Early Writings — Page 53
HADRAT MIRZA GHULAM AHMAD AS 53 after they have obtained salvation, whereas we have come to learn by your own position that all souls in fact cease to exist within a period of five billion years, and that at the time of each doomsday they are met with death. Hence, if souls were infinite, why is it an established creed of the Arya Samaj that they cease to exist when they undergo the two states just mentioned? It is utterly surprising to see Bawa Sahib turning away from his own principle. He does not even real- ise that such things which cease to exist in one state maintain the same inherent nature in other states as well. Bawa Sahib also fails to understand that the contents of a vessel cannot be larger than the size of the vessel itself. Therefore, when all souls, by entering into the vessel of time and space, clearly demonstrate that they have a specific period of existence after which they will appear in a new world, and when they are always measured against the yardstick of time and space, it is strange that Bawa Sahib still has doubts about the finite nature of souls. Here, I would also like to ask Bawa Sahib that if, as you have stated, all these souls-which in your view are eternal-naturally move towards the earth for their existence, what rational impos- sibility hinders their movement towards those who have already obtained salvation? What logical argument proves that they can- not move towards those who have already obtained salvation? Which propter quid or quia argument is there to prove that it is only towards the earth that these souls are permitted to return after each cycle of creation and that their departure towards the abode of those who have already obtained salvation is barred and impossible? I cannot see which well-paved road leads to this tem- poral world on which all souls, to the exclusion of none, easily