Why Did the Divine Play Create the World?

The question of creation—why there is something rather than nothing—has haunted seekers, poets, and philosophers for ages. The mystery of the universe, the enigma of human birth, and the soul’s eventual return to its origin are questions as old as consciousness itself. Hindu philosophy, vast as the sky and deep as the ocean, offers an answer that is at once simple and profound: the universe is the play of God.

The Chandogya Upanishad whispers this secret in a single phrase: “Eko’ham Bahusyam” – “I am One; let Me become many.”

Why would the Infinite, complete in itself, take on the burden of multiplicity? The sages explain: “Ekaki na ramate” – the One alone cannot enjoy. Play is never possible in solitude. Out of sheer delight, not compulsion, the boundless Spirit willed to expand into countless forms. The creation is not a necessity, but Leela—divine play.

Why Did the Divine Play Create the World?

"Why Did the Divine Play Create the World?" Discover why the world is seen as a divine play in Indian philosophy—exploring creation, purpose, and the soul’s journey to ultimate freedom.

The Two Games of God

The seers speak of two great games that God plays:

1. The Game of Maya – Here, the soul is caught in the net of the three gunas: sattva, rajas, and tamas. This is the realm of ignorance, attachment, and the unending cycle of birth and death.

   In the Bhagavad Gita, Krishna reminds us: “This divine Maya of Mine, made of the three gunas, is difficult to overcome. But those who surrender unto Me alone can cross beyond it.” (7.14)

   दैवी ह्येषा गुणमयी मम माया दुरत्यया |

   मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 7.14||

2. The Transcendental Game – Beyond Maya lies Divya Leela, the divine sport, revealed only to those whose eyes are softened by love. In this realm, God plays not to entrap but to embrace. Here, the devotee forgets selfhood and beholds only the Beloved.

Thus, existence becomes a drama: we forget who we truly are, mistake the mask for the face, and enter the theatre of birth and death. Without this forgetfulness, the play would lose its tension, its story, its meaning.

The Soul’s Descent

The Bhagavata Purana paints a poignant picture: the unborn child in the womb prays, “O Lord, deliver me once, and I shall dedicate myself to liberation.” Yet, upon birth, memory is lost. The infant’s first cry is not of joy but of sorrow—the lament of wisdom forgotten.

Thus, the cycle begins. The soul wanders through lives: as bird, beast, and tree, until—by the rarest fortune—it gains a human birth. The Vivekachudamani declares:

“Three things are truly rare and granted by the grace of God—human birth, the longing for liberation, and the guidance of a perfected sage.” (Verse 3)

दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् ।

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ ३ ॥

Human life is the open gate in the fortress of Maya. Yet, most squander this treasure, chasing after fleeting pleasures, entrapped in the restless itch of desire.

The Purpose of Human Life

Why, then, are we here? The scriptures resound with one answer: to awaken, to remember, to return.

Krishna assures in the Bhagavad Gita:

“He who understands My divine birth and actions in truth, upon leaving the body, does not return again, but attains Me.” (4.9)

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वत: |

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन || 9||

The aim of life is not endless wandering in illusion, but self-realisation—the recognition that we are the eternal Atman, untouched by birth or death.

Playing the Role, Not Becoming It

Saints teach: live your role sincerely, but never forget it is a role.

You may play father, mother, king, servant, or beggar, but you are none of these. These are costumes donned for the performance. Before this act, you were not these; when the curtain falls, you shall not remain them.

The Katha Upanishad proclaims: “The Self is eternal among the eternal, the conscious among the conscious.”

नित्योऽनित्यानां चेतनश्चेतनाना-मेको बहूनां यो विदधाति कामान् ।तमात्मस्थं येऽनुपश्यन्ति धीरा-स्तेषां शान्तिः शाश्वती नेतरेषाम् ।।– कठोपनिषद् २.२.१३

Among the countless impermanent beings (anitya), there is One who is eternal (nitya). Among the many conscious beings (chetanānām), there is One Supreme Consciousness. Though One, He fulfils the desires and sustains the lives of the many.

Those wise ones (dhīraḥ) who perceive Him—reflecting like a mirror in their own Self (ātma-stham)—they attain everlasting peace. But others, who do not perceive Him, never find such peace.

Imagine many small lamps burning in the night. Each seems to have its own light, but in truth, all depend on one source of fire. Similarly, though each being feels separate and conscious, their very consciousness is sustained by the One Eternal Consciousness.

The body perishes, but the Self remains, unborn and undying.

The Path of Return

How does one awaken from the game? The scriptures show three luminous ways:

• Jnana (Knowledge): By wisdom, we see that all is Brahman. The sage recognises: “Aham Brahmasmi – I am Brahman.”

• Bhakti (Devotion): By love, the ego melts, and only God remains. Krishna says: “By devotion, one truly knows Me, what and who I am.” (Gita 18.55)

  ”भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वत: |ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् || 55||”

• Vairagya (Detachment): By rising above attraction and aversion, the mind attains peace, freed from duality.

  कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: |

  जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् || 51||

When these converge, awakening dawns—the soul remembers its eternal truth.

The End of the Play

The Upanishads declare the final truth: “Tat Tvam Asi” – “Thou art That.”

When this knowledge shines, the game dissolves. The many melt into the One. The soul realises it was never separate—the player, the stage, and the play are all the same Reality.

The Gita closes with Krishna’s tender promise:

“Abandon all duties and surrender unto Me alone. I shall deliver you from all sin; do not grieve.” (18.66)

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |

अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 66||

This means that renunciation of action does not mean withdrawal from life or neglect of responsibilities. It is not inactivity, but the renunciation of selfishness, ego, and attachment to results. True renunciation of action is the art of transforming every action into an offering to the Divine.

Thus, karm sanyās is the union of action and renunciation: acting in the world with full sincerity, yet inwardly detached, seeing oneself not as the doer, but as an instrument of the Divine.

The Eternal Invitation

• The Mirror Palace: In a hall of mirrors, every reflection is the same face. Likewise, the enlightened see the Self in all beings.

• The Theatre Stage: An actor may play the king, but within, he knows, “I am not the king.” When the curtain falls, he returns to his true self. So too, life is a performance; the Atman is never bound by its role.

This universe is not a prison but a divine play. If you wish, you may revel in the drama. But if you grow weary, the exit is open—through wisdom, devotion, and detachment.

The One became many for the joy of play. And when the many remember they are One, the play dissolves into peace.

“Eko Brahma Dvitiyo Nasti” – God is One, second there is none.

So, dear friend, human birth is the open door. Will you remain lost in the itch of desires, or will you walk through into freedom?

“So, dear friends, this universe is not a burden but a divine play. We are actors on the stage of God’s creation, here for a short time, before returning to our eternal home. So, friend, Human birth is the open door. Will you be lost in the “itch” of desires, or will you step through into freedom?