81. The Gita touches on many subjects which are useful to an aspirant after God-Knowledge, but strangely enough, omits to mention anything about the purpose behind creation. Why did God embark on creation at all?

The Lord's silence, in the Gita, about the purpose of creation, is truly a demonstration of His divine wisdom. This very same problem arises in various minds in various forms. How did Avidya arise in Brahman? When did Karma begin? Why did the Formless assume forms? How could darkness or Maya exist in the Supreme Absolute Light? And so on. There can be no answer to these questions. It involves the understanding of the Ultimate Principle, the Intelligence that is behind and beyond these questions, the Cause of all causes, the Subject of all objects. It cannot be known as an object. And, when the subject (Self or Atman) knows Itself, speech and thought cease. The questioner and question vanish in the quest. The doubt disappears in the doubter. In that Supreme Silence, the problem is inexpressibly solved! The riddle is solved; but speech is baffled and the question remains unanswerable.

Therefore, the Lord is silent about the transcendental question in the Gita; but, such is the divine wisdom of the Almighty that He gives ways and means of solving the problem.

Don't bother about why creation came into being, but try to know the Creator! Take creation for what it is and try to transcend it. This is wisdom. Trying to probe intellectually into the mystery is only buying psychological distress.

There is no ‘Why?' in respect of transcendental matters. ‘Why?' is only for worldly things. Reason is finite and frail. God only knows the ‘Why?'. Realize the Self. Then you will get the answer. Then you will know the origin and nature of Maya and everything.

82. What do you think of the assassination of Gandhi?

It is the Divine Will that works everywhere. Separation from the body does not mean the death of the person. What one wishes to do, he shall do even after the death of the body. The body is not the real doer of anything. What really does actions is never destroyed. It is not possible to prevent anyone from doing anything by merely killing his body. Gandhiji was a votary of the Second Chapter of the Gita and he knew very well that the Self in him was indestructible.

83. You say, "Atman is our real Self and we are, in reality, universal and absolute". You also say, "The personal relative self involves the idea of individuality, but the Absolute does not ... The question arises— are there two selves? One involving individuality, and the other, without individuality but universal?

There is really one Self which is the Absolute. The relative self is not something different from the Absolute Self, but it is only the Absolute Self experienced through the adjunct or the instrument of the mind. An object has an independent nature of its own, but when it is seen through a distorted coloured glass, it also appears distorted and coloured. It does not however mean from this that the object is both perfect and distorted at the same time; the difference is only in the means of perception and knowledge. This is the case also with the experience of the Absolute Self with the help of the finite mind acting as the instrument of knowledge. The difference is in the medium of perception; the Reality is one.