However long the interval, however many lives elapse, one cannot escape the obligation of suffering from the consequences of one's actions. There can be no place for inquiry into the origins of the act or when it happened, for, one has to trace from the beginning of Time itself. One cannot discover the beginnings of the Lord, the Universe, the Living Being, Activity and Ignorance; they are all beyond the Beginning. In the Bhagavadgita, Krishna declares, "Gahanaa Karmano Gathih" (the way of action is elusively subtle and difficult to discover). The consequence might confront the person, even after the passage of many lives. The Lord is the eternal Witness, the Power that presides over every act. Looked at from this point of view, one has to realise and declare that the Lord and the Individual are bound inextricably together. In the absence of living beings, there can be no Lord. When there are no children, how can the word 'father' be meaningful? So, the Lord, it can be said, manifested the Universe, in order to provide living beings with fields of activity and in order to grant them the consequences of those actions. The five elements serve the same purpose; they also help constitute the physical vehicles of life, in accordance with the quality and quantity of those consequences. There are also regions called Lokas where beings which have accumulated great merit or gathered terrible sins have to be in the hereafter. These have no relation to the regions or bodies that are visible to us.

Life-principle and Individual-principle do both mean the same. Both indicate that they have emerged from absence of the awareness of the Truth, or Avidya. This again is due to bondage to the Gunas or tendencies. The Individual is marked by the presence of Rajoguna or the active work-prone passionate mode, though it has the seeds of the other two modes also in its make-up. The Jagath or Creation itself has its origin when the Truth veiled itself in Avidya or Delusion. The modes manifested at that same moment and individuals differentiated according to the predominance of one or other of the three chief modes, caused by the total effect of the Karmas gone through in life after life. When he is endowed more with the Sathwic mode, he becomes a Bhagavatha, inspired by devotion to God and engaged mostly in adoring and praising Divine Glory. Preponderance of Rajasic traits renders him a strong intelligent man, content to be a man with no higher aspirations towards Divinity. If he is ruled by the Thamasic Guna, he becomes as bound to the body and its needs as birds and beasts.