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If Parameshvara is svatantra karta as per Vedanta, and if everything pre decided as per lords will, whatever we're doing is God doing actually, so is he the Cause of Evil

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    Haha, btw who is the founder of theistic Vedanta? Adi Ramanujashankaradhwa āchārya? :) – Mr. Sigma. Apr 24 '18 at 15:45
  • Whatever you see good or evil is contained in the Supreme Para Brahma. There is nothing in the whole existence which is separated from the Para Brahma. Evil is but another expansion of some power of Para Brahma just like goodness, kindness, satisfaction , prosperity, bad luck, sorrow, happiness are . – user14995 Apr 24 '18 at 21:39
  • What is theistic Vedanta? Iswara exists in Vedanta. Why this "theistic"? – The Destroyer Apr 25 '18 at 13:57
  • @TheDestroyer What I mean by Theistic Vedanta, is the subschools of vedanta's that expound bhakti to be the Only supreme mean to attain the supreme being, while Vijnanabhikshu believed yoga as per that of Patanjal's are the only supreme means to attain Brahmanhood, even yadava prakasha wasn't that inclined to bhakti thought.... – Indranil Amal Dutta Apr 25 '18 at 16:59
  • @IndranilAmalDutta I think Vijnanabhikshu said there's unity between Vedanta, Yoga and Samkhya. – The Destroyer Apr 25 '18 at 17:02
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You're talking about the well known "Problem of Evil" in Western Philosophy.

This is discussed in detail in the Vedanta Sutras, in particular in the sutra वैषम्यनैर्घृण्ये न, सापेक्षत्वात्, तथा हि दर्शयति. The basic position is that it is not possible to blame God for evil on account of partiality or cruelty because He is an impartial observer and facilitator of events in accordance with past Karma of the individual. For the Ramanuja position on this Sutra, see here. For the position of Adi Sankara Bhagavatpada, see here.

One may argue as indeed others have that this merely pushes the causal agent of the evil to a previous birth and by extension to the very first birth. However this doesn't fit into Vedanta because the number of past lifetimes is not finite and karma is beginning-less axiomatically. If you accept this axiom as truth then it becomes impossible to find an answer that is satisfactory because it challenges our notions of causality (not too unlike speed of light, time dilation and other relativistic physics).

In Visistadvaita at least it is commonly thought that we as mere mortals are incapable of understanding the answer.

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