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Hä? Eihän Elyon ole vielä edes ilmestynyt!

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Suomeksi se on "ylin Jumala".

The Vaishnavas, the true Vedantists, on the other hand, abhor such a solution as blasphemous. They say, “God is, the world is and jiva or the individual soul is.” They are distinct entities, coexisting. None of them are false.

The world is an ever-changing reality but God and jiva are unchanging realities as master and servant, as the sun and its rays are one so God and jiva are one. “My Father and I are one.” God is all knowledge, and He cannot forget Himself into a man. He is ever perfect and forgetfulness cannot enter into His character. He is all-powerful, and there is nothing to overpower Him. He is always above ignorance or Maya. Maya is His handiwork, His maid and not His mistress. Mayavadin’s God is a helpless chap always in the grip of Maya. He cannot get away from her. If at one time He thinks Himself free, at another time He is made to lick the dust at the feet of Maya. His freedom from Maya is most unsteady. If His thralldom were illusion, His freedom is nothing better than it.

The Vaishnava’s God is a transcendental personal entity. He is the Supreme Being. One without a second. He is the Fountainhead of all energies three of which are known as atma-shakti, jiva-shakti and maya-shakti. In atma-shakti is manifested the chit world or the Baikuntha, in jiva-shakti is manifested the limited, imperfect souls or jivas and in maya-shakti is manifested the achit world that we see. The insentient Nature, which is the cause of the insentient world, supplies us with the physical body. Our imperfection leads us to seek for enjoyment in an atmosphere independent of God when we become encased in this body as punishment. Our attempt to become free has led us to bondage. Thus encased we forged our real self and always identify our self with the body. This is our ignorance. If ignorance is gone, we realise ourselves as the slave of God. Our measured eternal self is not illusory but the identification of our self with our body is illusory. Once we overcome this illusion, we do not fall into it again.

For a fallen individual soul, the world begins from the day when he is conscious in it. It is therefore not at all possible for it to ascertain the whence the why and the when of the world. It being now of the world cannot measure if. But nevertheless, the world is there. It is not false or illusory as is supposed by the Mayavadi. Jiva and the world are at once distinct and nondistinct from God. To human scope, this simultaneous existence of distinction and non-distinction is inconceivable. In all-embracing reality, all is possible. We cannot separate the idea of the world from that of God. God and the world are one. When there is God, there is manifestation just as whenever there is the sun there are rays.