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कृण्वन्तो विश्वमार्यम्

God and the Vedas (Excerpts from Satyarth Prakash- English Translations) (7)

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Q. How can God do the work which can only be done through sense organs when He is devoid of them?

A.- "God has no hands but grasps and moulds all things by virtue of His Omnipotence. He has no feet but transcends all in speed by virtue of His Omnipotence. He has no eyes but sees all perfectly, no ears but hears all, no internal organ of thought but knows all. No onecan know His limits, has been eternally existing. He is the Supreme Spirit that pervades all." SHWETA SHWETAR UPANISHAD, 3, 19.

In other words, though devoid of senses and mind, He does all His work by virtue of His Omnipotence.

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Q. Many persons say that He is 'void of all activity and attribute.' Is this true?

A.- "The Great Eternal Spirit undergoes no modifications, requires no instruments to work with, has no equal nor any superior. He is the Supremely Powerful Being, endowed with innate Omniscience, Omnipresence and Infinite activity." SHWETA SHWETAR UPANISHAD 6, 8.
Had God been destitute of activity, He could never create the world, sustain it and reduce it to its elementary form. He, therefore, being Omnipresent and Omniscient, also possesses activity.

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Q. When He acts, is His action finite or infinite?

A. God knows within what time and space-frame, a job can be completed. Therefore He takes only that much time and space as are required for the purpose.

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Q. Does God know His own limits or not?

A.- The Supreme Spirit is All-knowledge. For what is knowledge but the cognizance of things just as they are. God is Infinite, therefore His knowledge of Himself as Infinite is true knowledge - the reverse is ignorance. To conceive a thing as infinite when it is really finite or vice versa is called ignorance. The conception of the nature, attributes and character of things as they are is called true knowledge. Therefore the Yoga Shastra defines God thus:-
The All-pervading spirit, who is free from all pain and grief (such as ignorance), and from desire for all those deeds which are productive of results that are good or bad, pleasant or unpleasant, or of a mixed character and who is distinct from and superior to all souls, is called God.

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Q - "The existence of God cannot be proved owing to want of evidence of direct cognizance, and "in the absence of evidence of direct cognizance, there can be no inferential and other evidences"; SANKHYA SHASTRA, 1,112; besides "from the absence of the relation of Vyaapti (the relation of the pervader to the pervaded) there can be no inference." SANKYA SHASTRA 5,10,11. Both these kinds of evidence - Direct Cognizance and Inference - being unavailable, other kinds of evidence, such as Testimony of a truthful witness are out of question. Therefore the existence of God cannot be proved.

A.- No, what the above aphorisms really mean is that the evidence of direct cognizance is wanting not in order to prove the existence of God but to prove Him as the Material cause of the universe, for in the same chapter occur the following aphorisms :-
"If the All-pervading Spirit be the Material Cause of the universe, He would be transformed into various material objects just as the primordial matter by the combination of invisible and minute atoms becomes metamorphosed into various visible and tangible objects. He is, therefore, not the material cause of the universe but the efficient cause." SANKHYA SHASTRA, 5,8.

"If the Conscious Being - God - be the material cause of the universe, He being possessed of infinite power, the world also should possess infinite power. But such is not the case. Therefore, God is not the material but the efficient cause of the world." SANKHYA SHASTRA 5, 9.

"The Upnishad also describes the primordial matter alone as the material cause of the world" SANKYA SHASTRA 5, 12 as in the following verse:-
"the primordial matter is transformed into the diverse objects of this world." SHWETA SHWETAR UPANISHAD 4, 5. Matter being subject to change is transformable, whereas God - the All-pervading spirit - being unchangeable is not metamorphosed into any other form or shape. He is unchangeable and always resides in the interior of the heart. Therefore, whosoever calls the sage Kapil - the author of the above aphorism - an atheist, is himself an atheist. Similarly,

the authors of the other Shastras, for instance, Mimaansaa from the mention of the words Dharm and Dharmi, Vaisheshika from that ot the word Ishwar (God) and Niyaaya from that of Atmaa - All-pervading Spirit, are not athiests. He, who is Omnipresent, Omniscient and even pervades the human soul, is believed in by all of them - Mimaansaa, Vaisheshika, etc. - to be God.

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(Courtesy- "MAHARSHI DAYANAND's SATYARTH PRAKASH" (Saptam Samulas) translations by Sh Vande Matharam Ramachandra Rao & from Arya Samaj Jam Nagar)

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