Page 15 - Wisdom Unfurled

Reality - Its Static and dynamic aspects Ultimate Reality
There has been a great deal of controversy over the question of the existence of God, the Ultimate Reality. The real problem of my mind is not that of proving or disproving the existence of an Eternal Absolute but that of defining it in an adequate and satisfactory way. The factor of blind and enthusiastic faith, created and strengthened by individual miseries and cravings in different cultural contexts, has added more and more confusions. Consequently the man of reason and thought rightly feels disgusted at the very mention of the word ‘God’.
There are various conceptions of the Ultimate Reality. People look upon Him differently according to their capacity and understanding. The most commonly accepted conception of God is Eternal Power. But philosophic view includes the idea of nirguna Brahman (indeterminate absolute) which is above all multiplicity and distinction. It is beyond quality, activity and consciousness. This nirguna Brahman is regarded to be the ultimate cause and substratum of existence, the super active centre of the entire manifestation. It is also known as para Brahman.Next comes the idea of God as Supreme Existence. We see the universe with all its diversities and differentiations and we are led to believe in its creator and controller. We call him Ishwara, or saguna brahman (determinate absolute). We think of him as an External Existence, which is omnipotent and omniscient, possessing all the finest attributes. He is the efficient cause of the world and is also its preserver and destroyer.
It is only when viewed from the lower standpoint that God (as the God of religion) becomes an object of worship, which is the final approach of almost all the religions. This, sagunabrahman (determinate absolute) is also known as apara brahman. Much has been said in religious books about the above mentioned two conceptions. Some think that the concept of indeterminate or attributeless God (nirguna) is better than that of determinate God (saguna). Others hold just the opposite view. In fact both of them are erring. They neither attain nirgunabrahman nor saguna Ishwara. There are no doubt, the two ways; but the goal is one – the realisation of the Ultimate or Eternal Absolute. Both the conceptions, as generally understood are greatly misleading. Truly God is neither nirguna nor saguna but beyond both. “He is what He is.” It is we who conceive Him to be nirguna; and it is we who make him saguna. What we should do in order to avoid these quarrels is that we must fix our view on the original Element (Adi Tattva) – be it nirguna or