2: The Process of Creation :
But having said all these things, Suka concludes by giving his final opinion (S.B. 2.3.10) : Infinite desires can be fulfilled by infinite adorations of different varieties, summoning the angels in heaven in different ways, which are the upasanas as mentioned; but if you want nothing or want all things at the same time, then your heart should be devoted to the Supreme Narayana who is the mokshadata—the giver of liberation.
The condition to attain Narayana is that we want nothing or we want everything at the same time, because wanting everything is equal to wanting nothing. The trouble is that we want only certain things, and not all things. No one can humanly long for all things in the world at the same time. But why does the mind make this discrimination in asking for things? Why does it ask only for little things? Here is the trouble with human nature: it wants, but it does not want everything. But in the condition of moksha, liberation, we have to either want everything or not want anything. Akamah means one who has no desires of any kind; sarva-kamo va means one who has desires for all things at the same time. Moksha-kama udara-dhih—whose intent is on liberation alone; such a person has to worship the Supreme Purusha. That is the Great Person who superintends the whole creation—the Father in heaven, if we want to call Him so.
This way of instruction by Suka Maharishi continues through the Second Skandha, or the Second Book, of the Srimad Bhagavata Mahapurana, and the same subject is continued in the Third Skandha where an elaborate description of the creational process through Brahma is described. This description of the coming of things from the supreme Creator as we have it in the Srimad Bhagavata practically tallies with modern findings of the process of evolution. The Bhagavata does not say that God created man in the beginning. There was an evolutionary process, as conceived in scientific circles—namely, God created the Earth and the heavens, as it is said in the Bible, for instance, but He did not create man immediately.
Here is a little departure in the story of the Srimad Bhagavata Mahapurana. There is the vast ocean, the vast Earth, the entire physical universe before us—sun, moon, stars, all things. God created vegetation first. The plant kingdom manifested itself in the process of evolution. In this context, a question arises: Did God create all things at one stoke with a fiat of His will, or did He allow things to grow gradually from lower to higher species in a systematic manner? Both seem to be a valid answer in this connection. It is something like what goes on in the dream world. Do we suddenly dream mountains, rivers and things in our perception of dream, or is there a gradual perception of things from one stage to another? We can say both are equally valid. We fall into sleep and suddenly begin to dream, and the entire picture of the dream world is before us as if it has been created at one stroke. In that manner, we may say that the universe was created by a fiat of God by His will which He announced: “Let there be light”—and there was light. That is all. One word of God is enough, and the whole thing is manifested.
To be continued ...