We've all had ample resources(albeit they are not enough or typical) for learning the mahimas(greatness), beauty, qualities, nature, form, motives, leelas of god. Yet there remains one more book.

When a mother delivers a child she experiences the immense pain for her creation. I wonder if god experiences a similar yet much magnified pain when from his whole a spark of fire is separated? What is the sorrow of god? knowing it all, nothing to gain, nothing to hate nor anything to be surprised of?

Any vedas/scriptures/upanishads/puranas or any scriptic resources that have the answer to this? Please give me the name or resources that mention the answers to this.

  • pleasure and pain are part of this world, part of maya. The transcendental Godhead is beyond pleasure and pain. – Swami Vishwananda May 31 at 5:05
  • @SwamiVishwananda , yes that might be true, but as a creator, a nurturer, one who takes care and gives birth, what are the things that god faces. Any scriptic sources for that? – juztcode May 31 at 5:12
  • it is said, beyound pleasure and pain, god is in paramananda which is literally extreme joy, it might just be that he just doesn't mention what he faces . That is why his actions are leelas he says what is best. – juztcode May 31 at 5:14
  • I do not have ample resources. What makes you think I do? The first question you pose is specific. The second is very general. Which one do you need to be answered? – Wikash_ Jun 2 at 13:32
  • @Wikash_ , I'd like both ofcourse. :-) If possible – juztcode Jun 2 at 16:57

In Gita 2.14, Krishna says (Swami Gambhirananda translator):

  1. But the contacts of the organs with the objects are the producers of cold and heat, happiness and sorrow. They have a beginning and an end, (and) are transient. Bear them, O descendant of Bharata.

and in Gita 9.8-9, Krishna says:

  1. Keeping my own Prakrti under control, I project forth again and again the whole of this multitude of beings which are powerless owing to the onfluence of their own nature.

'In that case, You, who are the Supreme God and who ordain this multitude of beings unequally, will become associated with virtue and vice as a result of that act?' In answer the Lord says this:

  1. O Dhanajaya (Arjuna), nor do these actions bind Me, remaining (as I do) like one unconcerned with, and unattached to, those actions.

[and part of the commentary]...As to that, the Lord states the reason for Him not becoming associated with the actions: Asinam, remaining (as I do); udasinavat, like one unconcerned, like some indifferent spectator-- for the Self is not subject to change; and asaktam, unattached; tesu karmasu, to those actions--free from attachment to results, free from the egoism that 'I do'.

Hence, even in the case of any other person also, the absence of the idea of agentship and the absence of attachment to results are the causes of not getting bound. Otherwise, like a silkworm, a foolish man becomes bound by actions. This is the idea.

Brahman is Self-existent, eternal, and unchanging. To have joy or sorrow is to have attachment or a hankering for a transient object - it arises from desire; and as Gita 3.34 says "Attraction and repulsion are ordained with regard to the objects of all the organs..."

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  • I do understand. What is your answer? – Wikash_ Jun 2 at 13:33

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