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Pujya Ramsukhdasji Maharaj

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Gita on Bhagwaan's (God's) Justice and Compassion

 

Wherever justice is enforced, there cannot be compassion and where

compassion is carried out, there cannot be justice out there. This is

because, wherever justice is carried out, according to the good and

evil actions, one receives the equivalent rewards or punishments; and

wherever there is compassion the evil doer's sinful acts are forgiven,

whereby he is not given a punishment. The point here is that doing

justice and having compassion are opposing and mutually inconsistent.

They both cannot remain in one place at the same time. If this is

the way it is, then how can Bhagwaan (God) be both just and

compassionate ? This obstacle arises where the lawmaker is without a

heart. The laws made by one who is compassionate, will be both

impartial and filled with compassion. Any time justice is done by

such a person, it will be filled with compassion, and any compassion

felt by such a one, it will be righteous. Bhagwaan (God) is the

good-hearted affectionate friend of all beings - " Suhrdam

sarvabhootaanaam, " (Gita 5:29); in other words the laws made by Him

have both compassion and justice.

 

Bhagwaan (God) has said in the Gita, that whatever sentiments a man

recollects and remembers when he leaves this mortal body, he attains

the same sentiments. In other words, the last recollections and

sentiments, determines his transmigration. (Gita 8:6). This is

Bhagwaan's (God) justice, in which there is no favoritism. Even this

fairness, is filled with Bhagwaan's compassion. Just as if, at the

last breath, if someone remembers their dog, and he leaves the body

with that thought as the last recollection, then he receives the birth

of a dog. If one leaves remembering Bhagwaan (God), then He attains

Bhagwaan (God). The amazing point is that the price (effort) by which

a dog's life can be attained, is the same price (effort) as that of

realizing God. In this manner, even though the laws of Bhagwaan have

fairness and justice, they are also filled with great compassion.

 

The best of the best men with good conduct, that are engrossed in

their spiritual practices, if they leave the mortal body while

remembering Bhagwaan, at the final moment, then they will realize God.

In the same way, even the vilest of vile sinners, due to some

extraordinary reason, if at the last moment of their life, if they

remember Bhagawan when leaving this body, they too will realize God.

(Gita 8:5). There is so much compassion and justice in Bhagwaan !

 

Bhagwaan has said in the Gita, that the worst of worst sinner, if he

turns towards Me, with a firm conviction and aim, and with exclusive

sentiments, remembers Me, then he should be considered an ascetic. He

will very quickly become a righteous person, and he will attain

eternal peace (Gita 9:30-31). If the vilest of vile persons can also

become a devotee of God, and can attain eternal peace, then a devotee

of God could also become a worst sinner, an evil doer, and could lead

to his downfall. But Bhagwaan's law is not like that. In His law,

there is immense compassion. In his system of justice, the vilest of

sinners can attain salvation, and on the other hand, His devotees

never fall - " Name bhakta pranashyati " (Gita 9:31). In this there is

Bhagwaan's immense justice and compassion.

 

In the discussions on Bhagwaan's (God's) justice and compassion from

yesterday, there could be one doubt, that if a devotee of Bhagwaan

(God) never takes a fall, then why did Bhagwaan say to Arjuna, when

accepting Arjuna as His devotee, that if due to egoism, you do not

listen to what I say, then you will take a fall (Gita 18:58) ? The

answer here is, that if a devotee does not listen to Bhagwaan due to

egoism, then he will not remain a devotee and he will take a fall; but

this is not at all possible that a devotee will not listen to

Bhagwaan. Bhagwaan was only scolding and scaring Arjuna. In reality

Arjuna had already accepted Bhagwaan's words, and he had not taken a

fall (Gita 18:73).

 

He who with an inner sentiment of desiring something, does some good

and auspicious work, then according to his actions, he will attain

heavens, this is the justice of Bhagwaan; and thereafter by awarding

him the fruits of his actions in terms of causing him to experience

pleasure and enjoyment, he exhausts his fruits, and purifies him, and

this is His compassion. Similiarly, he who does inauspicious actions,

sending him to hell and birth in the 8.4 million wombs (of various

species), that is his justice; and there causing him to experience the

suffering, he purifies him, and draws him toward Himself - this is His

compassion. Similiarly anyone who is ill for a long time and

undergoes much difficulty and suffering, and thereafter, when he

becomes well again, then that individual gravitates and likes talks

about Bhagwaan (God) and His Name etc. In this manner, according to

one's deeds, the coming of the illness is His justice, and it's fruit

in the form of increased engagement and interest in God, is His

compassion.

 

Man commits sins, injustice, etc. out of his own will, and he has to

suffer the consequences, fruit of his actions, in the form of

imprisonment, fines, penalties etc. against his will. In this, based

on the actions performed, the punishment is the justice and

intermittently realizing that he has committed a crime, and therefore

he has to undergo the punishment. If he did not commit a crime, then

why would he have to suffer the consequences ? if such a thought

arises, if one becomes alert - then that is Bhagwaan's compassion.

 

To send favorable and unfavorable situations and circumstances,

according to one's actions, that is Bhagwaan's justice; and by not

becoming happy or sad in these favorable and unfavorable situations,

man attains liberation - this is Bhagwaan's compassion.

 

One doubt may arise to a sadhak - the Shrutis says that Ishvar (God)

makes whomever He wishes to progress to higher levels (Urdhvagati) do

good work, and whomever He wishes to bring down to lower levels

(Adhogati), do evil (inauspicious) actions (Kaushitaki 3:8). In

this, what is God's (Bhagwaan's) justice and compassion? It seems

like favoritism or partiality!

 

Explanation: The meaning of Shrutis is for beings to attain higher

levels(Urdhvagati), through good (auspicious) actions and for them to

fall down to lower levels (Adhogati) on doing evil (inauspicious)

actions. Rather man is purified, by exhausting the fruits of past

actions that are destined to come to him in form of enjoyment or

suffering. In other words, the embodied soul (jeev), frames

situations and his intellect, in a way that he can enjoy or suffer the

fruits of good and bad actions. Just as when a trader is going to have

material gains, from his good actions, then at that moment in time

Bhagwaan (God) creates the same type of condition and intellect,

whereby he will buy cheap and sell at a higher price. In other words,

in both buying and selling, there will be nothing but gains.

Similarly, if some trader is to incur losses, in relation to his bad

deeds, then at the right moment, God creates the conditions and the

intellect, by which he buys things at a higher price and when the

price falls, he ends up selling; i.e. in both buying and selling, he

incurs a loss. In the same way, it is Bhagwaan's (God's) justice,

that man incurs as fruit, gains and losses resulting from his actions.

And it is God's compassion, that by framing the situations and

intellect, gains and losses take place, by which man is released from

the bondage of good and bad actions.

 

If the meaning of Shrutis, is understood as making a man do good

(auspicious) or evil (inauspicious) work for raising himself up

(Urdhva) or falling down (Adhogati), then God cannot be called as

just and compassionate. Bhagwaan (God) is equal to all beings, He is

neither attached, nor averse to any one - even this point cannot be

proven. Do this and do not do this - the dos and don't of the

scriptures will also not be justifiable. Teachings of Masters,

messages of great men and saints all will become useless. The

discriminative faculty by which one determines what his duty is and

what it is not, all that will be useless. The importance of human

birth, and of freedom, all will come to an end, and man will become

only like birds and animals. In other words, he will be unable to do

anything on his own, not even his own upliftment and liberation!

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