titud wrote on 24.12.2002 at 08:21:05:Delujeta oba koncepta, oba imata vsak svojo filozofsko podalgo, svoje mantre in svojo dinamiko preseganja dualnosti, ki bi jo lahko poimenoval ljubezen, le da je ena grajena na služenju trpljenju, druga pa na služenju radosti.
Q. Why is there suffering?
A. In the grand scheme of things, suffering serves as negative impetus for the non-liberated to move in the direction of liberation. Otherwise we perceive suffering when we act against our own interest, misconstruing ourselves (units of consciousness) to be matter (mind and body). Why do we do this in spite of so much practical experience and good advice? There is no good reason for it, rather it arises out of poor reasoning.
Q. If you do not know the actual cause of your suffering, how can that suffering help you?
A. While it is true that we may not be aware of our past that appears as our present suffering, human life gives us the opportunity to become aware of the dynamics of this karmic reality. Scripture speaks to human society. If in human life we choose to ignore scripture, we suffer as a consequence of pursuing ignorance over knowledge. Even without the help of scripture, it should be apparent to any thoughtful person that there are consequences from our actions.
Either this truth is not absolute, or not all of the consequences of our actions are immediately experienced or visible. Scripture confirms the latter. What is the value of suffering without knowing why one is suffering? In answer one can ask what value there is in saying one does not know why he is suffering after ignoring the one (scripture) who explains the reason to him.
The law of karma does not directly involve God. He is not responsible for its response to our thoughts and actions. A moral God has not superimposed the law of karma on the world. Material nature exists for the "jiva souls" and they in turn give life to material nature. The moral nature of the law of karma, its determination of good and bad expressed as punishment and reward, is stern, honest, and austere. It is not particularly merciful or compassionate. Nature will respond to any thought or action we indulge in by creating circumstances that balance them out. Nature facilitates the fruition of all of the jiva souls' tendencies (samskaras), allowing them to work out their destiny.
This is simply the nature of the world, one activated by ourselves since time immemorial. Human life is meant for self realization and God realization. If one demonstrates that he is not interested in this, nature facilitates that which he is interested in appropriately, which often involves providing a body other than a human one that is better suited for the pursuit one one's interest. We can learn about this from scripture. Now you know, so you cannot plead ignorance in the future.
Q. If we were originally in the spiritual world as devotees of Lord Sri Krsna (God), what prompted us to leave his loving association and come to this material world full of sufferings?
A. We were not previously enlightened. We are souls who are constituted of God's intermediate sakti. This sakti emanates from Maha Visnu. Through this sakti the one oversoul of the world becomes many. The world thus manifests as a combination of consciousness and matter, and it is arranged with respect to karma, which has no beginning (anadi) but can come to an end. Out of love for the jiva souls, God overrides the principle of karma, showing mercy, and thus causing the jiva's liberation. Karma represent the principle of justice. God shows deference to this to an extent, and thus the world manifests. If he did not, he would be criticized for being unjust. Still he overrides this justice showing his mercy. Without justice to override there is not opportunity for mercy.
If we choose to take advantage of God's grace, we can know perfection.