Dukha Mimamsa: The Nature, Cause (and Cure) of Suffering

[Guest guest]

Article of the Month - May 2008

 

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Dukha Mimamsa: The Nature, Cause (and Cure) of Suffering

====================================================

 

The Bhagavad Gita places much stress on the need for maintaining

an equanimity of mind under both adverse or favorable

circumstances (Bhagavad Gita: 6.7; 12.18 and 14.25). However,

this is easier said than done. In the Shrimad Bhagavata Purana,

that relishable text overflowing with the nectar of sweet words

fallen from Krishna's delicious lips, the lord says in

unambiguous terms:

 

" Whether reproached or insulted, ridiculed or belittled, beaten

or bound by ropes, or deprived of one's means of livelihood, spat

or urinated upon by the wicked - when one's foundations are

shaken in this manner, one should try to redeem oneself by

recourse to reason. "

 

In response to this instruction, Krishna's great devotee and

friend Uddhava queried:

 

" Such outrages against oneself by the wicked are the most

difficult to bear because our nature to respond against any such

mistreatment is very powerful and hard to resist. Therefore, do

explain to me how I can understand and realize the exalted

spiritual state you are talking about. "

(Shrimad Bhagavata Purana 11.22.57 - 60).

 

Illustration: http://www.exoticindia.com/book/details/IDK098/

 

In his inimitable charming style, Krishna then proceeds to

narrate a story, embedded within which is a creative way to

realize the equitable state of mind (samata) outlined above.

 

Long long ago, in the ancient city of Ujjain there lived a

brahmin, who was however a brahmin in name only. By resorting to

various businesses, he had amassed a huge wealth. He was an

extreme miser, never spending a penny on himself, or on any of

his family and friends. Due to his extreme temperament, all near

and dear ones were unsympathetic, if not downright hostile

towards him.

 

It was not long before such an unnatural state of affairs came to

an end, and all his wealth, earned with much hard work, and

stored with an even greater effort, came to naught in front of

his very own eyes. Some of it was plundered by his near and dear

ones, part of it was stolen by thieves, some was confiscated by

the government and the rest was ruined by natural causes such as

fire etc. Thus was lost his entire wealth, which he had never

made use of for his personal enjoyment nor for charity.

 

 

The Brahmins' Mental State After Losing Everything:

 

Reduced to this pitiable condition, a very great despondency

swept over the brahmin. As he began brooding over his lot, tears

choked his throat and as a result he felt an almost unbearable

anxiety. Suddenly however, the same despondency became the cause

of a strange contended happiness which he felt seeping through

his body, and a strong feeling of renunciation came over him and

he said to himself:

 

" Alas! I tormented myself uselessly by working so hard for

accumulating wealth which was used neither for religious merit

(dharma), nor for enjoyment. Truly is it said that misers always

have to suffer - in this world they burn with anxiety for earning

and safeguarding their money and after death they go to hell

because of neglecting dharma during their lifetime. "

 

" Indeed, first earning money, and then the ambition to increase

it, keeping it safe, or spending it - all these involve constant

hard work, fear, and anxiety. Brothers, wife, parents, all near

and dear ones, who seem bound to us with love, they all become

estranged within no time over a single penny. "

 

" Having achieved this human birth, which is coveted even by the

gods, those who disrespect it (as I had done), they destroy but

their own highest self-interest. This human body is a gateway to

both heaven and final liberation (Moksha). Which intelligent

person would let go of this opportunity and rather involve

himself in the business of money, the abode of all calamities. I

have fallen from my supreme duty and carelessly squandered away

my life, money and strength, which if properly utilized could

have become doorways to liberation. I do not understand why even

intelligent people allow themselves to be troubled with so much

futile endeavors for acquisition of wealth? Certainly this world

is being deluded by an unknown maya. "

 

" This human body is in the constant vile grip of death. Hence

what purpose could be served by money itself, or those who give

money, pleasure or those who give pleasure? What is to be gained

by performing karma which but leads to perpetual rebirth in the

never ending cycle of birth and death? However, there is no doubt

that today the great Lord Hari is immensely pleased with me for

he has brought me to this miserable condition which has thus

sowed in me the seed of discontentment, helping me to achieve

vairagya, the disenchantment with all things material, which is

but the boat to cross over the ocean of worldly miseries. "

 

" I have luckily been reduced to this state, and with whatever

time now remains of my life, I will perform austerities and

subsist only on bare necessities. "

 

Having resolved his mind thus, the brahmin became silent and set

out to wander freely in this world as an unkempt beggar.

 

 

What Happened Next?

 

Wherever that old brahmin, now in tatters, would go, wicked

people would insult him terribly. Some would snatch away the

stick he was supporting himself on, while others would take away

his begging bowl. Someone would make away with his Rudraksha Mala

even as others would throw away his loin cloth. If that were not

enough many would give him objects only to snatch them back. When

the old man would sit on the riverbank to partake the meager alms

he had collected, rowdy individuals would even go to the extent

of spitting, urinating, or even breaking wind on him. They would

try and force the silent monk to speak, and when he would not do

so, they would hit him.

 

Often some miscreants would call him a thief and tie him up with

ropes, some would call him a hypocrite, recalling his earlier

days and insinuate that having been thrown out of the house by

his wife and children, he had now made religion his new business.

 

The brahmin beggar would however patiently bear it all. He was

thus exposed to the following three torments:

 

1). Adhyatmic: Physical suffering having source in one's own body

e.g. fever etc.

 

2). Adhidaivik: Suffering on account of the gods: Heat, cold, rains

etc.

 

3). Adhibhautik: Suffering imposed by other living in form of

humiliation etc.

 

Although base people tried constantly hard to shake his

determination, he remained steadfast on his spiritual platform.

He took each and every bit of suffering in his stride,

reconciling himself with each of them, thoroughly working out the

nature of " suffering " , expressing his thoughts in the following

words:

 

" My joys or sorrows are not due to these people, nor the gods,

nor my body, not the planets, nor my karma or kala (time). The

scriptures declare the mind alone to be the cause of both of

these and indeed it is the mind alone which perpetuates the

repeated cycle of birth and death. The mind is very powerful, and

actuates the mental states which then evolve into the various

kinds of karma leading to the various states of existence

according to the " quality " of the karma. Mind is the initiator of

all activity. Therefore, the supreme goal of all spiritual

enterprises, whether it be charity, practice of one's duties,

yoga, study of the Vedas, celibacy or fasting, is the subjugation

of the mind. "

 

" In fact, one whose mind is peace with itself, what is he to gain

by meritorious activities like charity etc? On the other hand one

whose mind is still uncontrolled, even though he may be

performing these meritorious deeds, has still not gained anything

by them. All sense organs are under the sway of the mind,

however, the mind is under the control of none of these. This

mind is the strongest of the strongest, and one who is able to

bring it under control is truly the god of gods (deva-deva). "

 

" An undisciplined mind is the greatest of all enemies. Its attack

is almost unbearable. Not only does it torment the body, but also

afflicts the softer portions (like the heart) of our inner being.

It is difficult to defeat the mind. However, this is the first

enemy man should try and win over; but what happens is that man

does not try to win over his own mind rather he tries to

establish blame for his good/bad situation on extraneous

circumstances or people. If I see that the people who give me

charity are the cause of my happiness and those who harass me are

the cause of my distress then I am merely absorbed in the bodily

concept of life and am able to scrape only the surface of life

rather than grasp its ultimate core. "

 

The beggar then set out to systematically outline each of the

factors which logically could be said to have been the cause

behind his suffering, and through a thorough analysis showed why

none of these could eventually be the ultimate cause of his

distress.

 

 

1). Other Human Beings:

 

The brahmin said: " If we hold other human beings responsible for

our happiness or distress, then how does it affect out True Self

(atman) which is immaterial, while both the perpetrator and the

sufferer are but bodies made of the same dust. If ever a man

bites his own tongue with his teeth, then on whom would he lay

the blame for the pain he would experience? "

 

The Self remains beyond both the body and the mind. This Self

neither fattens with the body nor shares the joy or sorrows of

the mind. The outside world can only affect the body and the mind

and never the Self. When the body of a person is garlanded his

mind is elated, and when his form is kicked, it is the mind again

which rebels. The Self is just the witness to his insult and joy.

 

All physical bodies are made up of the same five elements - empty

space (akasha), air, fire, water and earth. Inside all physical

bodies, it is the same divine consciousness inhabiting them as

the ultimate Self. What then is the difference between any two of

us? When people honor or dishonor each other, it is only

modifications of the same earth honoring or dishonoring each

other. In the fifth canto of the Shrimad Bhagavat Purana, there

occurs the story of the great saint " Jada Bharata " , on whose name

incidentally, the name Bharata was given to the country today

known as India.

 

Once it so happened that Jada Bharata was compelled by a king to

become his palanquin bearer. The saint, not used to such a job,

stumbled, and was chastised for giving a severe jolt to the king.

The great one answered: " One clod of mud is on top of another.

One calls himself a palanquin carrier and the other a king.

However, both are only mud in essence, with no difference

whatsoever. Knowing this, the wise man remains unaffected. "

 

The pain of the tongue bit by the teeth is my pain, and the

aggression of the teeth is equally mine. For I regard both the

teeth and tongue as " me " alone. Similarly, the one who insults

and the one who is insulted are both expressions, manifestations

or conditioning of the same Self, as the Self in me is the Self

in all. Then who can insult who, and why should one react or

suffer? All suffering lies in the sense of otherness - that

" another " has hurt me. Not knowing that the lord was the Self in

him, Shishupal kept fighting with Shri Krishna. When he died, the

light that emerged from his body merged into the lord. Not

realizing the one Self in all we too fight with ourselves all our

lives.

 

Illustration: http://www.exoticindia.com/book/details/ACL02/

 

 

2) Gods as the Cause of our Suffering or Happiness:

 

In Indian Philosophy, all individual aspects of the human body

(adhyatmik) and the various phenomenal forces (adhidaivik) are

but one and the same. Therefore, according to the Upanishads, the

sight in the eyes, and the power of the sun are in essence one.

Similarly, Indra is the ruler of heaven and also at the same time

the presiding deity of our hands, and Agni the deity of our

mouth. Therefore, when the hand slaps the mouth, it is Indra

doing so to Agni. Then what? Suppose then the mouth bites the

hand. How does this all affect the one formless Self beyond the

body? Also, when the same gods are present in each of the

differently formed bodies, it is but the same set of deities

acting on each other, since there is no " other " , who can be held

responsible for what?

 

 

3). Can the Planets (Astrological) be the Cause?

 

The Planets cannot be the ultimate cause of our sukha (happiness)

or dukha (suffering) because they affect only that which is born

and subject to modification. However, the Self is unborn and

therefore there is no question of it being under the influence of

the planets at all.

 

 

4). Are Our Actions (Karma) behind Sukha and Dukha?

 

Before saying that our actions are the cause of our joys and

sorrows, we need to understand that any action is possible only

by a combination of the inert and the conscious. The body is

inert and the Self is conscious.

 

The doer of action (karta), alone can become the enjoyer of its

results (bhokta). In addition, action can modify the object of

action and also the one who prompts the action. The Self is

neither the karta, nor the prompter (which is perhaps the mind)

nor the object of action, and hence is unaffected by them. The

Self is the actionless subject which witnesses all actions.

 

The inert by itself cannot act. Consciousness also cannot act

without a body, instruments etc. It is therefore only with

combination of the inert and the sentient that action is

possible. Such a combination is however impossible since the

inert and the conscious are of opposite nature, like light and

darkness. Hence, when karma itself has no ultimate basis in

either the body or the soul, then where is the question of a

non-existent thing causing either joy or sorrow.

 

 

5). Is Time (Kala) Responsible for the Pain and Pleasure We

Experience?

 

In the Bhagavad Gita Lord Krishna says:

 

" I am (of the nature of) Kala " (10.30)

 

Illustration: http://www.exoticindia.com/product/PJ68/

 

Time or kala can be experienced as the present alone, and the

present moment, down to the microsecond, can be divided and

subdivided till time itself disappears and only the Self, the

witnessing Presence alone remains. Then how can time which is of

the essence of the Self itself, be the cause of either suffering

or joy. A flame cannot be tormented by its own heat, nor can ice

be affected by its own coolness.

 

 

Conclusion:

 

The material body is dull matter and by itself cannot experience

anything, whether it be happiness or distress. The Spirit Soul

(Self) is however pure consciousness and completely

transcendental, and therefore one should fix one's mind on the

transcendental lord who is beyond joy and sorrow. It is only when

the transcendental consciousness, conditioned by the mind, is

identified with dull matter that the living entity imagines that

he or she is enjoying or suffering in the material world.

 

However, this transformation from the body to the Soul requires a

radical shift in our thought process, and by narrating the story

of the brahmin mendicant, Krishna shows just how a severe crisis

or an extreme moment of suffering in our life can give us a

highly creative impetus, propelling us on to the path of

self-realization.

 

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This article by Nitin Kumar

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References and Further Reading

-------

 

1.. Chinmayananda, Swami. The Holy Geeta: Mumbai, 2002.

2.. Devi, Shrimati Dayakanti. Shrimad Bhagavata Mahapurana

(With Word to Word Meaning in 8 Volumes): Allahbad, 1993.

3.. Dogre, Shri Ramachandra Keshav. Shrimad Bhagavat Rahasya

(Collection of Discourses): Delhi.

4.. Goswami, C.L. and Shastri, M.A. Srimad Bhagavata Mahapurana

(English Translation in Two Volumes). Gorakhpur, 2005.

5.. Prabhupad, A.C.Bhaktivedanta Swami. Srimad Bhagavatam (47

Volumes): Mumbai.

6.. Saraswati, Swami Akhandananda. Bhagavata Darshan

(Collection of Discourses in Two Volumes): Mumbai, 2003.

7.. Saraswati, Swami Akhandananda. Mukti Skandha (Discourses on

the Eleventh Canto of The Shrimad Bhagavata Purana): Mumbai, 1999.

8.. Saraswati, Swami Akhandananda (tr). Shrimad Bhagavata

Purana (2 Volumes): Gorakhpur, 2004.

i.. Tagare, G.V. (tr). The Bhagavata Purana (5 Volumes

(Annotated)) Delhi, 2002.

j.. Tejomayananda, Swami. Bhikshu Geeta

(http://www.exoticindia.com/book/details/IDJ636/): Mumbai, 2004.

k.. Tejomayananda, Swami. Shrimad Bhagavata Pravachan

(Discourses on The Shrimad Bhagavata Purana): Mumbai, 2006.

 

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[Guest guest]

, pyari_h <no_reply wrote:

 

Hello Pyari,

 

Namaste!

 

That was one heavy dose of suffering explained nevertheless

very, very interesting.

 

Ultimately it all boils down to MIND and on this saint Ramdas,

Guru of Chatrapati Shivaji Maharaj has nicely written a book

called " MANACHE SHOLKA " in Marathi - a must read for all Sadhaks.

I do not know if it is available in English. One line i can quote

from it which can be uplifting for all of us sufferers in the

spiritual path. It reads, JAGI SARVA SUKHI ASA KAUN HAHE, VICHARE

MANNA TUCH SHODHUNI PAVE. Loosely translated it means WHO IS HAPPY

IN THIS WORLD?, O! MIND, YOU YOURSELF LOOK AROUND AND SEE.

Ofcourse the same whole thing has been nicely summed up by an

english poet John Milton who said: MIND IN ITS OWN PLACE CAN MAKE

A HELL OF A HEAVEN AND A HEAVEN OF HELL. Amen!

 

With warm wishes,

 

Sudhakar

HARI OM TAT SAT! Cheers! )

 

 

 

 

 

 

 

> Article of the Month - May 2008

>

> ====================================================

> Dukha Mimamsa: The Nature, Cause (and Cure) of Suffering

> ====================================================

>

[Guest guest]

Namaste all.

The article of May 2008 was about 'Bhikshu Gita' of Srimad

Bhagavatam.

It was a favorite of Lord Chaitayna Mahaprabhu Who often used to

praise this episode from Bhagavatam and discuss with his close

companions.

 

I found this excerpt at:

 

http://www.exoticindia.com/book/details/IDJ636/

 

about 'Bhikshu Gita,' which seems to be useful.

 

dr. jaya

 

-----------

 

This is the story of how an ordinary man, deeply attached to wealth,

through suffering and the right thinking born therefrom, develops

dispassion and becomes a Man of Wisdom.

 

 

Introduction

 

Whenever dharma (righteous living) declines and adharma

(unrighteousness) is on the rise, the Lord incarnates to protect the

good, destroy the evil and re-establish dharma. The Lord thus

manifested as Shri Krishna in the Dwapara Yuga. As part of His

divine sport to re-establish dharma, He imparted spiritual knowledge

to Arjuna on the battlefield of Kurukshetra just before the

Mahabharata war. This teaching is famous as Srimad Bhagawat Gita

found in the great epic, Mahabharata.

 

Again as a means to re-establish dharma, Shri Krishna taught His

dear friend and great devotee, Uddhava spiritual knowledge just

before concluding His divine work and departing from the earth. This

teaching is known as Uddhava Geeta, found in the 11th canto of

Srimad Bhagavata Mahapuranam.

 

Shri Krishna is the very embodiment of dharma. During His time it

was easy for all to seek Him, surrender and take refuge in Him.

Those who lead a righteous life wondered in whom they would seek

refuge thereafter (dharmah kah saranam gatah). Shri Krishna in all

compassion, infused His glory, splendour and power (tejah) in the

Bhagavatam. It is therefore considered the very embodiment of the

Lord (vangmayi murti). We too should therefore take refuge in it by

listening to it, studying, understanding and being inspired by it

and above all, living by it. Shri Krishna will surely protect those

who seek refuge in Him and His divine glory – the Bhagavatam.

 

The essence of Shri Krishna's teaching to Uddhava is that whatever

we see, hear, smell or experience is only relatively real. Its

substratum alone is the absolute Truth/Reality. One should realize

this and gain total fulfillment in life. The world seems real as

long as the mind is active. In deep sleep there is no mind and no

experience of the world. The entire creation is therefore a play of

the mind. Hence, without remaining too involved in this worldly

preoccupations, we should purify out minds, gain knowledge and

become absorbed in the Truth.

 

Uddhava, the disciple of Bhrihaspati, was a great devotee and a

highly learned person. `Uddhava' means `he for whom the Truth alone

is his Lord and master' (`ud' = one who is above all the Truth

+ `dhava' = Lord and master). Uddhava considered the Truth

incarnate, Shri Krishna as the Lord, his friend, philosopher, guide

and his goal of life. Being so qualified, he had no difficulty in

grasping the essence of Shri Krishna's teaching. However, he knew

that in future, people would find this knowledge too subtle, may not

be able to appreciate its depth and beauty and find it difficult to

practice and abide in it. He therefore posed several questions to

Shri Krishna so that He would elaborate on the Truth and on various

practical aspects of dharma. This teaching is called Uddhava Gita.

 

In the 22nd Chapter of the 11th canto of Bhagavatam, Shri Krishna

tells Uddhava to absorb the mind in the self and remain unperturbed

by the world. The world can often be wicked, cruel, insulting,

obnoxious and troublesome. Even wise and great men are not spared by

the world. To be able to absorb one's mind in the Self, despite

outside circumstances and people, is to be truly spiritual. The

infant may kick, beat, pull the hair, harass and even wet the

mother. Considering the child as her own and realizing that it acts

out of ignorance and innocence she continues to love and care for

it. Similarly the wise man knowing that the Self in him is the Self

in all, does not hate people who insult or try to harm him. He

continues to serve all.

 

Uddhava felt that this was indeed very difficult to practice. A

truly spiritual life is not easy. It is like walking on a razor's

edge, as is disturbed if criticized by an unknown person living in

Timbuktu. But we feel greatly perturbed by the thoughts, word and

actions against us of people known to us, specially our near and

dear ones. It is not easy even for spiritual seekers to be

equanimous when criticized, insulted or troubled, then what to talk

of worldly people! They usually become intimidated, unhappy, bitter,

rebellious, revengeful or reactive. A rare few who have surrendered

completely to the Lord, have realized the Truth/God and are well

established in It have the forbearance to receive insults from the

world with a smile and remain calm ad understanding. A man spat on

saint Eknath a 108 times. Stunned at the saint's equanimity, he

realized his mistake, apologized and fell at his feet. The great

saint did not even consider it an insult. He in turn thanked the

repentant man for giving him the opportunity to bathe 108 times in

the holy Tungabhadra River! Jesus forgave those who crucified him on

the Cross. Such tolerance is indeed rare. Great saints manifest

noble virtues of tolerance to an amazing degree but ironically we

find it difficult to practice them even in small issues! `Tolerance

is the ability to cheerfully endure all physical travails, verbal

abuse, mental torture and calamities brought in by nature without

adverse physical reaction (like retaliation), verbal backlash (like

lamenting) or mental resistence (like worrying).

 

A person living in isolation may not have to face much criticism.

But the majority have to face abuse and insult at some time or the

other in their lives. The famous and great particularly those in

public life-be they worldly people, social workers or spiritual

seekers have to face a constant barrage of public opinion and

insults. Some like the politicians become desensitized to it –

" thick skinned " as is colloqually expressed. But they too have

chinks in their armour and burst into agitated reaction at times.

 

In the 23rd Chapter of the Bhagavatam Shri Krishna, through a story

teaches Uddhava how we can develop the elevating virtue of tolerance

(sahanaupaya-varnanam) and thereby gain control of the mind. The

powerful story and the teaching therein is called the Bhiksu Gita

(bhiksu-gitaya manovijayah)

 

 

, pyari_h <no_reply wrote:

 

> Article of the Month - May 2008

 

> The Bhagavad Gita places much stress on the need for maintaining

> an equanimity of mind under both adverse or favorable

> circumstances (Bhagavad Gita: 6.7; 12.18 and 14.25). However,

> this is easier said than done. In the Shrimad Bhagavata Purana,

> that relishable text overflowing with the nectar of sweet words

> fallen from Krishna's delicious lips, the lord says in

> unambiguous terms:

>

> " Whether reproached or insulted, ridiculed or belittled, beaten

> or bound by ropes, or deprived of one's means of livelihood, spat

> or urinated upon by the wicked - when one's foundations are

> shaken in this manner, one should try to redeem oneself by

> recourse to reason. "

>

[Guest guest]

Glorious Vaisakha (Buddha) Purnima - May 8, 2009

 

Namaste all.

 

May Lord Buddha's blessings be upon us.

 

buddham saranam gacchami

 

" True compassion is not just an emotional response, but a firm commitment

founded on reason. Therefore, a truly compassionate attitude toward others does

not change, even if they behave negatively. Through universal altruism, you

develop a feeling of responsibility for others: the wish to help them actively

overcome their problems. "

 

His Holiness the Dalai Lama

 

Jaya Sri Radhe!

 

 

Another good quote from the book,

'Lady of the Lotus' (Queen Yashodhara):

 

> " O Monks, all existence is pain, " the Buddha said.

> " Birth is painful.

> Old age is painful.

> Death is the supreme pain because

> it is the prelude to further birth.

> The frustration of desire achieved is painful,

> as is separation from that which is desired.

> The origin of universal suffering is the craving of man for

> possessions, for the fulfullment of his passions. (also see SB 7.10.3)

> The lusts of man are like sea water.

> They mock man's thirst instead

> of quenching it. "

>

> Also read more at :

>

 

Buddha and Christ - Two Gods on the Path to Humanity

Article of the Month - November 2003

 

http://www.exoticindia.com/article/buddhaandchrist

 

> yaM zaivAH samupAsate ziva iti brahmeti vedAntino

> bauddhA buddha iti pramANa-paTavaH kartei naiyAyikAH |

> arhann ity atha jaina-zAsanaratAH karmeti mImAMsakAH

> so'yaM no vidadhAtu vAJchita-phalaM trailokya-nAtho hariH ||

>

> May Hari, the Lord of the universe, the remover of evil –

> whom the devotees of Shiva worship as Shiva,

> the Vedantins as Brahman, the Buddhists as Buddha,

> the followers of Nyaya Philosophy who are clever

> in logic as the Agent,

> those devoted to the Jaina doctrines as Arhat,

> the ritualists of the Mimamsa school as Karma –

> may he grant us all our heart's desires.

 

> > nindasi yajnavidhe rahaha zRti jAtaM

> > sadaya hRidaya darzita pazu ghAtaM

> >

> > kezava! dhRta buddha zarIra!

> > jaya jagadIza! hare!

> >

> > -Sri Jayadeva 'dazAvatAra' stotra 1.9

> >

> > Meaning-

> >

> > 'O Lord Kesava! You took the form of Buddha deva

> > to critisize the Vedas and to rebuke Yajnas,

> > out of Your mercy towards the animals,

> > who were being slaughtered by ritualists

> > for trivial material gain.

> >

> > You are the same Hari, the Lord of all !'

> >

> >

> > Happy Vaisakha Purnima (Vesak),

> > Lord Buddha's as well as His Divine Consort, Queen Yashodhara's (Gopaa)

> > appearence day to all!

 

> ====================================================

> Dukha Mimamsa: The Nature, Cause (and Cure) of Suffering

> ====================================================

>

> The Bhagavad Gita places much stress on the need for maintaining

> an equanimity of mind under both adverse or favorable

> circumstances (Bhagavad Gita: 6.7; 12.18 and 14.25). However,

> this is easier said than done. In the Shrimad Bhagavata Purana,

> that relishable text overflowing with the nectar of sweet words

> fallen from Krishna's delicious lips, the lord says in

> unambiguous terms:

>

> " Whether reproached or insulted, ridiculed or belittled, beaten

> or bound by ropes, or deprived of one's means of livelihood, spat

> or urinated upon by the wicked - when one's foundations are

> shaken in this manner, one should try to redeem oneself by

> recourse to reason. "

>

> In response to this instruction, Krishna's great devotee and

> friend Uddhava queried:

>

> " Such outrages against oneself by the wicked are the most

> difficult to bear because our nature to respond against any such

> mistreatment is very powerful and hard to resist. Therefore, do

> explain to me how I can understand and realize the exalted

> spiritual state you are talking about. "

> (Shrimad Bhagavata Purana 11.22.57 - 60).

>

> In his inimitable charming style, Krishna then proceeds to

> narrate a story, embedded within which is a creative way to

> realize the equitable state of mind (samata) outlined above.