हेयं दुःखमनागतम्॥१६॥
heyaM=to be avoided; duHkham=misery; anaagatam=not yet come (future);
Taimni
"The misery which is not yet come can and is to be avoided."
Can this misery which is inherent in human life (sutra 2.15) be avoided? An orthodox religious person may believe that all sorrows and suffering will get compensated in the life after death. They take suffering for granted and are thankful for the little pleasures in life but continue to bear the pain in life. They might just say "lead a good life now and hope for happiness after death". According to the yogis, death doesn’t solve your problem any more than night fall solves your financial problems.
Yogis claim that knowledge, bliss and Enlightenment can be attained here and now while still in this physical body. This is attained by following a definite scientific approach which has been verified by the experience of innumerable yogis, saints and sages through the ages.
Aranya
"Pain which is yet to come is to be discarded".
Past suffering cannot be avoided as it has already been experienced. Present suffering is currently in operation. Only the pain which has not yet been experienced is the source of trouble for the yogi who is as sensitive as the eye-ball. That pain alone is avoidable.
Bryant
"Suffering that has yet to manifest is to be avoided."
How can one give up suffering that has not yet come? By removing its cause – subject of the next sutra. Future suffering has its seeds in the present and the past. It is only through liberation that future suffering can be fully eliminated.
Discussion
On reading the sutra the question that comes to mind is – to eradicate something, I must know what I am eradicating. In this sutra, we are talking of avoiding pain that lies in the future. Since I haven’t seen the future, how do I know what I should be eliminating. If I don’t know what kind of duhkha lies ahead of me, how can I plan for its avoidance? To understand this, we need to look at the philosophy of Samkhya and yoga which is based on the concept of Satkaryavada (cause and effect). According to this philosophy, all effect is inherent in its cause. So, if we can identify the cause of all types of pain and suffering, we can take steps to eliminate that cause. Patanjali has already given us the concept of Avidya (ignorance) which is at the root of all the kleshas that cause suffering. So, our objective in eliminating future suffering would be to uproot Avidya.
I don’t know you personally but I know I will likely live to see the death of my parents. That pains me deeply but instead of suffering in the present I can enjoy having them still here and appreciate having them still. This sutra doesn’t imply that cause and effect can be avoided since we can not escape expiration of our bodies and the cycle of life on this planet. Avidya is not ignorance of the future. Vidya means knowledge or wisdom therefore avidya is the absence of the wisdom of foresight because that causes the truest form of suffering in the future which is regret. Not being present in the past or in the now or being absent from any moment you perceive it as permanent or life is permanent or the future is unknowable so I’ll act surprised when something I know will happen happens so I can excuse my behavior for it. That is being the not self and will cause you to suffer. “Avidya,” the sutra says, “is to mistake the impermanent for the eternal, the impure for the pure, sorrow for happiness, and the not-Self for the true Self.” Lead a good life now so you may live without regret which is bliss.
Dear Asraiya,
I apologize for the delayed response. I am truly grateful to you for your excellent insight into the cause of suffering and the meaning of avidya. I fully agree with your statement, “instead of suffering in the present I can enjoy having them still here and appreciate having them still”. You have stated the very essence of living in the present moment.
I would love to hear your thoughts on any of the other sutras that we have discussed on the blog.
Subhash
Thanks for the explanation. i agree totally that we have to uproot the avidya.
How do we do it, as Pathanjali has clearly mentioned practicing not by one but by 8 limbs that is ashtanga yogam a man can have peaceful life, right?
Is it that easy to follow and where can we find a system that will have step by step coaching in this fast phased life style.
in my humble opinion, it is only Vethathriyam that gives us the path with ashtanga limbs, takings us, step by step to vidya and ……explore your selves.
Thanks, Kamala, for your kind input. I am not familiar with the term “Vethathriyam”. Could you please let me know what it means and where it is explained? Thanks.