The Goodness of All - Sarvabhadrah


The Goodness of All

In him who is pure of mind, intellect and ego, the senses and their perceptions are pure, in fact, and he finds everything pure as well.

Sarvajñānottara Āgama, Ātma Sakshatkara 62. RM, 110

Are Souls and World Essentially Good?


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 super-consciousness? 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.

At their core, all souls are good. Here devotees approach Śiva. Some are old souls, humble and worshipful. Others are young souls, prideful and destructive. Śiva accepts and loves them all, knowing that experience leads them to the same spiritual destiny.

Why Do Some Souls Act in Evil Ways?


People act in evil ways who have lost touch with their soul nature and live totally in the outer, instinctive mind. What the ignorant see as evil, the enlightened see as the actions of low-minded and immature individuals. Aum.


Evil is often looked upon as a force against God. But the Hin­du knows that all forces are God’s forces, even the wayward­ness of adharma.

This is sometimes difficult to understand when we see the pains and problems caused by men against men. Looking deeper, we see that what is called evil has its own mysterious purpose in life.

Yes, bad things do happen. Still, the wise never blame God, for they know these to be the return of man’s self-created karmas, difficult but necessary experiences for his spiritual evolution.

Whenever we are injured or hurt, we understand that our suffering is but the fulfillment of a kar­ma we once initiated, for which our injurer is but the instru­ment who, when his karma cycles around, will be the injured.

Those who perform seemingly evil deeds are not yet in touch with the ever-present God consciousness of their immortal soul.

The Vedas rightly admonish:

“Borne along and defiled by the stream of qualities, unsteady, wavering, bewildered, full of desire, distracted, one goes on into the state of self-conceit. In thinking ‘This is I’ and ‘That is mine’ one binds himself with himself, as does a bird with a snare.” Aum Namaḥ Śivāya.

A marauder kills innocent people and pillages their village. Most would hate and judge him evil. While his acts are despicable, he is not evil. His cruel experiences will mature him, and ultimately, after many births, he will find and follow dharma.

What Is the Source of Good and Evil?


Instead of seeing good and evil in the world, we under­stand the nature of the embodied soul in three interre­lated parts:

instinctive or physical-emotional; intellec­tual or mental; and superconscious or spiritual. Aum.


Evil has no source, unless the source of evil’s seeming be ig­norance itself. Still, it is good to fear unrighteousness.

The ignorant complain, justify, fear and criticize “sinful deeds,” set­ting themselves apart as lofty puritans.

When the outer, or lower, instinctive nature dominates, one is prone to anger, fear, greed, jealousy, hatred and backbiting.

When the intellect is prominent, arrogance and analytical thinking preside. When the superconscious soul comes forth the refined qualities are born—compassion, insight, modesty and the others.

The ani­mal instincts of the young soul are strong. The intellect, yet to be developed, is non-existent to control these strong instinctive impulses. When the intellect is developed, the instinctive nature subsides.

When the soul unfolds and overshadows the well-de­veloped intellect, this mental harness is loosened and removed. When we encounter wickedness in others, let us be compas­sionate, for truly there is no intrinsic evil.

The Vedas say:

“Mind is indeed the source of bondage and also the source of liber­ation. To be bound to things of this world: this is bondage. To be free from them: this is liberation.” Aum Namaḥ Śivāya.

An assassin attacks a village, only to meet a defender who subdues him. It is ignorant to simply label one man good and the other evil. The mystic sees all men as evolv­ing, some exhibiting instinctive wickedness and others spiritual qualities of the soul.

How Can a Benevolent God Permit Evil?


Ultimately, there is no good or bad. God did not create evil as a force distinct from good. He granted to souls the loving edicts of dharma and experiential choices from very subtle to most crude, thus to learn and evolve. Aum.


From the pinnacle of consciousness, one sees the harmony of life.

Similarly, from a mountaintop, we see the natural role of a raging ocean and the steep cliffs below—they are beautiful. From the bottom of the mountain, the ocean can appear omi­nous and the cliffs treacherous.

When through meditation we view the universe from the inside out, we see that there is not one thing out of place or wrong. This releases the human concepts of right and wrong, good and bad.

Our benevolent Lord created everything in perfect balance. Good or evil, kind­ness or hurtfulness return to us as the result, the fruit, of our own actions of the past. The four dharmas are God’s wisdom lighting our path.

That which is known as evil arises from the instinctive-intellectual nature, which the Lord created as di­mensions of experience to strengthen our soul and further its spiritual evolution. Let us be compassionate, for truly there is no intrinsic evil.

The Vedas admonish:

“Being overcome by the fruits of his action, he enters a good or an evil womb, so that his course is downward or upward, and he wanders around, overcome by the pairs of opposites.” Aum Namaḥ Śivāya.

Should One Avoid Worldly Involvement?


The world is the bountiful creation of a benevolent God, who means for us to live positively in it, facing karma and fulfilling dharma. We must not despise or fear the world. Life is meant to be lived joyously. Aum Namaḥ Śivāya.


The world is the place where our destiny is shaped, our desires fulfilled and our soul matured.

In the world, we grow from ignorance into wisdom, from darkness into light and from a consciousness of death to immortality. The whole world is an āśrama in which all are doing sādhana.

We must love the world, which is God’s creation. Those who despise, hate and fear the world do not understand the intrinsic goodness of all.

The world is a glorious place, not to be feared. It is a gracious gift from Śiva Himself, a playground for His children in which to interrelate young souls with the old—the young experienc­ing their karma while the old hold firmly to their dharma. The young grow; the old know.

Not fearing the world does not give us permission to become immersed in worldliness. To the con­trary, it means remaining affectionately detached, like a drop of water on a lotus leaf, being in the world but not of it, walk­ing in the rain without getting wet.

The Vedas warn:

“Behold the universe in the glory of God: and all that lives and moves on Earth. Leaving the transient, find joy in the Eternal. Set not your heart on another’s possession.” Aum Namaḥ Śivāya.

As one not knowing that a golden treasure lies buried beneath his feet may walk over it again and again yet never find it—so all beings live every moment in the city of Brahman yet never find Him, because of the veil of illusion by which He is concealed.

Sāma Veda, Chāndogya Upanishad 8.3.2. upp, 121

He who knows the fine-drawn thread of which the creatures that we see are spun, who knows the thread of that same thread—he also knows Brahman, the Ultimate.

Atharva Veda 10.8.37. ve, 828

O Lord, lead us along the right path to prosperity. O God, You know all our deeds. Take from us our deceitful sin. To you, then, we shall offer our prayers.

Śukla Yajur Veda, Īśa Upaniṣad 18. ve, 831

Sin of the mind, depart far away! Why do you utter improper sugges­tions? Depart from this place! I do not want you! Go to the trees and the forests! My mind will remain here along with our homes and our cattle.

Atharva Veda 6.45.1. ve, 489

He who, in the mystery of life, has found the ātman, the Spirit, and has awakened to his light, to him, as creator, belongs the world of the Spirit, for he is this world.

While we are here in this life, we may reach the light of wisdom; and if we reach it not, how deep is the darkness? Those who see the light enter life eternal; those who live in darkness enter into sorrow.

Even by the mind this truth must be seen: there are not many, but only One. Who sees variety and not the Unity wanders on from death to death.

Knowing this, let the lover of Brahman follow wisdom. Let him not ponder on many words, for many words are weariness.

Śukla Yajur Veda, Brihadaranyaka Upanishad 4.4.13-14; 19; 21. upm, 141-142

As water descending on mountain crags wastes its energies among the gullies, so he who views things as separate wastes his energies in their pursuit.

But as pure water poured into pure becomes the self-same, wholly pure—so, too, becomes the self of the silent sage, of the one, O Gautama, who has understanding.

Krishna Yajur Veda, Kaṭha Upaniṣad 4.14-15. ve, 861

When he knows the ātman—the Self, the inner life, who enjoys like a bee the sweetness of the flowers of the senses, the Lord of what was and of what will be—then he goes beyond fear. This, in truth, is That.

Krishna Yajur Veda, Katha Upanishad 4.5. upm, 62

Turn away from confusion, ignorance, delusion, dream, sleep or wakefulness, for the Supreme is different from the gross body, from the subtle prāṇa, from thought or intellect or ego. Meditate on conscious­ness and become one with it.

Devīkālottara Āgama, Jñāna – achara -vichara 31. rm, 113

O, ye, my men! Try to get into the habit of meditating and praying to Śiva, the Supreme. All your old sins will disappear as the filmy dew evaporates as soon as the sun rises.

Tirumurai 5. hy, 13

Without virtue and penitence, devoid of love and learning, as a leather puppet I went around and fell. He showed me the love and the path and the way to reach the world wherefrom there is no return.

Tirumurai 8. hy, 40

Joy and sorrow—both are māyā. The ātman, never from love divided, is the very form of knowledge. Therefore, these two will not touch you.

Can a mirage wash away the earth? At the gracious, holy feet of the true, all-knowing guru, to the limit of your power, let your heart grow soft and melt.

Natchintanai, “Joy and Sorrow...” NT, 46

Not one atom can move apart from Him. We do not know. Not all realize the Truth. Only some do. It is all His work. It is everywhere. It supports the thief as well. There is nothing strange. What is above is yourself and what is below also is yourself.

Words of Our Master. wm, 62

O man! Be a little patient and see! You will understand who you are.

Do not grieve over that which does not merit grief. Joy and sorrow are of the world. You are a conscious being. Nothing can affect you.

Arise! Be awake! Open the door of heaven with the key of Śiva-dhyāna and look! Everything will be revealed.

Natchintanai, “Śivadhyāna.” NT, 13