Gandhis Teachers Rajchandra Ravjibhai Mehta

SR No.: 006754
Original Sutra Author: N/A
Author: Satish Sharma
Publisher: Gujarat Vidyapith Ahmedabad
Publication Year: 2005
Total Pages: 260
Language: English
Classification: Book_English & Rajchandra
File Size: 11 MB

Page 253

Gandhi's Questions and Rajchandra's Replies
235
completely. It is likely to continue to exist for ever in the same state as at present. Some aspect of it may undergo transformation and almost disappear, and another may grow; such is the nature of the world that, if there is growth in one sphere, there is decline in another. Having regard to this fact, and after deep reflection, it seems impossible to me that this world will perish completely. By "world" we do not mean this earth only
Q. 22 Will the world be morally better off in the future?
A. It would not be proper to encourage any soul which loves immorality to take wrong advantage of the answer to this question. All modes in this world, including morality and immorality, have existed from the beginning of time. But it is possible for you and me to eschew immorality and accept morality, and it is the duty of the utman to do that. It is not possible to assert that immorality will be given up by all and morality will prevail, for such an extreme state cannot come about.
Q. 23 Is there anything like total destruction of the world?
A. If by pralaya is meant total destruction, that is not possible, for complete destruction of all that exists is impossible. If by pralaya is meant the merging of everything in God, the belief is accepted in some doctrines but that does not seem possible to me. For, how can all objects and all souls arrive in an identical state so that such a thing may happen? If they ever do, then diversity cannot develop again. If we accept the possibility of pralaya on the supposition of unmanifest diversity in the souls and manifest sameness, how can diversity exist except through connection with a body? If we believe that such connection exists in the state of pralaya, we shall have to believe further that all souls will have one sense only and in doing so we shall reject, without reason, the possibility of other modes of existence. In other words, we shall have to suppose that a soul, which had attained a higher state and was about to be free for ever from the contingency