The Realisation of the Absolute : 4.5.16.

Chapter 4: The Nature of Reality : 5.16.
5. Brahman as God or Ishvara-16.

An eternal plurality or duality contradicts the absoluteness of Reality, which is equal to denying Reality altogether. If it is said that Ishvara is not directly connected with creation but only helps in the manifestation of the world which is necessitated by the dormant potencies of the unliberated individuals, the question arises, ‘Who created the individuals?’ It is said that the individuals are only the forms which Ishvara has imagined himself to be.

If Ishvara is omnipotent, he can at any time cease from imagining thus. If he is to cause creation every time, after every world-cycle, and work like a clock, Ishvara can only be a machine and does not seem to have freedom of thought and action. Moreover, he seems to be working in strict consonance with the rules which he himself has framed! If the state of dissolution of the universe at the end of a cycle is forced upon Ishvara’s experience, he is no more an Ishvara, a Lord.

If, on the other hand, he does it voluntarily, there is no reason why he should go on creating, cycle after cycle, as though it is his bounden duty. Freedom and the sense of duty are opposites. If Ishvara has nothing to do with creation and only the individuals are somehow causing their bondage and liberation through some kind of relation which they have with the Absolute, there is no need for positing an Ishvara who is different from Brahman.

Swami Krishnananda
  To be continued  ..