I heard that without the permission of god a leaf can't move. So, my question is Why god do not change human's brain to worship god and do good work. Please give me answer to this question by giving me example from scriptures.

  • 3
    That is not God's intention .. it is said that God became many from one to enjoy (or suffer from) all types emotions that can possibly exist. So such interference won't serve the purpose of God. Good and evil both are created from God. One does not exist without the other.
    – Rickross
    Commented Feb 2, 2023 at 10:05

2 Answers 2


If He changed everyone's mind, His sport would be over. It is all His sport. Brahma Sutras (https://www.wisdomlib.org/hinduism/book/brahma-sutras/d/doc63661.html Swami Vireshwarananda translator) says:

Chapter II, Section I, Adhikarana XI

Adhikarana summary: Brahman’s creation has no motive behind except a sportive impulse

Brahma-Sutra 2.1.32: Sanskrit text and English translation.

न प्रयोजनवत्त्वात् ॥ ३२ ॥

na prayojanavattvāt || 32 ||

na—Not; prayojanavattvāt—on account of having motive.

(Brahman is) not (the creator of the world) on account of (every activity) having a motive.

Granting that Brahman possesses all powers for creation, a further objection is raised against Its being the cause. Nobody engages himself in anything without a motive or purpose. Everything is undertaken by people to satisfy .some desire. But Brahman is self-sufficient, therefore It has nothing to gain by the creation; hence we cannot expect It to engage Itself in such a useless creation. Therefore Brahman cannot be the cause of the world.

  Brahma-Sutra 2.1.33: Sanskrit text and English translation.

लोकवत्तु, लीलाकैवल्यम् ॥ ३३ ॥

lokavattu, līlākaivalyam || 33 ||

lokavat—As is seen in the world; tu—but; līlākaivalyam—mere pastime.

But (Brahman’s creative activity) is mere pastime, as is seen in the world.

Even as kings without any motive behind are seen to engage in acts for mere pastime, or even as men breathe without a purpose, for it is their very nature, or even as children play out of mere fun, so also Brahman without any purpose engages Itself in creating this world of diversity. This answers the objection raised in the previous Sutra against Brahman’s being the cause of the world.


Balance is necessary in every thing.

Bhagawan creates everything with both Dharma and Adharma which are his two hands.:

vishvatashchakshuruta vishvato mukho vishvato hasta uta vishvataspaat.h | saM baahubhyaa.n namati saM patatrairdyaavaapR^ithivii janayan.h deva ekaH | (Taittiriya Aranyaka

I-13: The Self-luminous Reality is one without a second and is the creator of heaven and earth. (Having created the universe by Himself and out of Himself.) He became the possessor of the eyes, faces, hands and feet of all creatures in every part of the universe. He controls all of them by dharma and adharma (merit and demerit) represented as His two hands and the constituent elements of the universe which have supplied the Souls with the material embodiment represented as patatra or legs.

He is the author still he is not the author (or doer).

catur-varnyam maya srstam guna-karma-vibhagasah | tasya kartaram api mam viddhy akartaram avyayam || (BG. 4.13).

“The quadruple division of Varnas was created by me according to the distinction of qualities and duties. Though I am the author thereof, (yet) know me to be not their author and undecaying”.

He is just the witnesser.:

“dvaa suparNaa sayujaa sakhaayaa samaana.n vR^ixaM parishhasvajaate | tayoranyaH pippala.n svaadvattyanashnannanyo abhichaakashiiti |” (Svetaswatara Upanishad 4:06).

“Like two birds of golden plumage, inseparable companions, are perched on a branch of the same tree. One of them (Jiva) tastes the sweet and bitter fruits of the tree; the other (Maheshwara), tasting neither, calmly looks on”.

“samaane vR^ixe purushho nimagno.aniishayaa shochati muhyamaanaH | jushhTa.n yadaa pashyatyanyamiishamasya mahimaanamiti viitashokaH |” (Svetaswatara Upanishad 4:07).

“On the same tree man (Jiva) sits grieving, immersed, bewildered, by his own impotence (an-îsâ). But when he sees the other lord (îsa) contented, and knows his glory, then his grief passes away”.

Bhagawan shows us different ways and leaves the choices to us.:

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā | vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru || (B.G. 18.63).

Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish.

If Bhagawan makes us like a Robot than what's the meaning of Karma and it's Karma Phal.:

Sri Shiva Gita. Chapter 8.:

माता पिता गुरुजनः स्वजनो ममेति मायोपमे जगति कस्य भवेत्प्रतिज्ञआ . एको यतो व्रजतो कर्मपुरःसरोऽयं विश्रामवृक्षसदृशः खलु जीवलोकः [67]. सायं सायं वासवृक्षं समेताः प्रातः प्रातस्तेन तेन प्रयान्ति . त्यक्त्वान्योन्यं तं च वृक्षं विहङ्गा यद्वत्तद्वजज्ञआतयोऽज्ञआतयश्च [68]. मृतिबीजं भवेज्जन्म जन्मबीजं भवेन्मृतिः . घटयन्त्रवदश्रान्तो बम्भ्रमीत्यनिशं नरः [69]. गर्भे पुंसः शुक्रपाताद्यदुक्तं मरणावधि . तदेतस्य महाव्याधेर्मत्तो नान्योऽस्ति भेषजम [70].

In this world created through illusion, the relationships of mother, father, teacher, relatives becomes falsified because due to one's own Karma one takes birth alone and leaves the world alone. This material world is equivalent to a resting place like a tree. The way birds assemble on a common tree at night and again disperse in their own paths in the morning, the same way everyone meets and departs from each other based on their own karma. Death becomes the cause for rebirth, and birth becomes the cause for death and this cycle moves perpetually as like as the wheel of a potter. From the point male seed gets discharged in the womb of a female, till the death and beyond, aforementioned vicious circle is inevitable for any Jiva. There is no other way than my (Parmeshwara's) remembrance to get liberated out of this samsaara.

Conclusion.: Bhagawan just gives us different choices and choosing it is our own Karma. According to which we are categorised into Dharic or Adharmic. Even the outcomes of choices are different in Ramayana and Mahabharata also as seen by KaakBhushandi himself.

"Yoga Vashishtha, the text which states conversations between Vashistha, a rig vedic teacher, and various Gods and Kakbhushubdi, a creature which stands outside of normal time and sees all. It recounts the cyclical nature of time, where Kakabhushundi has seen Ramayan 11 times with different outcomes and seen Mahabharat 16 times with different results, but, after seeing Daksha Yagya twice, he did not either care to see it again or saw no point to seeing any more, as it ended the same way each time."

I hope this clarifies your queries. Prd..


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