Why god has created this universe? What is the purpose of life? Who am I?

Q: Why god has created this universe? What is the purpose of life? Who am I?
- Vaibhav, Bangalore

A: 
1. Why god has created this universe? 

The notion of god "creating" something not true. Because the concept of "creation" in Hinduism is not an external creation, rather it is a manifestation of Parabrahman itself. The world as it appears is not an absolute truth, but is relative. It is called mithya or maya. The illusion, where relative truth appears as absolute reality is the cause of our ignorance - a veil of ignorance that covers ourself from reality.

2. What is the purpose of life? 

Goal of human life is mOksha, the liberation from cycle of births and deaths. mOksha can happen only through true jnAna(knowledge) - the knowledge of the self. This is achieved through a 3 step process designed by our ancient rishis - Shravana, Manana and Nididhyasana. But to attain Jnana, you must satisfy some prerequisites. You must have one-pointedness of mind (Ekagrata). Ekagrata comes through Upasana. Upasana comes through purity of heart (Chitta Suddhi). Chitta Suddhi comes through Nishkamya Karma Yoga. To do Nishkamya Karma, you must have controlled the Indriyas. The Indriyas can be controlled through Viveka and Vairagya.

Shravana, Manana and Nididhyasana:The definition of shravaNa is the consistent systematic learning of Vedanta from a competent live teacher for a prolonged length of a time. The teaching has to be reflected upon until there are no more doubts left in the mind, and that is called manana. I am not going to touch a wire until I know for sure (100%) it is not a live wire. Even if there is a slight doubt, I would hesitate to touch it. Similarly the purpose of manana is to insure that the mind is completely doubt-free. Contemplating on the teaching until it is assimilated is nididhyAsana. 

Moksha is not to be regarded as a becoming into something which previously had no existence. Moksha is not something to be achieved. It is already achieved. Everything is one with Absolute or Para Brahman. What is to be achieved is annihilation of the sense of separateness. Moksha is the direct perception of that which has existed from eternity, but has hitherto been concealed from us on account of the veil of ignorance. Moksha is attainment of the Supreme Bliss or Immortality and removal of all kinds of pain. Moksha is freedom from birth and death. 

3. Who am I?

This is something to be discovered, and not explained through words.

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Why did Sri Ram abandon Sita maiya?

Q: Isn't it wrong in part of Sree Ram to abandon sita maya into forest even though she had passed The Agni Pariksha and that too just because a drunkard was shouting on his wife.... While the drunkard should have been punished instead ..?
- RAKES, Puri

A: The main point to be considered here is that the original Valmiki Ramayana ends with Yuddha Khanda. Since we have a well maintained 'parampara' through which scriptures are handed down the generation, any addition could easily be identified.

"The first and the last Books of the Ramayana(Bala khanda and Uttara khanda) are later additions. The bulk, consisting of Books II--VI, represents Rama as an ideal hero. In Books I and VII, however Rama is made an avatara or incarnation of Vishnu, and the epic poem is transformed into a Vaishnava text. The reference to the Greeks, Parthians, and Sakas show that these Books cannot be earlier than the second century B.C......"[ The cultural Heritage of India, Vol. IV, The Religions, The Ramakrishna Mission, Institute of Culture].

However Book I, Balakanda is considered to be an original version except for some injected stories. 

Even on linguistic evidence, we can understand this clearly.

1) Fal-Shruti evidence: Fal-shruti of a book (of religious importance) describes that what spiritual or other benefits one can get after reading that book or chapter. Exactly fal-shruti is either given at the end of a book or at the end of each chapter in some books. In valmiki Ramayan we can see that fal-shruti is given at the end of yuddh kand and not after each chapter. And that also describes the importance of reading whole RAMAYAN not yuddh kand alone. It means that the whole book ends with the end of yuddh-kand. But when the fal-shruti describes the benefits of reading RAMAYAN and Ramayan ends with it, why would the book proceed again with Uttar Kand? 


(2) Difference in language: When linguists tested the language of Valmiki Ramayan, they stated that there is a clear difference in the language of uttar-kand and the language of rest of the Ramayan. It seems that there is a difference of minimum two centuries between them.

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Why did God separate souls from himself which should go back to him?

Q: Souls are not born, they are eternal. They must go to God to achieve salvation. But souls came from God...So if souls comes from God and it has to go back to God, why did God separate souls from himself to come back to him?
- Madhukar Singh

A: In Sanathan Dharma, the concept of 'Atma' cannot be equated with the 'soul' in Abrahamic religions. Neither is their concept of "god" same as that of Ishwara. Atma need not "go to Ishwara", because Atma is not at all separated from Brahman. 

There is an example of 'AkASa'(space) used in Vedanta to explain this concept. Imagine(you really need to imagine) an empty pot. Even though empty, it encloses space  ( = AkASa).  We may call this enclosed space, the pot-space (= GhatAkASa).This is not different from the universal space (= mahAkASa) which is outside the pot -- except that the pot-space is space  enclosed, conditioned by the material of the pot, whereas the universal space  is unconditioned (= nirupAdhita).  

Now fill up the pot to the brim with water.  The pot-space seems to have disappeared.  We only see water now but in the water we see the universal space reflected.  This reflection shows the sky, the stars or whatever there is in the sky or the space, like buildings, trees, clouds, etc. with all their different shades of colour. This reflected presentation of the outside space may be called water-space  ( = jalAkASa). 

Water-space shall not mean  'the space occupied by water' but shall mean the reflection, in the water, of the mahAkASa, which is everywhere.  

Now the water-space hides the real space, namely the pot-space within and projects a falsity of an outer space, inside. This is the grand delusion in which we are all in. The water-space corresponds to the jIva  (the individual soul - kshara purusha).  It hides the presence of the pot-space within.  The pot-space is the akshara purusha. 

Without the substratum of the pot-space there cannot be any water-space.  We in our delusion think that the water-space is all there is. We forget that there is a pot-space within and it is the real space and that the water-space is only a false projection of the reality.  Without the substratum of the imperishable purusha within, the jIva or the kshara purusha or what we think as our personality has no existence. The imperishable purusha is also called kUTastha, the immovable, or the immutable, that which remains like the unchanging iron-piece (anvil) on which the blacksmith does all his hammering.  

The water in the pot is the mind or intellect. It is the reflection in our intellect of the universal consciousness that generates the feeling, an individualised feeling, in us, of 'I' and 'mine'.

To conclude, let me tell you simply - the notion of 'soul' separate from Ishwara is itself an illusion, and to identify the reality of Atma is the goal of life. That is achieved though self-knowledge, from an authentic guru.

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Are Vedas five? Is Pranava Veda included in Vedas?

Q: Viswakarma or Viswabrahmins says that vedas are five including pranava veda. wats ur opinion?By: Prajith.V, Kerala

A: Though the re-discovery of Pranava Veda has made a little influence on our society, the path of a Hindu has not changed much. 

Even though there are innumerable sects in Hinduism, Advaita Vedanta is the backbone of Sanathan Dharma. Since the revival of Dharma by Adi Shankaracharya, it stands on his contributions. And it is based on Prasthanathraya - which comprises the primary Upanishads, Bhagavad Gita and Brahmasutras(which are in turn the core of Vedas). Removal of ajnAna is the goal of all human beings. And in whatever way it is achieved, it is fine.

But, whether Vedas are one, four or five, it is better to stick with the parampara; and that is our way to truth. Our rishis have designed a perfect system for aiding one to his goal. 

There are three important things to be considered:

1. Pranava Veda doesn't(/may not) have the authenticity of such a parampara.
2. Study of Pranava Veda is not a "necessary" condition in aquiring Brahma Vidya. 

3. The current system(parampara) of knowledge is "sufficient" in guiding a person to his goal.

Still, study of Pranava Veda on a person's interest is not wrong. It is desirable too as knowledge should be gathered from all sources. But it neither has a higher priority, nor anything extra to offer. 

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Should I Become a Vegetarian?

In essence, Hinduism is Sanatana Dharma, and that Dharma is from time immemorial; it involves pursuit of Moksha through self-reflection, inquiry, and Self-Knowledge. Self-Knowledge in Hinduism is synonymous with Moksha (Liberation from the cycle of birth and death).

Therefore, the one who is seeking to understand the ultimate mystery of existence and thereby gaining salvation or release is a true Hindu, irrespective of the nationality, caste, creed or gender. With that catholic understanding, one can see that Hinduism becomes a way of life because the pursuit of the essential purpose of life is the goal of the ideal Hindu life. If you ask most Hindus whether they believe in God, you will get a firm “Yes”, in response.

With this perspective, it is easier to analyze all other questions including whether Hinduism requires one to be a vegetarian. Since the purpose of life is securing liberation or Moksha, until we reach that we need to maintain our body. Keeping the body healthy through proper nourishment is the Hindu Dharma. The human body is considered a temple of God. Therefore, it is sacred and should be treated with respect.

You asked whether a Hindu has to be a vegetarian. Well, it is a fact that not all Hindus are vegetarians. Hindu kings and princes and the warriors have eaten meat for thousands of years. So your question is not whether a Hindu should eat but whether you should eat meat. Since such a question has already arisen in your mind, perhaps you have developed a degree of sensitivity about harming other living forms to satisfy your physical hunger. If that is true, you may be better off not eating meat. That way you will be at peace with yourself. Since you are sensitive to this issue, your intellect may be directing you towards being a vegetarian. It is a possibility. However, your mind wants the pleasure of eating meat and your body may crave it due to past habits. So you have to reflect on this. Why has this question come up for you? What is the right thing for you to do?

Follow Your Self-Nature

When you go against your own intellect and good understanding of life you commit a sin. An act that is contrary to your SWADHARMA (your own nature) creates a conflict within you. So you have to reflect on whether being a vegetarian is natural to you or not. Now, of course, even the traditional non-vegetarians are choosing vegetarianism not because of any compassion to other animals but they are recognizing that meat is not good for their health.

I have already mentioned that Hinduism does not say to you “don’t do this and don’t do that”. You must determine your own actions based on your intellectual values, culture, education and primary goal in life. You will find that following your Swadharma (your own nature) will make you comfortable with yourself. It is not for others to judge what food is right for you! It is for you to decide.

While you are trying to decide whether to be a vegetarian do this experiment. Imagine your self to be a chicken or cow who is about to be slaughtered for food. Would you not advise the guy who wants to make a dinner out of you to be a vegetarian instead? The golden rule of “Do unto others as you would have them do unto you” can sometimes help shape our analysis.

Life Lives on Life

Life lives on life. That is the law of nature. Whether I eat an animal or plant, I am destroying a life in some form. Among all life forms, Man is different from the rest. He has the capability to discriminate right from wrong. That gives him the freedom of choice which animals and plants lack.

According to ancient teachings and our observations, plants have just a body and perhaps a rudimentary mind. Animals have both body and mind to express their feelings and suffering, but rudimentary intellect. Man has not only body and mind but also a well developed intellect to discriminate between good and bad, and to choose.

Man always has three choices: He can choose to do something, not to do it, or find another alternative way to do it that is more satisfactory. For animals and plants there is no freedom of choice. They are instinctively driven. The cow does not sit down before meals and inquires whether it should be a vegetarian or non-vegetarian. Same with the tiger or the eagle. They don’t say prayers before eating like we do. They just act according to their nature. No one can hold that against them.

Man and Sin

For a Man the discriminative intellect is much evolved. Plants and animals do not commit sin in their actions because there is no will involved in their actions. For a human, the story is different.

You may wonder why I brought sin in the argument. Let me explain. Sin is nothing but agitations in the mind. It is these agitations that prevent me in my journey to Moksha. Mind has to be pure (meaning un-agitated) for me to see the truth as the truth. (Bible also says blessed are those whose minds are pure).

To define sin more scientifically: It is the divergence between the mind and intellect. Intellect knows right from wrong. But we feel like doing things even though we know they are wrong . That is, the intellect says something but mind which should be subservient to the intellect rebels and does whatever it feels like. This divergence is sin.

After a wrong action is performed there is a guilt feeling. Intellect, although it was overruled, does not keep quiet. It keeps prodding “I told you it is wrong. Why did you do it?” With peace of mind gone, Man goes through a “Hell”. Man is not punished for the sin; he is punished by the sin! Think about it. All the Yoga schools, if you analyze clearly, are bringing this integration between the body, mind, and intellect so that there can be harmony. With harmony, there is peace.

For a true Yogi, what he thinks, what he speaks, and what he does are in perfect alignment. In our case, we think something but have no guts to say what we think. Our lips say something different from what we are thinking. Sometimes people say, “Watch My Lips or Read My Lips “. They mean to emphasize that what they say can be counted on. However, if you watch their lips as requested and follow their actions these are again different! There is no integration anywhere. Our lips and our hips have divergent paths. We live a chaotic life of freestyle dancing! Besides deceiving others, we deceive ourselves, and the worst thing is sometimes we don’t even realize that.

Animals and Sin

Now, when a tiger kills and eats, it does not commit a sin. Because its intellect is rudimentary, it does not go through any analysis before it kills and asks “should I kill or not kill this cute deer”? A tiger does not ask itself, “Should I be a non-vegetarian or a vegetarian?”. When it is hungry, to fill the natures demand, it kills its prey and eats what it needs and leaves the rest when it is full. A tiger does not overeat. There are no fat tigers in nature.

A tiger is not greedy either. It does not seek luxury beyond satisfying its needs. Animals and plants and birds and bees and insects and all living things follow a beautiful ecological system. It is only man who destroys the ecology by being greedy. But Man also has the beautiful instrument of the intellect and the ability to develop it and to meditate on the reality of the universe.

Should I be a vegetarian or non-vegetarian?

So yes, “Should I be a vegetarian or non-vegetarian?” is asked only by a man. Why does that question come? It comes due to reflection. Because man has a discriminative intellect, he can reflect on the nature of pain and suffering. Perhaps a man may think at some point in his life whether it is justifiable to harm and kill an animal to fill his belly. A person may reflect whether eating animals is consistent with the golden rule of “Do unto others as you would have them do unto you”. A man may consider whether this maxim applies to all forms of life or just other human beings.

Plants are life forms too. “Should one hurt them?” you may ask. If one can live without hurting any life forms that is the best, but that is not possible. Life lives on life – that is the law of nature. My role as a human being with discriminative intellect is to do the least damage to the nature for keeping myself alive and well.

At least, I am not consciously aware of suffering of the plants. That is why eating to live and not living to eat is the determining factor. In Bhagawad Geeta, Sri Krishna emphatically says that a Sadhaka (one who is in pursuit of Moksha) should have a compassion for all forms of life. There may come a point when it is advisable to be a vegetarian – only taking from nature what you need to keep the body in optimal health.

In one’s spiritual growth, one develops subtler and subtler intellect. That is, the mind becomes more sensitive, calmer, and self-contented. Your sensitivity to suffering of others also grows. Hence, the thought about becoming a vegetarian may come. Only you can decide what is right for you and not someone else. Any decision that is imposed on you from the outside does violence to your nature.

Many young people are now becoming vegetarians. They all have their own reasons. Fortunately vegetarianism is mainstream now and accepted. Most schools and universities offer vegetarian and even vegan meals and so the option to become a vegetarian is easier today than ever before.

Flowers grow in their own time. Whether you are vegetarian or not does not matter ultimately.

You are all flowers blooming in the light of the divine.

Hari Om and Tat Sat. – Sadananda

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