With a sharp knife, we can do several useful things like cutting fruits and vegetables; but if one gets into a fit of temper, one can also cause harm to the lives of other people. If a doctor has a sharp knife with him, he will put it to good use. If the same sharp knife is in the hands of a murderer, he will kill people. For both these things, it is the attitude of the individual that is responsible and not the knife. The inner meaning of what has been said above regarding the attitude of the mind is contained in the statement, Manayeva Karanam Manushyanam Bandha mokshayoh. That is, as a result of the attitude of mind, these two aspects Ghora and Aghora arise. Because Brahman is omnipresent, Brahman is present even in the minds of all people. The Ghora and Aghora have been used to represent the two aspects of mind. Ghora and Aghora are not two distinct attitudes nor are they separate situations. One happens to be the opposite of the other.
This may be referred to as one being a reaction of the other. Such contraries or opposites are present in every aspect and in every situation. Pain and pleasure always come together and no one can separate them. Pleasure is something which we cannot see in an isolated condition. If pain fructifies, we call it pleasure. Just as pain and pleasure are not two separate things, so also, Ghora and Aghora are not two separate entities.
For the prosperity of the world, Prajapati is taking the aspect of Ghora as a kind of cure. The aspect of Ghora which Prajapati is taking for a specific purpose is being regarded as something which signifies terror. This is not right. From time immemorial, several Maharishis were performing tapas and used to undergo many troubles.
In this process, in order that the person who is doing tapas may reach a certain stage and get recognition, God creates obstacles in his path. This is not a trick on the part of God nor is it the purpose of God to give trouble to the devotee. After a year of education, the University conducts an examination. This examination is being conducted with a view to sending you to a higher class and is for your own good. It is not conducted to trouble you. We are calling this examination a test. So also, God introduces an occasional test to find out the strength of the person performing the tapas. Because our attitude towards the test is not correct, it sometimes gives us the feeling that the test is causing us great trouble. Sometimes, we pray to God and say: ‘Oh God! why are you subjecting me to all these tests?’ We pray that these tests be stopped. If the tests are stopped, you cannot rise to a higher level. If one wants to learn to drive a plane or a boat, one must obtain a certificate of fitness or a licence and for this one will have to go through a test. In order that we may receive a certificate, these tests are an absolute must. If one desires that there should be no test, it means that there is no desire to reach a higher level and that one wants to remain where one is.
Today in the Kali Yuga , the behaviour of people is taking a weird shape by which heads filled with bad thoughts, ears always prepared to listen to criticism of the people around and eyes with which people constantly watch stealthily what is happening elsewhere, are in evidence everywhere. Our talk is such that it wants to deceive others. If such bad actions and thoughts prevail, how can dharma stay on? These good and bad aspects are called Ghora and Aghora.
In this context, you may have a doubt as to how these terms Ghora and Aghora are relevant to the aspects of God. It is easy to understand that if bad thoughts and actions are in an ordinary person, that is Ghora and if they do not occur, it is Aghora; but one may ask how one can associate these with God. Are there good and bad qualities associated with God as well? But when we ask this question, there is one truth which we have to recognise in the aspects of Brahman. Brahman has no form. Brahman has no qualities or gunas.
Brahman has only a name and is like a mirror and looking into the mirror, we create a form. If we go and stand in front of a clean mirror, what we see is a reflection of ourselves. In this context we have to ask whether the image we see is simply a reflection of ourselves or whether it is a part of the mirror. This clean mirror is only reflecting the image of yourself, but your image is not already present in the mirror. The bad and the good that are present in you are reflected. God has neither good nor bad qualities. When you stand in front of the mirror, your own image is reflected therein. If you do good, it is reflected as good or Aghora; and if you do bad, it is reflected as bad or Ghora. Thus, these bad and good aspects are arising from within your own self. One cannot find fault with God and attribute motives to Him. If, in spite of it, you do so they are only artificial and are the result of your own imagination. (SSB 1974)