In the Bhagavatams, there is the question of Draupadi.
When the Pandavas got drunk and gambled off their wife, Draupadi, what was her karma?
As a woman, I want to know, why did this happened to her? Was it her karma or simply the poor judgement of the Pandavas who were drinking and gambling?
And if the Pandavas were acting not acting out of righteousness, why are we supposed to revere them as exalted?
And if the Pandavas are exalted, and could not protect Draupadi, then why would any woman want to take shelter of a regular man?
If the message is to take shelter of Krisna, instead of regular men, then why did Krisna allow a tidal wave to sink the city of Dwarka and the inhabitants? Where was Krisna's protection then?
These questions have never been satisfactorily answered in ISKCON.
When Pralhad Maharaj was first abused, where was Krisna? Why did the abuse have to go on before Krisna appeared?
And why has the pain and abuse of women, children and the earth gone on so long? The only explanation it gives in the Bhagavatam, is that when Lord Indra was cursed by his spiritual master, the karmic reaction was so heavy, he had to distribute it on the earth to women, plants and animals. Thus, the pain horrible pain in childbirth and hellish monthly cycles are suffered by all women. But neither I or any woman I’ve talked to, ever volunteered to accept the karma for Lord Indra.
Another instance of an injustice is outlined in the Baghavatam was when the great sage, Manduka Muni was sentenced to death by earthly authorities, by mistake for something he did not do. Amazingly, even though he led a saintly life, punishment was authorized by Lord Yamaraj. Manduka Muni challenges Lord Yamaraj and accuses him of unjustly accusing him. Aparantly, he killed an ant while still a child, prior to the age of reason,so Yamaraj felt justified in doing this.
Manduka Muni curses Yamaraj, thus, adding to the long chain of curses in the Bhagavatams.
It wasn't only Manduka Muni who used curses. The Bhagavatams are full of them. The demi-gods often took great offense when they are questioned or their power is challenged in any way, as when Chitra Ketu questioned Siva.
I believe this was also an unjust curse, but that is not only my main concern. The power structure is all wrong...
Lord Shiva, god of the demons, is known to give boons and powers to anyone,
even to demons. So in that way, any demon can pose a threat or deceive good people simply
they perform a few austerities...thus, you have so many fallen yogis and false gurus in India, displaying powers to seduce people. It becomes obvious
from studying the Bhagavatam and Vedic literature that we are all at the whims of more powerful demi-gods, who also have the power to mis-qualify their free will onto us, and it's not necessarily our own fault or karma.
Greek mythology is also replete with instances where
gods, goddesses and demigods, through the
mis-qualification of their own free will, inflict
unjust punishments upon less powerful, earthly
mortals. It seems that the Bhagavatam is also full of
these examples.
It is also stated that Lord Indra becomes anxious
whenever certain fire yagyas are performed involving
horse sacrifices. In order to achieve the exalted
post of “king of heaven” one needs to perform a hundred of these fire sacrifices.
Lord Indra deliberately tried to sabotage the fire
sacrifices of King Pritu when he was just about to
receive the post of Lord of Heaven. It was not King Pritu's karma to have his horse sacrifices interrupted by Indra. It was Indra's jealousy that caused that.
Perhaps the most disturbing examples of unjust
suffering occur when a pure devotee suffers for the
sins of others, such as Jesus. Queen Kunti also
“suffered for the sake of religion,” as well as
Haridas Thakur, just to name a few…
To say that these devotees don’t count as examples
because they are pure devotees is also limited.
In the economy of the material universe, there is
always a price to pay, no matter who you are…a high
price. Many Christian martyrs who were burned alive
at the stake were not pure devotees, and yet suffered
to pay the price for many to be saved. I am convinced that every person has the opportunity to hold the “balance” for another if they wish to.
A mother holds the balance for her child, and willingly makes sacrifices and suffers for that child, even though it may not be her karma. For example, Ghandari, wife of Dhritarasthra sacrificed all of her austerities to benefit her son, Duryodhana. Ghandari was burned alive in a forest fire.Why does Krisna allow his devotees to be burned alive?
In more recent times, Aindra Prabhu was burned alive and as well, several pujaris offering arati have been burned alive on the alter while doing diety worship.
Where was Krisna's protection then?
Is it always karma that affects us?
Since Srila Prabhupada is gone, and I could not ask him in person about this issue, I approached the Dalai Lama on the subject of karma. The Dalai Lama believes in karma and reincarnation and has been honored on the "Chakra" website.
I asked him, why the Tibetan people had to suffer at the hands of the communist Chinese, unspeakable tortures. He said “no, only 50%.”
In one way, we are all like Manduka Muni, because we are all pre-mature in our ability to reason. Until we go through being burned alive or drowned to death, we cannot know what it is like. Therefore, we have to ask, why was the possibility of inflicting such harm given to us in the first place?
Why would Krisna have allowed the more powerful demi-gods to create such miserable, material bodies which contain over 250 billion nerve endings all designed to feel pain?
The main teaching about karma states that there is a law of karma, but it does not state that it applies to every situation. One needs to remember that the demi-gods also have free will and can fall or make mistakes. You even have a puffed-former guru from ISKCON saying things like: "If women are stupid enough to sleep with me, it's their karma..." But most of this is justifying their own deception.
To protect innocents, mothers, wise ones and avatars can take on the karma of their children or disciples, or protect others through their sacrifices. Mothers do it for their children every day.
I believe the role of Mother is very important.
As I reflect on "karma," I realize that in many cases, there is no "karma."
We need to begin dialoguing more about complexities of karma for a more mature understanding that will not be insensitive towards others.
Open-minded in discussion will help solve these dilemmas.