[Chaturamnaya] The Problem of Evil - 2 (Correction: Problem of Injustice)

[S Jayanarayanan]

Sankara solves the problem in his Brahma Sutra Bhashya 2.1.34-36.
But he introduces an important change in the definition of Ishvara
as “JUST” rather than “GOOD”. Thus the “Problem of Evil” is
converted to the “Problem of Injustice”, where the inequality
rather than the evil in the world is addressed.

It is as if Sankara is asking, "How can a person be called GOOD
if that person is not JUST?"

The translation by Swami Gambhirananda follows.

-----

vaiShamyanairghRRiNye na saapekShatvaat tathaa hi darshayati . BSB 2.1.34.

Brahma Sutra 2.1.34: "No partiality and cruelty (can be charged
against God) because of (His) taking other factors into
consideration."

Sankara’s Commentary:
punashcha jagajjanmaadihetutvamiishvarasyaakShipyate
sthuuNaanikhanananyaayena pratiGYaatasyaarthasya
dRRiDhiikaraNaaya .
neshvaro jagataH kaaraNamupapadyate .

Opponent: “God cannot reasonably be the cause of the world.”

kutaH ?

Why?

vaiShamyanairghRRiNyaprasa~Ngaat .
kaaMshchidatyantasukhabhaajaH karoti devaadiin,
kaaMshchidatyantaduHkhabhaajaH pashvaadiin,
kaaMshchinmadhyamabhogabhaajo manuShyaadiiniityevaM viShamaaM
sRRiShTiM nirmimaaNasyaishvarasya pRRithagjanasyeva
raagadveShopapatteH .
shrutismRRityavadhaaritasvachChatvaadiishvarasvabhaavavilopaH
prasajyeta .
tathaa khalajanairapi jugupsitaM nirghRRiNatvamatikruuratvaM
duHkhayogavidhaanaatsarvaprajopasaMhaaraachcha prasajyeta .

For that would lead to the possibility of partiality and cruelty.
For it can be reasonably concluded that God has passion and hatred
like some ignoble persons, for He creates an UNJUST world by
making some, e.g. gods and others, experience happiness,
some, e.g. animals etc., experience extreme misery and some,
e.g. human beings, experience moderate happiness and sorrow.
Hence there will be a nullification of God's nature of extreme
purity, (unchangeability), etc., that are declared in the Vedas
and Smritis. And owing to infliction of misery and destruction
on all creatures, God will be open to the charge of pitilessness
and extreme cruelty, abhorred even by a villain. Thus on account
of the possibility of partiality and cruelty,
God is not an agent (i.e. the cause of the world).