“Dad, tell me, who made all this?” asks a seven year old.
Dad can only say what he himself was told when he was young and never questioned afterwards. He was told that God made all this, and nobody questions that further. His granddad also confirmed what his father said. But the boy is not satisfied. He persists with questions:
“Where is that God? Have you seen him?”
The father says, “I have not seen him; I hope to see him. He is in heaven.”
“Dad, who created heaven?”
“God created heaven.”
“Where was God before God created heaven?”
And the child has to come up with the only answer possible: hell. God in hell created heaven. Hell was so hot, he couldn’t really sit there. To air condition all of hell is a hell of a job, and therefore, God went to heaven and kept hell for certain people. Still the questioning continues:
“Who created hell?”
Now dad has to say that God created hell.
“Where was God before he created this hell?”
The only answer Dad has left is: “Shut up. You ask too many questions.”
But that nascent, growing mind, with a freshness of its own, cannot easily give up the questioning. For a long time the child persists before giving up. Then he shuts his mouth and mind about that fundamental topic, that inevitable question. Later, he may conclude that God cannot be known, saying, “I am an agnostic. I don’t say God is; I don’t say that God is not.” He relegates the topic to the background, behind more important questions like how much he has on his credit card. When it comes to whether God exists, his mind is wide open and can go in any direction, like a freeway. But at least he doesn’t just say, “I know where God is—he is in heaven.” That person has stopped thinking and just believes what he was told. The question, however, is never given up. We are a rational person because viveka, discrimination, is our basic endowment. And it is arguably our greatest endowment. It makes the difference between a questioning person and a non-questioning person.
Unless this question is answered, you will feel insecure and uncertain about yourself. Everyone is born helpless, and to compensate, everyone is born with a capacity to trust totally. Whichever pair of hands picked the baby up—that pair of hands was trusted totally by the child, thank God. A baby does not have distrust or mistrust—it has total trust. It has to, because it is helpless. If you are helpless, you have to seek help. That is intelligent living. And when somebody offers help, you need to be able to trust that person. If somebody offers help but you don’t trust him at all, then what would be the result? A baby is born helpless and therefore, it needs to trust. It trusts totally, but slowly it loses the trust. That is because for the growing child, dad and mom are infallible, almighty—until there is a cockroach. Then the child runs to mother, thinking mother is infallible and that she will take care of it. In fact, only after running to mother would the child even look at the insect. When the child is with its with mother, there is no problem—it looks at the roach. That means the child trusts mother. Then the mother calls dad. “Don’t worry, I’ll call Dad.” This is how the erosion of trust begins. So, mom is fallible. But then, dad must be infallible. And dad—a big guy, comes and says, “Oh, that’s only a cockroach—don’t worry.” He phones the fire department! I am just given an exaggerated example. But this is how the child loses trust. You lose trust, and afterwards, all your life, you are searching for the infallible.
In fact, your whole life is a search for the infallible, and unless you discover the infallible, you are insecure. But the concepts of God, that we hear about from various religious pulpits are only fallible; they exhibit traits which even humans are exhorted to overcome. I have been told that I cannot afford to be judgmental. But God himself is presented as judgmental. On judgment day, he will judge you. When we present this God as judgmental, where is the infallibility? How a person can be judgmental and still be infallible? And what is the basis of his judgment?
These concepts of God that are floating around are really damaging to a human being’s psychological well being. God is presented as all good things, and all the opposite qualities are said to belong to the devil, Satan. Thus you have a vertical division right in your psyche. The person, the personality, is divided. And due to that split, you feel you can’t afford to have jealousy because if you feel jealous, then the devil has entered into you. But still, you do have jealousy due to some psychological reasons—perhaps due to circumstances when you were growing up. When somebody gets something that you don’t, then you feel jealous. You may say, “I am not.” Then what are you? “I only feed sad.” Why do you feel sad? “Because I don’t get what others get.” What does that mean? All right, you feel sad—do you enjoy the other person’s happiness, at least? “No, I can’t enjoy the other person being happy. I get angry.” That is called jealousy—the affliction arising on seeing another’s excellence is jealousy. This sorrow, that occurs when you see another person being happy is defined as jealousy. At least, you think he is happy. In your jealousy, you cannot but think he is happy, yet that may not be true. If you were to ask that person, he might tell you otherwise. We can get rid of that jealousy, but not by bracketing jealousy as Satan’s doing. Satan is not sitting somewhere, pushing jealousy into your head, deciding, “Let this fellow have jealousy today. Let him have some hatred today.” There is no such vertical division. If there were a Satan, even he could not be separate from God. By definition, such a Satan could not exist.
The Vedic vision of God is a whole vision, without such a split. And although it is a fact, not simply an option that one may choose, there is a necessity to qualify it as ‘Vedic’, for the unfortunate reason that there are dualistic versions of God. And the truth is that there cannot be many versions of God. Like the fact that one plus one equals two, the truth about the nature of God is not open for accommodation. You cannot choose to have one plus one equal three. That is not a cultural option. It is not like choosing a style of music. For instance, both Indian music and Western music have their own beauty. One is not greater than the other, and if you think that one is greater than the other, it just means that you don’t understand the other. Things are different and we have to take them as they are; we try to understand them. When that is the case, each style is valid. Music is open to your choice, but the sum of one plus one is not. It is two. You can’t say, “In my country, one plus one equals three”, or “In my culture, one plus one is four.”
So, too, there is no such option about the truth of God. If God is a reality, then definitely I have to discover that. The Veda tells me, “All this, whatever moves in the world, is to be [understood as] pervaded by Ishvara,” “All that is here is Ishvara” is the opening sentence of the Ishavasyam Upnishad,.
All that is here is Isvara. Therefore, look at it as such.” For your own sanity, look at all that is here as Iswara. There is nothing other than Isvara. Look at that. The Veda is not saying that there is one God; it says there is only God. If you do not see that, you have to prove that it is not true. It is not a matter of belief.
When I look at this given body/mind/sense complex, I definitely find that what I thought was hardware is nothing but software. This is an amazing thing. When I go to the level of quantum physics, I understand that there is only software—the whole thing is knowledge. When I examine the cell, it just opens up new areas for me to know. This cell is governed by the laws of biology—in fact, the cell is biology, and as such, it has properties in common with all other cells. For instance, there is not a separate, isolated pack of cells for Swami Dayananda. And it is not that the swami’s cells are different, holy cells while the cells of people who are not swamis are unholy cells. There is no such difference. The cells are the same. There is nothing special or holy about the cells that make up Swami Dayananda. All cells are governed by the same biological laws. There is no such thing as holy as opposed to unholy. In fact, either everything is holy, or there is no such thing as holy.
Not only is there a commonality, but all the structures I see are intelligently arranged. If I just look at the physical body, I see it consists of parts that are put together intelligently. If I look at a plant or this tent in which we are all sitting, I find they are intelligently put together. If the tent were unintelligently put together, it would collapse. Similarly, a car is a car because its parts are intelligently put together. So, too, my physical body is intelligently put together. No one can simply create a pair of eyes if mine need replacement. While organs cannot be created, some, such as the kidneys, can be replaced through transplantation. Transplantation is a possibility in the scheme of things. This is all intelligently put together, with the possibility of transplantation. Where something is intelligently put together, we don’t take it for granted. Even though you don’t see the person who has the intelligence which put it all together, you cannot but recognize that there is such a being. For instance, suppose you ask me, “Who put this tent together?” and I tell you, “Oh, yesterday, it just sprang up. We thought it would be nice to have a tent, so we thought of a tent and it sprang up.” Perhaps some people may believe that, because anything can pass as truth in this world. However, in this campus, at Arsha Vidya Gurukulum, we don’t let it pass. We question. In studying Arsha Vidya—the knowledge of the Rishis, or seers, we learn to question in order to see the essential truth.
Since we see that the universe, including my body/mind/sense complex, is intelligently arranged, we cannot but appreciate that there is an intelligent being, regardless of whether we think he is here, there, or elsewhere. The physical body is a marvel. It is not meant to give you complexes. It is meant to serve you, but it has become a locus of complexes. That I am black; that I am not blond, may give rise to complexes in certain cultures. Or that I am blonde may be a problem in other cultures. People do have complexes, all because of ignorance. There is a self-judgment because of a certain basic ignorance, which implies the ignorance of God, as well. In fact, the basic ignorance is ignorance of God. This physical body, with the mind and senses organs, with all its faculties, is a marvelous piece of creation. ‘Creation’ only means that it is intelligently put together. It does not mean that God dropped it down from somewhere else. The fact that it is intelligently arranged implies an intelligent being, a conscious being. That conscious being must have the knowledge of what is going to be created because creation presupposes knowledge. Knowledge has to rest in a conscious being. When we talk about the total creation, then that conscious being must have the knowledge of all; he must be, all knowing, the one who knows everything (in detail) is omniscient. The Veda tells us that God is all-knowing in terms of all details.
Then we may ask where God found the material to make this world. He could not have borrowed from anybody, because there was nobody else to borrow it from—everybody had yet to be created. He has to find the material only in himself. Therefore, in keeping with the nature of the reality of the world, there must be a material cause. We call that material cause prakÎti, and it is not separate from the being, purusha. The Lord has to have that power. As to the question of where God abides, there is no ‘where’ for God. The question of ‘where’ doesn’t come into the picture, because space and time have not yet been created. The fact that the Lord is the one who is the maker as well as the material cause opens up a new vision for me. Anything created from a material is not going to be independent of that material, like the shirt that you wear. If your shirt is made of cotton fabric, you cannot remove the cotton fabric and still be wearing a shirt. Your clothes are made of the fabric. If you remove the fabric, where are the clothes? Only emperor’s clothes may be there. The shirt is fabric, and there is no shirt apart from fabric, much less is there fabric without yarn. There is no yarn without fibers, and there are no fibers without molecules, nor are there molecules without atoms. You can go on and on, but anything created is not separate from the material of which it is made. In the model that is presented by the Veda, the five elements: akasa, space, which includes time; vayu, air; agni, fire; apah, water; and prtivi, earth, subtle and gross, manifested from Isvara and constitute this universe. And this universe includes your body/mind/sense complex. The first of these elements, which manifested from Isvara, the cause, is space. “From that [Brahman] which is this self arose the space, That’s why space is worshipped. Time, kala, is also worshipped in India. Thus, all the five elements, which include space and time, are the universe, and the universe is not other than the Lord.
The Veda does not say there is one God. It says there is only God.
Swami Dayananda Saraswati
Excepts from Arsha Vidya Gurukulam 15th Anniversary Souvenir, 2001
Link to Swamiji’s talks and discourses