Bhakti Ras

Transcending Suffering

External situations can only cause physical pain, not mental anguish. Physical pain is inevitable, but emotional suffering is optional. To set ourselves free from this suffering, we first need to be aware of its cause. 

Why do we Suffer?

We suffer because we have not yet learned to master the mind and our senses of perception. As a result, we are swayed by Maya, the very powerful material energy of the Supreme Lord. Our Vedic scriptures inform us that our mind is made of Maya, which consists of three modes or guṇas – sattva (i.e., goodness), rajas (i.e., passion), and tamas (i.e., ignorance). Our body, mind, and intellect which are made from this material energy, also possess these three qualities. The blend of these modes in our being determines the nature of our disposition. 

If sattva guṇa dominates, one is peaceful, contented, and generous. When the rajo guṇa gains prominence, it gives rise to endless desires and insatiable ambitions for worldly enhancement. Tamo guṇa causes laziness and delusion. For instance, a person walking on the sidewalk notices the most gorgeous flowers in his neighbor’s yard. Upon first glance, his heart fills with joy. We can assume that his mind is in the sāttvic mode. If he had desired to procure a similar shrub to beautify his own yard, his mind would be considered to be in the rājasic mode. But, if he had become upset because his neighbor’s yard was more inviting and beautiful than his own, the mind would be considered to be in the tāmasic mode. 

All three modes bind us through attachment to furtive actions. Even the mode of goodness – which reduces our vices, alleviates material discomfort, and positions us on the path of virtue, binds us by creating attachment to a sense of happiness derived from true knowledge. 

In essence, we suffer because the mind, deluded by Maya, has forgotten that we are the divine fragmental parts of the Supreme Lord. We are oblivious to the truth that we are spiritual beings having a human experience.

How do we Transcend Suffering?

As long as these three material guṇas are present, we will remain agitated and unsteady, resulting in sorrow and suffering. Guṇa also means rope, and these three strands of the rope bind us to the material world. We essentially have become prisoners of arishadvargas (i.e., the six internal enemies) – desire, greed, anger, envy, pride, and attachment – that reside in our minds. Therefore, it is vitally important to purify the mind. 
To cleanse the mind, we must fix it on an object that is pure. Beyond this material realm is the divine realm of God – His names, forms, virtues, abodes, pastimes, and saints. If we fix our mind anywhere in this area, it will become pure, as Shree Krishna instructed Arjun:

मां च योऽव्यभिचारेण भक्तियोगेन सेवते |
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ||

māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevate
sa guṇān samatītyaitān brahma-bhūyāya kalpate

Those who meditate upon me rise above the three modes of material nature and come to the level of Brahman.

(Bhagavad Gita 14.26)

The Supreme Lord is transcendental to the three modes of material nature. Only when we anchor our mind to Him, can we truly transcend suffering. Hence, while performing any action, we must remember that we are not the enjoyers of the results. The results are meant for the pleasure of God/Guru alone. As tiny parts of God, our inherent nature is to serve Him through all our actions. When we understand this principle, we will start detaching from worldly objects and strengthening the attachment with God and Guru through bhakti (i.e., devotion).

Does Maya Hinder or Help us to Transcend Suffering?

It does both, as it is a double-edged sword. Human life is a precious gift of God. He has given us one more opportunity to set ourselves free from Maya. Yet, it is the same Maya that continues to bind us. Actually, when Maya torments us, it spurs us towards God, accelerating our spiritual journey. This is why Kunti Devi requested Shree Krishna to bless her with a boon of adversities – so He would be there with the Pandavas as their only source of support. This incident took place when Shree Krishna was about to depart to Dwarka after the battle of Kurukshetra. At that time, Kunti Devi approached Him and offered her obeisance. Shree Krishna, very pleased with her devotion, told her to ask for a boon. She pleaded with the Lord:

विपद: सन्तु ता: शश्वत्तत्र तत्र जगद्गुरो ।
भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥

vipadaḥ santu tāḥ śaśvat tatra jagad-guro
bhavato darśanaṁ yat syād apunar bhava-darśanam

I wish the calamities that happened earlier would happen again and again so that we could see You again and again. Seeing You means that we will no longer see repeated births and deaths.

(Śhrimad-Bhāgavatam 1.8.25)

Even though Kunti faced many trials and tribulations, she welcomed more difficulties because they provided an opportunity to contemplate on God and His glories. Thinking in this perspective repeatedly, would be considered to be deliberate practice (or abhyās) to fix the mind on God and train it to detach (i.e., vairāgya) from the material world.

Unavoidable problems and difficulties do come our way without invitation as do pleasant and amenable events. Thus, we must accept both of these as divine graces for our upliftment. To rise above these dualities, it is imperative to tolerate, build spiritual strength, and be firmly situated in God-consciousness. When we function from this platform consistently, external influences will cease to impact us, and the soul’s intellectual surrender will be complete. Then, with divine grace from God/Guru, we will be able to break away from the shackles of Maya.