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By subhash, on September 25th, 2011
सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥
sati mUle tadvipaako jaatyaayurbhogaaH
sati mUle=there being the root; tad=it (karmashaya); vipaa
=ripening; jaati=class; aayuH=span of life; bhogaaH=experiences
Taimni
“As long as the root is there it must ripen and result in lives of
different class, length and experience.”
As long as kleshas exist, samskaras in the karmashaya will continue
to ripen and bring about fruit in the form of future births. These
births will be governed by three characteristics – jati (class), aayu (span of
life), and bhoga (experiences – pleasant or unpleasant). ‘Jati’ will
determine the type of life one will have . For example, one could be
born in a poor slum area or in a posh, affluent family. Span of life
will determine the total number of experiences during the life. Death
during childhood, for example, will obviously result in few life
experiences. Under ‘bhoga’ we consider the nature of experiences -
pleasant or painful. The ‘bhoga’ does not necessarily depend upon
‘jati’ or ‘ayuH’. A person born into a very poor family could still
attain happiness and satisfaction in life.
… Continue reading »
By subhash, on July 21st, 2011
Sutra 2.12
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥
kleshamUlaH karmaashayo dRushtaadRushtajanmavedanIyaH
kleshamUlaH=rooted in kleshas; karmaashayo=reservoir of karmas; dRushta=seen, present; adRushta=unseen, future; janma=lives; vedanIyaH=to be experienced
Taimni
"The resevoir of Karmas which are rooted in Klesas brings all kinds of experiences in the present and future lives."
Kleshas are the underlying cause of the karmas we generate by our thoughts, desires and actions. We reap the results of the past karmas in the present life while generating new karmas which will bear fruit in this or a future life. All the actions and their results , in fact, all samskaras from this and previous lives are recorded in what Patanjali calls "karmashaya" – the reservoir of karmas.
… Continue reading »
By subhash, on July 7th, 2011
Sutra 2.11
ध्यानहेयास्तद्वृत्तयः॥११॥
dhyaanaheyaastadvRuttayaH
dhyaana=by meditation; heyaaH=(kleshas which are) to be avoided; tadvRuttayaH=their modifications
Taimni
" Their active modifications are to be suppressed by meditation".
Dhyana is given here as the means to reduce kleshas from an active to a passive state. The word ‘dhyana’ has a specific definition as given in the sutras (sutra 3.2). However, in the context of this sutra, it must be understood in a broader, more comprehensive sense. We have seen that kleshas can be attenuated by ‘kriya yoga’ – tapas, swadhyaya, Ishvara-pranidhana. The current sutra states that dhyana can help suppress the modifications produced by kleshas even further. In order to achieve that result, one must practice the three elements of kriya yoga with intense concentration of the mind. Of course, meditation as defined in sutra 3.2 must also be practiced.
… Continue reading »
By subhash, on June 23rd, 2011
Sutra 2.10
ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥
te pratiprasavaheyaaH sUkShmaaH
te=these; pratiprasava=return to original state; heyaaH=eliminated; sUkShmaaH=subtle
Taimni
"These, the subtle ones, can be reduced by resolving them backward into their origin."
The kleshas can exist in one of two states, active and potential. A person in a fit of anger is expressing the klesha of dvesha in an active state. Through the practice of yoga a person may acquire the ability to remain calm in difficult situations. Even at that time the kleshas remain in a dormant or potential state where, given the right trigger, the kleshas can again become active. Essentially there are three stages of dealing with the kleshas – attenuation (tanukarana), converting to inactive (prasupta) state, and finally burnt seeds.
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By subhash, on June 13th, 2011
Sutra 2.9
स्वरसवाही विदुषोऽपि तथारूढो भिनिवेशः॥९॥
svarasavaahii viduSho.pi tathaarUDho.bhiniveshaH
Svarasavaahii=sustained by its own force, flowing on automatically; viduSho.pi= even the learned (or wise); tathaa= in that way; rUDhaH=riding, dominating; abhiniveshaH = great fear of death, strong desire for life
Taimni
"Abhinivesha is strong desire for life which dominates even the learned (or the wise)."
There are two notable points in this sutra:
The first is that the strong desire for life is established even in the learned. One needs to understand the distinction between learned (vidhushaH) – one who is merely intellectually strong, and wise. A person becomes wise only when all the five kleshas have been completely eradicated. For a learned person who has a sharp intellect, on the other hand, the kleshas are still operative.
… Continue reading »
By subhash, on April 8th, 2011
Sutra 2.6
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥
dRugdarshanashaktyorekaatmatevaasmitaa
dRuk=power of consciousness; seer; Purusha; darshanashaktyoH=power of seeing; cognition; ekaatmata=identity; blending togetether; iv=as if; asmitaa=I-am-ness
Taimni
"Asmita is the identity of blending together, as it were, of the power of consciousness (Purusa) with the power of cognition (Buddhi). "
Asmita is the identification of consciousness with the vehicle through which the power of cognition is being expressed. Asmita literally means I-am-ness or awareness of Self-existence. When, however, it identifies with one of its vehicles, it is no more pure and is bound by the limitations of Avidya. The identification of consciousness with matter proceeds progressively from subtle to grosser elements. In that process, the veil of avidya gets thicker.
… Continue reading »
By subhash, on March 10th, 2011
Sutra 2.5
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥
anityaashuchiduHkhaanaatmasu nityashuchisukhaatmakhyaatiravidyaa
anitya=non-eternal; ashuchi=impure; duHkha=misery, pain; anaatmasu=non-Ataman; nitya=eternal; shuchi=pure; sukha=happiness; atma=self; khyaatiH=knowledge; avidyaa=ignorance
Taimni
"Avidya is taking the non-eternal, impure, evil and non-Atman to be eternal, pure, good and Atman respectively"
The main theme of this sutra is that the Atman in its purity is fully aware of its real nature. Progressive involvement with matter deprives it of this Self-knowledge increasingly; it is the lack of this self-awareness which is called Avidya. This Avidya is brought about by a transcendent power inherent in the Ultimate Reality called Maya. It is only through a process of evolution from the gross matter toward pure consciousness that the self can realize its true nature resulting in Kaivalya. Avidya does not refer to the lack of intellectual knowledge, but the lack of understanding of the essential nature of Self. The four attributes mentioned in this sutra are:
… Continue reading »
By subhash, on February 11th, 2011
Sutra 2.4
अविद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥
avidyaakShetramuttareShaM prasuptatanuvichChinnodaaraaNaam
avidyaa= ignorance; kShetram=field; uttareShaM=of the following ones; prasupta=dormant; tanu=attenuated; vichChinna=scattered; udaaraaNaam=expanded, fully operative
Taimni
"Avidya is the source of those that are mentioned after it, whether they be in the dormant, attenuated, alternating or expanded condition."
Avidya is the root-cause of the other four kleshas. Moreover, these kleshas are connected in a series of cause-effect relationship. There are four states in which these kleshas may exist:
… Continue reading »
By subhash, on February 9th, 2011
Sutra 2.3
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥
avidyaasmitaaraagadveShaabhiniveshaaH kleshaaH
avidya=ignorance; asmitaa=I-am-ness; raaga=attachment; dveSha=repulsion; abhiniveshaaH=fear of death; kleshaaH=afflictions
Taimni
"The lack of awareness of Reality, the sense of egoism or I-am-ness, attractions and repulsions towards objects and the strong desire for life are the great afflictions or causes of all miseries in life."
The philosophy of kleshas is the foundation of Patanjali’s yoga system. Purely academic philosophy (the kind practiced in the West) is intellectually sound but speculative and is not concerned with solving real problems of life. In the East, however, philosophy is meant to expound the real problems of human life and provide effective means for a solution.
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By subhash, on December 24th, 2010
Sutra 2.2
समाधिभावनार्थः क्लेशतनूकरणार्थश्च॥२॥
samaadhibhaavanaarthaH kleshatanUkaraNaarthashcha
samaadhi = meditative absorption; bhaavana = bringing about; arthaH = for the purpose of; klesha = afflictions; tanUkaraNa = weaken; arthah = for the purpose of; cha= and
Taimni
"(Kriyga Yoga) is practiced for attenuating kleshas and bringing about Samadhi"
The two results of practicing kriya yoga – attenuation of kleshas and attainment of Samadhi – can be considered initial and ultimate stages of yoga practice. However, these two are connected and complementary. When the kleshas are attenuated, it is easier to practice samadhi and reach the final goal of kaivalya.
… Continue reading »
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