Philosophical Arguments of God's Existence - part 1

 The existence of God (Krishna) through syllogisms

The existence of God (Krishna) through syllogisms
Introduction
Syllogism is a style of reasoning in which a conclusion is derived from premises or basic statements.
The Vedic logic (Nyaya) knows up to or even more then 11 steps or members syllogisms and always include at least one example. In this site we want to establish the existence of God (Krishna) through syllogisms. We begin with a definition of the word God or Krishna.
God means, according to dictionaries and encyclopedia’s, in monotheistic thought, (summarily):

The Spiritual Supreme Being 
(Individual, Person, Human, Somebody in Heaven.

God is beyond matter. Matter means the universe or universes, for western science till the end of the flying debris, rocks, planets, suns after the ‘’Big Bang’’ or the emanation of matter from God, billions of years ago. 
For the Vedicus (Veda is the 430 books of the timeless Eastern wisdom) matter is the 35 million material universes, emanated from God Immanent, an expansion of God Transcendent, Who is in Heaven beyond matter. The material world is a huge prison since the material body is a single prison cell; the eyes are 2 gates from which we can see something outside, the ears are 2 prison gates through which we can hear something, the nose 2 more gates, the mouth one more gate, and the nerves of touch many small gates to the external material world. The spiritual soul is in the heart area, and witnesses through these gates.
Thus, because a prison has a free world and the free world has a king or a president, because the material world is a prison or hell, there is a Heaven, and thus a Governor, the Lord or King of Heaven, God. Since a prison means there is a ministry of justice and a government behind the prison. 
God has the following qualities, according to the dictionaries and encyclopedia’s we consulted:
1. The Creator Deity.
2. The Sustainer of the universe. Preservation or maintenance is done by God immanent. God is manifesting the qualities of matter; qualities of color, smell, sound, touch, taste. 
     The Ruler of the universe, constantly bringing order to it.
3.  Time, also the destroyer of the universe is one of God’s features. And, at regular intervals the re-absorption of matter into Himself.
These qualities 1, 2, 3, come also to the word GOD; G-O-D; Generator, Operator, Destroyer.
These 3 refer to God Immanent, being in His creation.
Therefore God is
4. The High God, The Supreme Being; the Supreme Living Entity. God is the source and the in-charge of the material universe or multi-universes. Thus God has Thinking, Feeling, Willing; God is Somebody. As in any state there are the citizens, human beings and there is the chief living being, the president or king. We, souls are beings, and God, the Supreme Soul is the Supreme Being, the Supreme Personality of Godhead.
 5. The Supernatural Being, supernatural meaning above nature or transcendental to matter. God is not in the grinding wheels or cyclings of creation and destruction of this huge cosmic prison house of the material world, peopled by the various souls, beginning with the highest, Brahma, the prime minister, and ending with the humblest grass, microbe and atom. In this prison the souls enjoy or suffer the rewards or punishment of their actions. The living entities of this material world are scorched by the three-fold sorrows of existence (nature, other living beings, one’s own material body and mind) and are panting to obtain peace. God lives beyond the world which is emanated and wound up. No one likes instability or moving his home regularly, always and no peace. Or to give another example: The material world is compared with a huge temporary cloud in the eternal infinite spiritual sky. Clouds are not to be found in the sun; that would be against the nature of the sun. But by the energy of the sun other things are temporarily created, such as mist, clouds or darkness. These creations are temporary, but the sun remains. Similarly, material nature is temporary, but the spiritual nature is permanent. No one actually wants this temporary nature; no one likes this cloudy atmosphere. God lives beyond this cloud of matter. God is held to be incorporeal (immaterial) and above all this matter. Incorporeality and corporeality of God are related to conceptions of transcendence (being outside nature or the cosmic prison houses – multiverses) and immanence (being in nature, which is God’s universal body, but as Super-soul or immanent controller, invisible). 
6. A Personal Being. God is personal and interacting with the universe through religious experience, miracles and the prayers of humans. “Let Us make man in Our image, after Our likeness’’, so God created man in His own image; in the image of God He created him; male and female He created them.
7. God includes the attributes of omniscience (all-knowing), omnipotence (all-powerful), omnipresence (all-present).
8. God is the greatest conceivable existent; All-Glorious, All-Attractive. There is none like unto Him. God is the perfect and constant embodiment of all virtues, powers and values; all riches, all powers, all goodness, all beauty, all wisdom, and full renunciation (God is not greedy for matter).
9. God is the One and Only, being the source and controller of everything. God is one, as a president, king or emperor is one person, one ruler and the only ruler in a state. God is everything, as His energies and, on another dimension or from another angle, everything as a Person, being personally All-pervading. Since God is expanded in person as everything and God can shrink or /and expand to any size, since God is all powerful.
10. The Eternal, Absolute; Theism holds that God is transcendent to the worlds of matter, and nothing is beyond God, as any worldly state has only 2 aspects – a prison and the free world beyond the prison. The material universe or multi-verses being compared to the prison. The free world is the ultimate; nothing further on is found. God is the Ultimate Highest, there is no regressus ad infinitum, an unending chain of cause and effect, as a mouse can not climb a hill of grain, as it has no hold or grasp to go up. Similarly, God is the First Cause, as Aristotle wrote: to proton kineton akineton; The First Unmoved Mover.
Thus, God means the Supreme Being and etymologically comes from the gothic or Germanic root Gheu, meaning: the One invoked or begged and the One sacrificed to.
One prays because one expects perfections from a Perfect Being, one performs a sacrifice out of duty to a Superior or out of love for a Beloved.
Thus, God means the Perfect Being, one loves or obeys.
The Sanskrit word “Krishna” means the same: The All-attractive, All-perfect, All-lovable and All-loving Person.
So, God is Krishna or Krishna is God. In different languages the same meaning.
The following list of arguments prove that God, thus defined, exists.

The argument that the creation is made by some creator. 

We have no experience in the practical world 

that a thing is created automatically. 

1. The universe, whether one pictures it as the scientific or the Vedic model (see below), is made by some creator and is not created automatically. We have no experience in the practical world that a thing is created automatically, nor do we see in human society that activities have no actor as the originator. The creative energy is not independent and does not act automatically. The universe, meaning all of matter, for scientists the Big Bang effect, the expanding universe till the end of the flying rockets, moons, planets, stars, solar systems, galaxies is a creation of an intelligent designer. To make it into a planetarium requires a designer and builder, so does the original. Every square centimeter of the mobile or living, or the immobile, including every atom, is craftsmanship. All the movements are done by a mover.

2. The designer and creator of the universe lives in it - immanent, operating and controlling it  – G-O-D – Generating Operating Destroying - and is transcendent also. 

2. A. The creators of a planetarium, whether one regards the scientific or the Vedic model, make that for play or fun, living (earning one’s bread), duty, education, profit, adoration and distinction. 

B. Similarly, the gods within the universe, the original, create it as a playground, duty, education, home, pride, compassion, prison. 

C.  (But) The Supreme God, the Supreme Creator, of the original, lives outside the universe, which He made only as a prison for the criminals of His world or Heaven. That is its only purpose: Prison, in sanskrit, Durga, meaning cosmic prison-house. The material bodies are the prison cells for these rebellious souls. Suffering and punishment is the only law of this material world.

D. As the king or the president of a country lives beyond the prison, or the creators of planetaria live outside of it, so the King of Kings, the Supreme Emperor, God, lives outside of the material universe or universes. 

E. And His name is Krishna meaning All – Attractive, of who one aspect is Bhagavan, one who possesses all opulences in full, the main are six:

Richness, Power, Goodness, Beauty, Wisdom, Renunciation. As an ideal king of this world, as Rama from the Ramayana or Krishna from the Mahabharata, the 2 greatest epics or history books of this earth, possessed these, so God has these six opulences in completeness and perfection.

3. A. As kings in our world have their best times in rural paradises away from the palace and city life so Bhagavan, God, The Supreme Personality of Godhead, in his original feature is Krishna, the all-loving all-loveable. The Absolute Truth, the supreme almighty Lord, is actually a young, blissful cowherd boy named Kṛṣṇa. God is youthful, and His mentality is playful and romantic; There is the beautiful reality of an Absolute Person, Sri Krishna, who is the very form of complete sweetness of bliss, the original Cupid, able to perform absolute romantic activities, of which our so-called romance is merely a shadow or perverted reflection.

4. God and gods exist. And His personal, actual name is Krishna.

Seeing these 8 pictures we can conclude the following.

1. All 8 are created by a creator, thus the original, which the creators of the imitations tried to simulate, is also created by a creator.
2. The creators of the imitation planetaria live outside the creation, which they made for fun, education, their job, pride and so on.
3. A. What is the purpose of the original, the universe? 
b. It is a prison or jail, penal institution, place of detention, lock-up, place of confinement, penitentiary, correctional facility, jailhouse, house of correction, concentration camp (a place in which large numbers of people, especially political prisoners or members of persecuted minorities, are deliberately imprisoned in a relatively small area with inadequate facilities, sometimes to provide forced labour or to await mass execution.), gulag (an acronym for the Russian phrase, ‘Main Administration of Corrective Labor Camps.’ Soviet labor camp. prison camp), lunatic asylum (psychiatric hospital, a hospital for mentally ill people), penal colony (or exile colony is a settlement used to exile prisoners and separate them from the general population by placing them in a remote location, often an island or distant colonial territory.), prison camp. 
c. The souls and their material bodies are the individual prison cells or building blocks. The universe is the complete prison house, which is composed of zillions of such cells.
4. The creator of the original planetarium lives outside the universe, which He made as a prison for those who turned criminals, thieves, mischiefmongers, rascals etc in His own, spiritual world or Heaven. There are many crimes which can make one fall out of grace. Similar to any government on earth, which has big lawbooks to punish all kinds of deviators: the lawbreaker, offender, villain, delinquent, malefactor, culprit, wrongdoer, transgressor, robber, burglar, housebreaker, shoplifter, mugger (a person who attacks and robs another in a public place), rapist, fraudster, trickster, swindler, racketeer (a person who engages in dishonest and fraudulent business dealings), gunman, gangster, outlaw, bandit, terrorist, bioterrorist (terrorism involving the intentional release or dissemination of biological agents. These agents are bacteria, viruses, fungi, or toxins, and may be in a naturally occurring or a human-modified form, in much the same way in biological warfare), narco-terrorist (terrorism financed by profits from illegal drug traffickin), ecoterrorist (use of violence carried out to further environmental policy change), cyberterrorist, agroterrorist (malicious attempt to disrupt or destroy the agricultural industry and/or food supply system of a population through "the malicious use of plant or animal pathogens to cause devastating disease in the agricultural sectors"), crook, con, someone who lags (the one’s perpetrating this in the mode of ignorance to a high degree are condemned in a strict social system: fall behind, straggle, fall back, trail (behind), linger, dally, dawdle, hang back, delay, move slowly, loiter, drag one's feet, take one's time, not keep pace, idle, dither (hesitate, falter, waver, vacillate, oscillate, fluctuate, change one's mind, be in two minds, be ambivalent, be indecisive, be unsure, be undecided; procrastinate, hang back, delay, temporize, drag one's feet, dawdle, dally, hum and haw, haver)), safe-breaker, malfeasant (the performance by a public official of an act that is legally unjustified, harmful, or contrary to law; wrongdoing, used especially of an act in violation of a public trust), misfeasor (the performance of a lawful action in an illegal or improper manner), infractor (violater), trespasser, miscreant and more.
5. The conclusion is two truths.
a. The material world, consisting of 35 million round universes, is a big prison.
b. It  is created, as a very developed, high tech planetarium.
6. Beyond the 35 millions prison houses there is heaven, the free world, the good part of the kingdom of God, with the government behind the cosmic prison.
7. God and the spiritual world exists.

The argument from the Eastern Wisdom

The 430 books of the eastern wisdom are summarized in a book called the Vedanta-sutra (= statements, some 560, giving the conclusion – anta – of the Veda = knowledge books). We will give the sutras – 30 - describing God. Sometimes we will give the translation of two different translators. God is unlimited, thus summaries from God, on God, ease and fix the mind to the basics. 1. Sutra 1.1.1– janmādyasya yataḥ Janma, birth. Adi, and the rest, i e., sustenance and dissolution. Asya, of this (universe). Yatah, from whom; from what Lord. He, from whom proceeds the creation, preservation, destruction and reconstruction of the universe, is Parabrahman– the Supreme Spiritual Being. That from whence these beings are born, that by which when born, they live, that into which they dissolve, and from who they arise again. Our comment. This comes to Generator, Operator, Destroyer = GOD. This is God immanent. God’s pastime IN the material world. 1. A. Sutra 1.1.12 ānanda-mayo’bhyāsāt Anandamayah, the full of bliss. abhyAsAt, because of repetition. The Anandamaya, The One full of bliss is Para Brahman, because of the repeated use of the word ParaBrahman in connection with it. Our comment. This is especially on God Transcedent, God OUTSIDE OF the material world. The Supreme Personality of Godhead has His Supreme pastimes beyond the material world. The material world is the prison house for those turning rebels in the spiritual world. 2. Sutra 1. 1. 18.– Kāmāc ca nānumānāpekṣā Kāmāt, because of desire or willing. Cha, and. Na, not. AnumAna, the inferred one, i.e., the PradhAna, primordial unmanifested matter. Apeksa, necessity. Because of wishing, the Anandamaya – Parabrahman. Literally, the one full of bliss – is not Pradhana. Prakrti, material nature, is the non-sentient and unintelligent Pradhana, and can have no Kamana or wish. Our comment. Kama wish, desire, willing must have been present to move matter. The One full of bliss is the original mover. Matter is the prison house for the spirit souls, who, because of some crime, lost paradise or the world of bliss. 3. Sutra 1.2.18.– Antaryāmy adhidaivādiṣu tad-dharma-vyapadeśāt AntaryAmI, the ruler within. adhidaivādiṣu, in the Devas (the smaller gods or controllers within the material world), etc. Tat, His. Dharma, attributes. vyapadeśāt, because of the statement. The ruler within referred to, in the Upanisad, in respect to the Nature Forces like earth, etc., is the Supreme Self, because His attributes are distinctly pointed out in that Chapter of the Upanisad. The ruler within spoken of in the BrihadarAnyaka Upanisad verses as ruling from within, the Nature forces, like the earth, air, water, etc., and the psychic forces like mind, senses, &c., can be none else than the Supreme Lord, for the attributes of the Inner Ruler are mentioned; such as dwelling within everything like earth, being unknown, being the controller, being all-pervading, being a knower, being filled with bliss and being immortal. Our comment. There is a ruler – antaryami – of the atoms of this world; God rules by manifesting or withdrawing, partially or completely, the qualities – dharma – of the atoms. 4. Sutra 1.4.3.– tad-adhīnatvād arthavat Tad, its, his, on him, that is on the Lord. AdhInatvAt, on account of dependence. Arthavat, having a sense or a meaning, subserving an end or purpose. The Pradhana, being inert, is capable of producing her effects, not independently as the SAnkhyas (materialists) hold, but because she is dependent upon Parabrahman, the Supreme Cause. This is the nirisvara (godless) SAnkhya theory. (SAnkhya is of 2 types – theistic or atheistic) Our comment. Matter is dependent – adhīnatvāt. 5. Sutra 1.4.14.– kāraṇatvena cākāśādiṣu yathā-vyapadiṣṭokteḥ KAranatvena, as a cause, by being the cause. Cha, and. AkAsAdisu, with reference to AkAsa and the rest, Yatha, as. Vyapadistah, described. Ukteh, on account of being declared. The Parabrahman is described in the Upanisads as cause of AkAsa (ether, sky) and the rest (air, gas, fire, water, earth) , and the Parabrahman so described must be taken to be the cause of the universe, and not akasa and the rest which are created by Parabrahman. Our Comment. Matter is acted upon, caused – karana – to act by the Supreme Personality of Godhead; He creates, operates, destroys, has desires, rules, causes to move. 6. Sutra 1.4.24.– Abhidhyopadeśāc ca AbhidhyA, will, desire; reflection. UpadesAt, on account of instruction or teaching, or statement, Cha, and, on account of the statement of many creations. Parabrahman is both the operative and the material cause of the universe, because of the statement that the creation is His will and because former creations were also from His will. Our comment. Abhidhya – will, desire, reflection are characteristics of a Personality. 7. Sutra 1.4.26.– ātma-kṛteḥ pariṇāmāt Atmakriteh, on account of making itself. ParinAmAt, owing to modification. Parabrahman is the operative as well as the material cause of the universe, because of his making himself so, and by modifying himself into the universe; He is the maker of himself (the world) and because He can modify himself through his śaktis. The Supreme Soul is the operative cause through his power called the ParA Sakti. He is the material cause, through his other two Saktis called the AparA Sakti (souls) and AvidyA Sakti (matter), which work through the souls and nature (matter). Our comment. He makes and modifies, ātma-kṛta, pariṇāma. 8. Sutra 1.4.27.– yoniś ca hi gīyate Yonih, the womb, the source, Cha, and. Hi, because., is sung, is described, or called. Parabrahman is both the material as well as the operative cause of the universe, because some texts so describe Him. Our comment. Yonih, the source. Matter is emanated or big banged by a big brain, and withdrawn or big crunched. 9. Sutra 2.1.15.– Bhāve copalabdheḥ BhAve, in the existence, in the alternative that the effect exists. Cha, and. Upalabdheh, because of the perception. And because in the effect is perceived the cause. The effect is non-different from the cause because we see the qualities of the cause in the effect. We can get oil only from sesam because it exists in the seed, though in latency, but not from sand because it does not exist in it. Our comment. The universe is one and different from the Supreme Cause. 10. Sutra 2.1.16.– satvāc cāvarasya SattvAt, because of the existence. Cha, and Avarasya, of the posterior, namely, of the effect which is posterior in time to the cause. The effect is non-different from the cause, because it is existent in the cause, identically even, prior to its manifestation, though in time it is posterior. Or, because of the existence of the effect, which is posterior in time to the cause, in which it exists, even from before, as an identity. The effect is non-different from the cause because the effect exists in the cause even before manifesting. The clay assumes the form of a jar, the jar becomes a potsherd, which in its turn, when broken into finer pieces, may be reduced into powder as dust, but the clay remains the same in all these conditions. 11. Sutra 2.1.19.– paṭavac ca Patavat, like a piece of cloth, Cha, and. And as a piece of cloth is not different from its threads, so the effect is not different from its cause. The universe is non-different from Parabrahman as cloth is non-different from threads. 12. Sutra 2.1.20.– Yathā ca prāṇādiḥ Yatha, as. Cha, and. PrAnadi, the vital airs called Prana, apana, vyana, samAna and udana. And as the different vital airs are modifications of the chief Prana, so the effect is not different from its cause. Our comment. The 35 million universes are a streaming out or emanation of God Immanent, who has descended to the realm of matter. God transcendent is beyond the Cosmic whirlpool or Ocean of matter. Our universe is the smallest, with 10^22 suns, moons, planets. 12. Sutra 2.1.23.– Aśmādivac ca tad-anupapattiḥ asmAdivat, like stone etc. Cha, and. Tat, of that. Anuppattih, impossibility. And as stones, etc., are not creators of the universe, so the Jivas (souls), which are equally finite, have no power to create the world, for it is impossible that any Jiva should create the world, just as it is impossible for a piece of iron, wood, etc. The Jiva though sentient is as much non-independent as a piece of stone, or wood or iron or a clod of clay ; and consequently it is not possible for such a Jiva to be the creator of the world out of himself. 13. Sutra 2.1.24.– upasamhāra-darśanān neti cen na kṣīravad dhi UpasamhAra, completion, bringing to an end. DarsanAt, because of the seeing. Na, if not. ti, thus. Chet, if. Na, not. KsIra-vat, like milk. Hi, because. If it be said that Jiva is the creator because we see him bringing to conclusion many acts, we say it is not so, as is the case with the milk. The cow has no power of her own to produce milk, for the production of milk is not a voluntary act of the cow. It is the prAna force (an energy field operated by God) that is primary agent in the production of milk, as says the Sruti, “it is the prAna that changes the food into various humours of the body such as chyle, milk, etc.” 14. Sutra 2.1.25.– Devādivad iti loke Deva-adi-vat, like devas and the rest. The word Vat has the force of sixth case here. Iti, thus. Another reading is. Api, ‘also.’ Loke, in the world God, though invisible, is the creator of the world, just as the devas, though invisible, are seen to work in the world. Devas like India, etc., are not visible, yet we see their activities in the world, such as the production of rain, etc. Similarly, God though not perceptible in the world, is the unseen creator of it. Our comment. We see in the X-mas time lights and candles placed in the trees, or complete artificial trees with light in it, effulgent completely, so the apples and mangoes are put in the fruit trees, also made, by the gods or God Immanent. 15. Sutra 2.1.28.– ātmani caivam vicitrāś ca hi Atmani, in the Self, in the Lord. Cha, and. Evam, thus. vichitrah, manifold, variegated. Cha, and. Hi, because. And thus is the power of the Self, because manifold objects are seen (to be produced from the tree of all desires). As from the Tree-of-all-desires or from the philosopher’s stone possessing lordly powers and inexplicable mysterious energy, there come out elephants, horses, etc., and as these wonderful creations are mysterious, and are credible simply on the authority of scriptures, similarly is the power of the Atman, the Lord of all, the Supreme Visnu, who gives rise to Devas, men, and lower beings. 16. Sutra 2.2.1.– Racanānupapatteś ca nānumānam RachanA, construction. Anupapathe, on account of the impossibility, Cha, and. Na, not. Anumanam,the Inferred One, namely, PradhAna whose existence we infer from the existence of the world. The Inferred One (PradhAna) is not the cause of the world, because it is impossible for her to have created the universe (since she is unintelligent). The world shows wonderful construction and design, and it is impossible for unintelligent matter, to have produced this wonderful universe, without the directive action of an intelligent agent. No one has ever seen a beautiful palace constructed by the fortuitous coming together of bricks, mortar, etc., without the active co-operation of intelligent agents, like the architects, masons, and the rest. The force of and in the Sutra is that of only. “I do” can be averted only by an intelligent Self. Every activity is seen as the result of an intelligent agent. Inert matter therefore has no agency. To put in other words, matter or PradhAna has no self-initiated activity of its own. 17. Sutra 2.2.2.– pravṛtteś ca Pravritteh, because of the activity. Cha, and. It has the force of “ only " here. And because the inert matter becomes active, only when there is the directive action of intelligence in it. 18. Sutra 2.2.3.– Payo’mbuvac cet tatrāpi Payas, milk. Ambu, water. Vat, like. Chet, if. Tatra, there. Api, also. If it be said that Pradhana of herself modifies into her various products like milk or water, without the guidance of any intelligence, we reply, there also the intelligence guides the change. Even in the case of the change of pure water into different saps and juices, or the change of pure milk into curd, it is the directive action of intelligence that produces the change. And this we infer from the example of chariot, etc. We may not see the intelligent driver of the chariot, but we infer his existence from the motion of the car; similarly, though we may not see the intelligence working in the tree or the milk, we can infer its existence from these changes. 19. Sutra 2.2.4.– Vyatirekānavasthiteś cānapekṣatvāt vyatireka, in the absence of anything else, different. anavasthiteh, because of the non-existence, because of the non-necessity. cha, and, also. anapeksattvAt, because of the independence. As before creation there existed no other cause except Pradhana, so there would be no necessity of any other cause than the Pradhana herself to produce her changes. (how does any activity, see last sutra: pravṛtteś ca, come) You cannot say that pradhāna alone is the cause of its changes, just because there was no cause except pradhāna existing before creation, and because pradhāna is independent. Against the atheistic Sankhya theory: According to it Pradhana independently can produce the whole creation. Before the beginning of creation, there existed no other cause than PradhAna. Nor was there any necessity for the existence of any other cause, for all the changes which Pradhana undergoes are self-initiated. There is no mover or stopper of the motion of Pradhana except the Pradhana herself. How it moves or stops. If some proximity causes the change, there is always proximity within Prakriti, and in the state of pralaya also this proximity cannot be broken. The result would be that creation would start even during pralaya. The Sankhya may say the karmas of the souls being dormant in pralaya, no creation can start then. To this we reply, what is there to prevent the awakening of karmas in pralaya. 20. Sutra 2.2.5.– Anyatrābhāvāc ca na tṛṇādivat Anyatra, elsewhere, namely, elsewhere than in cows. abhAvAt, because of the absence. Cha, and, only. Na, not. Trina-Adi-vat, like grass, etc. It is not like the transformation of grass, etc., (into milk, when eaten by a cow) because there is absence of such transformation in another place (namely, when eaten by a bull). The sAnkhya philosopher replies: “ we see that grass, creepers, leaves, etc., transform themselves, through their inherent nature, into milk, without the help of any other cause. Similarly, PradhAna also transforms herself into Mahat, etc., without the guidance of an intelligent principle.” Our comment. The creation is made by some creator and is not created automatically. We have no experience in the practical world that a thing is created automatically, nor do we see in the human society that activities have no actor as the originator. 21. Sutra 2.2.6.– Abhyupagame’py arthābhāvāt Abhy-upagamepi, even if it be accepted, Artha, purpose. AbhAvAt, because of the absence. Even if it be accepted that Pradhana has self-initiated activity, yet it is a useless theory, because it (samsara) serves no purpose. (the samsara is only suffering) 22. Sutra 2.2.8.– Angitvānupapatteś ca Angittva, the relation of being the principal. Anupapatteh, on account of the impossibility and unreasonableness. Cha, and. It is impossible that any one of the gunas may be the principal in the state of Pralaya and hence the world would not originate. 23. Sutra 2.2.9.– Anyathānumitau ca jna-śakti-viyogāt AnyathA, otherwise. Anumitau, in case of inference. Cha, and. Jna, intelligence. Sakti, power. ViyogAt, because of being destitute of. Even if it be inferred otherwise, yet the Pradhana cannot create, because it does not possess the power of being a conscious entity. Even if it be admitted as an inference that the gunas must have different attributes and mysterious powers, still it does not answer the difficulty raised by us. Pradhana being supposed to be insentient, has not the power of self-consciousness and consideration. Being thus destitute of it, it has not the idea of any plan or design. It cannot say, as an intelligent entity would say, “ let me create the world in such and such a way.” Creation never proceeds from dead matter, not overshadowed by intelligence. (No more than a house can be built by mere bricks and mortar without the supervision and active agency of the architect and masons.) Without the directive action of intelligence, the gunas, however wonderful in their powers and attributes, can not of themselves create the universe. Admitting that in every successive creation and in Pralaya, the gunas will always be unequal in their force, but in the first creation there will be nothing to bring about this inequality. In other words, that admitting for argument’s sake, that there is inequality among the gunas in the ordinary state of creation and may have come about without any reason, it would follow that in Pralaya also the inequality will be brought about without any reason, and then Pralaya would be no Pralaya. For creation would start up then also. And if inequality can be brought about without any cause, it may also follow that in the beginning it may be not also brought about without any cause. Our comment. Matter has no jnana-sakti, knowledge, consciousness, desire, will, feeling, thinking. 24. Sutra 2. 2. 11.– Mahad dīrghavad vā hrasva-parimaṇdalābhyām Mahat, big that which has magnitude, Dirgha, the long, that which has extension and is perceptible to the senses. Vat, like. Va, or it has the force of “ and " here. Hrasva, short, the binary. ParimandalAbhyAm, from the atomic. And the origination of the big (magnitude) and long (extension) from the short and the atomic is untenable. The word “or” has the force of “and” here. The word “untenable” is to be supplied from the last sutra to complete the sense. The theory of the Vaisesikas (atomists) is untenable in its entirety, as their view of the origination of the ternary from the binary, and the atomic, the formation of the triple atom from single and double atoms is untenable without the aid of the Lord. 25. Sutra 2.2.12.– Ubhayathāpi na karmātas tad-abhāvaḥ UbhayathApi, in both ways, on both assumptions also. Na, not. Karma, action, motion. Atah, therefore. Tat-abhAvah, the absence of that. On both assumptions (whether the adrista in the atom or in the soul) there is no motion, and consequently there is absence of the origination of the world. The world in produced by the successive formation of compounds like binary, ternary, etc , owing to the union of atoms. Now arises the question, how is this primal motion brought about ? An insentient object cannot move another, because of its inertness, until it is set in motion by a sentient being. We have seen that all motion of objects are initiated, guided and directed by intelligence and intelligent beings. During the Pralaya—say the Vaisesikas—there is no creation because the Adristas of the jivas do not mature and are not awakened, and consequently the will of the Lord is not active. The reply to this is that this view is also wrong, because all the materials being present, the creation ought to take place, irrespective of the maturity. Consequently there is no definite cause found, which can explain the primal motion of the atoms, for neither the Adrsta residing in the jivas or in atoms, nor the will of the Lord is a determined cause. The atoms being thus without any motion, in the beginning of the creation, they cannot come together and form an aggregate. The VedAnta does not deny the existence of the atoms, but it denies the Vaisesika doctrine of the karmas of the souls being the cause of the primal motion of the atoms. The VedAnta holds that creation depends entirely on the will of the Lord, and that will is not influenced by the karmas of the soul. If the Adristas be the cause of the motion, then there is nothing whatever to prove, that these Adristas, which spring from the diverse actions of souls, performed during many lives, should remain in a condition of latency without maturity, for the full period of the Pralaya. If the Adrstas had any power of their own, irrespective of the will of the Lord, why should they remain dormant, for this long period of time ? The atomic theory, therefore, is bound to fall back upon the VedAnta doctrine, that it is the will of the Lord that keeps the Adrstas immature. 26. Sutra 2.3.6– yāvad-vikāram tu vibhāgo lokavat YAvatvikAram, so far as all modifications go, wherever there is an effect. VibhAgah division, origination. Lokavat, like in the world. But the Upanisad teaches that whatever is an effect has an origin, as we see in the world. 27. Sutra 2.3.8.– Asambhavas tu sato’nupapatteḥ Asambhavah non-origination. Tu, but. Satah, of the Sat, Parabrahman, the eternal. Anupapatteh, on account of the impossibility (of there being an origin of Parabrahman). But there can be no origin of Sat, because of its impossibility, (and unreasonableness). The eternals have no origin. The cause of an eternal is not to be asked. IT IS IMPOSSIBLE FOR an ETERNAL TO BE CREATED or originated. The human soul (jivatma) is also eternal. 28. Sutra 2.4.3.– Tat prāk śruteś ca Tat, that, namely Parabrahman. PrAk, before (creation.) sruteh on account of the sacred text. Cha, and. Because before creation, the texts declare that Brahman alone existed. 29. Sutra 3.2.23. Tad avyaktam āha hi Tat, that. Avyaktam, non-manifest, the Inner. Aha, says, (the scripture). Hi, for. The form of Brahman is unmanifest, for the scripture declares it so. 30. Sutra 2.3.24.– Api samrādhane pratyakṣānumānābhyām Api, even though, also: not so. SamrAdhane, in conciliation, in an intensely devout worship. Pratyaksa, as apparent, as directly perceptible, through Revelation. AnumAnAbhyAm, and from inferences (through the Smriti). In devout love, (the Lord even becomes visible to the eyes, etc., of the devotee, as is taught in the) sruti and the smriti. Also to the neophyte; Heaven, etc., which are the fruits of sacrifices, etc., are awarded by the Supreme Lord alone, because it is reasonable to that an eternal, omniscient, omnipotent, all-compassionate Being awards such rewards, than that any inert entity like sacrifice, etc., which is transient, gives such reward. The Lord, pleased by the performance of sacrifices, etc., by men gives the reward in proper time, though after a certain lapse of it. But sacrifices themselves are non-intelligent forces, they cease to exist as soon as performed, it is not possible for them to award their fruits. The acts by themselves are non-efficient. And for the non-devotee God is also visible; there is a Ruler and Regulator who awards rewards and punishments not arbitrarily, but according to one’s deeds. God’s absolute authority cannot be directly experienced, but one can know by seeing the activities of the world; everything is being destroyed in due course of time. The force of time is very strong, and everything is being destroyed by something else—just as one animal is being eaten by another animal. Time scatters everything, exactly as the wind scatters clouds in the sky. Kṛṣṇa says in Bhagavad-gītā (BG 10.34), mṛtyuḥ sarva-haraś cāham: "I am all-devouring death." The Lord is just like death to the atheists, for He takes away everything they accumulate in the material world. Hiraṇyakaśipu, the father of Prahlāda, always denied the existence of the Lord, and he tried to kill his five-year-old boy due to the boy's unflinching faith in God. However, in due course of time the Lord appeared as Nṛsiṁhadeva and killed Hiraṇyakaśipu in the presence of his son. As stated in Śrīmad-Bhāgavatam (SB 1.13.47), this killing process is natural. Jīvo jīvasya jīvanam: "one animal is food for another animal." A frog is eaten by a snake, a snake is eaten by a mongoose, and the mongoose is eaten by another animal. In this way the process of destruction goes on by the supreme will of the Lord. Although we do not see the hand of the Supreme Lord directly, we can feel the presence of that hand through the Lord's process of destruction. We can see the clouds scattered by the wind, although we cannot see how this is being done because it is not possible to see the wind. Similarly, although we do not directly see the Supreme Personality of Godhead, we can see that He controls the process of destruction. The destructive process is going on fiercely under the control of the Lord 31. A. Parabrahman, transcendental, full of bliss – anandamaya– , exists in the Highest Heaven. B. Immanent God, as Director or Minister of the Cosmic Jail, is generating – janma-, operating – sthiti-, Destroying – pralaya – (g-o-d) and reconstructing again. C. God is with Kama wish, desire, willing. Or AbhidhyA, will, desire; reflection D. AntaryAmI, the ruler within the cosmic ingredients, manifesting or dimming the qualities. If there is Pravritti, activity, Karma, action, motion, there is an actor, mover, with jnana-sakti, knowledge, consciousness, desire, will, feeling, thinking. E. He creates, makes – ātma-kṛta, and modifies, pariṇāma, out of Himself. 32. God exists.

     

The argument of the two categories of existence or being; 

the prison house and the absolute, ultimate world

1. Secular cosmologists are realizing they will never know how the cosmos began. 
2. Ross Pomeroy in his article in RealClearScience dated April 25, 2018 writes: “We’ll Never Know For Sure How Everything Began.”
3. He admits that scientists will never known how nothing banged and became everything, although most scientists describe the Big Bang theory as 100% true.
4. Pomeroy disagrees with mainstream theorists: “…that percentage of surety dwindles to nothing when discussing the singularity that supposedly started it all. Where did it come from? What came before it? What caused it to “bang” in such a big way? As Carroll admitted, this singularity and its accompanying “bang” are essentially stand-ins for what we don’t – and currently can’t – actually know…It’s the time at which we don’t understand what the Universe was doing.” 
5. According to Alan Guth the originator of the theory of cosmic inflation, in his interview for the PBS Closer to Truth [dated 2015]: “It certainly looks like the universe that we observe around us… definitely had a beginning… That doesn’t mean that that beginning was necessarily the ultimate beginning of all of reality. There may have been some prehistory to what we’re here calling the beginning.”
6. All the cosmology propagated on schools are accepted as sound, but they are simultaneously untestable, rendering them useless at the present time and Alan Guth says: “They might be useless forever.”
7. He continues: “We will likely never know for sure how everything began, or even if there was a beginning…this mystical reality….the Universe, and indeed all of Reality, is by no means required to conform to our concept of a “beginning”.
8. Wherever we observe a complex, specified, functioning, informational system (flora, fauna, planetary systems) coming into existence, the immediate and only conclusion is that intelligence had a role in its causation, since only conscious beings cause actions, no unconscious beings exist with actions, and no conscious beings exists without action. However their actions are also eternal. When we see wonderful things happening in the cosmic nature, we should know that behind these wonderful manifestations, there is a controller. Nothing can be manifested without being controlled.
This is the design theory; creation by God.
9. A. The Srimad Bhagavatam 8.3.14 explains it in this way:

sarvendriya-guṇa-draṣṭre  sarva-pratyaya-hetave

asatā cchāyayoktāya  sad-ābhāsāya te namaḥ

I offer respects to the seer of all  the senses and sense objects, the revealer of the senses’ knowledge, who is inferred from the temporary material creation, and who is visible to the devotees.  
The commentator Sri Visvanatha Cakravarti Thakura elaborates:
“The Lord, the cause, can be inferred from the effect, the universe of māyā, which is like a shadow, which is temporary (asatā).  Brahma-samhitā says chāyeva yasya bhūvanāni bibharti durgā: Durgā maintains the worlds as your shadow. The material world is just like a pot, which announces the skill of the potter.”

namo namas te 'khila-kāraṇāya

niṣkāraṇāyādbhuta-kāraṇāya

sarvāgamāmnāya-mahārṇavāya

namo 'pavargāya parāyaṇāya

I offer repeated respects to the cause of everything, who has no cause, who is the astonishing cause without change, who is the great ocean of Pancarātra and Vedas which prove his nature, who is the very form of liberation and who is the shelter of the greatest devotees. SB 8.3.15
Sri Visvanatha Cakravarti Thakura:
“Though the Lord is the material cause of the universe, He is astonishing because he does not transform in any way by being the material cause. 
duravabodha iva tavāyam vihāra-yogo yad aśaraṇo 'śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.
It is difficult to understand that You, though engaged in pastimes in the spiritual world, without a material shelter, without actions in a material body, without the assistance of the devatās, without material guṇas, create, maintain and destroy the universe made of guṇas, without transformation of Your svarūpa (Your own form), though You are the material elements.  SB 6.9.33
The proof of this astonishing nature is given.  The Lord is the great ocean, the conclusion, the resting place of waves in the form of Pancarātra scriptures (āgama) and the Vedas (āmnāya).“ Srimad Bhagavatam 8.3.3:

yasminn idam yataś cedam  yenedam ya idam svayam

yo 'smāt parasmāc ca paras  tam prapadye svayambhuvam

I surrender to the Lord with independent forms, in whom this universe rests, from whom it arises, by whom it arises, and who is this universe, who all of its causes, but who is superior to all its causes. 
Sri Visvanatha Cakravarti Thakura:
“This verse explains how the Lord is the cause and the total of the universe’s ingredients. The universe exists in Him, like a pot takes shelter in a house. It comes from Him like a pot comes from a potter. It is made by Him, like the pot is made by the wheel rotated by the potter.  The universe is the Lord, just as clay is the pot (and the energy of the potter): and he is all the causes of the universe by his very nature (svayam).  The idam is repeated many times to emphasis the Lord’s different relationships with the universe.  He remains independent (svayam) and superior to all causes of the universe in forms like Rāma and Kṛṣṇa.”
9. B . On these names Rāma and Kṛṣṇa, Srila Prabhupada explains:
– God's name is ascertained according to His activity. God appeared as the son of Nanda Mahārāja, so He is called Nandanandana. Nanda-nandana means one who gives pleasure to Nanda. Everyone's son, child, gives pleasure to his parents. Kṛṣṇa, by His activities, childhood activities, He gave pleasure to His father and mother, Yaśodā and Nanda. Therefore He is known as Yaśodā-nandana, Nanda-nandana. He was lover of Rādhārāṇī; therefore He is called Rādhā-ramaṇa. 
But His real name is Kṛṣṇa. Kṛṣṇa means God. It is a Sanskrit word, Kṛṣṇa. Those who are Sanskrit student, they know kṛṣ-dhātu, "attraction," "one who attracts." And na means ananda, or "bliss." 
– The holy name of Kṛṣṇa is analyzed in a verse from the Mahābhārata (Udyoga-parva 71.4):

kṛṣir bhū-vācakaḥ śabdo

ṇaś ca nirvṛti-vācakaḥ

tayor aikyam param brahma

kṛṣṇa ity abhidhīyate

"The word kṛṣ is the attractive feature of the Lord's existence, and na means 'spiritual pleasure.' When the verb kṛṣ is added to na, it becomes kṛṣṇa, which indicates the Absolute Truth.”
Kṛṣi also means Bhū-vācakaḥ, cultivation. Kṛṣ-dhātu. Kṛṣi means "repetition of birth, to become, to appear" and ṇa means "one who checks it, negates (birth and death)", He is Kṛṣṇa. 
Or Kṛṣi means attraction. We have got attraction for enjoying, and ṇaś ca nirvṛti-vācakaḥ. Ṇa means ānanda. 
So therefore Kṛṣṇa is a scientific name of God.
– These two syllables—kṛṣ and ṇa—combine together to destroy all inauspiciousness and illusion. 
– God is great. That very idea is perfectly expressed in the word Kṛṣṇa. 
Great means that the Supreme Being is full with six kinds of opulences (wealth, power, goodness/all good qualities, beauty, knowledge, renunciation); therefore He attracts everyone. This is the definition of the word Kṛṣṇa. Kṛṣṇa means all-attractive. He attracts everyone, He is the perfect person, He is All-perfect.
Krishna also means love. He is all-lovable and all-loving. 
prakṛti-sthāni karṣati  [Bg. 15.7]
"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life they are struggling very hard with the six senses, which include the mind."
That is the position of the conditioned soul. They are struggling for existence. Existence means finding out how to come to the original consciousness, and that is struggle. Kṛṣṇa means "love," so everyone is struggling hard how to be in the platform of love. The very name Kṛṣṇa, which is nonsectarian, means "the greatest pleasure." Kṛṣ means "greatest," and ṇa means "pleasure." Kṛṣṇa is the epitome of pleasure. Love is the highest bliss or pleasure = Rama. Rama means pleasure. (end quotes)
Conclusion. Krishna means the Supreme Personality of Godhead, who stops the repetition of birth and death, who is full of love, all-loving, all-lovable, all-attractive, all-perfect, full of pleasure and the greatest.
10. Where is this Creator, is He beyond matter? Is the space of matter and God creating it the end of greatness. 
This is proven as follows. 
11. This small country in which you live has so many government departments to rule– similarly, the universe has so many controllers and departments.
-To create for the souls their different bodies, as the government arranges clothing, cars, busses, bicycles, prisonhouse.
-To arrange their maintenance through sun, moon, rain, growth of plants.
-The department of justice; their good and bad experiences or reactions to work or karma.
12. We are spirit souls imprisoned in a material body, which is one of the prison cells of a grand cosmic prison, the material universe, its prison walls extending far beyond the reach of our telescopes.
13. A prison house is a small, finite part of a state. No prison is as big or bigger as the free part of the coutry where the obedient citizens live.
14. The material world is a finite part of the totality of existence or the infinite, which is also divided in a prison area – matter, and a free world of unlimited space – spirit. There is nothing beyond spirit and matter as a state has only the prison and the society beyond the prison.
15. The free or spiritual world is structured as a state beyond the prison house, with a government and a president. There is God or Krishna, the Supreme Perfect Personality of Godhead and the liberated souls and they form the Ultimate Absolute world and beyond this infinity there is no more being or existence.

16. God, Krishna and Heaven exist and there is nothing higher or beyond, because these are infinities, in which the material world is a tiny, finite dot.

The proof of the tree of the universe

1. The ordinary mortal is puzzled: God exists? Somebody beyond the clouds? He is confused since he can’t see into the totality of the universes. Thus this question – is God - is on the structure of the infinity. 
2. The material universe is mapped by western scientists. And also its cause of growth, since they see the universe is expanding.
3. This either came about by chance and chaos, or it came about by intelligent coordination. The first option, chance and chaos have effectively been eliminated by science itself, by the discovery of what has now been labelled the principle of Cosmic Fine Tuning or the Anthropic Principle.
4. According to research, the balance between the four forces of nature, i.e. gravity, electromagnetism,  the strong nuclear force and the weak nuclear force, had to be fine-tuned from the moment the universe came into being, at the time of the big bang, 13.7 billion years ago according to present cosmological theories. This fine tuning cannot be explained by the traditional mechanistic, materialistic views of the universe, and can only be explained by dint of an all intelligent, conscious Being as coordinator of these four forces.(1)
5. According to NASA, the universe was born with the Big Bang as an unimaginably hot, dense point. When the universe was just 10^-34 of a second or so old — that is, a hundredth of a billionth of a trillionth of a trillionth of a second in age — it experienced an incredible burst of expansion known as inflation, in which space itself expanded faster than the speed of light. (The speed of light is 299 792 458 meter/s).
During this period, the universe doubled in size at least 90 times, going from subatomic-sized to golf-ball-sized almost instantaneously.
After inflation the growth of the universe continued, but at a slower rate. As space expanded, the universe cooled and matter formed.
One second after the Big Bang, the universe was filled with neutrons, protons, electrons, anti-electrons, photons and neutrinos.
6a. Protons and neutrons have zillions (meaning “too many and too changeable to count usefully”, but not infinite) of lightweight particles called quarks (considered the smallest particle), antiquarks and gluons (2). All the quarks and antiquarks and gluons inside are whizzing around as fast as possible, at nearly the speed of light. They are constantly colliding with each other and converting one to another, via processes such as particle-antiparticle annihilation (in which a quark plus an anti-quark of the same type converts to two gluons, or vice versa) and gluon absorption or emission (in which a quark and gluon may collide and a quark and two gluons may emerge, or vice versa). In this Massive Pandemonium in Matter the total energy of the proton and neutron is conserved.(3)
6b. No technician or scientist nowadays can put zillions of quarks, antiquarks and gluons moving nearly at the speed of light in such a tiny space. A Supreme Scientist in one second created zillions such particles.
7a.During the first three minutes of the universe, the light elements (this refer mainly to hydrogen and helium and their isotopes (4)) were born during a process known as Big Bang nucleosynthesis; temperatures cooled from 100 nonillion (10^32) Kelvin to 1 billion (10^9) Kelvin, and protons and neutrons collided to make deuterium, an isotope of hydrogen. There are three naturally-occurring isotopes of hydrogen. The hydrogen atom has one proton, one electron and no neutrons. The fact that each isotope has one proton makes them all variants of hydrogen: the identity of the isotope is given by the number of neutrons. The isotopes are protium (1H) with zero neutrons, deuterium (2H) with one neutron, and tritium (3H) with two neutrons.
Hydrogen: the heavy proton is almost stationary at the center, and the lightweight electron moving at ~1% the speed of light. Most of the deuterium combined to make helium (Helium, which has two protons, two neutrons, and two electrons), and trace amounts of lithium (Lithium has 3 protons, 4 neutrons and 4 electrons. It is a soft, silver-white metal belonging to the alkali metal group of chemical elements) were also generated.
7b. The subatomic structure is often compared to our solar system, where the core is as the sun and the electrons rotating as the planets. The earth rotates in 365 earth days around the sun at a speed of 107,000 kilometers per hour, but an electron is moving at a speed of 965 kilometers per second, or 3.4 million kilometers per hour. An electron runs more than 3,000 trillion times per second around the core! Protons and neutrons move with an even more astonishing speed of 64,000 kilometers per second, in a space that is 100,000 times smaller than the atom.(5)
7c. The atom can also be compared to the clockwork or watchwork of a clock or watch. The smallest subatomic particles shifted into their respective positions of the machinery by a clock– or watchmaker or an intelligent designer; there is no other possibility.
That these structures came by another scenario then God’s design, the atheist must prove by an experiment. Science means theoretical and practical. The singularity can be compared to a black point or hole. Is there any instance of a watch or clock arising out of a black point or hole. Thus an atheist cannot prove his thesis, but the theist can prove his ; an intelligent designer makes a clock or watch; the Grand Designer God emanated or inflated the ‘’Big Bang’’.
7d. Suppose computers, rockets, mobiles emerge out of a black hole or point; you know some computer creator is behind that, similarly these hydrogen helium and lithium atoms and the futher evolutes– even much more complicated– coming from the unknown (black)singularity must have a creator behind it.
7e. A Supreme Scientist in three minutes created zillions atoms of hydrogen and helium and their isotopes, and lithium; all masterpieces of art no mortal can manufacture.
8. Thus the cosmos gradually arose as a skyscraper being built, gradually rises up, day after day, from stones, concrete plates, glass etc by the work of architects, building companies etc. 
9. Or another analogy; the universe grew out of a singularity, or first seed, as a tree grows from a seed. 
10a. In this way, science brings us back to Bhagavad-Gita chapter 15, where this last metaphor is used.
Sri Baladeva vidya bhusana comments there: “This asvattha tree of samsāra has its branches down and root upwards. 
Upwards, in Satya-loka at the top of the universe, lies the root of the tree, in the form of four-headed Brahmā composed of mahat tattva (visible original matter; the modes of nature are active), which is the first sprout coming from the seed of pradhāna (invisible original matter). The tree has branches, so-called because of spreading out in all directions, going downwards below Satya-loka, in svar, bhuvar and bhū-lokas, in 
the form of devas, gandharvas, kinnaras, asuras, yakṣas, rāksasas, men, animals, birds, insects, fish and trees.“
10b. “The word chandamsi refers to the leaves of the tree which are the aphorisms of the Vedic scriptures which propounds what activities are to be performed and the results of violating or adhering to the Vedic injunctions determines the karma or reactions to actions that one will have to experience in joy or misery. These reactions are like the sweet and bitter fruits of a tree which can never come about without the leaves.”
10c. “That which lasts until tomorrow is known as svattha, so asvattha is that which will not last until tomorrow (a= not, svah = tomorrow). It is temporary so be detached, and prepare for leaving it to go to the eternal world.”
10d. “It is avyayam or indestructible because it is like a continuous stream although ever changing it never stops.” 
11a. Atheists resort to exotic explanations, such as the presumed existence of an infinite number of parallel universes. By postulating the existence of infinite numbers of parallel universes, they are attempting to revive the notion that within infinity, chance and chaos can still succeed.(6)
11b. Srila Prabhupada countered in one stroke: “Who moves the balls.”
12. Hawking says the universe was just the result of “spontaneous creation,"(7) but such reasoning makes no sense. Spontaneous creation means magic and this need a magician. This is our practical experience. Juggling of the subatomic balls and macroscopic planet balls of the universe is performed by a Juggler. Therefore, Sir Isaac Newton formed a reasonable and accurate assessment of the universe’s origins: “This most beautiful system of the sun, planets, and comets, could only proceed from
the counsel and dominion of an intelligent and powerful Being.”
10b. To answer Hawking’s question as to what is the cause of God; He is eternal, just as the soul is eternal, and the paramanu’s , the smallest material particles, are eternal (Srimad Bhagavatam 3.11.1), just as Hawking’s laws are eternal principles.
13a. God, Krishna exists.
13b And He lives in heaven, the best world, beyond the material universes. Just like a billionaire orders an architect to build his skyscraper office, but his own home is a better building.
13c. Or another description, which is not analogy but ontology. This material world is the prison house (Durga, literally dur = difficult, ga = to go or get out) of the spiritual world. The material bodies are the prison cells of the spirit souls. The prison is the worst place to live.
14. In BG 15.3 Srila Visvanatha Cakravarti Thakura 
comments: “one should look for the treasure situated at the base of the root (of the tree of samsara)…I worship (prapadye) that original person from whom the long standing (purāni) action of samsāra (pravrttih) has spread out: one 
should search by the process of bhakti.”

References
1,5,6. “Intelligence or chaos” - Author: Hari Krishna dasa.
2. Gluons are elementary particles that act as the exchange particles for the strong force between quarks, analogous to the exchange of photons in the electromagnetic force between two charged particles. In lay terms, they "glue" quarks together, forming protons and neutrons; some kind of powerful force keeping them from escaping.
3. https://www.physicsforums.com/threads/speed-of-subatomic-particles.821935/
4. Isotopes are variants of a particular chemical element which differ in neutron number. All isotopes of a given element have the same number of protons in each atom. The term isotope is formed from the Greek roots isos (ἴσος "equal") and topos (τόπος "place"), meaning "the same place"; thus, the meaning behind the name is that different isotopes of a single element occupy the same position on the periodic table. 
7. Roberts, L. Stephen Hawking: God was not needed to create the Universe.

The proof of the possibilities of the structure of infinity

1. There are four philosophies or theories of Being

 A

   

 B

 C

 D

A – This one we can believe and approve because we see human persons building palaces or paradise gardens or heavens and prison houses.

Human persons have from our limited viewpoint inconceivable powers and are the final cause of these. Super-humans or gods can build the prison house of the material world or paradise above or beyond it.

B – This has never been proven.

Where are areas exploding or transforming into a universe?

Which explosions have ever caused even gradually a monkey, a human being or a microbe, or a rocket to go to Mars, or a Hadron Collider.

There are no explosions not caused by humans or human failure.

This has to be rejected. Cross out.

C – “All planets flora fauna bubble forth or arise out of darkness, Zero.” So says this theory.

But zeros never produce something and zero does not exist. There is no place where there is nothing.

Imagine a pitch dark night. Never a castle came or a ball of light or a cow, from a transformation of the darkness itself.

This one is also to be discarded, deleted.

D – “There is an infinity of light. And in that light, from that light, universes came with flora and fauna.” So these say. This is unprecedented.

From sunlight never came E-coli bacteria or computers or lumps of gold.

If these things come out from the blue sky we know there is someone behind it. Just by sunlight’s transformation, this doesn’t happen.

This theory is also to be put in the waste basket. And empty the waste basket to never see it again.

2. Many kings and millionaires built wonderful palaces castles holiday resorts, pleasure gardens.

Kings and states have also built solid prisons, exile reformation camps, torture devices etc.

Similarly God created heaven and the material world.

3. God and heaven exist.

The argument of the creator, operating from the heaven

1. The table is created. The light lamp is created. The pencil is created. The computer is created. Everything is created by somebody.

2. Somebody has created all the parts of the universe. The grass, the flowers, the birds (the artificial flower or a bird statue are created), the sun, the clouds (by the sun and the wind gods) (as the steam from an engine), the oxygen (by divine persons combining atoms or God particles) are all created. The earth-planet is created, just like the football for soccer or any ball is created. The moon, the sun and the stars (great lamps! And they are floating gently in circles!) are all created.

3a. This body is like a prison cell for the soul.

This world is the big prison house of all the prison cells

Beyond the prison we always find the palace and the king.

3b. The creator doesn’t live here and is not visible in this world, just as the king, ultimately the creator of the prison house, doesn’t live nor is visible in the prison house. He may occasionally visit or have his statue or picture in some places. He lives in his palace or paradise.

4. God, the creator and heaven exist.

The argument of cause and effect

1. In the material world everything has a cause. One who cannot see the cause says “chance”.

2. Children ask “who is God’s father”. No. He has no cause. There must be a ground or basis.

There can be no infinite cause/effect chain.

3. As a person can’t walk on quicksand.

4. So, there is a first, uncaused Cause.

5. Therefore, the Supreme or Ultimate Reality, God exists.

The argument of motion and the Supreme unmoved mover or Ultimate Reality

1. Everything in the material world is in motion.

The planets move, the seasons change and clouds come and go. There is growth. Our heart beats.

The digestion system functions. Time even moves the atoms.

2. If something is in motion, then it must be caused to be in motion.

3. There can be no infinite chain of movers/moved.

4. As a mouse can’t climb or walk upon a heap of corn.

5. So there is a first, unmoved mover. He moves, but out of His own will.

6. Therefore, the Supreme or Ultimate Reality, God exists.

The argument of the maintainer on another level

1. Vayu or Indra, the gods of wind and rain can’t move a boat or a cloud of dust or water while resting on/in it, they must be outside of it.

2. There cannot be an endless chain of shelter or abode one after another.

3. As when railway wagons are pushed, there is at the beginning a locomotive and a person driving it.

4. The first unmoved mover, upholding and holding together the cluster of material universes and all the atoms is not situated in the material dimension.

5. Everything rests on Him.

6. Hence, God exists.

The argument everything in its place

1. In our body we see all kinds of substances: chemicals, mind, intelligence, consciousness, soul and Super-soul.

2. There is an outside material source or realm where we get the chemicals used in our material body

3. There is a realm from where we get mind and intelligence.

4.  There  is  a  realm  wherefrom  comes  consciousness,  soul  and  the immanent Gods, Super-souls.

5. Hence, the spiritual world and the soul and the transcendental Super- souls, Gods exist.

The argument of the Soul in the Universal body

1. We are the soul in the body.

2. There is a Superior soul in the cosmic body.

3. Both bodies have and produce bhumi -solid matter, apo -fluids, nalo - fiery or shining elements, vayu – gasses (Bhagavad Gita 7.4).

a. bhumir: salt, hormones etc. in our bodies are comparable to sand, minerals etc. in the cosmic body; our nails and hairs with mountains and trees and plants.

b. Apo: blood-veins, urine, sweat, tears, semen are comparable with rivers, oceans and rains.

c. Nalo: the eyes and digestion with the sun, moon and fire.

d. Vayu: breathing and other winds and gasses in our body are comparable with winds and clouds.

4. As there is a material world for matter, there is a spiritual world for spirit.

5. As a fish is at home in the water and not on the land.

6. The superior soul, God exists. And He is at home in the spiritual world.

The argument of the similar 4 levels of micro- and macro-cosmos

1. The human has:

a. a body, b. consciousness, c. soul, d. person (individuality).

2. The Absolute Truth has A: the material world, B: impersonal Brahman, God’s effulgence or aura C: localized Super-soul or God immanent D: the Supreme Personality of Godhead.

3. The soul is at home in the spiritual world.

4. God is also at home in the spiritual world.

5. Hence the spiritual world and the Supreme Being God is proven.

The argument that the Supreme Being is Person

1. Our experience tells us that personal beings can control other personal beings.

2. Impersonal things don’t control personal beings or anything else.

3. All living beings in the universe are controlled.

4. They must be controlled by a personal being.

5. There can be no infinite regress of controllers as a mouse can’t climb a hill of fine sand; there must be a base.

6. Hence the Supreme Personal Being exists. All men call Him God!

The argument of the Supreme Being perfect in power, wisdom & goodness

1. The soul with the Supersoul, Narayana, in this human body created his body and governs and maintains it.

2. The Supersoul, created the Virat-rupa – this material world, the cosmic body or form –governs and maintains it.

3. The body is like a prison cell for the spirit soul.

4. The material world is like a prison. The Supersoul is the director.

5. A prison is a part of a kingdom. There is the far, more attractive life of the kingdom and the palace beyond the prison.

6. The soul has its home in the spiritual world (sat-cit-ananda dhama, the eternal world, full of knowledge and bliss, opposite to this world where everything is temporary, ignorant and miserable). This home is the part of the kingdom of God outside the cosmic prison house, Durga.

7. The king is the most attractive, the most powerful, the richest, the most beautiful and the wisest person (for example, in the ideal states of Rama (-Ramarajya) or of Krishna’s Dvaraka).

8. The original form of the Universal soul or Supersoul, who is Krishna’s delegate as the creator of the prison house is in the spiritual world, and originally, ultimately known as Krishna – the Supreme and most attractive of the Personality of Godhead.

9. Hence, the spiritual world exists and has the king of the kings of the kings, the Supreme Being perfect in power, wisdom, beauty and goodness.

  

Footnote:

Narayana is God immanent, and God ruling from His palace in the spiritual world. Krishna is the original source of all these expansions residing in the palace gardens or the holiday resorts of the Spiritual Kingdom. As the kings and presidents of our world have their palaces and governing offices, but their relaxation and pleasure is away from the public and management, in the loving friendship with their families, in some heavenly paradise.

The argument that the cause is greater than effect

1. In the chains of causes and effect the cause is or has more than the effect.

2. As the sun has more light and heat than the sunrays.

3. As a lecturer on the Veda has more knowledge than given in a lecture

(and ideally he will increase in knowledge).

4. So there is an Entity that has all properties or qualities to the maximum possible degree, and is increasing in properties.

5. Hence the Perfect Being exists.

The argument that Properties Come in Degrees

1. Objects have properties to greater or lesser extents, properties as e.g. good, true, noble, warm.

2. There exists some other object that has the property to the maximum possible degree.

3. Objects have greater or lesser of a quality if they are closer or further away from the maximum.

4. e.g. the hotter something is, the closer it is to that which is maximally hot.

5. The maximum in any category is the cause of everything else in that category e.g. fire must be the cause of all heat.

6. There must be a cause of the existence of goodness and all other perfections.

So there is an entity that has all properties to the maximum possible degree; is maximally true, good noble etc.

7. Hence the Inconceivable Greatest Being, God exists.

The argument of the perfect books: The Veda

1. The knowledge in the Veda (the timeless books of Indian wisdom) is perfect.

2. The Vedas must have an infallible cause or author.

3. Ordinary mortals with their finite knowledge, authority and power cannot have created the Veda.

4. The perfect author of the Veda is God.

5. Hence the Supreme Being perfect in power, wisdom and goodness, God exists.

The argument of the rule of duality

1. We see everything has its opposite in some way. There is the rule of duality:

heat – cold

light - darkness 

power – weakness 

hard – soft etc.

2. The qualities of matter are that it is completely ignorant, unconscious and has no power to make any decisions and carry it out.

3. Then there must exist something which has all knowledge, is all- pervading and can make any decision and carry it out.

4. Such a thing or Being is the supremely powerful, omnipresent, all- knowing God.

5. God exists.

The argument of the existence of the spiritual world

1. There is the rule of duality.

2.  We  see  hellish  suffering,  ignorance,  imperfection  and  temporary existence.

3. So there is an eternal paradise full of pleasure, wisdom and perfection.

4. The highest pleasure in the material world is egoistic lust, without God.

5. In the spiritual world the highest pleasure is selfless love, with God.

6. God exists.

The negative ontological argument

1. Words denote existences.

2. Also the word God.

3. The word God points to e.g. the Good, the Great or Greatest, G-O-D Generator – Operator – Destroyer, the Effulgent, the All-Attractive.

4. A. To say that one can conceive of non-existing entities such as a unicorn we reply that the parts of the concept exist; there are horse-like deer and there are various types of horns. God or that than which no greater can be thought or the greatest possible being, can only be a unified Being or One Being, not composed of parts. A unicorn has legs, horn, head, tale etc, but “that than which no greater can be thought or the greatest possible being” is all perfection in one place.

B. Alternatively, if all the perfection’s of God (opulence, wealth, power, love, beauty, wisdom, renunciation) are to be at various places, God is also unlimited or infinite, thus all the perfection’s are in One all-pervading, all-encompassing entity.

5. It is inconceivable that God not exists.

6. Hence, the Supreme Being, God exists.

The argument of ontology

by negative demonstration (a.n.d.)

1. Why there is anything?

2. “Nothing” cannot be. There is no place to point out where there is no

“thing”; at least there is akasha (ether or space) which is all pervading.

3. Why it is as it is? Is this the best possible world?

4. What is perfection? Not infinite homogenous substance. Perfection is sat-cit-ananda – eternity, knowledge and bliss and Krsna bhakti, love with perfect persons in paradise.

5. The material world is anityam asukham lokam temporary and miserable. This material world is a prison house and the material body is a prison cell for the spirit soul.

6. Outside of prisons we always find a better world. Therefore, “yes, there is perfection” but this perfection is not in matter. The cosmic prison is a necessary evil. As there is a prison is in every nation. Outside the material world is the world of Radha-Krsna.

7. So, God is absolute necessity. It is impossible to conceive of not-God.

8. Hence, God must exist.

The argument of universal monarchy or theocracy or the argument of ontology (a.n.d.) 2

1. Now what is this the best government system for the earth planet?

2. History has proven that the best political system is theocracy. See the Srimad Bhagavatam and the reign of Sri Krishna, Sri Ramacandra, Maharaja Yudhisthira, Maharaja Prthu, Maharaja Pariksit, Dhruva Maharaja, Prahlada Maharaja, Maharaja Priyavrata.

3. The theocracy is a reflection of the structure of the Infinity; the material world is like the prison house and the spiritual world is the free world.

4. The theocracy has one or more saintly rulers. Similarly, God and His expansions rule the worlds.

5. God exists.

The argument of ontology by the moral imperative and the pleasure principle (a.n.d.) 3

1. How “Being” comes to be or how “Existence” comes to exist. “Being” or “Existence” means God and His spiritual kingdom and the material world as the prison (see a.n.d 2).

2. Lord Siva answered: “Because everything is eternal, the question to the cause is not to be asked.” As we saw in the 1st a.n.d. “nothing” doesn’t exist. The infinite is full. There is no space for “new creation”.

Being only can be. Nonbeing or non-existence cannot be.

3. And it is a moral imperative that “Being” is perfect. There had to be pleasure since eternity. Not just monotonous plain “Being.” This (see a.n.d 2) is the only way “Existence” can be. It is impossible to conceive “Being” in another way.

In our experience, everything is done for pleasure and love e.g. we start a family for love, we eat to get pleasure. “Being” is naturally eternally manifested as or evolving to pleasure or love or perfection. This is the nature of “Being”.

4. Of course, in the material world everything dissolves devolves and regresses to inertia, misery, chaos and disintegration. But that is because the material world is designated as the prison house of the spiritual world or the eternal perfect world.

5. God must be existing. Non God cannot be. It cannot be that God is not up there.

6. God exists.

The argument for only one Lord

1. All the work of the Lord – the oneness of the harmony, artistry, coordination, variegatedness, opulence’s and complexity of the creation

– can be done by One.

2. The living body is dependent on and ruled also by a single intelligent principle.

3. The same is for the virat-rupa the cosmic body of the universe.

4. I.O.W. as there is one soul there is one God.

5. His equal does not exist, for there cannot be two Isvaras or Lords;

if there were more than one God, the world could not get on as it now does.

When one Isvara desires to create, another may desire to destroy. There is no guarantee that all the different Isvaras would be of one mind:

and as they would all be independent of each other, the effort of one isvara in one direction would be neutralized by that of another in the opposite direction. The world could not exist as it exists now.

6. He has many expansions, His original form is in the spiritual world.

7. God exists.

The argument of history

1. God is the perfect person. He is the creator of everything and therefore the Richest, the Almighty, the All-knowing, the most Beautiful and perfect in everything.

2. When Krishna was here on this planet He had all these qualities; He is God.

We can read about His life in the Mahabharata (the biggest book of the literature in this world) and the Srimad Bhagavatam.

3. God exists.

The argument of showing the universal form

1. Krishna showed that the material universes are in Him; in His energies and expanded from Him. God descended 5000 years ago, this is called avatara. He shows who He is, so we don’t have to speculate with inductive logic as to what is beyond our telescopes. This is described in Bhagavad Gita chapter eleven: “Krishna showed His universal form”, and Srimad Bhagavatam canto 10.8 .

2. Here the Bhagavad-gita history. Arjuna said: “O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories.

3. O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.

4. If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self.”

5. The Supreme Personality of Godhead said: “My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms.

6. O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before.

7. O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place.

8. But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!”

9. Having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

10. Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding.

Our comment: It has been explained that the thousands, unlimited hands, feet etc. refers to the hands, feet etc. of the countless jivas, living entities in the universes. Krishna showed the different parts of the Maha-Visnu emanations. Krishna also has His hands, feet everywhere.

11. If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.

12. At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.

13. Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head to offer obeisances and with folded hands began to pray to the Supreme Lord.

14. Arjuna said: “My dear Lord Krishna, I see assembled in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower, as well as Lord Siva and all the sages and divine serpents.

15. O Lord of the universe, O universal form, I see in Your body many, many arms, bellies, mouths and eyes, expanded everywhere, without limit. I see in You no end, no middle and no beginning.

16. Your  form  is  difficult to  see  because  of  its  glaring  effulgence, spreading on all sides, like blazing fire or the immeasurable radiance of the sun. Yet I see this glowing form everywhere, adorned with various crowns, clubs and discs.

17. You are the supreme primal objective. You are the ultimate resting place of this entire universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion.

18. You are without origin, middle or end. Your glory is unlimited. You have numberless arms, and the sun and moon are Your eyes. I see You with blazing fire coming forth from Your mouth, burning this entire universe by Your own radiance.

19. Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed.

20. All the hosts of demigods are surrendering before You and entering into You. Some of them, very much afraid, are offering prayers with folded hands. Hosts of great sages and perfected beings, crying “All peace!” are praying to You by singing the Vedic hymns.

21. All the various manifestations of Lord Siva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers, the Gandharvas, the Yakshas, the Asuras and the perfected demigods are beholding You in wonder.

22. O mighty-armed one, all the planets with their demigods are disturbed at seeing Your great form, with its many faces, eyes, arms, thighs, legs, bellies and Your many terrible teeth; and as they are disturbed, so am I.

23. O all-pervading Vishnu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or equilibrium of mind.

24. O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.

25. All the sons of Dhritarashtra, along with their allied kings, and Bhishma,  Drona,  Karna—and  our  chief  soldiers  also—are  rushing into Your fearful mouths. And some I see trapped with heads smashed between Your teeth.

26. As the many waves of the rivers flow into the ocean, so do all these great warriors enter into Your blazing mouths.

27. I see all people rushing full speed into Your mouths, as moths dash to destruction in a blazing fire.

28. O Vishnu, I see You devouring all people from all sides with Your flaming mouths. Covering all the universe with Your effulgence, You are manifest with terrible, scorching rays.

29. O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. You are the primal Lord. I want to know about You, for I do not know what Your mission is.”

30. The Supreme Personality of Godhead said: “Time I am, the great destroyer of the worlds, and I have come here to destroy all people. With the exception of you [the Pandavas], all the soldiers here on both sides will be slain.

31. Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasaci, can be but an instrument in the fight.

32. Drona, Bhishma, Jayadratha, Karna and the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will vanquish your enemies in battle.”

33. After hearing these words from the Supreme Personality of Godhead, the trembling Arjuna offered obeisances with folded hands again and again. He fearfully spoke to Lord Krishna in a faltering voice, as follows.

34. Arjuna said: “O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.

35. O great one, greater even than Brahma, You are the original creator. Why then should they not offer their respectful obeisances unto You? O  limitless  one,  God  of  gods,  refuge  of  the  universe! You  are  the invincible source, the cause of all causes, transcendental to this material manifestation.

36. You are the original Personality of Godhead, the oldest, the ultimate sanctuary  of  this  manifested  cosmic  world. You  are  the  knower  of everything, and You are all that is knowable. You are the supreme refuge, above the material modes. O limitless form! This whole cosmic manifestation is pervaded by You!

37. You are air, and You are the supreme controller! You are fire, You are water, and You are the moon! You are Brahma, the first living creature, and You are the great-grandfather. I therefore offer my respectful obeisances unto You a thousand times, and again and yet again!

39. Obeisances to You from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all- pervading, and thus You are everything!

40. Thinking of You as my friend, I have rashly addressed You “O Krishna,” “O Yadava,” “O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.

41. You are the father of this complete cosmic manifestation, of the moving and the nonmoving. You are its worshipable chief, the supreme spiritual master. No one is greater than You, nor can anyone be one with You. How then could there be anyone greater than You within the three worlds, O Lord of immeasurable power?

42. You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respectful obeisances and ask Your mercy. As a father tolerates the impudence of his son, a friend the impertinence of a friend, or a husband the familiarity of his wife, please tolerate the wrongs I may have done You.

43. After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.

44. O universal form, O thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.”

45. The Supreme Personality of Godhead said: “My dear Arjuna, happily have I shown you, by My internal potency, this supreme universal form within the material world. No one before you has ever seen this primal form, unlimited and full of glaring effulgence.

46. O best of the Kuru warriors, no one before you has ever seen this universal  form  of  Mine,  for  neither  by  studying  the Vedas,  nor  by performing sacrifices, nor by charity, nor by pious activities, nor by severe penances can I be seen in this form in the material world.

47. You have been perturbed and bewildered by seeing this horrible feature of Mine. Now let it be finished. My devotee, be free again from all disturbances. With a peaceful mind you can now see the form you desire.”

48. The Supreme Personality of Godhead, Krishna, having spoken thus to

Arjuna, displayed His real four-armed form and at last showed His two-armed form, thus encouraging the fearful Arjuna.

49. When Arjuna thus saw Krishna in His original form, he said: “O Janardana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.”

50. The Supreme Personality of Godhead said: “My dear Arjuna, this form of Mine you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form, which is so dear.

51. The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.

52. My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.”

53. Krishna is God, God exists.

Argument from parochialism

1. God is everywhere.

2a. Mystics have gone everywhere and can see everywhere and have seen

He is everywhere.

2b. Atheists can only see a little with the telescopes and microscopes.

3. Therefore, God exists.

The argument of the creator

1a. This material world is produced by a conscious agent:

1b. This material world means 35 million cosmic eggs (brahmandas) or universes.

Our universe (one of these 35 million) has 10^22 (100 billion x 100 billion) stars, planets and moons and other flying balls.

Our universe has 1.4x10^79 subatomic particles; quarks and leptons.

2. Since it is a thing which is produced; particles need a designer and maker to become forms.

Like a pot or a computer is men’s handiwork.

3. Hence, God, the Creator of the world exists.

The argument of the ingredients for the creation

1. In the human society prisons are made from the baser quality material in the state.

2. Similarly, the prison house of the material world is made from an eternal base quality of energy called matter expanded from the spiritual Causal Ocean or the sea of particles. This ocean is expanded from the brahmajyoti, God’s bodily effulgence or aura.

3. Matter is like dimmed or reflected light; of an inferior type.

4. There is a creator of the prison house building it from the particles.

5. The universe has architects, masonries, a minister of justice and a king.

6. God exists.

The argument of being subjected

1. Can there be subjects without a king?

2. The spiritual and material world is like a gigantic kingdom.

In this material world every soul is subjected to manifold miseries: birth, death, old age and disease; time, karma, guna’s (the three modes or ropes of nature), the three klesa’s (miseries due to mind, body and living entities). This world is like a prison, and these are the whips and chains. a. We are maintained with food, water, light and heat, air. In this it is like a state or kingdom.

3. Beyond the prison or the houses of the subjects or citizens is the palace of the king.

4. Hence, God, the Supreme Ruler exists.

The argument of boss or Deity

1. You are controlled. You have a boss. You have a Deity.

2. For a bird a cat is a deity; for a man a demigod is a deity.

3. There can be no infinite succession of the controlled and controller and worshiped and worshiper.

4. As one can’t climb a dune of fine sand.

5. Even the big bosses of the material world are subjected to disease, death, karma etc. and are dependent for their maintenance; they have a boss.

6. The hierarchies of the universe end with the Supreme Ruler of the universe.

7. Hence, there is God, the first Supreme Deity and Lord, the Ruler of the universe.

The argument of the heavenly father (and mother)

1. You have a father (and mother).

2. They have a father and mother (your grandfather and – mother).

3. They also have a father and mother (your great-grandfather and –

mother).

4. There can be no infinite chain of child and father/mother relationship.

5. As there can be no flying or swimming unless the air or sea were to offer resistance.

6. Nor do we have an example of fathers and mothers coming from donkeys, microbes or oceans of chemicals.

7. Hence, God and His Goddess, the Heavenly Father and Mother, exist.

The argument of the Father of Mother

Nature and Mother Earth

1. Humans, animals and plants appeared from material nature.

2. So material nature is the Mother.

3. There is a Mother Nature or Mother Earth and her children.

4. There must be a Father, supplying the spirit souls.

5. So God, the Heavenly Father exists.

The argument of the Supreme judge and Karma

1. Morality, duty, piety or doing good must give happiness to be rationally justified and hold an influence over human action; they do give happiness. The opposite actions give suffering.

2. God must be postulated as the being that rewards piety, and punishes evil actions.

3. Therefore, God, the supreme judge exists.

The argument of painting the flowers and butterflies and more

1. Krishna paints the butterflies and flowers with thought. How can you expect without painting it has come so beautiful. Fools say “dead impersonal nature”. What is this nature? Everything is done by the machine and subtle working of God, the Supreme Artist.

2a. If you study the world/universe/giraffe and more, one sees it is of great complexity.

Musical talent is described to be God’s Universal Form’s voice. With a little knowledge human beings can manufacture 747 airplanes but they cannot manufacture mosquitos or flies, which never crash. God has created the mosquito’s body, which is also an airplane, and the perfect pilot. We have knowledge but it is not as perfect as God’s. Isn’t it amazing how perfectly round the planets are?

Someone sure must have been in control of that “big bang” in order for them to shape up like that!

Just place a stick of dynamite under a huge rock. You’ll see that the explosion does not produce perfectly round smaller rocks.

2b. Only God could have made them so.

2c. Can you show anything within your experience which has come about by chance?

2d. Pots don’t go around giving orders to the potter.

If Barbie dolls, statues, plastic flowers were created, then so were nature’s trees, planets, humans, flora, fauna, earth, all gross elements, water, photons, air, ether, mind, intelligence, false ego.

2e. Matter can’t move itself. The Big Bang and the Creation of the

Universe was started and guided by a Big Brain.

3. There is order the universe, otherwise, there would be anarchy every- where.

Absolute chaos means absolute zero order, which is not what we observe in the universe.

4. Order implies purpose, purpose implies intent, intent implies mind and intelligence.

5. This all suggests design that implies a designer.

6 a The designer of the universe can be only God.

b. “No one has ever found an organism that is known not to have parents, or a parent. This is the strongest evidence on behalf of evolution.”—Tom Bethell, Agnostic Evolutionist.

7a. The first parent of all organisms is God. One may argue who caused God.

7b. God is eternal, the ingredients of the universe– the subatomic particles- are also eternal.

God puts the building blocks of the universe in an order, called cosmos.

8. God has made this world for suffering. How you can become happy here? But these rascals will not understand. Within the suffering they will try to become happy. That is not possible. The toilet room he wants to make a Deity room. How it is possible?

9. Hence God and Heaven exist.

The argument of time

1. Time is the kriya sakti or cesta, pastime of God. Time is moments amounting to years, which again multiply into a lifetime of Brahma– the creator of the material cosmos. Time is measured by things it brings about. There is the Supreme Mover, controlling time.

2. “…in the Vedic context kala, or time, does not refer merely to a system of measuring planetary movements such as days, weeks, months and years but rather to the way things are being moved.” (SB 10.54.14 p.) And things are being moved by the Paramatma– God immanent. “Another name of the Paramatma feature of the Lord is kala, or eternal time. (SB 1.8.28 p.)

3. Cause and effect are different and one, thus the effect of Krishna causing time is also called time, and is measurable. And the cause is also called Time. Thus, Krishna, by moving His energies, causing changes, is the cause of what we measure as time:

“This time factor is a manifestation of the Supersoul, the form of the Supreme Lord that pervades and supports the cosmic manifestation.” (SB 1.28.18 p.)

4. Thus, the question about what time is, is answered: Krishna is time or doing time, moving the things, or atoms.

5. But, an atheist sees only effects and can’t reason to a controller of the changes, so the changing taking place is mysterious, misty. He can measure the changes, but can’t see the cause of the changes.

6. Stephen Hawking proposes that “the concept of time has no meaning before the beginning of the universe,” thus placing time alongside the universe, or inextricably involved with it. Hawking quotes St. Augustine as saying that time is a property of the universe created by God, a property that did not exist before the creation.”

7. This is not so.

In Srimad Bhagavatam, we read:

“Time is astronomically and mathematically calculated in relation to the speed, change and life of a particular object..” (SB 3.10.11 p.) This measuring is of the cakras, wheels of time, from creation to destruction, but Time is eternal, being the infinity of single instants, nonbeginning and nonending, metaphorically describable as a one way flow.

St. Augustine and Sir Hawking are wrong; there is time before the kala- cakra of creation to destruction of the material creation.

Time never stops flowing. Srila Prabhupada also says so:

” Jagadisa means the Supreme Lord, Krishna. Jagat means this world, material world or spiritual world, all worlds. Jagat. Jagat gacchati iti jagat: “Which is progressing, that is called jagat.” So Jagat-isa, the supreme master of this jagat, going concern.”

(Sri Caitanya-caritamrita, Madhya-lila 20.142, New York, November 30, 1966)

After the maha-pralaya, the time flows on. The jivas undergo their karma, and the purusa-avataras – God’s expansions immanent in the universe - withdraw into their causes and meditate on their origins. And 311.040 trillion years later, the maha-kalpa, the creation of the universe starts again.

7. B. Creation for God immanent, is not a matter of great effort. He does it in His sleep. And like all His other activities, His work is a voluntary, sportive pastime to please and accommodate His devotees. The srsti-lila or pastime of the creation of the material world is to make a prison house for the rebels of the spiritual world. The transcendental creative slumber

of the purusa-avatara’s is said to parody our own unconsciousness under the spell of matter. Here we are forgetful of Krishna, God immanent, the spiritual world, and of our own eternal individual spiritual natures.

8. Even in the Brahman effulgence – the aura of God, Krishna, transcendental in Heaven - time flows always on. There is not the “now moment of eternity, an everlasting instant without past or future”, meaning that in Brahman, nothing measurable is going on; that no movement of, or in, the substances takes place, so that there is nothing going on, to measure as time.

This is not so.

The Brahman-jyotir or effulgence is composed of fallen souls (Room

Conversation—August 17, 1971, London).

”Because he falls down from brahma-sayujya (oneness with the effulgence, the soul floating in that light), he thinks that may be his origin, but he does not remember that before that even he was with Krsna… in His lila or sport.” (SPL, 1973)

Souls rise up into the Brahman effulgence at sayujya-mukti and fall again– patanty adha (SB 10.2.32); there is a constantly coming and going of little gods-jiva’s– spiritual souls.

9. Everywhere, also in the spiritual world, the heaven of St. Augustine, there is time:

Prabhupada: That is called jagat. Gacchati. Everything is going on, forward. That is called jagat.

Syamasundara: Even the activities of the spiritual world are like that? Isn’t there motion?

Prabhupada: Yes. Why not motion? Because there is living entities. Living entities means life force. There must be motion. (Srila Prabhupada Philosophy discussions– The Evolutionists: Thomas Huxley, Henri Bergson, and Samuel Alexander)

9. B. That is also stated in the Brahma Samhita 5.56 – nimesArdhAkhyo vA vrajati na hi yarapi samayah – “not even a moment of time passes”. Samayah na vrajati “time does not proceed for even half a second”, means according to Jiva Gosvami’s purport that “the inhabitants in Goloka do not know time at all because they are absorbed in Govinda-Krishna. Or the meaning can be ‘the faults of time do not exist there.”

Also,  Bhaktivinoda  Thakura’s  Jaiva  Dharma  (Chapter  Fifteen),  cij-jagatera kala akhandarupe nitya-vartamana”, “the time (kala) of the spiritual  world  is  ever-existing  in  unbroken  form.” The  text  further explains this cit-kala: “In the material world time has three phases: past, present and future. In the spiritual world time is not broken in that way. In the spiritual world things do not come into being, nor are destroyed; things are eternal; they remain present and don’t move into oblivion.”

9. C. Srila Prabhupada also says that: “All living entities there are eternally associated without any break… there is no deterioration… the cycle of birth, growth, existence, transformations, deterioration and annihilation—the six material changes—are not existent there.

In the spiritual world there is undoubtedly time, but it has no control over activities.” (SB 3.11.38 p)

“The residents of these planets are free from all anxieties. For them there is no question of birth, death, old age and diseases, and therefore they are not anxious. In those planets there is no difference between the body and the soul, nor is there any influence of time as we experience it in the material world. And in addition to there being no influence of time, the planets…due to being spiritual, are never annihilated.”

(SB 3.15.13 p)

9. D. And Srila Bhaktivinoda Thakura writes in Caitanya-sikshamrita 6/5):

“34. How are Krishna’s pastimes transcendental? What are the ingredients of such pastimes?

The material world is the perverted reflection of the spiritual world. Here everything is polluted by maya ( the illusion of the material energy). In the spiritual world, maya and the three modes of material nature do not exist. There everything is impeccable and made of pure goodness including time, place, and all other objects. The pastimes of Krishna are transcendental to material nature, and therefore they are fully spiritual. Krishna’s pastimes are nourished by faultless time, place, sky, water, and so on. Within spiritual time, which is unlike material time, the pastimes of Krishna are eightfold. They take place at dawn, morning, pre-noon, noon, afternoon, evening, night, and late at night. In this way Krishna’s pastimes are divided into eight, according to the different times of the day and night, and thus they are nourishing the eternal uninterrupted rasa (mellow, emotion).”

9. E. ‘No time’ in the spiritual world means that the destructive feature of material time is absent. There is spiritual time. The astakaliya-lila revolves on and on, day after day. Astakaliya means the 8 periods of the day with pastimes at the end of the night, morning pastimes, forenoon pastimes, midday pastimes, afternoon pastimes, dusk pastimes, evening pastimes and midnight pastimes, as described in Krsnahnika Kaumudi, Govinda lilamrta, Krsna bhavanamrta. There is beginning and end of every period.

But there is no death and old age. And the spiritual forms of the houses and kunja’s- forest huts do not get broken down by time. By the arrangement of Sri Krsna’s lila-sakti ( pastime energy) there is eating, cooking, making of new flower garlands etc. This means blissful changing of services of the souls (= the cintamani’s or spiritual atoms, the building blocks of the spiritual world). See Brahma Samhita T 29 purport.

10. God exists.

The argument of Contingency

1. Contingent things exist. Causes bring contingent things into existence.

2. Each contingent thing has a time at which it fails to exist (contingent things are not omnipresent, matter is a limited area; material entities are temporarily sustained).

3. So, if everything were contingent, there would be a time at which nothing exists (call this an empty time).

4. That empty time would have been in the past, and will be in the future.

5. If the world were empty (or lifeless) at one time, it would be empty forever after (a conservation principle).

6. So, if everything were contingent, nothing would exist now.

7. But clearly, the world is not empty (premise 1).

8. So there exists a Being, who is not contingent.

9. Hence, the Absolute, Independent Cause of all contingent things exists.

The argument of Possibility and Necessity

1. Material things are temporary.

2. If there are only temporary things then at some time before now there would have been no forms in existence.

3. Then even now there would be nothing in existence because something that doesn’t exist can begin to exist only if it is brought into existence by something already existing.

4. There cannot be an infinite chain of temporary causes because matter is a limited area.

5. Thus it cannot be that everything’s existence is merely possible or temporary.

6. There must be necessarily the existence of a Being, who causes the material forms.

7. So, God, the first eternal transcendental ground of temporary beings, exists necessarily.

The argument of the supervision of order

1a. We find in nature many laws like the law of gravitation, the laws of motion etc;

1b. The 90 constants of our planet and the universe are some which nowadays scientists know about.

2. Lawrence Krauss in his book Fear of Physics writes: “...all the laws of nature are invariant, that is, they remained unchanged, under time translation. This is a fancy way of saying that they are the same no matter when you measure them. But if we accept this for the moment, then we can show rigorously (that is, mathematically) that there must exist a quantity, which we can call energy, that is constant over time. Thus, as new laws of nature are discovered, we do not have to worry at each stage whether they will lead to some violation of the law of conservation of energy. All we have to assume is that the underlying physical principles don’t change with time.”

3. The laws of nature are just some rules according to which things are going on in the whole universe. But to have only the rules is like having only a law book without those who follow the rules and those who wrote and execute the laws.

4. The administrators of the society and the president or the King control limited things in his/their domain. For the nature’s laws to be properly carried out or that everything happens according to the universal constants there is an extraordinarily Powerful Cosmic Personality who all people call God.

5. Hence, God, the writer and proprietor and chief executive officer of the laws of nature exists.

The argument that the idea of God implies the real existence of God

1. No finite or imperfect being like men could have produced the idea of an infinite or perfect being.

2. Hence only God could have revealed it to men.

3. Therefore, God exists.

The argument of the social system

1. The Bhagavad-gita (=the song of God) describes a social system of

4 divisions: priests and intellectuals, warriors and government admini- strators, merchants, laborers.

2. The world’s history books (purana’s) relate that empires based on that social system were peaceful and happy.

3. This divine political system comes from God.

4. God exists.

The argument of the fulfiller of the desires

A

1. We fulfill the desires of some people according to how much they deserve.

2. We cannot fulfill the desires of all the people.

3. There is someone fulfilling everyone’s desires.

4. Therefore God – the fulfiller of all desires exists.

B

1. Sometimes God does not fulfill the desires of someone.

2.  He  knows  what  somebody  deserves,  according  to  one’s  karma- activities.

3. Because only God is all-knowing.

4. God exists.

The argument from remembrance and forgetfulness

1. People of good memory sometimes cannot remember things even with great endeavor.

2. Senile people sometimes remember things with no endeavor at all.

3. Remembrance and memory is not under their control but it comes from somewhere.

4. Information can be the possession only of an intelligent person.

5. Only a possessor of information can take away or give remembrance.

6. That being who takes away or give remembrance to all other living beings through the media of brain activity, all men call God.

7. God exists.

The argument of the comparison with the sun

1. A. Wherever there is the sun, there is light and heat.

Heat and light is the understanding of the presence of the sun. Sometimes the sun is covered, but still we experience heat and light.

B. Similarly, that Krishna or God is there, behind the clouds of matter, you have to understand by the energies, the material energy and the spiritual energy.

As by the qualities of the heat and light we understand the qualities of the sun.

2. The qualities of matter are a. temporary.

b. dull or dead. c. miserable.

Things change, that we call time; there is a mover of matter.

But although matter is dead, it continually takes on different forms. There must be a mover of the material energy.

Everything is moved to create suffering for the embodied and imprisoned spirit souls; the end of all here is

disease, old age and death.

Thus the qualities of matter prove a Controller of matter.

3. The qualities of spirit. The spirit soul desires

a. eternity.

b. knowledge. c. bliss.

These are the qualities of the spiritual energy. Because we see the qualities of temporariness, ignorance and misery in the prisons of matter– the material bodies and the Big Prison of the material world-, there must be the free and better life, beyond the prison. That is the spiritual world, where life is eternal, full of knowledge and bliss.

4. Thus we can know the qualities of the source of the material and spiritual energies as the Perfect Judge, the Perfect King, the Original Father,  the  Supreme  Friend,  the  Highest  Bliss  Personified and  the Supreme Personality of Godhead.

5. God exists.

The argument by the analogy of the sun

1. We can study the existence of the Absolute Person or Absolute Truth by studying the sun; the sun is the center and source of this world, God is center of spiritual world.

2. The sunshine is spread all over the universe. The sun god and sun globe cause the sun shine. Within the sun globe there is the sun god, Vivasvan.

3. Similarly, the original planet is Goloka Vrindavana, just like the sun globe is the origin of the life of the universe.

Within the Goloka Vrindavana lotus-like planet there is the Supreme Person.

From that globe, Goloka Vrindavana, there is rays.

On account of the spiritual effulgence from the Goloka Vrindavana, there are innumerable spiritual and material planets.

The spiritual planets are called Vaikuntha-lokas. They are all resting on that Brahman or spiritual effulgence of Krishna, Balarama, Krishna’s first expansion or the other Emanations.

4. Why the analogy can be made and how the existence of this spiritual world can be proven?

The sun in our world is a huge lamp illuminating this underground dungeon. “Underground” because this world is the under or below or fallen down place. Dungeon because we are spirit souls, imprisoned in a material body or prison cell. The many material prison cells together make the huge prison of the material world.

Lamps are created and placed by persons or a person; the stars, moons and suns are created by gods.

Prisons are made for rebels, and are made by a king, and prove the existence of the king.

The palace or kingdom beyond the prison has as its perverted reflection the prison-house.

5. God immanent, the sun god and their assistants create illuminate, maintain and operate this dark prison cave. God transcendental energizes all, as a king empowers the prison builder and prison director.

6. God, the center of the spiritual world, exists.

The argument from duality and relativity

1. In this material world everything is dual, relative, temporary, material and nature works without visible operators.

2. According to the rule of duality the material universe, the invisibility of God, relativity, imperfect duality and temporariness must have their opposites. The law of relativity needs an absolute controller and basis.

3. Thus an eternal, absolute, perfect, spiritual world, with God visible, exists.