Suffering (duhkha) is the separation (viyoga) of the knower and the known (jñā and jñeya) 1, or the seer and the seen (draṣṭṛ and dṛśya).
This perceived division is the basis of all psychological pain.
The search for happiness (sukha) is the attempt to reunite the two.
Suffering has nothing to do with our bank account, how full our belly is, our relationship status, whether people like us, or whether they agree with us.
Rather, it’s an inner experience of incompleteness that no amount of superficial remedies can fix.
We inwardly yearn to experience the wholeness of our being.
But something inside of us prevents it.
Therefore, we must stop blaming others and remedy the problem through our own efforts.
The arising of suffering (udaya of duḥkha) is egotism, attachment and aversion, and inertia (asmitā, rāgadveṣa, and abhiniveśa). 2
They’re three of the four afflictions (catuṣkleśa).
The first being ignorance (avidyā).
It’s the field (kṣetra) of the subsequent afflictions (uttara kleśas). 3
The Yoga Sūtras list attachment and aversion (rāga and dveśa) as separate afflictions (kleśas). 4
But Advaita Saāṃkhya considers them to be two sides of the same coin.
Hence, there are four afflictions.
Each of these four has its own abode (āśaya). 56
Nature (prakṛti) is the abode of ignorance.
Mind (sattva) is the abode of egotism.
Emotion (rajas) is the abode of attachment and aversion.
And physics (tamas) is the abode of inertia.
The cessation of suffering (nirodha of duḥkha) is the complete cessation (aśeṣa nirodha) of this triple ignorance (avidyā traya). 7
If one is wounded by a poisoned arrow, one removes it without delay.
Idly questioning the nature of the arrow beforehand wastes precious time. 8
Likewise, the afflictions must be removed as quickly as possible.
The path of cessation (nirodhamārga) is the repetition (abhyāsa) of discernment, non-attachment, and seeking liberation (viveka, vairāgya, and mumukṣutva). 9
They’re three of the four remedies (caturbheṣaja).
The first being wisdom (vidyā).
It’s the field (kṣetra) of the subsequent remedies (uttara bheṣajas).
Each of these four has its own abode (āśaya). 56
Spirit (puruṣa) is the abode of wisdom.
Existence (sat) is the abode of seeking liberation.
Bliss (ānanda) is the abode of non-attachment.
And consciousness (cit) is the abode of discernment.
A path (mārga) isn’t a belief system but rather a process of self-transformation.
In other words, it must be walked.
The term “abhyasa” means “repetition,” “repeated performance,” or “continued application.”
In this case, it’s the repetition of the discernment, non-attachment and seeking liberation.
These remedies (bheṣajas) cure the afflictions (kleśas) of egotism, attachment and aversion, and inertia (asmitā, rāgadveṣa, and abhiniveśa).
This is the essence of spiritual practice (sādhana).
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