15 May 2022

Srushtilakshya Prakaranam (The Topic of the Ultimate Goal of the Creation)

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1. Vedoktamekato'nyasya, ramaṇaṃ rājava dvibhoḥ |
Mānuṣa Brahmaṇor bhedāt, kālakṣepo na kevalam||

[Scholars say that the Veda clearly states that God alone existed before the creation and thought of creating this universe to get entertainment to get rid of the boredom of loneliness (Ekākī na ramate sa dvitīyamaicchat). In this context, scholars say that even though God is an infinite ocean of bliss, He was engaged in the creation for entertainment just like a king living without any necessity also goes for hunting to pass on the time (Lokavattu..- Brahmasūtra). The Veda also says that the bliss of God is far far higher than even the bliss of a human king. In such a case, the aim of the creation of God must not be for a cheap time pass, but must be for a very high noble cause.]

2. Advaite kartṛkarmaikyaṃ, bhede bhoga vibhedadṛk |
Astitvā dadhikaṃ noktaṃ, bhoga bhedo viśiṣyate ||

[Before the creation, God was alone in a blissful state and one can say that His state is an infinite ocean of bliss in monism. In this state, the lover-subject and loved-object are the same God only. In the state of dualism, the lover-subject is different from the loved-object. Even though, there is no difference between these two states as far as the intensity of the bliss is concerned, there is certainly a difference between these two states because there is a change of variety in tasting the bliss since the lover and loved are not one and the same. Hence, we do not say that God attained more bliss from the creation, but attained a change in tasting the bliss. Self-loving is certainly different from being loved by a different self and loving a different self in return. In the previous state of monism, loving His own self and being loved by His own self existed. This point answers the doubt that how God being an infinite ocean of bliss got boredom by loneliness and how such boredom was removed by the creation.]

3. Bahūnā mekasañjnānāt, ekasya bahudṛśyataḥ |
Śikharaprema labhyeta, neddhaṃ pratiphalāśayā ||

[A doubt may come that God could have created only such a climax scene of His love affair with devotees like Prahlāda, Mīrā etc., and that there was no necessity for creating so many souls with their respective stories. This doubt is not correct because when a number of souls were created with full free-will, God can search for such real climax devotees among a large variety of souls. Moreover, a climax scene alone in a cinema will not give the real climax effect if that scene alone is exhibited. Among a number of scenes created, such a climax scene can give the real taste of the real love, which is the love shown as a one-way traffic without aspiring for any fruit in return.]

4. Mīrā Rādhā ca Prahlādaḥ, vītamṛtyubhayāḥ priyāḥ |
Svakāmapriya loke’smin, labhyante yadi cintaya ||

[You can yourself think whether there can be a more valuable moment of life in which you find a soul with true love on you without aspiring for any fruit in return from you while all the nearest and dearest souls are loving you for their happiness only (Ātmanastu kāmāya…- Veda)? For example, Prahlāda loved God Viṣṇu even though he was tortured for death and Mīrā loved God Kṛṣṇa even though she was given a cup of poison to drink. On seeing such devotees, how much thrill should have been experienced by God in the dualistic field of devotion? What should have been the quality of love of Rādhā by which Kṛṣṇa was sitting and decorating the feet of Rādhā? Such wonderful incidents can be found only in dualism in which God acts as a servant of the devotee!]

5. Kaścintayet Gopikānāṃ, uttaraṃ pāpadaṇḍane? |
Calacitra dyūtavanna, mānuṣaṃ daivamunnatam ||

[Can anybody imagine the love of Gopikas, Who were when threatened by Kṛṣṇa that when they embrace Him, they would have to go to hell and embrace the red-hot copper statue of Kṛṣṇa as the punishment for illegal sex, Gopikas replied that they would happily embrace the statue because it was that of Kṛṣṇa? Hearing this reply, Kṛṣṇa was terribly moved and created Goloka above His abode as the fruit for the unimaginable love of Gopikas! I don’t think that God got such variety of bliss when He was alone enjoying as infinite ocean of bliss. In this way, the aim of creation is not simple and cheap like going to a cinema or playing cards to get rid of boredom. In the view of the above examples, the noble greatness of the aim of creation of the greatest God is totally wonderful and appreciable!]

6. Hiṃsāvinodo na hiṃsā—hetur na svaya meṣa yat |
Jīvo hetuḥ svatantre ca, sadasat bodhayatyapi ||

[Some people criticize God by saying that God is entertained by creation while the souls are suffering a lot in this creation. They say that their suffering is giving entertainment to God and hence, God is a sadist. In this way, these people say that sadism of God is the ultimate aim of this creation. This is totally wrong. A sadist makes others suffer and then derives enjoyment from their suffering. But, in creation, souls are responsible for their suffering and not God at all. In fact, in the beginning of creation, almost all the souls were like robots following God’s will in every action. But, in course of time, the souls got bored with the strict discipline and hence, God gave full free will to the souls. Yet, God took every care to instruct the souls through scriptures and through incarnations to preach justice by which any soul can be with full happiness. In view of this, God is not at all responsible for the suffering of the souls and the souls are totally responsible for their suffering. Hence, this type of blame of God is not acceptable at all.]

7. Kālakṣepo na nindyo yat, doṣābhāvāt samantataḥ |
Adoṣe na doṣaphalam, kālakṣepo’nuṣaṅgataḥ ||

[A rich person started an educational institution since he wanted to spend his leisure time. A student failed in the examinations and committed suicide. The parents of the student filed a case against the rich person blaming that the rich person is responsible for the suicide of their issue. Their argument was that the rich person wanted to spend his leisure time and such effort made the student to lose his life. This would have been meaningful if all the students failed in the examinations. Several passed with excellent grades and only very few failed. If the system of teaching arranged by the management is faulty, all the students would have failed. Hence, this means that the defect is not in the system of administration of the college, but, is in the student himself. Similarly, since there are many souls, who have got liberation, the defect is not in the aim or administration of God, but the defect is in some souls only. Hence, assuming that God has created this creation just for time pass, even then, you can’t find fault with God because the administration is perfect. The time pass of the rich man or God is not affecting the administration. You can’t blame the factor of time pass also since it is not affecting the system anywhere.]

8. Nālasaḥ samayaṃ hantum, vinā pratiphalāśayā |
Mṛgyaṃ bahuṣu satprema, yugapat bahudṛk sa hi ||

[Moreover, in the case of God, we firmly say that time pass is not at all the aim of this creation. Time pass is observed in the case of ordinary human beings, who are also lazy in not doing the necessary duties. God can’t be brought down to such a low state of a lazy human being. As told above, the aim of the creation is in the climax level of noble qualities. Bliss is always related to love, which becomes divine especially when the love is not aspiring for any fruit in return. Such pure and true love is very very rare. You can count such climax souls of pure and true love on fingers and even such souls can be found out only after a tedious search in the entire humanity. Stories of uncountable number of souls are necessary to find out such a divine soul. Moreover, the intellectual capability of God is so high that God is said to be a multi-headed personality (Sahasraśīrṣā puruṣaḥ – Veda). The IQ of God is so high that He can enjoy millions and millions of cinema shows simultaneously. For this reason also, a vast quantity of humanity was created.]

9. Ruciḥ śreṣṭhā hi nānātve, samānandopi kevale |
Dvaitamātrepi na śreṣṭhā, tasmāt nānātva sargakṛśt ||

[It is the experience of every human being that it reaches the climax of bliss when love without aspiration for any fruit in return is found in life. There cannot be any other incident equal to such a taste of true love. Loved by the other-self is possible only when creation exists. Loving another self is also possible only in the creation. In monism, loving self and being loved by self are only possible, which are not as tasty as loving another self and being loved by another self in dualism. If dualism alone is present, then also the taste is not in its climax. The taste goes to climax only when a lot of variety of humanity exists and, in such atmosphere, if a soul with climax true love is found, the taste of bliss also goes to its climax. You may have the same intensity of bliss in monism also, but, you can have the climax taste of bliss only when the plurality of souls exists. With this background, God created a very large number of souls for His divine play to taste the climax bliss in climax way.]

10. Ūhādhikyāśayā nohya—śaktyapekṣā’rthināṃ priyam|
Śuddhaṃ parīkṣyate satyaṃ, prema bahumataṃ ca yat ||

[The imaginable items are created so that the imaginable souls are in touch with those imaginable items. To earn more quantity of imaginable items, different souls may develop ambition, which can lead to the aspiration of fruit from God. This is one way of attraction related to the existing world. The flashes of unimaginable domain shining here and there like the lightning in the clouds is another type of supernatural attraction based on which more quantity of imaginable items can be achieved through the grace of God. Sometimes, souls try to achieve these supernatural powers also to become equal to God slowly. All these attractions filter a very large quantity of souls stopping their rise towards God. When a very rare soul succeeds in achieving the total grace of God, God enjoys the climax bliss with climax taste and this is the background of the creation. Such pure and real love is also the best noble quality so that the aim of the creation becomes very noble and not cheap entertainment.]

Chapter-1: Matāntarīkaraṇa Prakaraṇam

Chapter-2: Parabrahma Prakaraṇam

Chapter-3: Māyā Śakti Prakaraṇam

Chapter-4: Īśvara Prakaraṇam

Chapter-5: Avatāra Prakaraṇam

Chapter-6: Ākāśa Tejaḥ Prakaraṇam

Chapter-7: Vibhūti Prakaraṇam

Chapter-8: Sṛṣṭilakṣya Prakaraṇam

Chapter-9: Jagat Sṛṣṭi Prakaraṇam

Chapter-10: Jīvātma Tattva Prakaraṇam

Chapter-11: Matasamanvaya Prakaraṇam

Chapter-12: Yoga Vicāra Prakaraṇam