromise the omnipresence of isvara.
> If isvara alone existed in beginning and nothing else how was matter
> created in dvaita philosophy? He has to create matter from himself only as
> nothing else existed.
> What is the dvaitas reply to the above questions?
>
>
Do not think Ishvara as a physical entity and apply your physics law "no
two entities can occupy the same place at the same time" kind. Existence of
jiva and jada does not negate the omnipresence of Ishvara at all. In fact,
advaitin's argument saying Brahman cannot be said to be vastu-aprichinna if
other vastus are accepted, is in itself putting a limitation on Brahman. It
is equivalent to saying  Brahman is (vastu) unlimited "ONLY IF so and so"
condition is true. Brahman should not be put under such rules. Brahman
should be viewed as He is beyond any conditions.

Dvaitins hold Brahman is vastutaH unlimited "in-spite of" presence of other
entities. Presence (or absence) of other entities has no bearing on B's
aprichinnatvaM.  This can be better understood if you know the very
existence of other non-B entities cannot independently exist on themselves.
Madhva quotes Bhagavata in this context saying Substance, action, time,
innate disposition, the jIva, all exist by the grace of God; if He neglects
them they cease to exist.

dravyakarma ca kalaSca svabhAvo jIva eva ca
yadanugrahatah santi na santi yadupekShaya || (Bhagavata 2.10.12)


This is how Dvaita understands the real meaning of Brahman's majestic
unlimitedness and independence in-spite of existence of jIva and jada.

/sv