Suffering in the material world

Perhaps you are the exception and you do not suffer. But suffering in the material world is not negative. It is progress when you realize that you are suffering. It is ok. It is just superficial. You, the self, is not affected.

There are different ways of understanding where we stand. Are we even understanding what is matter? The difference between matter and spirit?

Some say that material existence is suffering, and that happiness is the nonexistence of matter (abhāva) or the attainment of the happiness of nothingness (nirvāņa), since the body produces suffering. Some people understand the spiritual as an absence of matter, and others espouse the idea of nothingness as a solution for their suffering. As long as materialists believe that material happiness is bliss, they will pursue material happiness according to their conviction. Producing material happiness, either selfishly or unselfishly, they enjoy that happiness. Some people’s goal is material happiness, such as getting money, getting a partner or having an amazing carrier.

Actually, material happiness is insignificant, and not a suitable assistant for spiritual life.

Those among the materialists who have great power of discrimination cannot be satisfied at all with material happiness. They seek eternal happiness, while believing that there is no independent spiritual existence. They are called monists. Furthermore, they are aware that matter causes suffering, and they do not have a spiritual solution.

Thus, they (those monists) naturally pursue material (negation) nirvāņa thinking it to be happiness. It is logical. Matter produces complications and suffering, so they think that the absence of life, emptiness, will produce happiness. They say that existence is suffering, happiness is termination of existence. They search for happiness in nirvāṇa (nonexistence) while the body gives an experience of pain. So, for a world with no pain it would be a world empty of matter and since they do not understand spirituality, they do not want to be in pain, they empty their minds. That brings some relief, but not a solution.

Through this, the jīva’s (the person) mind becomes perverted and the results of the mind’s misconceptions lead to his repeatedly accepting a physical body and the suffering associated with the state of material subjugation. All these sufferings are due to mundane designations. They are due to our misunderstanding. Actually it is not difficult to see in certain situations: When we see our father dying in front of us, for example, we experience suffering even if we know that he is simply leaving his body and going somewhere else. It is because we have thought of him as this body and mind all our life. That was our perception. Because of that perception, we suffer.

This is the root of all suffering for the jīva (Soul). Bound and bewildered by māyā (illusion), the false ego has accepted the intellect, mind and consciousness to be the person. But that is only his subtle-body. It is not the person at all.

In material existence, the mentality of “I and mine” is said to be a product of the false ego working under the dictates of māyā. Studying knowledge in connection with gross matter is due to the intellect working under māyā. When one gathers knowledge about gross matter, the consciousness is said to be contaminated by māyā. When one thinks and deliberates upon material religion, the mind is said to affected by māyā. This situation is one type of suffering for the jīva (person). Here in this world, we increase our sin and piety, discussing and arguing about it. The more this is done, the more the jīva becomes distant from the ātmā (soul), his true self, and focuses upon the world of māyā which is full of misery. A gross body, obtained from the mother’s womb, is forced upon the jīva. ( he/she take birth and a body is imposed upon him. The gross body has deficiencies – the punishment of pain and compulsion are the physical sufferings of the jīva’s gross body. Impious behavior creates suffering. Even though pious activities, that are far-removed from the intrinsic nature of the ātmā, may be considered good for the time being, they eventually produce suffering. The jīva who is inclined towards the Supreme is eventually freed from all these tribulations and enjoys the bliss of performing those activities that are favorable to the Lord. The more he gains, the more he feels suffering at the distress of other afflicted jīvas. He desires this – “Why are other jīvas mostly absorbed by all these problems? I will try to eradicate their threefold miseries.” Even though it is not his business, he goes to everyone’s door and tries to generate a taste within them for reviving their love of God.

That's my path.

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