Overcoming suffering

Here is a guideline given in the |vet§<vataropani>ad.vi.20:

yada cama-vadakaSaM vaoYTiyaYyaint maanavaa:

tda dovamaiva&aya du:Ksyaantao BaivaYyait  

--  ‘As and when the human beings cover the entire space just as one’s own skin, then alone, by even not knowing the deva, suffering comes to an end’. 

There is no need to take recourse of any divine being or God for resolving the issue of suffering and pain.  Here is the solution --   

yadoit -- yada yaWccama- saMkaocaiyaYyait tWdakaSamamaU<a-M vyaaipnaM yaid vaoYTiyaYyaint saMvaoYTiyaYyaint maanavaastda dovaM jyaaoitma-yamanauidtanastimat&anaa%manaavaisqatmaSanaayaaVsaMspRYTM prmaa%maanamaiva&aya du:KsyaaQyaai%maksyaaiQaBaaOitksyaaiQadOivaksyantao ivanaaSaao BaivaYyait. Aa%maa&anainaima<a%vaat\ saMsaarsya. 

It is possible to overcome all three types of sufferings such as §dhy§tmika, §dhibhautika and §dhidaivika without knowing Param§tman (realization of the Supreme Self). How? By realizing (Personal) Self (since Personal and Supreme Selves are one and the same).  Existence of sa/s§ra (mundane existence) is (solely) due to not realizing the (true nature of) the Personal Self (which is nothing but the Supreme Self). 

Note:  It means that it is impossible to transcend suffering and pain without God-realisation.  It is just as a futile an exercise as to cover the infinite space with one’s (bodily) skin.    

                yaavat\ prmaa%maanamaa%ma%vaona na jaanaait tavat\ tap~yaaiBaBaUtao makraidiBairva ragaaidiBairtstt: kRYyamaaNa: p`otitya-=\manauYyaaidyaaoinaYvaja eva jaIvaBaavamaapnnaao maaomau*yamaana: saMsarit.  

So long as one does not realize that Personal Self (§tman) is non-different from Supreme Self (Param§tman), one would not transcend the set of three types of sufferings.  One, otherwise, remains entangled in three forms of pains just like (an innocuous animal) remains tormented by (fierce) animals such as crocodile and the like.  R§ga (attachment) etc. work continuously on such a person and thus one is emaciated in all possible manners.  Moreover, one as a j$va, having been bewildered, continues to pass on from one form of life to the other such as pretas (apparition), tiryak (horizontal), manu>ya (human) etc.

yada punarpUva-manaprM naoit naotIit%yaaidlaxaNamaSanaayaaVsaMspRYTmanauidtanastimat&anaa%manaavaisqatM pUNaa-nandM prmaa%maanamaa%ma%vaona saaxaajjaanaait tda inarsta&anat%kaya-: pUNaa-nandao BavatI%yaqa-:.

Yet, as and when one transcends the scope of cause and effect, then, through the wisdom indicated by the sentence such as ‘neti neti’ (not this, nor that), remaining uneffected by hunger etc.,  (remaing uneffected by) rise and fall (in life) and thus maintaining the state of (Supreme) wisdom, one directly realises Pram§tm§, the ever blissful, and which is Self-same.  Then alone one is relieved of the snare of ignorance and its effects. One enjoys Supreme Bliss.

yada punarpUva-manaprM naoit naotIit%yaaidlaxaNamaSanaayaaVsaMspRYTmanauidtanastimat&anaa%manaavaisqatM pUNaa-nandM prmaa%maanamaa%ma%vaona saaxaajjaanaait tda inarsta&anat%kaya-: pUNaa-nandao BavatI%yaqa-:.

]>M ca

As has been stated—

A&anaonaavaRtM &anaM tona mau*yaint jantva:

&anaona tu td&anaM yaoYaaM naaiSatmaa%mana:

toYaamaaid%yavaj&anaM p`kaSayait t%prma\

td\bauwyastda%maanastinnaYzast%prayaNaa:

gacCn%yapunaravaRi<aM &anainaQaU-tklmaYaa:   gaIta 5.15-17

-- Wisdom (knoweldge of Self) remains concealed under ignorance.  This is why living creatures (human beings in particualr) are bewildered.  Those who make efforts to resolve ignorance with the help of wisdom, just as the sun dispels darkness, they too can also be enlightened through transcendental wisdom. 

 

Note: ‘neti net’?

‘neti-neti’ or ‘neti-neti ny§ya’ refers to “Not this, not that”.  An Upani>adic or Ved§ntic formula connoting, through a process of negation, the undefinable and inconceivable nature of the Absolute.

Ved§nta refers to a school of orthodox Hindu philosophy (§stika), drawing its subject-matter from the Upani>ads.  There are a number of sub-schools of Ved§nta. However all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (mok>a) of an individual soul (§tman).

 

 

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