Early Writings — Page 50
50 THE In short, it is so crucial for God to be the Creator of the souls that if this were not the case, the whole system of God's divinity would be ruined. However, to create another god is against the attribute of divine oneness. How, then, can God commit an act that would undermine an eternal attribute of His? Secondly, if one believes that the souls have not been created by God and are eternal, then they all become partners with God in terms of His eternal and infinite nature. Moreover, one will have to believe that God, who, from the very beginning, possesses the attribute of creating with- out dependence on any means, is deprived of this quality, thus one will have to admit that God only supervises the souls and is not their Creator and the Necessary Being. After this, in his same reply, Bawa Sahib has addressed the issue of the infinite nature of souls. This is despite the fact that I have already refuted this idea in the Safir-e-Hind edition dated 9 and 16 February with as many as fourteen compelling arguments. Yet, Bawa Sahib continues to persist in his denial. I would, therefore, like to make it clear that it is easy to reject and deny an argument and everyone is definitely free to hold fast to whatever belief they choose. However, I would have acknowledged Bawa Sahib's schol- arship if he had refuted any of the arguments I presented and if he had given proof for his belief on the infinite nature of souls. You ought to understand that since souls are not found everywhere, they cannot be infinite. Do you believe that a boundless thing is such that if it moves from one place to another, the place where it earlier rested would become empty? If your Parameshvara too is infinite in the same sense, then I am sorry to say that His divin- ity is in danger. Sadly, you have not reflected and pondered upon the sound arguments that I have presented in this regard and have