When Brahma says we should just accept misery as mercy, why do that Pandavas fight to take revenge

Transcript

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thank you and then the Pandavas are fighting is it that simply they are doing it as a duty and they hold no grudges against the Kauravas so now there are two different aspects to forgiveness one is an internal resentment and a willingness to give an internal resentment and the second is the external corrective action and the decision whether to take or give the external corrective action so with respect to some suffering especially which comes without a cause in philosophical circles there are two kinds of evil there is human evil and natural evil human evil means when human beings do wrong thing and that’s why suffering comes natural evil means it just comes without any impact the tsunami comes the storm comes something like that so natural evil there is nothing we can do about it we just have to tolerate it so where there is nothing that human beings can do at that time there will come where the problem is we cannot do anything at all we have to tolerate it now there is human evil and somebody else has done something wrong and as a consequence of that we are suffering so how do we react so actually there are I wrote a full article on this it’s published in my Mahatma Gandhi’s book so basically there are three alternatives one is forgive and forget the other is forgive but withhold trust and third is take corrective action now it’s not that only one of them is right each of them are demonstrated in scripture so for this you have to understand what is the difference between forgiving and trusting we can forgive anyone but we can’t trust anyone forgiveness can be given but trust has to be earned in general forgiveness is for the past trust is for the future if somebody has said done something wrong say somebody has abused some power or position or something like that and misused Krishna’s resources but if it’s a devotee, this is your devotee and it is intended so you can forgive that devotee but then if we trust that devotee it will be the same power and position and again that abuse may happen and again others may get victimized by that so trust should be earned so forgiveness in terms of not meditating and inner feeling of resentment that is something which we should always do ultimately whatever has happened has happened because of my past this person may have insulted me this person may be the cause of this moral freedom but that Krishna allowed it to happen means that there was some past which I have done for which this is coming as a reaction therefore at interval level what has happened to me is because of my past and I will not hold any resentment towards that person but then I also consider that person and what that person has done if that person gets away if that person has acted wrongly and he gets away and he practices with me he may repeat to others and others will become victimized and more importantly that person will get victimized because that person will react therefore the in general punishments have three purposes so one purpose is that the person who has suffered that person’s suffering gets compensated by causing suffering to somebody else to that person the person who has caused the suffering should get the suffering that is the innate sense of human justice second is there is a compensated purpose to the punishment that the deterrent purpose was punished deterrent means that person should not do that again or others should not do that again so now we have to consider both these purposes so deterrent purpose means if that person gets suffering like this and does again then there will be even more suffering so we have to stop that person so now if that person is extremely repentant and regrets doing that and resorts to do that then there is no need to give that to punish the person directly but otherwise so we look at this example where there is there is forgiveness and there is withholding of trust and there is complete forgiveness so for example somebody might just do something wrong and who can forgive you something wrong forgive you but then in some cases that person may do so again we see this example of forgiving but not trusting in the dealings of Vasudev with Kamsa after the 8th child developed to be a woman a girl, Durga Durga was like the Vasudev deity of Kamsa so Kamsa had an opening of eyes and apparently a changing of heart so he said even the Devatas lie they told me the Ashtangarbha will kill me but Ashtangarbha is good so unnecessarily I have killed your children but you should not blame me ultimately I was misled by the Devatas and surely the killing of your children was because of the Ashtangarbha, so please forgive me so when he asked for forgiveness Bhagavatam says that Devaki and Vasudev forgave him but did they trust him they said no Vasudev did not tell him who actually gave his son is born and I have taken him to Vrindavan he did not tell him why? because Kamsa had not gone to Vrindavan so in terms of forgiveness he had forgiveness but he did not and what happened his forgiveness was only superficial and again he came back and relaxed he started doing atrocities again and eventually Krishna did not punish him he killed him now we see Dhritarashtra on the other hand he was a part of so many different series but then what happened eventually he reformed himself Vidura he also forgave him Krishna invited him Vidura was exiled by Dhritarashtra he said you are always partial to the Pandavas I don’t want to meet you Vidura did not join the Pandavas but then Dhritarashtra changed his heart and he came back but then he did not trust him in the same time he did not tell the Pandavas where they were but he did not give up and eventually after Dhritarashtra’s sons were killed then Dhritarashtra became open-minded and then he was reformed so there is a possibility that the person has no intention to reform then the person has to be killed but without any punishment not to be punished but punished so we see Lord Rama was ready to forgive Sita forgive Rama and he just gave up he did not give up so that Rama punished him but after that also Vibhishan said he is such a sinful person I cannot perform the last rites for him Lord Rama said don’t give up your resentment against the soul the soul is pure and now he has done the sinful reaction he got the reaction, do your duty so Lord Rama forgave in the sense of putting resentment but because Rama had no intention to reform he punished him Vasudeva Devaki forgave but did not trust and then Kamsa proved that he has no intention to reform he was killed then we say about Vidura and Dhritarashtra Vidura forgave but did not trust and kept giving him chances and eventually Dhritarashtra reformed so how do we dynamically apply this principle of forgiveness in balance with the principle of justice with the purpose ultimately of reformation of the person that can be a fundamental science also so for natural being we just accept the suffering as unavoidable for human being when we have no power to correct that then also we accept it as unavoidable but when we have the power to do something correctly, at that time letting that person go spot free may be harmful to that person may be harmful to the community also then we can take corrective action and that corrective action also we try to perform decently so that we do not go all the way burn with hatred and negativity like that our purpose is more on positivity, not that I am suffering, that person should suffer but rather this person is doing wrong and that person will get the consequence for that other will suffer for that if you have positive intention with that then you will not be burning with negativity rather you will be contributing to rectifying the situation and reforming the person this is the answer to the question