Acharya Prashant explains that Vedanta is concerned with our suffering, which is an experience of the mind, not the body. He clarifies that while the body can be hurt, wounded, diseased, or aged, it never suffers. The body is an object in the field of suffering, but it is never the experiencer of suffering. The mind is the subject, the one that suffers. The mind can suffer when the body is in pain, but this is not a compulsion. The mind has a choice whether to suffer or to realize. Therefore, since Vedanta is concerned with suffering, it is concerned with the mind. A particular condition of the body can potentially cause suffering in the mind, but not necessarily. The mind interprets the body's state, such as healthy or diseased, and then decides to be satisfied or to suffer. This is a decision made by the mind, involving discretion or indiscretion. The aim of Vedanta is to bring discretion to the mind so that it does not suffer. The subject matter of Vedanta is the mind and its suffering, and Vedanta wants to put an end to this suffering. When the mind comes to an end, it goes beyond death. As long as the mind is alive, it exists in the realm of beginning and ending, which is time. Therefore, the mind lives in perpetual death, and its life is always in the shadow of death. When the mind comes to an end, death itself comes to an end. It is more accurate to say that the mind *is* suffering, rather than the mind suffers. The mind and suffering are one and the same. The very existence of the mind, as a product of imperfect and conditioned consciousness, is suffering. To end suffering, the life of the mind as we know it must be brought to an end. This ending of suffering is the mind's liberation into Brahman.