Superphysics
Explanation of evil
5 minutes • 867 words
Table of contents
Why does a man have sinful tendencies?"
In God’s creation there are all sorts of things. He has created bad men and good men. It is He who gives us good tendencies, and it is He again who gives us evil tendencies.
In that case we aren’t responsible for our sinful actions, are we?
Sin begets its own result. This is God’s law. Won’t you burn our tongue if you chew a chilli? In his youth, Mathur led a rather fast life. So he suffered from various diseases before his death.
One might not realize this in youth. I have looked into the kitchen hearth of the Kāli temple when logs are being burnt. At first, the wet wood burns well. But when the wood is sufficiently burnt, all the moisture runs back to one end, squirting and putting out the fire.
So one should be careful about anger, passion, and greed. In a fit of anger, Hanuman burnt Ceylon. At last he remembered that Sita was living in the aśoka grove. Then he began to tremble lest the fire should injure her.
Why has God created wicked people?
That is His will, His play. In His maya there exists avidyā as well as vidyā.
Darkness is needed too. It reveals all the more the glory of light. Anger, lust, and greed are evils.
Why did God create them?
In order to create saints.
A man becomes a saint by conquering the senses. Is there anything impossible for a man who has subdued his passions? He can even realize God, through His grace.
Again, see how His whole play of creation is perpetuated through lust.
Wicked people are needed too.
At one time, the tenants of an estate became unruly. The landlord had to send Golak Choudhury, a ruffian. He was such a harsh administrator that the tenants trembled at the mention of his name. There is need of everything.
Once, Sita said to her Husband: ‘Rama, it would be grand if every house in Ayhodhya were a mansion! I find many houses old and dilapidated.’ Rama replied: ‘But my dear, if all the houses were beautiful ones, what would the masons do?’
(Laughter.)
God has created all kinds of things. He has created good trees, and poisonous plants and weeds as well. Among the animals there are good, bad, and all kinds of creatures - tigers, lions, snakes, and so on.
Washing away the heart’s impurities with tears
Is it possible to realize God while leading the life of a householder?
Certainly. But one must live in holy company and pray unceasingly. One should weep for God.
When the impurities of the mind are thus washed away, one realizes God. The mind is like a needle covered with mud, and God is like a magnet.
The needle cannot be united with the magnet unless it is free from mud. Tears wash away the mud, which is nothing but lust, anger, greed, and other evil tendencies, and the inclination to worldly enjoyments as well.
As soon as the mud is washed away, the magnet attracts the needle – man realizes God. Only the pure in heart see God.
A fever patient has an excess of the watery element in his system. What can quinine do for him unless that is removed? Unless the plants on a foot-path are protected at first by fences, they are destroyed by cattle.
Need of a guru
Then householders, too, will have the vision of God, won’t they?
Everybody will surely be liberated. But one should follow the instructions of the guru.
If one follows a devious path, one will suffer in trying to retrace one’s steps. It takes a long time to achieve liberation. A man may fail to obtain it in this life. Perhaps he will realize God only after many births.
Sages like Janaka performed worldly duties. They performed them, bearing God in their minds, as a dancing-girl dances, keeping jars or trays on her head.
Haven’t you seen how the women in northwest India walk, talking and laughing while carrying water-pitchers on their beads?"
You just referred to the instructions of the guru. How shall we find him?
Anyone and everyone cannot be a guru.
A huge timber floats on the water and can carry animals as well. But a piece of worthless wood sinks, if a man sits on it, and drowns him. Therefore in every age God incarnates Himself as the guru, to teach humanity. Satchidananda alone is the guru.
What is knowledge? And what is the nature of this ego?
‘God alone is the Doer, and none else’ - that is knowledge. I am not the doer; I am a mere instrument in His hand.
Therefore I say: ‘O Mother, Thou art the Operator and I am the machine. Thou art the Indweller and I am the house. Thou art the Driver and I am the carriage. I move as Thou movest me. I do as Thou makest me do. I speak as Thou makest me speak. Not I, not I, but Thou, but Thou.’ "
