Hindu answers to the problem of evil
Encyclopedia
Hindu answers to the problem of evil are different from most answers offered in Western philosophy
, partly because the problem of evil
within Hindu thought is differently structured than Western traditions, mainly Abrahamic
traditions.
tradition the problem of evil is phrased as the Problem of Injustice. This problem can be considered in the following manner:
God is Omnipotent, Omniscient, and Just. Yet injustice is observed to persist in the world. How is this possible?
In the Advaita school of Vedanta
, this problem is dealt with in detail by Sankara in his commentary on the Brahma Sutras
, 2.1.34-36:
Thus Sankara's resolution to the Problem of Injustice is that the existence of injustice in the world is only apparent, for one merely reaps the results of one's moral actions sown in a past life, which is compatible with the Justness of an Omniscient and Omnipotent God.
On the higher level of Existence, however, there is no evil or good, since these are dependent mainly on temporal circumstances. Hence a jnani, one who has realized his true nature, is beyond such dualistic notions.
Another view is that the problem of evil is present but does not exist per se as souls are eternal and not directly created by God. In Dvaita
(dual) philosophy, jiva
s (souls) are eternally existent and hence not a creation of God ex nihilo (out of nothing). The souls are bound by beginningless avidya
(ignorance) that causes a misidentification with products of nature (body, wealth, power) and hence suffering. In effect, Hinduism identifies avidya (ignorance) as the cause of evil, and this ignorance itself is uncaused. Suffering from natural causes is explained as a natural karmic
result of previous births
. See also Karma in Hinduism
.
Moreover, even within the realm of avidya
, good and evil are an individual's deeds, and God dispenses the results of an individual's actions but has the power to mitigate suffering. Advaita (non-dual) mysticism maintains that every seemingly separate person is in fact a thought, dream, or experience of God; God creates and becomes / experiences each creation, deliberately limiting it to a specific identity in space and time to undergo a particular life experience. In Advaita, it is God who experiences every pain, suffers every indignity, dies every death, and experiences the illusion of being each separate individual.
Another explanation for the problem of evil is karma
. Hindus also argue that one of the proofs of the existence of God is the law of karma
.
In a commentary to Brahma Sutras
(III, 2, 38, and 41)), a Vedantic text, Adi Sankara,an Indian philosopher who consolidated the doctrine of Advaita Vedanta, a sub-school of Vedanta,argues that the original karmic actions themselves cannot bring about the proper results at some future time; neither can super sensuous, non-intelligent qualities like adrsta
—an unseen force being the metaphysical link between work and its result—by themselves mediate the appropriate, justly deserved pleasure and pain. The fruits, according to him, then, must be administered through the action of a conscious agent, namely, a supreme being (Ishvara
).
A human's karmic acts result in merits and demerits. Since unconscious things generally do not move except when caused by an agent (for example, the ax moves only when swung by an agent), and since the law of karma is an unintelligent and unconscious law, Sankara argues there must be a conscious supreme Being who knows the merits and demerits which persons have earned by their actions, and who functions as an instrumental cause in helping individuals reap their appropriate fruits. Thus, God affects the person's environment, even to its atoms, and for those souls who reincarnate, produces the appropriate rebirth body, all in order that the person might have the karmically appropriate experiences. Thus, there must be a theistic administrator or supervisor for karma, i.e., God.
The Nyaya
school, one of six orthodox schools of Hindu philosophy, states that one of the proofs of the existence of God is karma; It is seen that some people in this world are happy, some are in misery. Some are rich and some poor. The Naiyanikas explain this by the concept of karma and reincarnation. The fruit of an individual's actions does not always lie within the reach of the individual who is the agent; there ought to be, therefore, a dispenser of the fruits of actions, and this supreme dispenser is God. This belief of Nyaya, accordingly, is the same as that of Vedanta
.
Philosophy
Philosophy is the study of general and fundamental problems, such as those connected with existence, knowledge, values, reason, mind, and language. Philosophy is distinguished from other ways of addressing such problems by its critical, generally systematic approach and its reliance on rational...
, partly because the problem of evil
Problem of evil
In the philosophy of religion, the problem of evil is the question of how to explain evil if there exists a deity that is omnibenevolent, omnipotent, and omniscient . Some philosophers have claimed that the existences of such a god and of evil are logically incompatible or unlikely...
within Hindu thought is differently structured than Western traditions, mainly Abrahamic
Abrahamic religions
Abrahamic religions are the monotheistic faiths emphasizing and tracing their common origin to Abraham or recognizing a spiritual tradition identified with him...
traditions.
Problem of injustice
In the HinduHindu
Hindu refers to an identity associated with the philosophical, religious and cultural systems that are indigenous to the Indian subcontinent. As used in the Constitution of India, the word "Hindu" is also attributed to all persons professing any Indian religion...
tradition the problem of evil is phrased as the Problem of Injustice. This problem can be considered in the following manner:
God is Omnipotent, Omniscient, and Just. Yet injustice is observed to persist in the world. How is this possible?
In the Advaita school of Vedanta
Vedanta
Vedānta was originally a word used in Hindu philosophy as a synonym for that part of the Veda texts known also as the Upanishads. The name is a morphophonological form of Veda-anta = "Veda-end" = "the appendix to the Vedic hymns." It is also speculated that "Vedānta" means "the purpose or goal...
, this problem is dealt with in detail by Sankara in his commentary on the Brahma Sutras
Brahma Sutras
The Brahma sūtras , also known as Vedānta Sūtras , are one of the three canonical texts of the Vedānta school of Hindu philosophy. A thorough study of Vedānta requires a close examination of these three texts, known in Sanskrit as the Prasthanatrayi, or the three starting points...
, 2.1.34-36:
- Brahma Sutra 2.1.34: "No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration."
- Sankara's commentary explains that God cannot be charged with partiality or cruelty (i.e. injustice) on account of his taking the factors of virtuous and vicious actions (KarmaKarmaKarma in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect originating in ancient India and treated in Hindu, Jain, Buddhist and Sikh philosophies....
) performed by an individual in previous lives. If an individual experiences pleasure or pain in this life, it is due to virtuous or vicious action (KarmaKarmaKarma in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect originating in ancient India and treated in Hindu, Jain, Buddhist and Sikh philosophies....
) done by that individual in a past life.
- Brahma Sutra 2.1.35: "If it be argued that it is not possible (to take Karma into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning."
- The opponent now argues that there could have been no "previous birth" at the very beginning of creation, before which KarmaKarmaKarma in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect originating in ancient India and treated in Hindu, Jain, Buddhist and Sikh philosophies....
could not have existed. Sankara replies that it is not so, for the number of creation cycles is beginningless, vide the next verse:
- Brahma Sutra 2.1.36: "Moreover, this is logical, and (so) it is met with (in the scriptures)."
- Sankara provides references from the VedasVedasThe Vedas are a large body of texts originating in ancient India. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism....
concerning the beginninglessness of Creation: "The Ordainer created the sun and moon like those of previous cycles" (Rig Veda 10.190.3). This shows the existence of earlier cycles of creation, and hence the number of creation cycles is beginningless.
Thus Sankara's resolution to the Problem of Injustice is that the existence of injustice in the world is only apparent, for one merely reaps the results of one's moral actions sown in a past life, which is compatible with the Justness of an Omniscient and Omnipotent God.
On the higher level of Existence, however, there is no evil or good, since these are dependent mainly on temporal circumstances. Hence a jnani, one who has realized his true nature, is beyond such dualistic notions.
Another view is that the problem of evil is present but does not exist per se as souls are eternal and not directly created by God. In Dvaita
Dvaita
Dvaita is a school of Vedanta founded by Shri Madhvacharya....
(dual) philosophy, jiva
Jiva
In Hinduism and Jainism, a jiva is a living being, or more specifically, the immortal essence of a living organism which survives physical death. It has a very similar usage to atma, but whereas atma refers to "the cosmic self", jiva is used to denote an individual 'living entity' or 'living...
s (souls) are eternally existent and hence not a creation of God ex nihilo (out of nothing). The souls are bound by beginningless avidya
Avidya
Avidyā is a Sanskrit word that means "ignorance", "delusion", "unlearned", "unwise" and that which is not, or runs counter to, vidya. It is used extensively in Hindu texts, including the Upanishads and as well in Buddhist thought...
(ignorance) that causes a misidentification with products of nature (body, wealth, power) and hence suffering. In effect, Hinduism identifies avidya (ignorance) as the cause of evil, and this ignorance itself is uncaused. Suffering from natural causes is explained as a natural karmic
Karma
Karma in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect originating in ancient India and treated in Hindu, Jain, Buddhist and Sikh philosophies....
result of previous births
Reincarnation
Reincarnation best describes the concept where the soul or spirit, after the death of the body, is believed to return to live in a new human body, or, in some traditions, either as a human being, animal or plant...
. See also Karma in Hinduism
Karma in Hinduism
Karma is a concept in Hinduism which explains causality through a system where beneficial effects are derived from past beneficial actions and harmful effects from past harmful actions, creating a system of actions and reactions throughout a soul's reincarnated lives forming a cycle of rebirth...
.
Moreover, even within the realm of avidya
Avidya
Avidyā is a Sanskrit word that means "ignorance", "delusion", "unlearned", "unwise" and that which is not, or runs counter to, vidya. It is used extensively in Hindu texts, including the Upanishads and as well in Buddhist thought...
, good and evil are an individual's deeds, and God dispenses the results of an individual's actions but has the power to mitigate suffering. Advaita (non-dual) mysticism maintains that every seemingly separate person is in fact a thought, dream, or experience of God; God creates and becomes / experiences each creation, deliberately limiting it to a specific identity in space and time to undergo a particular life experience. In Advaita, it is God who experiences every pain, suffers every indignity, dies every death, and experiences the illusion of being each separate individual.
Another explanation for the problem of evil is karma
Karma in Hinduism
Karma is a concept in Hinduism which explains causality through a system where beneficial effects are derived from past beneficial actions and harmful effects from past harmful actions, creating a system of actions and reactions throughout a soul's reincarnated lives forming a cycle of rebirth...
. Hindus also argue that one of the proofs of the existence of God is the law of karma
Karma in Hinduism
Karma is a concept in Hinduism which explains causality through a system where beneficial effects are derived from past beneficial actions and harmful effects from past harmful actions, creating a system of actions and reactions throughout a soul's reincarnated lives forming a cycle of rebirth...
.
In a commentary to Brahma Sutras
Brahma Sutras
The Brahma sūtras , also known as Vedānta Sūtras , are one of the three canonical texts of the Vedānta school of Hindu philosophy. A thorough study of Vedānta requires a close examination of these three texts, known in Sanskrit as the Prasthanatrayi, or the three starting points...
(III, 2, 38, and 41)), a Vedantic text, Adi Sankara,an Indian philosopher who consolidated the doctrine of Advaita Vedanta, a sub-school of Vedanta,argues that the original karmic actions themselves cannot bring about the proper results at some future time; neither can super sensuous, non-intelligent qualities like adrsta
Adrsta
Adrsta is a concept in Indian philosophy often confused with Karma. Whereas karma can be seen as a direct result of one's own actions, Adrsta is more akin to the notion of fate or destiny...
—an unseen force being the metaphysical link between work and its result—by themselves mediate the appropriate, justly deserved pleasure and pain. The fruits, according to him, then, must be administered through the action of a conscious agent, namely, a supreme being (Ishvara
Ishvara
Ishvara is a philosophical concept in Hinduism, meaning controller or the Supreme controller in a theistic school of thought or the Supreme Being, or as an Ishta-deva of monistic thought.-Etymology:...
).
A human's karmic acts result in merits and demerits. Since unconscious things generally do not move except when caused by an agent (for example, the ax moves only when swung by an agent), and since the law of karma is an unintelligent and unconscious law, Sankara argues there must be a conscious supreme Being who knows the merits and demerits which persons have earned by their actions, and who functions as an instrumental cause in helping individuals reap their appropriate fruits. Thus, God affects the person's environment, even to its atoms, and for those souls who reincarnate, produces the appropriate rebirth body, all in order that the person might have the karmically appropriate experiences. Thus, there must be a theistic administrator or supervisor for karma, i.e., God.
The Nyaya
Nyaya
' is the name given to one of the six orthodox or astika schools of Hindu philosophy—specifically the school of logic...
school, one of six orthodox schools of Hindu philosophy, states that one of the proofs of the existence of God is karma; It is seen that some people in this world are happy, some are in misery. Some are rich and some poor. The Naiyanikas explain this by the concept of karma and reincarnation. The fruit of an individual's actions does not always lie within the reach of the individual who is the agent; there ought to be, therefore, a dispenser of the fruits of actions, and this supreme dispenser is God. This belief of Nyaya, accordingly, is the same as that of Vedanta
Vedanta
Vedānta was originally a word used in Hindu philosophy as a synonym for that part of the Veda texts known also as the Upanishads. The name is a morphophonological form of Veda-anta = "Veda-end" = "the appendix to the Vedic hymns." It is also speculated that "Vedānta" means "the purpose or goal...
.
Sources
- Swami Gambhirananda. Brahma Sutra Bhasya of Shankaracharya. Published by the Ramakrishna MathRamakrishna MathRamakrishna Math is a religious monastic order, considered part of the Hindu reform movements. It was set up by Swami Vivekananda to follow the teachings of Sri Ramakrishna...
. ISBN 81-7505-105-1 - Mohanty, J.N. Classical Indian Philosophy. Oxford: Rowman & Littlefield, 2000. ISBN 0-8476-8933-6
External links
- "The Problem of Evil" — Swami Prabhavavananda and Christopher Isherwood