परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेवसर्वंविवेकिनः ||१५||
Pariṇāma tāpa saṃskāra duḥkhair guṇa vṛtti virodhāc ca duḥkham eva sarvaṃ vivekinaḥ II:15
“For the wise, everything is suffering because of the suffering that comes from change, pain, tendencies (saṃskāras), as well as the suffering of a mind that is constantly fluctuating due to the conflicting qualities of nature.”
There are two things that are being explained in this Sutra. On the one hand, Patanjali is outlining for us the different kinds of suffering that we can experience, which are increasingly subtle. They are:
1. Pariṇāma – Change – The suffering caused by the fact that everything changes and nothing ever lasts.
2. Tāpa – Pain – The direct suffering of physical pain.
3. Saṃskāra – Tendencies – The suffering of being at the whim of our habits and tendencies
4. Citta Vṛtti Virodha – Conflicting mental fluctuations – The suffering that comes from the inherent way in which a changing mind is always quarreling with itself.
Many of these types of suffering can be mitigated in life. We can cultivate an attitude of non-attachment and thus experience less disturbance when things change. We can regularly practice yoga āsanas in order to help reduce pain and discomfort in our body. We can do self-work in order to make sure that our habits and tendencies are less destructive or unconscious.
The controversial second part of the point that Patanjali is making here though is that, even if we do all of this, we are still at the best of the changing, quarreling, and conflicting nature of reality itself. This means that no matter what, even the most refined pleasure is still intermixed with some suffering.
I think whether we ultimately accept or reject the world (it could be arguing that Patanjali is taking a more “world-rejecting” point of view here, but it could also be argued that we don’t have to), this is something that is good to contemplate deeply on. All of the philosophies of India try to answer the question of how we can bring about an end to suffering. It may be desirable now to strive for worldly goals, such as righteousness, prosperity, and pleasure, but even these will prove to be limiting to us eventually. This is why we also have the concept of moksa, or liberation, our final freedom from even the subtlest forms of suffering.