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Vedanta Solution of the Problem of Evil
Published online by Cambridge University Press: 25 February 2009
Extract
Vedānta endeavours to base itself essentially on the facts of experience—in the fullest sense of the term. It recognizes the occurrence of everyday experience and the so-called fact of evil, but it refuses to view them as real. The real, it says, like Hegel, does not exist, and that which exists is not real. Evil is only an “existent"—as all this Samsara is—but not the ultimate Real. But it will be at once objected that if evil is an appearance, a Maya, why should this appearance appear at all? If it has no foundation in reality, how and why does it occur at all? Further, how can anything be known as real unless it should appear (to us)? Reality must appear.
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References
page 63 note 1 Shankara Bhasya, I.
page 63 note 2 “Brahman, indeed, is this whole world, this widest extent.” Cf. Mundakopanisad, II, 11. *
page 64 note 1 As to the possibility of an all-round view, it may be said that it is not attainable by our finite and limited intellect and experience. But this is dogmatism. Science proves that we enlarge our perspective every day as the intellect grows and as “the instruments of perception” become more and more perfect. Vedanta recommends various Sadhnas, and Patanjali in Yoga Darsana suggests “Abhyasa” (Practice) and “Vairagya” (Renunciation) for the control of the different “Vrittis” (Senses) with a view to the attainment of “Nirodha"—the realization of the ultimate experience. Nor is it merely a matter of theory. A great many"Rsis” have acquired this universal cognition and an ubiquitous outlook which is necessary for the true evaluation of the human experience in their life. That is why they are called “Jivan Muktas.”
page 66 note 1 It is not necessary for the attainment of Moksa to renounce and forget the objective world altogether. Had it been so “susupti” (dreamless sleep) and fits of unconsciousness would amount to Moksa, for in these states there is no memory. But this is not so. All that is essential is to recognize the Samsära as Mithyä., not to refuse to regard it as objective and external, otherwise, again, “Jivanmukti” would not be possible. Cf. Panchadasi, I.
page 66 note 2 This seems to be the nearest equivalent of Advaita Väda, which literally means “Non-dualism”: a system which believes only in the reality of the Absolute Brahman.
page 68 note 1 It is necessary to remember that Maya might be viewed from three different points of view. From the standpoint of the liberated it does not exist at all; from that of the learned,it is something mysterious, both real and non-real, something which is contradictory and “Anirväcya”; and from the point of view of the uncritical man of common sense, it is real and existent. The latter experiences the Samsära, its joys and sorrows, and is inexorably bound by the laws of Karma, taking births after births. But on the attainment of Brahman knowledge the veil of Mäyä is rolled up and disappears like a painted curtain. Cf. Panchadasi, Pt. VI, Chap. 5.
page 69 note 1 As Oil in the seasame seeds, as butter in cream. As water in river-beds, and as fire in the friction-stick. So is the soul apprehended in our own soul, If one looks for Him with true austerity (Tapas). Cf. Svetasvatara Upanisad, I. 15.
page 70 note 1 For the Absolute is nothing but itself. As soon as Ahankära (egoism), makes it reflect over its greatness, or even its own nature, it is degraded and becomes Isvara, or the omniscient Lord, the creator of the universe, the principle of mäyic manifoldness. It no longer remains the Absolute. It is individualized.