As a bystander, I always feel that justice and Fa-rectification are easy. Karna is obsessed with pity for his own pain, and he refuses to admit his mother and end all these tragedies to embrace a bright future, greedy for the interests (respect) of friendship that is difficult to hostile to him, And these actions just reflect that they do not truly respect their own ability and justice, recognize good and evil, and stay away from injustice. They are really obsessed. But putting myself in my shoes, I think I might not forgive Gonti either. If you actually imagine yourself to be that person, it is the pain of being abandoned by her mother as an innocent child and thus losing the respect and preferential treatment (in fact, a benefit) that she could have received, and the pain of being stripped and insulted by Deroborty, It was the pain she was told as a mother that her sons would die. How could she leave this pain behind to embrace a "Dharma" that would not benefit me and would only lead to sacrifice? How can one leave one's pain behind to pursue the "meaning" of that void taught by Krishna?
Krishna and Karna said that it is very simple for people to change their destiny and the future. It only takes one decision to change their destiny! However, this kind of decision comes from the concept, and the change of people's concept is as difficult as Derobort's forgiveness of the enemy. - Is it because of this reason that people mistakenly believe that fate cannot be changed? The reason why people feel that their efforts are in vain under the hand of fate is because they fail to recognize that their own character, ideas and decisions determine their own destiny, and people do not change their ideas, they only hope to pass the ideas within the framework ( That is, the effort that one can accept) to achieve the results that can only be achieved outside the framework, so it is destined to be futile? This futility, perhaps it is the meaningless suffering of human beings that kfk said?
From the perspective of a bystander, it is easy to accept the Dharma and its meaning, and it is easy to feel that Karna is indulging in the pain that the outside world has hurt himself, but he does not know the experience but is not attached to the pain (like the black princess who obeyed Krishna's) It is recommended to step out of the insult of infinite sari) and use his ability to help more people who have the same pain as himself, so that he will no longer be a powerless, aggrieved, and looked down upon the son of Sudo, and in an instant he can To be very powerful, respected by all, invincible, indefinable, and very vital. For this kind of change, as long as Karna gets out of his own pain, the change in concept only takes a moment, without any external force. The external force with the help is only for the purpose of changing the concept. (That is, what the more truthful said, what kind of life you want to live, you can choose, without paying any price.)
Real self-esteem and strength are things that can be obtained without any external force, as long as people change their own ideas. Anyone can do it (all sentient beings have the wisdom and virtue of the Tathagata), it is just a pure inner experience. However, as Krishna said, when the karmic accumulation of cause and effect is difficult to return, it is like the enemy has already tried to use the chains to arrest Krishna, and the sunflower has manifested himself, and he is still obsessed and screams to fight immediately to make himself happy, but he is exhausted at the moment. When tormented by lust, his death and punishment are doomed and unchangeable. It does not mean that the fate of man cannot be changed; it means that the character and concept of Die Die at this time cannot be changed, so his fate and outcome are not only destined, but also given. Krishna said that he could not foresee the future, but according to one's character and decisions, the future is doomed, that's what he meant.
Knowing love in the mind is completely different from practicing love in life because of the barriers of personal experience. Only after the actual experience can I know the pain and difficulty of it. And the reason why meaning is great meaning, perhaps it is because of such difficulties? Krishna and the Black Princess said: You can choose to save the lives of your sons, order them to stop fighting, and live your family life happily. But that doesn't make sense. Dharma cannot be rebuilt without dedication and sacrifice. Nonetheless, all options are in your hands. What a heavy choice: on one side is the joy of family, the happiness of this world, which can be touched immediately; How powerful is Derobodi's cry to Krishna after the Infinity Sari, his anger at Dhamma!
What a beautiful story! The point is that I can experience their joys and sorrows with the protagonists, selfishness/altruism, desire, and at the same time as heartache, but also clearly realize that I am not the person in the play, so I am not really hurt. When I watched them suffer, I also felt real sadness, saddened by the innocent birth curse and insult of the black princess, saddened by the pain of the enemy being burned by lust, created by Karna's inability to escape self-pity. More pain and sadness for killing a brother. Is this compassion? Really good works, such as Jin Ping Mei, can be read with compassion. At this point, the feeling of sadness and compassion that Mahabharata gave me is similar to that of Jin Ping Mei, and because the words are very plain, this feeling is stronger than Jin Ping Plum, who describes the world and does not involve reasoning. .
By the way, Karna also has a problem. He can't understand the truth of the world. All things are constantly changing. Only when people change with the times and adjust their concepts in the changing environment can they approach the supreme. By approaching the Dao, one can obtain the freedom of waiting for nothing and the power of wanting nothing. People's own ideas are not worth pursuing. His oath of friendship to a difficult enemy is a perfidious treachery to the Dharma, not a just friendship that he believed to be trustworthy.
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