Hinduism Problem of evil

hinduism complex religion many different currents or schools. non-theist traditions such samkhya, nyaya, mimamsa , many within vedanta not posit existence of almighty, omnipotent, omniscient, omnibenevolent god (monotheistic god), , classical formulations of problem of evil , theodicy not apply hindu traditions. further, deities in hinduism neither eternal nor omnipotent nor omniscient nor omnibenevolent. devas mortal , subject samsara. evil good, along suffering considered real , caused human free will, source , consequences explained through karma doctrine of hinduism, in other indian religions.

a version of problem of evil appears in ancient brahma sutras, composed between 200 bce , 200 ce, foundational text of vedanta tradition of hinduism. verses 2.1.34 through 2.1.36 aphoristically mention version of problem of suffering , evil in context of abstract metaphysical hindu concept of brahman. verse 2.1.34 of brahma sutras asserts inequality , cruelty in world cannot attributed concept of brahman, , in vedas , upanishads. in interpretation , commentary on brahma sutras, 8th-century scholar adi shankara states because people happier others , because there malice, cruelty , pain in world, state brahman cannot cause of world.

for lead possibility of partiality , cruelty. can reasonably concluded god has passion , hatred ignoble persons... hence there nullification of god s nature of extreme purity, (unchangeability), etc., [...] , owing infliction of misery , destruction on creatures, god open charge of pitilessness , extreme cruelty, abhorred villain. on account of possibility of partiality , cruelty, god not agent.

shankara attributes evil , cruelty in world karma of oneself, of others, , ignorance, delusion , wrong knowledge, not abstract brahman. brahman beyond , evil. there evil , suffering because of karma. struggle explanation, states shankara, because of presuned duality, between brahman , jiva, or because of linear view of existence, when in reality samsara , karma anadi (existence cyclic, rebirth , deeds eternal no beginning). in other words, in brahma sutras, formulation of problem of evil considered metaphysical construct, not moral issue. ramanuja of theistic sri vaishnavism school—a major tradition within vaishnavism—interprets same verse in context of vishnu, , asserts vishnu creates potentialities.

according swami gambhirananda of ramakrishna mission, sankara s commentary explains god cannot charged partiality or cruelty (i.e. injustice) on account of taking factors of virtuous , vicious actions (karma) performed individual in previous lives. if individual experiences pleasure or pain in life, due virtuous or vicious action (karma) done individual in past life.

a sub-tradition within vaishnavism school of hinduism exception dualistic dvaita, founded madhvacharya in 13th-century. tradition posits concept of god similar christianity, christian missionaries in colonial india suggested madhvacharya influenced christians migrated india, theory has been discredited scholars. madhvacharya challenged hindu scholars on problem of evil, given dualistic tattvavada theory proposed god , living beings along universe separate realities. madhvacharya asserted, yathecchasi tatha kuru, sharma translates , explains 1 has right choose between right , wrong, choice each individual makes out of own responsibility , own risk . madhva s reply not address problem of evil, state dasti , bryant, how can evil exist of god omnipotent, omniscient, , omnibenevolent.

according sharma, madhva s tripartite classification of souls makes unnecessary answer problem of evil . according david buchta, not address problem of evil, because omnipotent god change system, chooses not , sustains evil in world. view of self s agency of madhvacharya was, states buchta, outlier in vedanta school , indian philosophies in general.