Devotee: There is one process of creation mentioned in the Upanishads and another in Puranas. Which of them is true?
Ramana Maharishi: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover, the creation is perceived by someone. There are no objects without the subject, i.e., the objects do not come and tell you that they are, but it is you who says that there are the objects. The objects are therefore what the seer makes of them. They have no existence independent of the subject. Find out what you are and then you understand what the world is. That is the object of the theory.
Devotee: The soul is only a small particle whereas the creation is so huge. How can we surmise it?
Ramana Maharishi: The particle speaks of the huge creation; where is the contradiction? There are so many theories, scriptural and scientific. Have they reached any finality? They cannot. Brahman is said to be subtler than the subtlest, wider than the widest. Anu is an atom, infinitesimal. It ends in subtle perception. The subtlety is of the sukshma body, i.e., the mind. Beyond the mind there is the Self. The greatest of things are also conceptions, the conceptions are of the mind; beyond the mind there is the Self. So the Self is subtler than the subtlest. There may be any number of theories of creation. All of them extend outwardly. There will be no limit to them because time and space are unlimited. They are however only in the mind. See the mind; time and space are transcended and the Self is realised. Creation is explained scientifically or logically to one’s own satisfaction. But is there any finality about it? Such explanations are called krama srishti (gradual creation). On the other hand, drishti srishti (simultaneous or sudden creation) is yugapad srishti. Without the seer there are no objects seen. Find the seer and the creation is comprised in him. Why look outward and go on explaining the phenomena which are endless?
Ramana Maharishi: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover, the creation is perceived by someone. There are no objects without the subject, i.e., the objects do not come and tell you that they are, but it is you who says that there are the objects. The objects are therefore what the seer makes of them. They have no existence independent of the subject. Find out what you are and then you understand what the world is. That is the object of the theory.
Devotee: The soul is only a small particle whereas the creation is so huge. How can we surmise it?
Ramana Maharishi: The particle speaks of the huge creation; where is the contradiction? There are so many theories, scriptural and scientific. Have they reached any finality? They cannot. Brahman is said to be subtler than the subtlest, wider than the widest. Anu is an atom, infinitesimal. It ends in subtle perception. The subtlety is of the sukshma body, i.e., the mind. Beyond the mind there is the Self. The greatest of things are also conceptions, the conceptions are of the mind; beyond the mind there is the Self. So the Self is subtler than the subtlest. There may be any number of theories of creation. All of them extend outwardly. There will be no limit to them because time and space are unlimited. They are however only in the mind. See the mind; time and space are transcended and the Self is realised. Creation is explained scientifically or logically to one’s own satisfaction. But is there any finality about it? Such explanations are called krama srishti (gradual creation). On the other hand, drishti srishti (simultaneous or sudden creation) is yugapad srishti. Without the seer there are no objects seen. Find the seer and the creation is comprised in him. Why look outward and go on explaining the phenomena which are endless?
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