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Kartä Ishwar Koi Nahi, Ishwar Shuddha Swabhäv; Athavä Prerak Te Ganye, Ishwar Doshprabhäv.
There is no creator-God, God denotes perfect purity; if God is conceived of as being the inspirer, He would get subject to impurity. (77)
Explanation & Discussion:
The pupil had argued that God might be prompting the souls to behave in a way that would lead to Karma. Most religious philosophies conceive of God as the creator, regulator and dispenser of justice. People like to believe in such concepts, because they feel that if they keep God pleased, He would provide for making them happy and comfortable. Moreover, if they remain devoted to Him, the kind and merciful God would also forgive their faults.
The psychologists believe that the concept of a protective God has arisen from childhood psyche. Children remain scared of unknown situations and like to rely upon their parents or other elders to protect them. Similarly most people like to believe in God who can protect them from evils. Moreover, as children are brought into the world by the interaction of parents, people tend to think of a creator, who would be producing the universe and everything within it out of his free will.
If one thinks deeply, it would be easy to see that there is no basis for the concept of creation or a Creator. The Guru therefore states that there is nothing like God as the creator or the prompter. It is, however, perfectly reasonable to conceive of godliness that connotes dignity and greatness born of total purity. That state denotes the perfection. Such perfect purity is godly. That purity lies latent in every soul and one needs to endeavor for manifesting the same.
Such a state is beyond all desires and aspirations. If God is considered the Creator, He must have the desire to create. Such desiring does not befit those, who have attained perfection. God would thus stand to lose by being the Creator. His dignity, instead of getting elevated, would actually be lowered. It is therefore stated that by treating Him as the Creator, God would be subject to impurity. Moreover, if God is conceived of as prompter, why would He prompt one person to undertake wholesome activity and another to undertake unwholesome one?
There are thus many problems in treating God as the Creator or prompter. The explanation given under this stanza (Vachanämrut # 718) points out, "if God or any other agency happened to impose Karma, there would not be any scope for justifying the role of soul in that respect. Its existence is admitted on the basis of its property of inducement etc. If such properties are attributed to God, what are the other properties by which soul can be identified? Therefore Karmas are not inspired by God. That function has to be attributed to soul."
Chetan Jo Nij Bhänmän, Kartä Äp Swabhäv; Varte Nahi Nij Bhänmän, Kartä Karma-Prabhäv.
