An often misunderstood concept in Indian philosophy is the idea of Duhkha. Literally, Duhk

     An often misunderstood concept in Indian philosophy is the
idea of Duhkha.  Literally, Duhkha means a "bad hole", as in the
center of a wheel.  If the center of the wheel is off kilter, it
causes disharmony and a rough, uncomfortable ride.  This state of
unrest and disturbance is a metaphor for phenomenal life.  
     All of phenomenal existence, i.e., all things with a beginning
and an end, whether material, sensory or psychological are in a
constant state of flux.  There is no rest for one who lives a
worldly existence, everything is in a state of chaos, everything is
Duhkha.  Another aspect of Duhkha is the sense of something missing
or incomplete with life.  This general sense of anxiety and
restlessness with life is intertwined with the other disharmonious
aspects of Duhkha, creating an endless chain that creates more
suffering, feeding the fire of discontent.  The Bhagavad Gita is
concerned with this state of reality and assures the individual
that they are not "...doomed to ignorance and bondage." (3:32)  In
fact, Duhkha is a necessary prerequisite for taking the path of
liberation.  If the common life was not inherently flawed, there
would be no incentive for searching for the divine.   
     By moving beyond a world centered viewpoint and becoming
detached from events, emotions and thoughts that arise, an
individual can liberate himself from Duhkha and enter a state of
bliss.  Because man identifies himself with the material aspect of
his existence, body/mind, rather than in his true nature, the
spirit, he views reality in the context of his ephemeral nature
rather than his eternal nature.  Duhkha is inherent in his
phenomenal aspects of existence, therefore experiencing Duhkha is
inevitable.   By moving from an ego, body/mind centered existence,
liberation from this self-inflicted suffering can be obtained. 
     Lord Krishna illustrates Duhkha and how to become liberated
from it:  "...he who restrains his senses with his mind and directs
his organs of action to work, with no feeling of attachment -- he,
O Arjuna, is indeed superior." (3:7)  By living a controlled,
disciplined life, a sincere person becomes detached from the excess
baggage that all activities bring with them.  This is not to say
that "bad" things will not happen to the liberated individual, his
past karma is unavoidable, regardless of his present state of
being.  It does mean that Duhkha will disappear for that
individual.  When something negative does happen to him, it will
not have a lasting effect on him, thus, it won't create more karma
with its potential for Duhkha.  The Gita describes this when it
says: "...perform your prescribed duties to His (Krishna's)
satisfaction, and in that way you will always remain unattached and
free from bondage." (3:9)  
     Reactions to activities, whether good or evil, create more
karma in a never ending circle that places the individual firmly
into the common world perspective where the mindset of Duhkha
abides.  For example, if an individual, while riding down the road
in his car, gets cut off by another driver who then yells some
obscenity at him, his reaction to the event is the key to his
suffering.  The undisciplined individual, imprisoned in his ego-
centered, I/me/mine mindset, might get angry and swear some
obscenity back at the person who offended him, possibly resulting
in a fight, injuries, imprisonment, or even death.  Thus, from this
one situation, the individual experienced disharmony and unrest for
both himself and others by his attachment to the event.  From this
attachment came negative actions (karma) that perpetuated itself in
an endless chain of misery.  In reality, no one is yelling
obscenities, or getting angry, there is only the obscenity and the
anger.  Thus, in the Gita it warns about emotional attachment: "The
love and hatred that senses feel for their objects are
inevitable...." says the Gita, "But let no one come under their
sway; for they are one's enemies." (3:34)
     The disciplined individual in the same situation would act
entirely different.  He might feel compassion for the other mans
ignorance and might try to understand why he acted so badly.  Or,
he might find it amusing that someone would cause themselves so
much unrest and disharmony by acting so rash and foolishly.  The
disciplined person may not even notice the event at all, thinking
it an ordinary occurrence and not even worth a moment of his
attention.  By being detached from the situation, and seeing the
"big picture," negative karma is not created and Duhkha is avoided
entirely. "Thus knowing oneself to be transcendental to material
senses, mind and intelligence, one should control the lower self by
higher self and thus - by spiritual strength - conquer the
insatiable enemy known as lust." (3:43)  
     Feelings, desires, thoughts and sensations have no energy in
themselves.  They are only secondary characteristics of reality
(Prakriti).  Primarily, they are what they are and nothing more. 
Therefore, the individual who understands this "...holds himself
unattached, perceiving that it is the gunas that are occupied with
the gunas." (3:28)  The enlightened man is unaffected by actions
because he allows them to act out in accordance with their own
nature.  Although trapped in material reality, he no longer
associates with activities of material existence, they are like
flies that buzz around him.  Instead of getting angry and exerting
wasted energy in swatting the flies, the enlightened man accepts
their nature and allows them to run their course.  The ignorant
man, not understanding the natural process, forms attachments to
the activities, thinking himself to be in control of reality. 
Krishna describes this individual: "The bewildered spirit soul,
under the influence of the three modes of material nature, thinks
himself to be the doer of activities, which are in actuality
carried out by nature." (3:27)  Only by understanding the nature of
reality and basing a spiritual practice on accepting reality as it
is, can an individual cease experiencing Duhkha.  




             THE CONCEPT OF DUHKHA IN THE BHAGAVAD
GITA




                               by

                           Gary L. Ray








                      Religious Studies 506
                       Religions of India
                   San Diego State University