ARGUMENTS ON THE EXISTENCE OF GOD

[Ms Tercy Lonan]

ARGUMENTS ON THE EXISTENCE OF GOD
1. The existence of Brahman is known on the ground of its being the Self of everyone. For
everyone is conscious of the existence of his Self and never thinks “I am not.” If, the existence of the
Self were not known, everyone would think “I am not.” And this Self of whose existence all are
conscious is Brahman or God. It is difficult to define Brahman. But we will have to give a
provisional definition. That is Sat-Chit-Ananda (Existence, Knowledge, and Bliss Absolute).
2. Close your eyes and imagine for a moment that you are dead. You can never do so. You
can never think that you will not exist (after death). You will imagine that your dead body is lying
down and that you are witnessing the dead body. This clearly proves that you are always the
witnessing subject (Sakshi, Drashta). There is an inherent feeling in everybody ‘I exist,’ ‘Aham
Asmi.’
3. Because the Self is the basis of the action of proving, it is evident before the action of
proving, and since it is of this character, it is therefore impossible to deny it. In denying Brahman
you deny your own existence which is logically absurd. Brahman is the basis of all presuppositions,
demonstrations and all notions.
4. Every effect has a cause. This phenomenal world must therefore have a cause. It is an
effect of Brahman, the original causeless cause (Parama Karanam). This is the cosmological way of
proving.
5. You cannot think of a finite thing without thinking of something beyond. The mind is so
framed that it cannot think of a finite object without thinking of Infinity. You cannot think of an
effect without thinking of its cause. You cannot think of impurity, duality, disagreement, variety,
mortality, etc., without thinking of purity, oneness, agreement, unity, immortality, etc. The
possibility of the relative implies the reality of the Absolute. This is the psychological method of
proving the existence of Brahman. Infinity belongs to the very essence of His Nature.
Sat-Chit-Ananda is His very essence just as heat and light constitute the very essence of fire.

The “I” Principle

6. When you are in the darkness, when you are behind a veil, if anybody asks “who is
there?” you will naturally answer “It is I.” Then after a second thought, after a moment, you will say
“I am Mr. So and So.” This “I am Mr. So and So” is a mental Kalpana (imagination), is Adhyasa or
false superimposition on account of Avidya (ignorance). At first you have expressed spontaneously
your inherent feeling of existence, the big Infinite “I.” Nothing can resist this innate feeling of
“Aham Brahmasmi.”
7. Unless there exists one continuous principle equally connected with the past, the present,
and the future or an absolutely unchangeable Self which cognizes everything, we are unable to
account for remembrance, recognition and so on, which are subject to mental impressions on place,
time and cause. The Self is distinct from and superior to ideas, because the ideas require an ultimate
principle which unites and connects them, while the Self is itself the ultimate principle which
renders the cognition of the ideas possible.
8. “Aham” means “I” in Sanskrit. “Idam” means “this.” When I refer to myself, I speak
“Aham” and when I refer to you, I say “Idam.” When you talk to me words are reversed. My “Idam”
becomes “Aham” and my “Aham” becomes “Idam” for you. Tables are turned over. There is only
“Aham” everywhere, the one common consciousness. “Idam” is a mental creation, or false
attribution or Adhyaropa (superimposition) just as a snake is superimposed on a rope. The snake is a
Vivarta (illusory form) of the rope. “Idam” is a Vivarta of “Aham.

”
Changeless Substance

9. To break through the circle of cause and effect in this phenomenal world we must look for
an existence which does not change (Nirvikara, Kutastha, Nirvikalpa, Achyuta, Avyaya) or depend
upon another (Swatantra) and is always the same and likewise the cause or causeless cause (Parama
Karan) of these changeable existences. This unchanging, independent, beginningless entity (Anadi
Vastu) must be something which cannot be perceived by any sense (Atindriya, Adrishya) and must
be without the attributes found in objects which are perceptible (Nirguna). Here every change
ceases; here the mind can rest; here that faith may find root which we seek in vain among the
fleeting things of the world.
10. There are first our senses; but they have relation to something else; they know nothing
by themselves, and above all, they depend even for their knowledge upon the mind for the latter is
an indispensable medium of perception. Is the mind then a final cause? Far from it, for mind is also
finite and shows its dependence upon something else by the fact, that in deep sleep the mind itself is
without manifestation. Our human knowledge, therefore, limited as it is, has but reference to a
knowledge which is infinite. Having arrived at this conclusion if we again reflect on our own
nature, we find within us a permanent element to which all the modifications of knowledge refer.
It is the Self that hears, sees, minds and knows which does not disappear with the different
acts of knowledge, which is unaltered in all those acts, and without which they were themselves
impossible. It is in one word, our Self, the Soul of souls which, as such, is mere knowledge in the
abstract, free from any limits, and independent of the objects of knowledge. It is the Light of lights,
Life of all lives, Mind of all minds, and Self of all selves. It is the hidden Life, vibrant in every atom.
It is the hidden Light that shines in every creature. It is the hidden Love that embraces all in oneness.
It is the Silent Witness (Sakshi) of all activities in all minds. It is the Brahman of the Upanishads.

Not This, Not This

11. Carefully analyze this little “I,” the lower self-arrogating, false personality which is the
cause for all miseries, troubles and tribulations.
The physical body is not the “I.” Even if the leg or hand is amputated still the “I” remains. It
is made up of five elements. It is the resultant product of “Annam” or food. Hence it is styled as

“Annamaya Kosha.” It is full of parts. It has a beginning and an end. It is Vinashi or perishable. It is
Jada or non-sentient or non-intelligent.
The sense is not the “I.” It is inert. It has a beginning and an end. It is the effect of Rajo Guna
and Sattwa Guna. It is made up of Tanmatras (root elements of matter).
Mind is not the “I.” There is no mind in sleep. Yet there is the feeling of continuity of
consciousness. Mind is Jada (insentient). It has a beginning and an end. It is a bundle of changing
ideas. It gropes in darkness. It sinks down in grief. It becomes like a block of wood in extreme fear.
Prana also is not the “I.” It is an effect of Rajo Guna. It is insentient. It has a beginning and
an end. You can suspend the breath and yet the continuity of consciousness remains.
The causal bodies which constitutes the Moola Ajnana (root of ignorance), and which is
made up of subtle impressions is not the little “I.” It is insentient. It has a beginning and an end.
When I say “I” I really feel “I am” or “I exist,” (Sat aspect). I understand or comprehend that
“I am” (Chit aspect). “I feel blissful” (Ananda aspect). On careful analysis by introspection this
little “I” dwindles into an airy nothing just as an onion is reduced to nothing when the different
layers are peeled off. But we get at the core or essence the big Infinite “I,” Sat-Chit-Ananda
Brahman, the substratum or background for all these appearances, many little “I”s.

Reality Behind Appearance

12. You see a mango tree in front of you. It has a name. It has a form. It consists of stem,
branches, twigs, leaves, flowers, fruits, etc. These two aspects or parts of it are only visible to the
ordinary sight, to the ordinary run of mankind. They are wholly occupied and charmed by these two
aspects or parts only (Nama-Rupa). They are unconscious of the truth that lies at the back of the
mango tree.
In addition to these two aspects there are three other aspects or parts of it. The mango tree
“is,” that is, it exists. This is its existence aspect (Sat). It “shines.” You understand that a mango tree
stands before you. It is cognized by your senses and mind. This is its consciousness aspect (Chit).
The presence of the tree gives you delight. This is the bliss aspect (Ananda). Now cut down the tree
and make it into planks. Even then there is Sat-Chit-Ananda in this plank. The plank “is” or exists. It
“shines.” You know it. It gives you delight. You can make it into chairs, benches, etc. Now put the
plank into fire. It is rendered into ashes. Even then there is Sat-Chit-Ananda in the ash. The ash “is”
or exists. The ash “shines.” You know it. It gives you delight. It is used for various purposes. So you
see that the names and forms may change, but the Sat-Chit-Ananda remains for ever. That is the
Truth.
Every form has its own Sat-Chit-Ananda. The form is different (Vyatireka), but the essence
that is at the back is the same in all forms (Anvaya).

Self Alone Is Dear

13. You love your wife and children in and through the Atma (or Brahman) that is hidden
inside the body. If you had really loved the physical body alone, you ought to love the dead body
also that is in a cadaveric, rigid state with ensuing decomposition. But on the contrary you try to get
rid of dead body as soon as possible.
14. When the house is on fire you try to save yourself first and ignore the property, wife, and
others. This clearly shows that you love to a very high degree something which is hidden within
your physical body. That something is dearer to you than anything else in the world. That
something is Atma or Brahman or Self of everyone, the one common consciousness, the
Adhishthana or substratum for all, for everything, for the whole world.
15. There are five Indriyas (organs that grasp) and five Vishayas (objects). Eye can see
forms. Forms are made up of Agni-tattwa (fire principle). Eyes are also formed out of fire
Tanmatra. So there is a relationship between eye and form. Eyes cannot hear sounds. Ear is made up
of Shabda-tanmatra (sound element). Sound emanates from Akasa (ether). There is a relationship
between ear and sound. Ear cannot see. All the five senses are insentient or non-intelligent. They
borrow their light and power from Atma or pure Spirit which is at the back of these senses just as a
cup of water, when exposed to the sun, borrows the heat from the sun.
Atma in conjunction with eye Indriya and objects gives rise to perception of the world. The
whole world is nothing but Atma or Brahman. Atma only can see Atma. Atma sees Atma. There can
be relationship between Atman inside and Atman outside. A piece of stone is only Atman or
Brahman. Brahman appears as stone through mind and physical lens. In Reality the whole world is
nothing but Brahman (Sarvam Khalvidam Brahma). There cannot be any connection between
Atma and Anatma (Self and non-Self).
16. In sleep there are no senses, no objects, no mind apparent and yet you experience peace
and bliss. When there are no objects, wherefrom have you derived the bliss? The mind rests in
Brahman during sleep and it is from Brahman this bliss is derived. Further during sleep when there
are no other persons “I” alone exists.

Provisional Definitions

17. Cogito ergo sum—”I think, therefore I am.” This is Descarte’s fundamental basis of
philosophy. This is in accordance with Sri Sankara’s statement that the Atman cannot be illusive,
for he who would deny it, even in denying it witnesses its reality.
18. Through Brahman in its true nature is indefinable (Anirdeshya) and unknowable
(Agrahya), still we have to give some provisional definitions. Advaitins mention some attributes
(Viseshanas) or characteristics (Lakshanas) to mark off from Brahman objects possessing other
attributes, and thus help us to concentrate on the subject in question. These characteristics are either
essential (Svarupalakshanas) as Sat-Chit-Ananda or accidental (Tatasthalakshanas) as
omnipotence, omniscience, creatorship, etc. Western philosophers admit that there is a great
thought or intelligence behind the universe. The second and third aphorisms of Vedanta Sutras
denote the omniscience of the Lord.
19. Karma is Jada (non-intelligent). There must be a dispenser to allot the fruits for the
actions of Jivas. The Karma theory only can wisely explain the variegated nature of the world (poor,
rich, healthy, sickly persons, mighty intellectual giants, born idiots, infirm persons, born deaf and
dumb persons, etc.). An overseer of works knows how much wages are to be given to various
workers in the contract work according to the ability and nature of work turned out by the workers.
Even so the Lord of the Universe knows the actions and motives of the Jivas and allots accordingly
fruits for their actions.
20. Many a time you propose many things but God disposes otherwise. Everyone has
practical experience of this daily. This clearly indicates that there is a Supreme Power who controls
and guides every human being. You get exaltation and satisfaction when you do virtuous actions.
You get alarmed and frightened when you do vicious actions. Why are you afraid? This indicates
that there is a supreme Self behind your conscience who witnesses all your actions
(Karmadhyaksha) and the activities of the mind also.

Inner Ruler And Controller

21. Om kena ishitam patati preshitam manah? “By whom is the mind directed?” (Kena
Upanishad, Mantra 1)
The Manas (mind) is an organ of sensation and thought. It must be under the control of some
one who uses this instrument. The Jiva or human soul is not the director of the mind because we see
that ordinary men are swayed away ruthlessly by the mind. Therefore there must exist some other
Supreme Being, who is the director of the mind. He is the Antaryamin, the Inner Ruler and
Controller.

22. Mind is a powerful engine. There must be a very intelligent driver for this engine. That
driver is Brahman.

23. There is another way of proving the existence of Atma or Brahman. The eye is the Drik
(perceiver); the object is the perceived (Drishya). The mind is the perceiver and the eye is the
perceived. Atma is the perceiver and the mind with its modifications is the perceived. If a perceiver
of the Atma is sought, the enquiry will end in what is known as a regressus ad infinitum (Anavastha
Dosha). Therefore the Atma (witness of everything and of all minds) is self-existent, self-created,
self-luminous, independent, immortal, unchanging, beyond time, space and causation. It is not seen
by anything else. The objects are different but the perceiving eye is one. The Indriyas (senses) are
different but the perceiving mind is one. Minds are different but the perceiving Atma is one. You
find one behind many. Vichara (enquiry) is needed.

24. Brahman is not void. It is not blankness or emptiness. It is impossible for the mind to
conceive of an absolute nothing. It is Paripoorna (full) because all desires melt there. You get
supreme, eternal satisfaction (Parama Nitya Tripti). It is everything. When you become nothing by
annihilating this false illusory “I” you get everything. You become everything (Paramam-apnoti;
Brahma-eva-bhavati).

Have Faith In God
25. Faith in the laws of nature is faith in God. The whole world runs under definite,
well-established laws. There is no such thing as chance or accident. God or Ishwara is
Tatastha-lakshana (accidental attribute) of Brahman only. For the sake of pious worship of Bhaktas,
the Nirguna (without attributes) Brahman simply appears as Saguna (with attributes) Brahman. In
reality there is no such thing as Saguna Brahman. There is existence only. That is Reality. That is
Truth.
26. Just as you see a tree in front of you, there must be somebody to see the activities of the
mind. Otherwise “Kartru-Kartavya Bhava Sambandha Virodha”(a feeling of contradiction in the
relationship between the performer and the performance) will come. That somebody is Kutastha
Brahman (deep-seated Reality).
27. The simplest comparison of two ideas and the recognition of them as like or unlike
presupposes the indivisible unity of that which compares them, an Atma external to the content with
which it deals.
28. The relief that is obtained by remembrance of God in adversity indicates that there is a
supreme Power who guides and controls human beings.
29. Even a rank materialist and an atheist cries out for help “O God! forgive me, protect
me,” when he comes face to face with a tiger in a thick forest, when he is in great distress, when he is
in a helpless condition, while the steamer in which he travels is in a sinking condition, when he
suffers from paralysis, when there is an earthquake or volcanic eruption, when he is left alone at
dead of night amidst thunder and lightning.
30. An atheist says that there is no God. But that knower who knows the non-existence of
God is Brahman.
31. A Sunyavadin says that there is only Sunya (void). But that knower who knows the
Sunya is Brahman (God).

Real Source Of Happiness
32. A desire arises in the mind. There is a Vritti (impression) now. This Vritti agitates your
mind till you get satisfaction through enjoyment of the desired object. There is Shanti or peace or
happiness after the enjoyment is over. Another desire arises. Now in the interval between the
gratification of one desire and the manifestation of another desire there is pure bliss, because there
is no mind then. It is at rest. You are in union with Brahman. That state of pure bliss between two
desires is Brahman. If you can prolong that period of bliss through Sadhana by keeping up the idea
of Brahman and by not allowing any other Vritti or desire to crop up, you will be in Samadhi
(superconscious state). The period between one Vritti and another Vritti is the real Sandhi
(juncture).
33. Who sees the defects in the Sun—whether it shines brightly or whether it is obscured by
clouds? It is the eye. Who sees the defects in the eye whether there is cataract or not? It is the Buddhi
(intellect). Who sees the defects in the Buddhi whether there is confusion or clarity? Who
illuminates the Buddhi? It is Aham (infinite “I”). This “Aham” is Kutastha or Atma or Brahman,
illuminator of everything.
34. Who illuminates the objects in the dream? It is Brahman. There is no other light there.
35. Suppose there is a big light at night. You stand at a distance. Something stands between
you and the light as an obstruction and you cannot see the light. But you can see the objects clearly
that are illuminated by the light. Though you cannot see the light directly, you clearly conclude that
there must be a big light, through the perception of objects. Even so you see the world with its
variegated coloured objects. There must be an illuminator behind this nature. That illuminator, the
“Light of all Lights, Jyotishamapi tat jyoti of the Gita, is Brahman, the Adhisthana (support) for this
illusory world.
36. When the mind runs from one object to another object, the state in the interval wherein
there is no mind is Swarupa Sthiti (the natural state). That is Brahman.

Appearance Adumbrates Reality
37. The very idea of creation suggests that there must be a creator; the idea of matter
suggests that there must be a Spirit. The very idea of changing phenomena suggests there must be an
unchanging noumenon. The very idea of a changing mind suggests that there must be an
unchanging Sakshi (witness) and controller (Niyamaka) for the mind.
38. There is perfect law, order, and harmony in the universe. There must be a controller for
this universe who must be omniscient, omnipotent and omnipresent.
39. At night in utter darkness you say “there is nobody there.” How do you know this? You
know because in reality you are the Sakshi (witness). That Sakshi is Brahman.
40. You say in daily life “My body,” “My Prana,” “My mind,” “My Indriya.” This clearly
denotes that the Self or Atma is entirely different from body, mind, Prana and Indriyas. Mind and
body are your servants or instruments. They are as much outside of you as these towels, chairs,
cups, are. You are holding the body just as you hold a long walking stick in your hand.
41. As a punishment for a certain crime you would rather prefer to have your hands cut off
than the eyes removed. This indicates obviously that the Indriya is closer to you and dearer also than
the external instruments. Instead of sentence for death you would rather prefer to have your two
eyes removed. This shows that life is dearer and closer to you than the Indriya. When you suffer
from a serious, protracted ailment, you wish to give up your life also, to get happiness. This shows
that the Self or Atma is dearer than life or Prana.

Continuity Of Existence
42. There are two powerful instincts in men and animals. They are self-preservative and
reproductive instincts. Hunger is a manifestation of the self-preservative instinct. The basis for the
self-preservative instinct is the immortal nature of the soul. Owing to Bhranti (illusion), the Jiva or
individual soul thinks that the body is Atma and eternal and the self-preservative instinct tries its
level best to preserve the body for a long time (Abhinivesha) and perpetuate the body here. The idea
of immortality is wrongly transferred to the body owing to illusion. Though there is death for the
physical body, the Jiva imagines that he will live for ever here. The existence of the
self-preservative instinct gives the clue to the existence of an Immortal Brahman (God).
43. The law of reincarnation is infallible. The soul of a man which survived after death in the
previous life remembers, in the next life also through the force of memory (Samskara), of its
existence even after its separation from the physical body. So there is an inherent feeling in men that
they exist even after the death of the physical body. Existence is Brahman.
44. Man generally argues at the time of his death, “I have undergone many miseries,
troubles and difficulties in this life. I have done various good acts. They may not go in vain. After
all, is it for this one life alone I have laboured so much? This cannot be. I must be immortal.” He
invents the theory of Immortality. Even commonsense will tell everybody that there must be an
immortal Atma.
45. You had been a child playing in your mother’s lap. Then you grew up into a
school-going boy. Then you became a sighing lover in adolescence. Then you reached adult
manhood. Lastly you became a veteran with grey hairs. You have had a variety of experiences.
There must be an unchanging Self as a Sakshi to witness these changing experiences. Otherwise
these experiences are impossible. That unchanging Self is Brahman. It is the substratum for all
these changing experiences of life. An invariable Self must link continuously the varying
childhood, boyhood, manhood and old age.
46. When you search a thing in the dark in a room at night it is through the Prakasha
(illumination) of Adhishtana-Chaitanya or Brahma-Chaitanya that you get at the thing by stretching
the hands here and there in the room even in the absence of any kind of light. Brahman is
self-luminous and Sarvaprakasha (illuminates everything). It illuminates the Buddhi, eye, sun and
all objects.