The intrinsic and real nature of all beings is their soul, which is goodness. The world, too, is God’s flawless creation. All is in perfect balance. There are changes, and they may appear evil, but there is no intrinsic evil. Aum.
The soul radiates love, is a child of God going through its evolutionary process of growing up into the image and likeness of the Lord. Goodness and mercy, compassion and caring are the intrinsic, inherent or indwelling nature of the soul. Wisdom and pure knowledge, happiness and joy are the intrinsic nature of the soul. Can we believe the soul is anything but goodness itself, purity and all the refined qualities found within superconsciousness? When God is everywhere, how can there be a place for evil? The soul is constantly one with God in its ever-present Satchidānanda state at every point in its evolution. How, then, arises the concept of evil and suffering? Āṇava, karma and māyā, the play toys of the soul, are the source of this seeming suffering. Like a child, we play with the toys of āṇava in the playground of māyā, fall and are bruised by karma, then run to our loving Lord for solace and release into spiritual maturity. The Vedas pointedly state, “As the sun, the eye of the whole world, is not sullied by the external faults of the eyes, so the one inner soul of all things is not sullied by the sorrow in the world, being external to it.” Aum Namaḥ Śivāya.
To an enlightened person this universe exists and functions meticulously and purposefully in strict obedience to some laws of Nature and in full coordination with others. Everything is well organized, well integrated and well related with everything. There is unity in the midst of diversity. The cosmos is an unending song of harmony. In spite of chaos, we find harmony in the well-designed and well-planned Creative principle. Scientific researches in astrophysics and cosmological studies cannot unravel the secrets. This wondrous mystery seems to remain ever incomprehensible. Vedic mystics understood this difficulty and turned their pure mind to God from Whom this creation starts. To their enlightened mind it was revealed that the knowledge of the source, i.e., God, is more important than the understanding of the universe. Vedanta is not interested to inquire about the origination and its process, but to know the ground of existence and to experience it. Plato once declared, “The true lover of knowledge is always striving after being. He will not rest at those multitudinous phenomena whose existence is appearance only.” When we realize the truth of Divine Reality we become absolutely fulfilled.
Therefore, that divine essence, that which is alone true and real in this unreal or phenomenal world, is present likewise, though invisible, as the germ of life in the smallest seed, and without it there would be no seed, no fruit, no tree, as without God there would be no world.
Satguru Sivaya Subramuniyaswami’s trilogy: Dancing with Siva, Living with Siva and Merging with Siva