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The problem of evil, in the context of karma, has been long discussed in Indian religions including Buddhism, Hinduism and Jainism, both in its theistic and nontheistic schools; for example, in Uttara Mīmāṃsā Sutras Book 2 Chapter 1; [106] [107] the 8th-century arguments by Adi Sankara in Brahmasutrabhasya where he posits that God cannot ...
The status of life as a human, at first is seen as very important. In the hierarchy of Buddhist cosmology it is low but not entirely at the bottom. It is not intrinsically marked by extremes of happiness or suffering, but all the states of consciousness in the universe, from hellish suffering to divine joy to serene tranquility can be experienced within the human world.
In philosophy, religion, and psychology, "good and evil" is a common dichotomy. In religions with Manichaean and Abrahamic influence, evil is perceived as the dualistic antagonistic opposite of good , in which good should prevail and evil should be defeated.
The terms "Manichaean" and "Manichaeism" are sometimes used figuratively as a synonym of the more general term "dualist" with respect to a philosophy, outlook, or world-view. [132] The terms are often used to suggest that the worldview in question simplistically reduces historical events to a struggle between good and evil.
The ishta-devata of Hinduism is an aspect of God for personal worship. [21] In Buddhism, a yidam is a manifestation of enlightenment and may take the form of Sambhogakāya Buddhas, tantric deities such as Dakinis, bodhisattvas, Dharma protectors (Dharmapalas) or other historical figures such as past gurus or religious leaders. [20]
The evil God challenge is a philosophical thought experiment.The challenge is to explain why an all-good God is more likely than an all-evil God. Those who advance this challenge assert that, unless there is a satisfactory answer to the challenge, there is no reason to accept that God is good or can provide moral guidance.
Rebirths occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, ghosts, hell). [ note 1 ] Saṃsāra ends when a being attains nirvāṇa , which is the extinction of desire and acquisition of true insight into the nature of reality as impermanent and non-self .
Early texts are not explicit about how these realms are to be interpreted; however, they can be seen as states of consciousness. The realm of deva symbolising the purer and spiritual stages of consciousness, humans relating to the abilities of reason and logic, animals and hunger ghosts especially can be seen as an image of instinct and Naraka would represent the accumulated dukkha from past ...