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The Creation of Cosmos

Truth is Timeless

Truth is timeless. It has manifested itself in incalculable and immeasurable objects, with new and new forms, while some objects keep disappearing at physical level. No human can ever perceive the Truth in entirety (Guru Nanak). However, Truth has been powerfully and effectively expressed through men of Truth, called Prophets and Gurus. 

The Holy Quran says: different messengers have been sent by the Almighty God to different people at different times, at different places/ regions to convey His message to the masses. The Holy Quran exhorts: Don’t discriminate among the Prophets, and the holy scriptures of other religions. Respect them all.

Long long ago, the Rig Veda taught: Truth is One, but the wise call it by different names. Lord Krishna stated: All paths lead unto Me. Guru
Nanak said: “Raha dovai khasam eko jano.” There are different paths, but the Master is One. Guru Gobind Singh said: Mandir, Masjid, Church, Gurudwara are the same; Prayer, Namaz, Ardas and Mass are the same. Sukhmani Sahib Ashtpadi 24, reads: The subject matter of all religions is the same. His worshippers and worship are of the same hue. Guru Arjan Dev said: Koi bole Ram, Koi khodai……  Kabir expressed it in the most beautiful words: Aval Allah Nur Uppai, Kudrat de Sab bande, ek Nur te sab jag upje, kaun bhale, kaun mande. Gandhi digested and most courageously practiced interfaith at the national level.

International conferences on Interfaith are being held all over the world. It is believed: religion is a great power and this power should be utilized for world peace and harmony. But motivated religious leaders of all faiths distort religious gospels and mislead the credulous masses of their respective communities. They have practically brought havoc with the humankind. This throws a gantlet to the right thinking leaders and religious men to come forward and counteract the pernicious propaganda of the Satan. If you love God, you have to love His creation. It calls for an interfaith dialogue, highlighting the theme of One God and One humanity. All paths lead unto Him. We are all His children. Therefore, we are real brothers and not cousins.

The gates to hell are (I) lust (II) greed, (IV) egoism, power insolence, lust and wrath. These people are cruel, evil-doers. They continue to remain Asuras, tigers, snakes and go lower and lower. One, who goes beyond the three gates of darkness, goes to the Supreme Lord Chapter VII talks of different aspects of Prakrtic gunas.

Hegel, the greatest 19th century German philosopher, shows some proximity with Gita in respect to creation of the Universe. Hegel adopts the clue of ‘pairs’ in the evolution of the Universe. God has evolved through the pairs of the opposites, i.e., thesis and the anti-thesis.
Hegel says: The development of everything has taken place through the inherent conflict between the thesis and the anti-thesis, which is resolved in synthesis. The synthesis again becomes a thesis, creates its opposite, i.e., the anti-thesis, again a conflict arises resulting in synthesis. This is how the “Spirit”, the “Idea”, continuing evolving.

Man is the march of God on earth, the highest manifestation of the spirit. The spirit has created man. Hegel accepts the teachings of Gita, but tries to unfold the mystery of God’s machination. He has tried to unfold the ministry behind the law of God, and the course god adopted in his own evolution. An interesting description indeed! But Hegel is not at all concerned with the purpose of man’s life, his real freedom, and his natural gunas. He does emphasis the importance of the society, the social verses the personal good here. He logically argues that man must identify himself with the whole, the totality i.e., the state, which is real whereas man is only a part who finds fulfillment by uniting himself with the whole.

Hegel has nothing to do with the spiritual notions of Hinduism. Gita teaches: man can worship God by serving all beings. There is universal appeal in Gita. Hegel, on the other hand, advocates narrow nationalism. Hegel has nothing to do with the spiritual freedom of man, except for arousing a sense of patriotism which was intended to work against internationalism. On the other hand Gita’s philosophy makes a universal appeal.

Marx read only one side of Gita, i.e., the description of egoistic man and his materialistic relations. He got a cue and stuck to it, holding it as absolutely true. According to Marx, man is materialistic, and so are his considerations which determine all relations in the society. Marx turned upside down Hegel’s theory of dialectical idealism in his interpretation of the world history and its events.

The Holy Quran, like Gita, emphasizes righteous deeds but does not talk about human nature and the prakritic gunas, according to which man ought to work to attain moksha. The Quran does not develop the philosophy of disinterested work i.e., work without desires and attachment to fruit.

Guru Nanak accepts Gita’s philosophy of soul and karma. But Guru Nanak’s emphasis is on Naam, Devotion, Bhakti and Faith. As in Quran, Guru Nanak, also emphasizes on the righteous acts. However, Guru Nanak has not referred to human nature, nor has he talked about man’s natural gunas; according to which he must work. Guru Nanak said even householders can pursue religious activities. He is in favor of man living a good material life-good dress, food and armaments, but all earned through lawful manners and legitimate means. But he should never forget the Lord.

Plato shows some proximity to the teachings of Gita. God has created men with different faculties-some with gold, others silver and the third category with iron. The ideal society is based on disinterested performance of work, according to natural talents. But Plato’s theory of communism applies only to the guardian class. It has strong moral mornings.

Aristotle talks about the nature of man. He says man is capable of fulfilling his nature in the best possible conditions. The nature of man is not what man looks like to be but what he is capable of becoming, given, the most favorable conditions. Aristotle does make a lot of sense. However, it is far from Gita’s teaching, because he is not at all concerned with the spiritual aspects.

Machiavelli thinks man is totally materialistic and is guided by only material considerations. It is so close to Gita’s description of man of ego, whose attitude towards others and his estimate and description of others is guided by his own interest and not by the humanist considerations. Such is the description of a man fully entrenched in ego. Anyhow, Machiavelli has nothing to do with the existence of self-consciousness and spiritual freedom of man.

Thomas Hobbes, like Machiavelli, says man is selfish by nature. It is out and out a materialistic concept. Man is guided by his self-interest and his own calculation of his profit and loss. Man wants pleasures and avoids pain. Body alone is real. Hobbes is incapable of perceiving the existence of soul. He feels uncomfortable with the idea of Divine Lordship.

Rousseau was haunted by the idea of real freedom which he rightly understood was possible only when man follows the general will, i.e., dictate of the conscience, the Self, the soul. So, a man gets true freedom by following his real interest i.e., the social interest. Man must become one with the whole.

If we go deeper into Rousseau’s philosophy, we can find its proximity to the teachings of Gita, except for the fact that Rousseau has no patience to discover the natural talents of man according to which he should pick up a job for the society.

Plato talked of the natural gifts and natural capabilities of man but did not push forward his logic to spiritual fulfillment i.e., moral freedom of man. Plato was hardly bothered about spiritual liberation or emancipation of man. His only obsession was rightful allocation of jobs, strictly according to natural talents and bent of mind of a person. Right man at a right job would be good both for the individual and the society.
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