EIGHTH CHAPTER

In this chapter, swamiji has resolved a very philosophical question, which is not even mentioned in many sects. The question is- is God only the existent entity or are there other entities too, in addition to God? If, it is said that besides God, no other entity exists, then what to say of the things, which we experience in our day to day life. For example, is our own existence imaginary? If, it is taken to be true, then, without real existence how could our imaginary existence become possible and if our existence is imaginary, then what is the need of ‘dharam’? If there is only one entity named God, then the other entities must have originated from God or from nothing?

The concept of creation of the Suns, the Earth, other celestial bodies, air et cetra out of nothing is very illogical. We cannot think of a tree without a seed, bread without flour et cetra. Even today, there are many things like clouds, minerals et cetra, which are made by God but all these things do not come out of nothing, though we are not able to see the things out of which, they are made. This way, we see in the world that every effect has a cause or reason. If we consider that other entities have originated from God, then, there is no logical answer as to why the other entities were created or what was the cause of their creation? If, we consider God to be able to do anything, that is, creation of effect without a cause, then such a God happens to be a bundle of weaknesses.

In this chapter, swamiji has resolved the issues like what is this universe, why was the universe created, what is the end result of this universe et cetra? If, we do not answer these questions, then we cannot justify the attributes of God. If an atheist asks for evidence of existence of God, then, in an answer to this question, one will say that existence of God gets automatically proved by creation of universe. It is similar to advocation that without carpenter, chair cannot be thought of. If, entity of God would have been imaginary, then, how could existence of this universe be real?

Existence of universe is not imaginary but is very real. It has not been created accidentally. Actually, we use the word ‘accidental’, where we are unable to explain something. There are living as well as non-living things in the universe. Above, we have established that living things, that is, souls cannot be created by God. As far as, non-living things are considered, they are neither created by God nor by souls. When the word ‘creation’ is used with respect to this universe, then, actually we mean ‘transformation’. By creation of world, we mean manifestation in the current form of previously present nature. Matter or prakriti or nature is eternal. Manifestation of prakriti is called ‘creation of universe’ and non-manifestation of prakriti is called ‘dissolution of universe’

It is not one time act of God, as is considered in other religions or sects. There is an unending chain of creation of universe and its dissolution. In other words, it is also said that flow of prakriti or nature is eternal. There is a definite purpose behind creation of universe and this purpose is welfare of souls.

Now, the question arises as to how is it possible that controller (God) as well as controlled (souls and prakriti) are beginning-less and endless? ‘Controlling’ is in no way connected with ‘beginning-less-ness and endlessness’. The terms ‘beginning-less and endless’ refer only to time. For the activity of ‘controlling’, two other things namely, power and knowledge are needed. Less powerful and less knowledgeable are controlled by more powerful and more knowledgeable. God is very knowledgeable and very powerful than souls and in this sense, He is said to be ‘controller’ of souls. As regards prakriti or nature, it is completely knowledge-less and as such, it is partially controlled by souls and fully controlled by God.

Existence of everything refers to time, place and certain characteristics, it owns. As mentioned earlier, the terms ‘beginning-less and endless’ refer only to time and not to characteristics. When, we say that a tree exists, it automatically means that it exists in a particular period of time and at a particular place. A thing, which exists at no point of time and at no place is considered to be non-existent.

Prakriti and souls are objects of the act of ‘creation’ and not means of ‘creation’. This universe is created by God’s personal power. Prakriti is not anything outside God. As such, by accepting prakriti and souls to be beginning-less and endless, God in no way becomes dependent on these, that is, prakriti and souls. If we say that ‘A’ eats bread by his teeth, then ‘A’ is dependent on the teeth and not on the bread, which is an ‘object’ of ‘A’s’ action.

WORDS OF SWAMIJI

 -As natural characteristic of eyes is to see, similarly, God’s natural characteristic is to create world for providing innumerable things to souls for their welfare.

-As it is impossible to have vegetation without earth, to have rainfall without clouds et cetra, in the same way it is impossible to have effect without cause.

-The reason of making of a thing is said to be its ‘cause’, a thing, which is so produced is said to be the ‘effect’ and the thing responsible for bringing the change from ‘cause’ to ‘effect’ is called the doer.