Posted on: 02 Dec 2017
Panchadasha Adhyaayah (Fifteenth Chapter)
[If you argue that I can’t show the hell to you and hence, hell doesn’t exist, it is not correct because you also can’t show Me the absence of hell in this infinite space by taking Me along with you to show the entire space having no hell. This results in 50-50 probability of existence of hell in this infinite space. In such case of equal probabilities contesting each other, a wise man must take the probability in which lesser risk is involved for the sake of safety. One is telling about the existence of fire and other is telling about the non-existence of fire in the front path, a wise blind man will go back accepting the existence of fire in front to avoid probable risk to be safe. By going back, even in the probability of non-existence of fire in front, nothing is lost by the blind man. If he goes forward and if the probability of existence of fire is true, the blind person is harmed. Hence, even atheists shall not do sins taking the probability of existence of hell somewhere in this infinite cosmic space selecting the choice of lesser risk. If the sins are not done and even if the hell is absent, there is no loss and moreover, in the absence of doing sins, one can live happily without any tension for the possible punishments from the raiding agencies of legal jurisdiction here.]
[You shall not argue that if the omnipotent God is supporting justice, in this creation why so much injustice exists? The reason is that you are not omniscient to observe all the background of each soul to decide which is justice and which is injustice. With very limited observation of any soul, you can’t decide that this soul is good subjected to punishment and this soul is bad blessed by good fruits. When you observe a criminal being hanged to death, you sympathize him since you have not witnessed his previous crime. A good person might have been punished by a bad person for the crime done by the former to the latter previously in this birth or in the past birth. After this incident, a good person receives good fruits and bad person receives bad fruits in course of time for their respective deeds. If the good person revenges against the bad person, everlasting chain results. If one leaves revenge to God, the effected person will be highly compensated by God for his patience. If the sinner in previous birth is punished now, there is no place of revenge since the story ended there. You should not think that in this case God keeps silent in punishing the sin. Otherwise, if the sin is fresh and if the effected party keeps patient without revenge, the effected party is enormously compensated by God and the sinner is also enormously punished. Of course, God gives long time for the sinner to reform himself/herself and this delay is not to be misunderstood as defect of God. If the sinner is reformed, God will not punish him and the effected party shall not feel that injustice is done to it. If the sinner is punished, in what way the effected party is compensated? To feel that the punishment of enemy alone is the compensation of the effected party, it shows only foolishness. Hence, the administration of God is always perfect supporting justice, destroying injustice by punishment if the criminal is not reformed and compensating profusely the non-revenging effected party. Draupadi was revengeful to punish Kauravas. Anyway, God Krishna is going to punish bad Kauravas for their fresh sin done towards good Draupadi. For the unnecessary revenge of Draupadi, God punished her by getting all her sons killed. The understanding of the background of justice, injustice, profuse compensation for revengeless party and punishment for revengeful attitude will make you not to unnecessarily scold the world created by God. The revenge against sin belongs to the administration of God and not to the soul since God says “Revenge is Mine”. Patience of the effected party shall not be treated as inefficiency, which is going to give million times more punishment to the sinner, if the sinner is not reformed. This must be noted well by all sinners harming good people. If the administration is wrongly criticized, administrator is hurt. If the book is falsely criticized, the author is hurt. You must realize your limitation of knowledge before criticizing the creation of God.]
[If you argue that you will agree the existence of unimaginable God for the sake of the welfare of society (which is the control of sin by the inevitable punishment from God even if the law here is escaped), we don’t need such sympathy from you to accept the existence of God even though God is really non-existent. We are establishing the existence of unimaginable God from the existence of unimaginable miracles perceived in this world. The existence of God is established in its own way based on the merit (miracle) of God even through the basic perception. We are only saying that the established existence of God shall not be distorted by rigid and meaningless false arguments of atheists since the atheism resulting due to that brings a negative side reaction supporting sin in case the law here is escaped. We are not establishing the existence of God for the sake of avoiding such negative reaction. Unimaginable God is already established by the exhibition of His unimaginable power through miracles in the primary stage by the virtue of His own merit Itself. After this primary stage, we are negating its distortion resulting as the above said negative reaction. You should not think that negation of the above negative reaction is the primary stage and in second stage we are establishing the existence of God for the sake of primary stage. If God is not established by His inherent unimaginable powers, due to absence of the perception of genuine miracles, we may try to establish the existence of God basing on the primary step of avoiding the negative reaction of sin. None can negate the basic authority of perception, which is the foundation of all other authorities of knowledge.]
[If you say that the human incarnation is not perfect monism of God and soul, it is not correct because such perfect monism also exists due to the omnipotence of God and due to the real requirement of a few climax devotees in whom jealousy can never take birth. Such perfect monism of Shankara is not to be projected since absolute majority of few Nivrutti devotees also can’t tolerate that except the extreme minority of those few Nivrutti devotees. While presenting monism, dualism shall be maintained simultaneously, which pacifies the minds of majority of few Nivrutti-devotees resisting the birth of even a trace of jealousy at any time. Hence, monism due to inseparable dualism of Ramanuja is the best expression without both extreme ends of perfect monism and perfect dualism for the majority of few Nivrutti-devotees. The electricity in wire is best example for this middle golden path in which dualism of electricity and wire based on their individual structures is maintained while projecting the monism of the wire as electricity for giving shock touched anywhere. This will maintain the worship of majority of few Nivrutti-devotees towards human incarnation due to monism and avoids birth of jealousy at any time due to simultaneous independent dualistic structures. In the theory of perfect monism also, we can bring dualism through another way for the sake of minority of few Nivrutti-devotees also, in which we can say that even though God became the soul here in the human incarnation, there, in the upper absolute plane or in Brahma Loka, God remains in His original form (either as unimaginable God in upper plane or as the first energetic incarnation in Brahma Loka) as said in the Gita (avibhaktam…). By this, we can also correlate another verse saying that the unimaginable God never becomes imaginable (Avyaktam vyakti…) here by disappearing there. We can say that the unimaginable God (beyond creation) or first energetic incarnation (present in Brahma Loka) remains in His original place and doesn’t disappear there to appear here as human incarnation. This concept of perfect monism is eligible for very few Nivrutti-devotees only. For other Nivrutti-devotees, the monism having simultaneous dualism in the human incarnation (of Ramanuja) is very much eligible. For the sake of huge majority of Pravrutti devotees, perfect dualism (of Madhva) is eligible in which human incarnation is treated as external messenger of God.]