ईश्वर में भी द्वेष होता है \ स्वामी विवेकानन्द परिव्राजक \BY SWAMI VIVEKANAND

Summary of Key Points

• Hatred is tied to consciousness (living vs. inanimate): The speaker argues that hatred belongs to conscious beings. Inanimate objects do not “fight” or “argue,” while animals do—for example, dogs fighting over bread. By contrast, motorcycles/cars do not “quarrel” over fuel/diesel. From this, the speaker concludes that all living beings with a soul—humans and animals—contain hatred, which can lead to conflict.

• God is also conscious, so God is said to have hatred—though not in the painful way: The discussion shifts to whether God has hatred. The speaker asserts that God also has hatred, but God does not experience the painful emotional side (God is not saddened by evil).

  • Proposed difference: human hatred becomes painful/sorrowful, while God’s hatred is not accompanied by grief.

• Hatred is defined as the opposite of desire (two kinds of hatred): Hatred is described as the negation/absence of desire, illustrated through meals:

  • Desire: “I want kheer.”
  • Hatred (non-painful): “I don’t want pickle” when it conflicts with what you desire at that moment. The speaker also argues hatred has a second, painful form: anger arising when someone harms you—e.g., painful resentment after a person delays and refuses repayment of ₹2 lakh.

• God wants good deeds and hates evil deeds, but still permits people’s freedom: God is said to wills/encourages good actions such as yagya, charity, and service, and to disapprove of theft, murder, robbery, kidnapping, and similar wrongdoing. However, people still commit crimes because the soul has freedom to choose actions. God responds by teaching, inspiring fear of wrongdoing, and punishing wrongdoing, without being emotionally pained.

• Mechanism of punishment and moral correction: The speaker describes a system where God warns/punishes repeat offenders. The idea is that the criminal will eventually tire and reform because the soul is not omnipotent, while God is not “tired.” The speaker also links wrongdoing in news stories to karma/punishment cycles: after death, souls are placed into forms where they face retribution.

• God’s “hatred” as non-sorrowful opposition to sin: God’s hatred is directed at sin and sinners, but without ignorance-based suffering. Scriptural references (including Yajurveda language like “Apapavim / Shuddham,” and Dayanand commentary) are used to argue that God:

  • does not commit sin
  • does not tolerate sin
  • does not feel sorrow because ignorance is absent in God

• Jealousy vs. hatred: The speaker distinguishes them briefly:

  • Jealousy is described as a competitive “burning” feeling even without direct harm (e.g., a less-intelligent student jealous of a more-intelligent one).
  • Hatred is tied to harm received and retaliatory anger (e.g., someone takes money and doesn’t return it).

• Clarifying dislike vs. hatred: The speaker states that dislike is not automatically identical to hatred, though both relate to the category of “non-painful hatred.” Concepts such as anaccha/anuchha are presented as types where one simply does not want something.

• Scriptural proof claims about God’s will/desire: The ending argues that God has will/desire, citing references such as:

  • Satyarth Prakash (God’s will and desire for charity)
  • “Sakshat Upanishad” (God’s desire)
  • an interpretation of the phrase “Akamat… Ichchha/Ichchha”, concluding that no action occurs without desire, therefore God must have desire in order to create and act.

Presenters / Contributors (Referenced)

• Swami Vivekanand (title referenced; the speaker in the excerpt)
• Maharishi Dayanand Ji (cited through commentary and Satyarth Prakash)
• Swami Daya Ji (referenced in scriptural/commentary claims)
• Maharishi Dayanand Ji / Dayanand Ji / Maharishi (appearing through cited writings)