There are three kinds of sufferings. I don't say about this economic problem or . . . that is also another suffering. But according to Vedic knowledge—or it is a fact—there are three kinds of sufferings. One kind of suffering belonging to the body and the mind. Now, suppose I am getting some headache. Now I am feeling very warm, I am feeling very cold, and so many bodily sufferings there are. Similarly, we have got sufferings of the mind. My mind is not well today. I have been . . . somebody has called me something, so I am suffering. Or I have lost something or some friend, so many things.
So sufferings of the body and mind, and then sufferings by the nature. Nature. This is called adhidaivika, which we have no control. In every suffering we have no control, especially . . . suppose there is heavy snowfall. The whole New York City is flooded with the snow, and we are all put into inconvenience. That's a sort of suffering. But you have no control. You cannot stop snow falling. You see? (laughs) If some, some, there is wind, cold wind, you cannot stop it. This is called adhidaivika suffering. And the suffering of the mind and suffering of the body is called adhyātmika. And there is other sufferings, adhibhautika, attack by other living being—my enemy, some animal or some worm, so many.
So these three kinds of sufferings are there always. Always. And . . . but we do not want all these sufferings. When this question comes . . . now here Arjuna is conscious that, "There is a fight, and it is my duty to fight with the enemy, but there is suffering because they are my kinsmen." So he's feeling that. So unless a human being is conscious and awakened to the fact that we are always in suffering but we do not want all these sufferings, this question, such a person is required to approach a spiritual master, when he is conscious. You see? So long he is animallike, that he does not know that he's always in suffering . . . he does not know, he does not care, or he does not want to make a solution. Here Arjuna is suffering, and he wants to make a solution, and therefore he accepts a spiritual master.
So when we are conscious of our sufferings, we are awakened to the suffering situation . . . suffering is there. Forgetfulness or ignorance of suffering is no meaning. Suffering is there. But when one is very serious to make a solution of his suffering, then a spiritual master required. Just like Arjuna requires now a spiritual master. Is it clear? Yes.
So that suffering is there. It does not require any education, simply thinking that, a slight thinking, that "I do not want all these suffering, but I am suffering. Why? Is there any solution? Is there . . .?" But there is solution. All these scriptures, all these Vedic knowledge, everything . . . and not only Vedic knowledge.
Now . . . oh, why you are going to school? Why you are going to college? Why you are taking scientific education? Why you are taking law education? Everything is meant for ending our sufferings. If there was no suffering, then nobody would have taken education. You see? But he thinks that "If I am educated, if I become a doctor or if I become a lawyer or if I become an engineer, I will be happy." Happy. That is the ultimate aim. "I will get a good job, government job. I'll be happy." So happiness is the end of every, I mean to say, pursuance.
So . . . but these mitigation of sufferings, they are temporary. Real suffering, real suffering is due to our this material existence, these three kinds of suffering. So when one is conscious about his sufferings and he wants to make a solution of this suffering, then there is necessary of a spiritual master.