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I understand from vedic scriptures that God created the souls and gave free will in the spiritual world, but the souls denied God's love and become materialistic. So Inorder to teach the souls a lesson God created this temporary material world and trapped the souls here so that the souls can understand materialistic desire is impermanent and only God's love is pure and eternal.

My question is why God is forcing us to love only him and surrender to him?. Why the souls in spiritual world can't love other souls but should love only God?. Why God gave free will, but when the souls exercised the free will, God punished the souls?. Why the father is possessive of his children and why not let them be happy in the eternal spiritual world as everything even material things are eternal there?.

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  • Well not every soul denied god's love. Souls could have a variey of reasons for leaving the spiritual world. God did not trap souls here. All souls in the material world voluntarily left the house of the iswar. – Wikash_ May 20 '20 at 23:39
  • Its wrong to say that souls became materialistic,do you think an animal like dog or cat believe/love in God and can understand anything except in senses and obedience to their earthly master? hinduism.stackexchange.com/questions/36035/… Now imagine a Father gives his children a toy or video game,a virtual reality to play for some time, but if a child wants to continue playing the game,is this the father's mistake?Material things are solidified ideas of God's intellect, which end with body's death,clinging is the cause of misery. – user20656 May 21 '20 at 2:01
  • No, eternal material things like transcedental body to enjoy, power to create a planet with all sophisticated things etc etc are possible in the spiritual world. God created this temporary material world inorder to prove his love is significant than the material things. But material things can be permanent in spiritual world if the soul desires, but God doesn't want the souls to think that way but only to worship him and think about him. He does not want the souls to forget him because of their free will. – user19520 May 21 '20 at 2:44
  • Does this answer your question: Why does God allow us to suffer? – Pandya May 22 '20 at 7:27
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This is a good question, but part of the answer lies in a fundamental flaw. In the verse beginning viṣṇu-śaktiḥ parā proktā it is stated that the living entity, the jīvātman, is known as kṣetrajña or the knower of the field consisting of body, mind, intelligence, senses, activities, etc. Thus although jīvātman is also superior in nature (tathā parā) like the viṣṇu-śakti there is a third energy, described as avidyā karma-saṁjñānyā: it perpetrates ignorance and bondage through karma. The concept of avidyā or ignorance is important, because it is only due to avidyā that the embodied soul thinks there can be separateness. This third energy is manifest as the vast prakṛti which forms this visible mundane world. Śrī Kṛṣṇa explains in the Bhagavad-gītā verse beginning mamaivāṁśo jīva-loke that all living beings exist as jīvas who are His aṁśa, or eternally constituted part, and are struggling within prakṛti, battling with the mind and senses.

The example has been given of a monkey trap consisting of a jar or kalash which has a narrow opening and a piece of fruit inside. The monkey reaches to grab the fruit, but while holding the fruit cannot remove its paw. All the monkey has to do is let go of the fruit, but it refuses to do so and thus remains trapped.

For the jīva this "fruit" is the idea that we can be the enjoyer and controller. We are part of śakti and we associate with many worldly roles through the first covering of ahaṅkāra or ego, but although śakti is identified with the wielder of energy as one and the same (śakti-śaktimator abheda) the natural occupation of śakti is as the dependent and predominated side.

So the fundamental flaw in your question is the idea that there can be ignorance in the spiritual world. It is a different realm entirely, which is self-effulgent and there is no need of sun, moon or fire (na tad bhasayate suryah - BG) and even time does not exist there (na ca kala-vikramah - SB). It is only due to avidyā or ignorance that we can have the idea that we can be separate from God, and the avidyā which enables this does not exist in the spiritual realm of Vaikuntha. Therefore it is completely preposterous to assume that anyone can fall from Vaikuntha. Maharaja Yudhisthira asks a question about the fall of Jaya and Vijaya to sage Narada for this very reason: how was it possible? The answer was that simply it was the desire of Lord Narayana to engage in the lila or pastime of having a good fight, so Jaya and Vijaya temporarily came as daityas to play the role - really well, I might add - of powerful enemies.

Now the real question you should be asking here is this: how is it possible that the jīvātman could end up in embodied existence in this world of avidyā and illusion? There are no direct statements from sruti on the topic of the beginning of the beginningless jīvātman (na tv evaham jatu nasam - BG) and how some jīvātmas could end up trapped in this world of avidyā and illusion. According to Gaudiya Vaishnava ācāryas (authorities), the jīvātman could only have emanated in a marginal region where there was freedom to go to one side (avidyā) or the other (Vaikuntha) and thus there was exercise of free will.

The idea that the jīvātman in the Vaikuntha realm should be free to have relationships which exclude the Supreme Soul is inapplicable as it depends on the illusory concept of our very existence. It's a bit like the left hand saying to the right hand, "Hey, let's detach from the body and run off and hold onto each other, okay?"

There is no concept of God being an angry and punishing being who wants us to suffer. There are many statements (such as Kuntidevi in Srimad Bhagavatam) to the effect that the various avatars within this world are to benefit the jīvātmas and enable their return to the abode which is effulgent, blissful and eternal. Punishment is found within this world when there is misuse of our independence, but overwhelmingly it has been the express desire of Bhagavan and the saints and sages to lead us toward that self-effulgent existence: tamasi ma, jyotir gamaya.

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