5.4 Wealth, Power and Knowledge – can we get through their effects

All of us try to acquire Knowledge, Wealth and/or Power all through our lives. Also, we never rest content with a good measure of Wealth and Power which is sufficient for an exemplary or exalted living or even an essential life.

We seem to be swayed by the magic mantra, ‘more the better’; consequently, we develop obsession (while acquiring/authoring), attachment (during association/possession) and ostentation (during application/consumption).

No wonder, noble qualities (e.g. ethics) get eclipsed by dishonest practices (e.g. cheating), finer sentiments (e.g. affability) by hard-feelings (e.g. animosity) and facts (e.g. understanding) by fantasy (e.g. delusion).

They can turn a man into a maniac and a sage into a savage.

Why are we so passionate about them?   

Created beings are endowed with three innate qualities – Knowledge Power (Jnana Shakti), Willing Power (Iccha Shakti) and Creative Power (Kriya Shakti). They are represented by the troika of Goddesses – Saraswati (representing Knowledge), Laxmi (representing Wealth/Desires) and Parvati (representing (Creative) Power).

Acquiring Knowledge, Wealth and Power is considered, in a positive sense, a sign of blessing/benediction of the respective Goddesses. In a negative sense, it indicates Ego’s obsession for ambition, assertion and accomplishments. 

No wonder, everyone seeks them even if it means losing peace of mind and accruing Karma of action en route.

Possession of Wealth (Artham): Most people want Wealth and Beauty because both the possession and the possessor are highly visible in the society. They also consider them essential for the fulfillment of Desires (Kamam).

People consider them as the most important thing for the life ‘here’. They are the most sought after by the seekers of pleasures.

The paradox with Wealth is that it is never attached to anybody for too long though its possessor feels highly attached to it. It ‘stands’ ready to go out (of our life) any moment. Similarly beauty never remains beautiful forever.

Possession of Knowledge (Jnanam): Possession of Knowledge is ‘invisible’; hence, it has few takers. It is the most important thing to possess for the life ‘hereafter’. 

Hence it is the most sought after thing by the seekers of Liberation (Mumukshus). Also, once acquired, Knowledge always ‘sits down’ in the heart of the ‘possessor’.

Possession of Power (Shakthi): Desire for possession of Power and position is in between. It is because Power in its kinetic form is visible but in its potential form is invisible. Power once acquired either remains ‘dormant’ (potential) or finds an ‘expression’ (kinetic).

What are the pitfalls in acquiring them by unfair means or possessing them in excess of needs?

Power is the cause for arrogance (Darpa) and accompanying anger (Krodha);

Wealth/desire is the cause for greed (Lobha) and accompanying jealousy (Matsarya);

Knowledge is the cause for pride (Vidya Mada) and accompanying delusion (Moha).

The means to acquire them is as important as the end. Wealth, per se, does not stink, but the means employed definitely does. Even the most prosperous/ powerful/ learned person, if devoid of values, falls to a lower class due to his wicked designs. Such a one can never secure high esteem by fellow-beings here in this life, leave alone reserving his place in heaven hereafter in the next life!

How do we control the mania for acquiring/ possessing/ administering them?

This affliction is not new or limited to an individual or human race alone.

During the days of yore, the three children of God, viz. Demons (Asuras), Humans (Maanav) and Celestials (Devas), while departing at the end of their tutelage, approached the Creator (Prajapati) for the final lesson^BU. Unto them, the Creator solemnly declared, ‘Da’.

The Demons understood it to mean ‘Dayaatvam (Mercy)’, as they are basically cruel/ inconsiderate to their fellow-beings.

The Humans assumed it to mean ‘Daanam (Sharing)’, as they are basically greedy with acquisitions/ possessions.

The Celestials believed it to mean ‘Daamyatvam (Self-Control)’, as they are basically indiscreet/ un-restrained in their enjoyment.

Extending the logic further, Demoniacal and Divine qualities are very much part of human behavior. In fact, a human being exhibits all the three qualities, viz. demoniacal, human and divine, in disparate measures and in diverse situations. Hence, the advice of the Creator is primarily addressed to only/all human beings!

What are these values?

If we are to achieve Creator’s counsel, then we have to have certain values/norms with respect to acquisition of Wealth, Power and Knowledge, which pervade and permeate every deed, speech and thought of ours.

Wealth needs to be acquired, if one were to feel secure, enjoy righteous comforts and contribute to welfare of society. 

Desiring/usurping what belongs to others, not participating in generation of wealth which can help others, or hoarding/denying what are rightfully others is the vilest of crimes. Un-checked desires/ greed give rise to moral decadence and break-down of social order!!

Wealth is the means to keep the Wheel of Creation, a divine intent of Lord, in eternal motion (the reason why Vishnu, the Lord of the wheel, is married to Laxmi, the Goddess of Wealth).

Wealth needs to be accompanied/ complemented by Charity/ Philanthropy (Daanam). 

Charity/philanthropy implies giving, but more importantly an attitude of sharing what we are endowed with – sharing our advantage with others and others’ disadvantages with us. 

It means sharing our positives (e.g. assets and aptitudes) with others and others negatives (e.g. physical/ emotional/ intellectual disadvantages) with us!

Power needs to be acquired, if one were to command respect and enforce order. Blind power (that is power with arrogance) corrupts and absolute power (that is power without kindness) absolutely corrupts, besides a surfeit of similar sins.

Power needs to be supplemented/ tempered with Compassion (Dayaatvam). Kindness is best practiced as Non-Violence (Ahimsa). 

It is not only non-cruelty to animals, but also compassion/ empathy/ reaching-out to down-trodden/ suffering/ lesser-privileged fellow-beings!!

Knowledge needs to be acquired, if we are to get over ignorance which blinds our path in secular as well as spiritual pursuits. Life is a tangled web. If due care and abundant caution are not exercised, we can get entwined in its machinations.

Knowledge, if not moderated/directed by Discipline/ Control/ Prudence (Daamyatvam), gives rise to pride (Vidya Mada). Pride makes us treat lesser motals with disdain. It also makes us non-receptive to more/ different knowledge.

Besides, indiscriminate application of knowledge (especially with ulterior motive or for destructive purpose) doesn’t help in forward movement of Wheel of Creation. Knowledge is the ark with which we can negotiate life’s curves and currents.

Knowledge needs to be channeled/ applied for personal, social and humanity’s progress. It means acquiring (Vichara) as well as practicing (Aachara) it.  

Also, the baton of Knowledge (Vidya) and its succeeding refinements, viz. Wisdom (Vivekam) and Understanding (Jnanam), needs to be passed on/ taught (Prachara) to befitting pupils for the benefit of future generations.

The ultimate purpose of Knowledge is that it shines so bright that a swathe of humanity finds enlightenment from the darkness of existence!!!

Can we transcend them forever?

Acquiring of Wealth is tempered by Charity and its possession transcended by Detachment (Asangmam). 

We acquire Wealth in a fair and just manner, without hurting the hand that bequeaths or harming the environment which bestows.

The quantum accumulated is just sufficient to meet our immediate and foreseen needs, as well as that of our dependent family and society. As far as possible, we should be a net contributor – giving more than what we take from the society.

Acquiring of Power is tempered by Kindness and its administration transcended by Dispassion (Vairagyam): Power is wielded in the role of a custodian.

It is exercised for enforcing order in the society, but the execution is always just and as per a socially-accepted norm (Dharma). 

Also, it means not deriving advantage of our power/position for a personal gain, or causing pain to one who is at a disadvantage.

Acquiring of Knowledge is tempered by Discipline (Daamyatvam) and its application transcended by Discrimination.

Knowledge, especially its more enlightened aspects, viz. Wisdom (Vivekam) and Understanding (Jnanam), should be sharp and bright enough to discriminate between good (Shreyas) and pleasant (Preyas) (in the phenomenal world) and real (Paramarthika) and apparent (Vyavaharika) (in the noumenal sphere).

Thus,

Once Wealth is accumulated/ enjoyed with a sense of detachment, our very life becomes a sacrifice (Yajna).

Once Power is administered with dispassion (Vairagyam), actions do not bind us; nor does sin taint us.

Once Knowledge is acquired/applied for discriminating (Vivekam) and pursuing the good (Nivritti), we have no more births.

We stand liberated even in this very life. 

3.2 Free-Will (Paurusha) and Fate (Niyati)

Confronting fate with Free-will, or conforming to its mandate with resignation is a dilemma faced by every individual. The fundamental question every skeptic faces/ poses is if fate has fore-ordained/ fore-closed every happening in our lives, do we really have the free-will?

Contrary to conventional wisdom, the conflict is not just between Fate and Free-Will, but has additional actors in the drama called life.

Existence has two aspects – the Universal (Samashti) and the Individual (Vyashti). Like the Individual will, there is also the Cosmic-will. Like the Individual efforts, there are also the Collective efforts.

Free Will: Each individual is endowed with an Intellect (Buddhi). Free-will is what is decided by Intellect. Therefore, whatever an individual analyses, discriminates and decides is with/through this faculty. 

All other beings are either duty-bound (Celestials) or instinct-bound (Animals). Humans alone are intellect-bound (hence the mother of all Mantras, the Gayatri Mantra, is a hymn in praise of/ in supplication to Sun God to illumine Intellect).

Cosmic-will: Cosmic-will is what is decided by a higher force (Daivam) – it is one of the five factors which influence the results of every action. Cosmic-will may help (called grace) or hinder (called destiny) our secular and spiritual pursuits.

Cosmic-will is, however, very transparent – it is codified in Law of Dharma. Hence, a seeker need not remain clueless to understand if he has the free-will to decide and act, and whether his actions will be in line with, or contrary to Cosmic-will.

Individual Efforts: It means the actions performed to attain something, to reach another place, to modify something or to purify something. It also refers to the energy spent in exercising our skill (Kriya Shakti), will (Iccha Shakti) and knowledge (Jnana Shakti) – their presence or absence helps or hampers our endeavors and evolution. It also concerns the attitude (selfish or otherwise) with which an action is performed.

Collective Efforts: Many egoistic ones are under the notion that success in their endeavors is only due to their efforts. They arrogantly or ignorantly dismiss the contribution of countless people/ forces (their family, organizations, society, environment …), the collective efforts, in their success story.

An acclamation we received or even a dish we relished is due to the efforts of innumerable people over a period of time. Individual efforts pale into insignificance if the magnitude of collective efforts that go into every success story is given its due and weightage.

In a way, the foundation for collective efforts is laid by individuals through good and bad karma accumulated in the past. They manifest as helpful/ harmful objects, caring/ cantankerous people, and hospitable/ hostile environment.

How does Cosmic-will overrun free will?

World and life being God’s creation, Its writ and will alone reign supreme. However, each individual is also God’s creation. Therefore, God’s writ and will also manifests/ acts through the individual.

Intellect is the medium for Cosmic-will as well. It is the reason why/ when a calamity is imminent, the judgment is destroyed first (Vinaash Kaale, Vipareetha Buddhi). When Intellect gets blunted/ clouded, it is no longer sharp enough to dissect or clear enough to discern what is good or bad.

Since Intellect is inactive, the Psychological mind (Manas) impels us to run after what is pleasant (and not necessarily what is good), or the Emotional mind (Chitta) which compels us to act in a convenient way (and not necessarily the appropriate way). The individual then ends up in a disastrous situation. 

How do Collective efforts outrun individual efforts?

The Collective-efforts refer to the development in the ‘field (Adhistanam)’ of action. It may run parallel or contrary to the individual efforts.

For example, we may toil hard on our farm, but the rains may play truant, or the government’s policies/ actions (collective efforts) may deprive us of our rightful share. 

We may do great things with a noble intent to alleviate the hardship of disadvantaged people in our society. But disgruntled Politicians may sabotage all the grandiose plans of ours. 

We may work sincerely to further the progress of the organization we work for. 

The results, however, may not be as rewarding because insecure bosses and jealous peers may throw many a spanner in the works.

If what we achieve is due to Cosmic-will/ collective-efforts, then what happens of free-will/ individual efforts?

The answer is best expressed in a mathematical form:

Individual Will/ Efforts + Collective Will/Efforts = Fate (actual happening)!

When the Cosmic-will runs parallel to individual efforts, the individual has a success story. Wind-fall, which means a result much higher than what was expected, is due to this reason. 

When the Collective will/ efforts run contrary, they reign supreme. We then come a cropper with a question and exclamation, ‘what went wrong’?!

Most of the times, however, it is not pure black and white, but has innumerable shades of grey. In such cases, the individual achieves the wished-for object, or wished-for quantum with much hardship.

Cosmic-will determines what is destined to happen;

Collective efforts decide how that happens!

Free will determines what is done to modify/ mollify it;

Individual efforts decide how that happens!!

It is the Universal will which makes us Prisoners of Past, helpless and hapless;

It is the individual Efforts (Prayatna)/ Free-Will (Paurush) which makes us Architects of Future, fortunate and formidable!!!

The net result is called Fate/Destiny.

It is interesting to note that as authors of (past) karmic actions, it is we who had laid the foundation for Collective efforts. It is also interesting to note that as authors of (present) righteous efforts, we lay the foundation for Cosmic-will.

With Free-will, we can counteract/ soften the Universal will, as the level and intensity of both determine the final outcome.

Why shouldn’t we allow Success to go to ‘head’, nor failure to ‘heart’?

A wise man is one who assumes that his effort was the proverbial last straw that broke the camel’s back (Cf. Yoga Vashishta: ‘like a crow sitting on a ripe coconut just when it is ready to fall – it is purely coincidental’)!

Thus, when we meet with success, we should have the humility to accept that the Universal will ran parallel to ours and circumstances were more amenable to make our efforts bear fruit. It is sheer folly to get excited and allow the success to go to our ‘head’.

If we fail, it would be equally foolish to feel discouraged or devastated and allow the failure of our attempt to go to our ‘heart’. Instead, we should have the equanimity to accept the infallibility of Superior will. We should develop determination to make a better attempt next time.

In either case, what is important is not whether we over-powered Universal will or not. What matters is that, irrespective of whether it is a success or failure, we should learn from the accompanying experience. Each experience has a lesson or two to teach – how to or how not to act/react in same/similar situations.

The best action, however, is that, having exercised free-will and the corresponding efforts (Prayatna), we should accept the outcome (both positive as well as negative) as a gift of God (Prasada Buddhi). This indeed is Equanimity (Samachittatvam Yoga Uchyatete)^BG.

Such attitude/ actions alone help to keep the Wheel of Creation, a divine intent, in eternal motion.

God does not punish/ reward anyone for wrong/ right decision/action on-the-spot. When the decision/ action is wrong, God ‘allows’ the Intellect to go astray at the opportune moment and thereby the individual meets with his own destruction.

When the decision/ action is good, an individual with indomitable spirit is ‘rewarded’ by God through Its Grace (Anugraha). Sooner or later, the individual has a glorious future.

Thus,

· He wills, therefore, I exert;

I exert, therefore, He blesses.

· A successful event may be due to individual will (and collective efforts).

However, a successful life is always due to the sum total of individual efforts (and divine blessings).

5.3 Sorrows and Sufferings - Can we ever find release from them?

Sorrows and sufferings are part and parcel of everybody’s everyday life. There is none who has endured them willingly nor has anyone escaped them wittingly.

Nobody wishfully invites sufferings either. The more we wish to escape, the more vigorous/ virulent the suffering becomes. It is as if fate has ordained/ orchestrated our sufferings.

Is everyone ordained to suffer?

Actually suffering is universal, though everyone tried by adversity is inclined to claim pre-eminence in sorrow. This is because things felt (being mental) are more intense than things heard or seen (being physical only).

From the lowliest (plants) to the highest (Celestials), from the meekest (beggar) to the mightiest (Kings), from the least-evolved (microbe) to the most-evolved (humans), everything/ everyone suffers.

It is utter folly to believe that some never suffer. Even the most powerful people experience misery (war, old age, burden of administration, fear of death, bereavements, pain of injury/ separation…).

It is also sheer foolishness to assume that a few in this world are always happy. It is true that all in the world are sometimes happy, but there is none in the world who is always happy. 

Misery is felt as joy many times because of fantasy. (An officer slogging out at the office, though suffers, yet imagines all the joys that he will have when he makes a career break-through!).

Why is suffering inseparable and indispensable aspect of life?

Suffering is to convey to us that we cannot, nor should we, expect to find permanent peace/ happiness in this world/life.

Suffering is to make us evolve emotionally. We are then able to face the torrents and turmoils of life with balanced disposition.

Suffering helps us to ‘measure’ our spiritual progress. Unlike a journey in the physical plane, a Spiritual ‘journey’ does not involve Space/ Time; hence, there are no conventional modes for a seeker to ‘measure’ his progress. Suffering is a unique/ universal ‘sign-post’ that indicates:

How much we have purified ourselves (from the amount of suffering)

How much we have evolved spiritually (from the attitude to suffering).

By feeling attached to them or by attaching undue importance to them we suffer. 

Suffering is to make us turn away from this world of transience and turn towards an existence of eternity.

If happiness be the norm, then individuals will stay tuned/ glued to lower order (worldly) happiness and never look/ strive for higher order (transcendent) peace – a peace, from where there is no return.

How do the wise ones deal with suffering?

Actually world is bad for Ajnanis, but then they run after it. It is because they chase changing fortunes or deceptive mirages and consequently suffer.

It is good for Jnanis for it raises them higher and higher to the divine stature. Wise ones understand that suffering, like pain, is only an outward sign of an underlying malaise (karma, at the perceptible level, and delusion, at the causal level). 

Hence, they work on the cause, and not its worrisome consequences.They face suffering as it comes and what it brings. World and sufferings are indeed blessings in disguise for them.

The attitude of every faithful is reflected in the statement of Kunti, who, despite being the mother of 5 valiant/divine children and a close relative of Lord Krishna, had to undergo untold/ unending agonies.

At the end of the tragic episodes, she implores Krishna, “Lord, let more and more misery befall us (Vipadah Santu nah Shathvathah)!”

Obviously, she was referring to the fact that only because of the misfortunes, they had the fortune of beholding the Lord in their midst!

Also, an enlightened person considers the earth as a Karma Bhoomi – a place where Karmas are redeemed. He does not desire/ deem it as a heaven/ haven of enjoyment (Bhoga Bhoomi) which would otherwise consume his accumulated Punya.

Instead, he prefers to exhaust his bad Karmas through sorrows and sufferings, privation and deprivations. This is a sure and faster way to reach God.

Can we find release from sufferings?

The long arm of fate, it is said, can’t be stalled with a mere wish or meager will. We need to counter its effect with understanding, efforts and attitude.

Only a naïve person would assume/ expect that his day/ life would be free of sufferings.

A sensible person would expect a past issue/ memory, which was presumed buried-for-good, to rear its head anytime. 

He would expect a present condition/ relationship to turn sour/ sickening anytime.

He would expect a new issue/ sorrow to throw him off-balance anytime.

Many times it is not so much the suffering that is the problem as is our unpreparedness. When we are immersed in pleasant happenings, we feel that happy days are here forever. 

We never imagine of a day when the wheels-of-fortune would turn a full/ half circle and catch us scurrying for cover. And the feeling that reigns supreme in our mind then is: ‘Why me’ and ‘Why only me’? 

(Cf. Murphy’s Law: If a thing can go wrong, it will go wrong)! This is not to make us cynical or withdrawn, but to make us prepared for every eventuality and emergency.

Hence, afflictions (for example, stub-born partners, snobbish in-laws after marriage) have to be anticipated. 

Sorrows have to be pre-empted (for example, control of sugar/ sweet in-take much before diabetes strikes, especially if one is genetically predisposed to it).

Suffering is to be alleviated through consulting/ counselling (for example, seeking Specialists help/ sufferers’ web community/ counsel of a senior/ mentor to tackle a much-expected-but-missed promotion). 

In fact, almost all sorrows are not new to mankind, or peculiar to an individual, nor do their solutions need rocket-science.

Managing sufferings:

We suffer on account of ignorance of Universal Law/ Truth. 

The Truth manifests in 3 levels or layers and they form the basis of our sufferings: World (Adhibhautika), ‘I’ (Adhyatmika) and Cosmic (Adidaivika).

We never have complete understanding of these 3 layers of existence and consequently suffer. 

Suffering during life-time and Death at the end of it are gentle reminders for every moment or instance of ignorance of this Truth.

How Adhibhautika causes Suffering: Not knowing the way nature operates, we divorce ourselves from natural life-styles (junk-food/ sedentary life/ city-life) or indiscriminately destroy the natural order of things (deforestation, wild-life extinction). 

In every stage and step of life, we live not in harmony with nature or natural order of things.

How to overcome Suffering due to Adhibhautika: When we are friendly with anyone or anything, it reciprocates friendship – that is Law. 

When we understand Law, it is helpful; when we don’t, it works against us (e.g. Traffic rules). 

When we conform to the natural order of things, when we live in harmony with nature, they cease to give us problems. They cause minimal suffering.

Refusing to accept reality never helps; but confronting it works wonders.

How Adhyatmika causes suffering: The type, frequency and intensity of suffering by each individual vary! 

What differs/ aggravates is the extent/ depth of cognition and the assertion/ aggression of Ego.

A coconut tree suffers as much as a human due to rain/ storm/ sun/ insects (natural calamities), axing/ deforestation (man-made calamities). 

Yet, it does not cognize its ‘suffering’ because its Ego is dormant; hence, whether it ‘sees’ a friend (farmer) or a foe (wood-cutter), it is indifferent.

Due to this, the tree is able to take ‘suffering’ in its stride. A coconut tree does not cognize suffering – It may experience it, but cannot express it.

An animal may cognize suffering. Hence, it is able to experience it but may not be able to express it.

A human being fully cognizes suffering – he alone is able to experience it as well as express it. It is the Ego which cognizes suffering.

Also, Ego successfully manages to shift the cause of the misery onto God.

It makes the sufferer believe that it is due to God’s wrath we suffer, making Him responsible for our struggles.

It also makes people around itself to suffer. It is like a dictator who punishes innocent lives for a tragedy in his long-past personal life.

How to overcome the Suffering due to Adhyatmika: Most of us are over-sensitive to suffering. Even a small wound can be a source of great mental trauma.

Overcoming suffering is essentially raising our tolerance level to suffering – higher the tolerance, less is the cognition of agony.

We also need to prepare/ cultivate our mind with Equanimity.

Asking, ‘Why, me?’ does not help to alleviate the suffering.

Nor is asking ‘Why not me?’ makes the problem disappear into nothingness.

However, the latter converts the catastrophe into philosophy. When we develop this maturity, our ability to handle an issue multiplies manifold.

We cannot change our suffering as it is out of our control; but surely we can change our Attitude to suffering, as it is in our hands.

No suffering lasts a life-time; hence, facing them with ample fortitude and challenging them with right attitude works wonders.

How Adidaivika causes suffering: Creation is a co-operative Effort between Individuals and Creator. What God produces through Nature, the food (Annam), Jeevas consume. Similarly what Jeevas produce through their Actions (Thoughts, Speech, Deeds), the Creator consumes.

Just as we expect the food we consume to be pure, so also our actions, which are food for God should be pure.

Thus, we are the authors of our suffering – the causal factors are buried in history/ our Karmic past.

Acts committed or omitted over the past visit us as if demanding an explanation or commanding their expiation.

In fact, Jeeva takes on a body time and again only to experience the torments of any or many of its accumulated Vasanas. This is how divine design unfolds.

How to overcome the Suffering due to Adidaivika:

The number and frequency of sufferings of individuals may not vary much. What varies is the type and intensity.

We have no say over the type of suffering, as it is an outcome of our Prarabdha Karma. However, with every suffering, we exhaust our bad Vasanas.

As we exhaust bad Vasanas, we become purer. As we become purer, we move closer/ dearer to God.

(cf. Uddhav Gita: Lord Krishna to Uddhav, His dear friend of childhood days, before the latter bids adieu, ‘Such of those whom I want to take unto me, I take away their wealth and other possessions’).

God makes us poorer, so that we become purer.

Intensity of suffering can be attenuated and accelerated through Expiation/ Repentance/ Retribution (Prayschit) and Attitude.

Repentance: Feeling sorry for an injury/ injustice committed is the most elementary step in repentance. The sentiments should be expressed verbally or mentally.

Though it is an apparently uncomplicated exercise, yet, in reality, it needs tremendous courage to practice it. On repentance, we are not excused from the wrong-doing; nor are we excluded from future ones.

Laws of the land won’t forgive one who regrets. The affected/ associated individuals may or may not forgive one who relents.But God is pure compassion; hence, as soon as we express remorse, it is forgiven. 

The Karmic residues will not disappear on repentance, but their intensity and timing will be more bearable.

Continence (Vrat): It is a voluntary foregoing of comforts as a retribution for sinful acts. It is not the physical suffering (of deprivation) that is important but the mental attitude (of retribution) that makes a difference in the net-result.

Pilgrimmages (Punyathirth): Visiting holy places, most of them in remote locations, helps a sufferer in many ways. 

The pilgrim undergoes many hardships – it is like substituting an unknown (future) calamity with a known (present) hardship. 

It also helps a sufferer in diverting the attention from an existing/ potential problem with positive feelings.

Undoing our past is outside our ambit; but, atoning for our commissions and omissions works wonders.

Once we are at peace with these forces, the intensity of sufferings becomes bearable.

This is the reason behind the chanting of Peace Invocation (Shanthi Mantra) (cf: Brihadaranyaka Upanishad: ‘AUM Shanti, Shanthi, Shanthi’. Peace (Shanthi) uttered 3 times is for making peace with each of these three forces).

Is this Knowledge of suffering and Knowledge of happiness not sufficient enough – Why should I continue to experience them?

If someone makes two separate statements:

1. Truth alone triumphs (Satyam eva Jayate);

2. Sugar is Sweet

Almost all of us tend to believe in Statement 2. It is because we have experienced the truth behind Statement 2.

A statement becomes valid and meaningful to us, and also a way of life, only when we experience the truth behind it.

Until then, a statement or a declaration (even if it is from the highest authority – the Scriptures) remains mere Knowledge – i.e Indirect Knowledge (Paroksha Jnana).

When we realize the Truth embodied, enshrined, enjoined in this Knowledge through experience it becomes Direct Knowledge (Aparoksha Anubhuti).

Hence, it is turmoil and its triumph alone which completes our experience.

Thus,

· Suffering is an inevitable and inescapable aspect of life.

· It is true that in every suffering, God plays a Part (as the author of Law of Karma);

· But it is also true that in every sufferer, God plays the Partner.