of maya, we do not see us all delivered from the One God, united in Him, but see ourselves in the resulting multiplicity as rootless individuals. It is similar to original sin. As everything is based on Dharma which means all events and things in this world. All phenomena that we know in this world is not absolute. This may be explained in two ways: all things, from human beings to the earth that we live on are in constant change, they are not permanent and not ultimate. Everything in the world is relative. When there is good there will be bad; when there is birth there will be death; when there is a rise there will be a fall; when there is this, there will be that; when there is this family, there will be that family. This is how the world stands. It is relative and full of contradictions. Hence the phenomena in this world cannot be considered absolute. Since everything in this world is relative and changing, human existence cannot be regarded as ultimate either. Great deal of emphasis is placed on the Law of Cause and Effect. Thus, one must believe in the existence of pure causes and effects: i.e.: cause and effect that are free from defilement, free from the attachments of ego. Pure causes will produce pure effects. Thus one's ideal goal would to have pure causes and their corresponding effects (Madigan, 1997). The classic problem of evil is an issue only certain monotheistic religions like Judaism and Christianity which assumes the existence of a perfectly good, all powerful (omnipotent), all-knowing (omniscient) creator God. If God is all-powerful, all knowing, and every where (omnipresent), why is there evil in the world? In religions where God is not necessarily perfectly good, or all-powerful, or all knowing, the problem does not arise. In early Judaism, for instance God is sometimes said to cause evil (hardening Pharaoh's heart, tempting David to conduct a sinful census), and even repent (the flood). But Ju...
