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Date 2020-06-29

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Hinduism clearly identifies the difference between good and evil (dharma and adharma), but their meaning and definition are different from
what we traditionally understand as good and evil According to Hindu scripture good or divinity is represented by purity (sattva), light, balance,
immortality, order, virtue and selflessness. Evil is represented by impurity (tamas), darkness, imbalance or extremity, chaos, sinful conduct,
and selfishness. The basic criteria to distinguish the good from evil is the intention. In Hinduism, all selfish intentions are evil, and all selfless
intentions are good, however trivial they may be. So are the actions and desires which arise from them. If you selflessly serving others and
God, you are on the righteous path (dharma) and if you are selfishly living yourself and serving your own interests, you are on the sinful path
(adharma). Good actions lead to meritorious karma (punyam) and evil actions lead to sin karma (papam). Meritorious karma (punyam) leads
to liberation, peace, and happiness, while sinful karma (papam) leads to suffering, rebirth, a reversal of fortune, and in severe cases a certain
downfall into the darker and sunless worlds or hells. There is also a grey zone, the middle one, a combination of good and evil, represented by
smoke, rebirth, mortality, and suffering, which is the nature of existence upon earth. According to the Hindu Puranas, God stands between
order and chaos, or figuratively between good and evil. Existence is defined by a constant struggle between order and chaos or between good
and evil. Gods represent good, and demons evil. Humans stand in between, partaking the nature of both. The darkforces try to disturb the
divine order while the gods, who represent light and delight strive to uphold it. Many a time humans are caught in between these cosmic
battles and become the unwitting witnesses and ultimate sufferers. Their lives and destinies depend upon the choices they make, and whether
they stand on the side of dharma or adharma. The same struggle happens in the body of each being (jiva) upon earth. The divinities are
present in the body also since the body is a replica of the macrocosm (Viraj), which is also defined in the scriptures as Death and Time. Now,
what humans are to God, the organs in the body are to humans. They are meant to be used by humans for righteous purposes to uphold
dharma. If they are used for selfish purposes, they will accumulate sin and suffer from the consequences. If they are used for selfless services
and sacrificial actions, both ritually and spiritually, they accumulate meritorious karma and enjoy the rewards of it. Thus, the life of each
individual is shaped by the karma which accrues from his or her good and evil actions. Further, if those actions are performed as an offering to
God with sacrificial attitude without desires, neither of the karmas attaches and a person becomes liberated. According to the Upanishads, all
the organs in the body are susceptible to selfish desires and intentions, and thereby to evil. Breath (prana) is the only exception. You can see
that yourself. You engage the organs in your body such as your hand and feet when you have desires or when you want to achieve certain
ends. Your mind can control them and direct them. However, your breath is not under your control. Whether you have desires or not, you keep
breathing autonomously. Suffering:- In Hinduism suffering or dukha, means the physical, mental and emotional instability and afflictions
(klesas) that arise from the dualities and modifications of the mind and body. These modifications manifest variously in human life as pain and
suffering, attraction and aversion, union and separation, desires, passions, emotions, aging, sickness, death, rebirth, etc. According to
Hinduism, suffering is an inescapable and integral part of life. The purpose of religious practice and various schools of Hinduism is to resolve
human suffering that arises from samsara, which in a specific sense means the cycle of births and deaths and in a general sense, transient
life. As long as man is caught in the phenomenal world of transient objects and appearances and becomes attached to them he has no
escape from suffering. The Buddha was not the first Indian teacher to contemplate upon suffering. It has been the quest of every ascetic
tradition and school of philosophy in ancient India. They approached the problem from different perspectives and tried to resolve it in their own
ways. The history of spiritual Hinduism is largely the history of man's yearning for a lasting solution to the problem of human suffering. The
quest continues even today, as the dynamics of human suffering keep changing with the progress of civilization. The Vedic religion did not
focus upon suffering initially, but upon securing peace and happiness in the mortal world with the help of gods in heaven and patrons upon
earth through rituals and sacrifices. For that mundane goal, knowledge of the Vedas, virtuous conduct and obligatory duty were the key. The
Upanishadic seers approached the problem differently. They focused upon the hidden causes of suffering and tried to resolve it internally by
cultivating purity, fortitude, sameness, equanimity, stability, balance, detachment and indifference through austerities, restraint and
renunciation. Aging, sickness and death are the grim reminders of the nature of Samsara and our existence in it. Every teacher tradition,
school of thought and ascetic movement in Hinduism focuses upon them to convey the urgency and the importance of liberation. Liberation in
a simple sense means freedom from suffering. These are the three afflictions of human life from which mankind finds no escape except by
way of liberation. Hinduism identifies desires and demonic nature as the root cause of human suffering and the resultant bondage to the cycle
of births and deaths as the ultimate suffering. Demonic nature means selfish actions done for the sole purpose of selfish enjoyment.

Matched Source

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hinduism clearly identifies the difference between good and evil (dharma and adharma), but their meaning and definition are different from
what we traditionally understand as good and evil according to hindu scripture good or divinity is represented by purity (sattva), light,
balance...

https://hinduwebsite.com/hinduism/h_goodandevil.asp

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Title: groups.google.com/forum/#!msg/soc.culture.indian/Y9zHCxM...
according to hindu scripture good or divinity is represented by purity (sattva), light, balance, immortality, order, virtue and selflessness. evil
is represented by impurity (tamas), darkness, imbalance or extremity, chaos, sinful conduct, and selfishness. hmm, now consider hindutva
fascist...

https://groups.google.com/forum/#!msg/soc.culture.indian/Y9zHCxM2y_Y/ZyERicWuCAAJ

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