When we have faith in God’s Omnipresence, Omnipotence, and Omniscience, the question naturally arises that why God could not have made the World in a perfect way without any trace of Kama, Krodha, Moha, Loba, Madha, and Matcharyam. Don’t you agree that the World as we see as it’s inhabitants waging wars on some pretext or the other unmindful of loss of life, loss of property and above all levels loss of humanness...an imperfect World. How can a Perfect God’s Creation - the World Humanity, can render itself to be IMPERFECT - with flaws, blemishes, incongruities, corrupted, and tainted? Can you contemplate on this and share your thoughts?
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Thank you sir for the response, liked the analogy to faith, mother's lap= omni lap :) )
When we have faith in God’s Omnipresence, Omnipotence, and Omniscience, then we will have faith in God’s Omnipresence, Omnipotence, and Omniscience. No questions. Only faith. Sleep like an infant in mother's lap. That's why we have mothers. That is why we create God.
Thank you very much for posting this
Thanks for posting .
Copied from transcript of Swami Paramarthananda's classes. 13th chapter, 2nd sloka.
Jagad-vaicitrya-upalabdhē-ca; we see differences in the entire creation; disparity; so some jivās have got health; some jivās are born with diseases; some of them are sick; some are healthy; even dog, there is one street dog with all kinds of diseases and no one to take care of them; and there is another dog which has got sweater and which drives in air-conditioned benz with head and tongue out; so even among dogs there is difference. These differences cannot be created by Bhagavān; because Bhagavān being impartial and Bhagavān cannot be the cause for disparity; if Bhagavān is the cause of disparity then Bhagavān will become partial; therefore, for this disparity there must be a cause. And what must be the cause; dharma and adharma cause must be there and that is called saṁsāra.
Therefore, he says; jagat vaicitrya upalabhdē; vaicitryam means disparity; vicitrasya bhavah vaicitraym; upalabhdē means we experiencing; this is the clue, hētu for inference; for anumana pramāṇam you always require hētu; what is the hētu; jagat vaicitriyam is the hētu; like smoke is the hētu for inferring what; the invisible fire. Similarly, disparity among people is the visible hētu for making the inference of the invisible factor; what is the invisible-factor which is sādhyam is dharma-adharmaḥ can be inferred; puṇyam and pāpam can be inferred. That is why in our culture if anybody is have good time we say he is puṇyvān. Puṇyam we cannot see but we infer; once we infer puṇyam we can infer what; suddenly one day, migrane, pāpam also. Therefore, dharma adharma is inferred; and once you inferred dharma-adharma; dharma-adharma-nimittaḥ-saṁsāraḥ api we can infer; saṁsāra also which is caused by dharma and adharma. And you don't know which time puṇya will fructify and which time pāpam will fructify; it is like the Damocles sword; pāpam hangs above our head and we don't know when it will fall;that is called saṁsāra, which can be inferred. Not only it is pratyakṣa-virōdhā not only it is anumāna-virōdhā; it is śāstra virōdhā also. That we have to borrow from the previous paragraph. Śāstram also looks upon jīvā is samsāri only.
Thank you sir for a clear explanation.. Even though have heard this from you several times in our classes , reiteration always gives more clarity.
Why does an all knowing and powerful God allow so much " real " suffering in this world.
From a relative or worldly level, vyavaharika sathya, the suffering is real.
In our professional life we see real physical, emotional, relationship , financial and a combination of all these in a days work. If there is some answer it will be from the Law of Karma that we have to pay for our past karmas .
This should lead us to a deeper study of Vedanta which says that the only solution is to get out of the relative world through Guru Shastra Upadesha.
How do we as those neither in Paramarthika but exposed to scriptures handle our own suffering and those of others we come across ?
Through sharanagathi , I trust by Lord so fully that I cheerfully bear all my pains and suffering
From a Paramarthik angle, all this is mithya or a lower order of reality. Do whatever is possible to mitigate the suffering but do no give it too much importance.
Basically the question itself is wrong; because the fact is first of all: there is no creation (that is what is said by Masters). Secondly, the second statement of the Masters is: God is also perfect and you are also perfect and the World also is Perfect; it is our misperception to see: (1) the world, which is Bhagavan himself, as the world and also as imperfect; and (2) and to see ourselves as imperfect and that something is to be done to become full or perfect. In the world, man who has only got the choice to choose his actions, out of ignorance, creates the inequalities; others (animals) are all as programmed; Man is only in default always; his own programming of his own actions is in 'fault' mode by default; he can only toggle it to 'no fault' mode, by following the sruti, the dharmas. The jnani never sees a faulty-world; tasmat jnani-bhava; this is the highest exhortation of Krishna to the Arjuna-ness' in ourselves. Tad tvam asi is the upadesa vakya of the Masters. We have to internalise it to make it The Truth.
Of course the answer will not satisfy you; continue internalising the Geeta, daily. Na chirat, soon you will see a perfect world by becoming a jnani. ☺️
Best way to get along in this great creation of God is to do our work as a Prayer an offering at the feet of Yogeshwara Shree Krishna. Life is indeed a great opportunity.