Yoga Sutra Study

YSP Study Group – sutra 2.14

subhash — Mon, 30 Jan 2012 19:29:17 +0000

ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥

te hlaadaparitaapaphalaaH puNyaapuNyahetutvaat

te=they; hlaada=joy; paritaapa=sorrow; phalaaH=fruit; puNya=merrit; apuNya=demerit, sin; hetutvaat=being caused by, on account of

Taimni

" They have joy or sorrow for their fruit according as their cause is virtue or vice."

Pleasurable or painful experiences are based on whether the thoughts, feelings or actions that produce them were "virtuous" or "vicious". This is the basis law of karma. Virtuous deeds are those that follow the univeral Moral Code.

Aranya

" Because of virtue and vice these (birth, span and experience) produce pleasurable and painful experiences."

The causes of misery are the five kleshas – avidya, asmita, raga, dvesha, and abhinivesha. Actions which are opposed to them or weaken them are "virtuous" and those that support them are "vicious". So, the results of karma produce happiness if caused by virtue and misery if caused by vice.

Bryant

"These (the type of birth, span of life, and life experience) bear the fruits of pleasure and pain, as a result of (the performance of) virtue and vice"

Vice, apunya, produces a short life which is stressful (paritapa) and gives painful experiences. Virtue, punya, produces good karma resulting in pleasurable (hlada) experiences. As given in sutra 2.3, kleshas of ego and ignorance are the root cause of all suffering. Those who are jivanamuktas (enlightened), experience only the pleasure and pain based on karma that has already started to fructify (prarabdha karma). However, they do not produce fresh karma.

Discussion

This sutra is pretty much a restatement of what Patanjali has already mentioned in the previous two sutras with regard to karma and how they impact the life span, species and life experiences.

YSP Study Group – Sutra 2.13

subhash — Mon, 26 Sep 2011 00:49:41 +0000

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.

Aranya

“As long as klesha remains at the root, karmashaya produces three
consequences in the form of birth, span of life and experience”

As long as klesha is there it is capable of producing consequences.
It does not produce result when klesha is removed or reduced to a burnt
state through knowledge.

After some discussion, Vyasa (and Aranya) conclude that:

One karmashaya is not responsible for many births
One karma cannot produce multiple births
Many karmas do not produce many births
Many karmas go to bring about one birth
Karmashaya responsible for a birth also determines its span of
life and experiences of pleasure and pain
Karmashaya is Eka-bhavika, i.e., accumulated in one life
Karmashaya that is operative in the same life does not produce
another life but works in the same life as experience and/or life span
The three results in every life have produced latencies called
Vasana, which are eternal
Karmashayas are of two kinds – those that must mature (niyata
vipaka)and those that may not mature (aniyata vipaka)
Aniyata Vipaka karmashayas may take one of these three courses:
Karma may get nullified by a stronger karma of the opposite kind
A dominant karma may subdue a minor karma and may not fructify
in the next life.
The unfructified minor karma my bear fruit in a future
birth.

Bryant

“As long as the root [of the kleshas] exists, it fructifies as type
of birth, span of life, and life experience [of an individual]“

Karma can bear fruit only when the kleshas exist. Grains of rice can
germinate only when they are not burnt and the husk is not removed. At
the time of death, the karmashaya will determine the three fruits: type
of birth, life span and life experience – pain or pleasure. Karmashaya
contains impressions of deeds – samskaras – from countless previous
lives. At the time of death, the subtle body, which contains the
karmashaya, is transferred to the new body. Only the gross body is
destroyed on death. Most of the karmas will fructify in the next life.
However, some of the karmas that do not get fructified can have three
possible outcomes: they can be destroyed, they can merge with a
dominant karma, or can remain dormant for a long time. Dormant bad
karma can be destroyed by good karma. However, bad karma cannot destroy
good karma waiting to be fructified.

Pleasure and pain have a direct connection with the kleshas of
attachment (raga) and aversion (dvesha). Raga and dvesha
come from the ego and ego is the result of avidya (ignorance), as given
in sutra 2.3.

When knowledge arises, ignorance is destroyed so the kleshas are
deprived of their base and can no longer survive. Moreover, existing
karmas in the store of Sanchita karma are burnt.

A jivanamukta, a person who is enlightened while still alive, must
go through the Prarabdha Karma which is the karma doled out at the time
of birth. However, since as a result o enlightenment, the Sanchita Karma
is destroyed and no future birth can take place.

Discussion

In sutras 2.12-14, Patanjali has delineated one of the most
fundamental tenets of the Hindu philosophy – the theory of Karma and
Reincarnation. While growing up, our elders would always tell us that we should do
good deeds otherwise we might be born as animals or insects in the next
life. To me, this is one of those concepts which must be accepted on
“faith” only. I don’t believe that there is a way to establish its
veracity through ‘pratyaksha pramana’ (direct perception). It is only
through ‘agama’ (scriptural reference) or possibly through ‘anumana’
(inference) that one can explain these concepts.

Most commentators have explained the term “jati” as referring to a
future birth which could be any living being – human, animal, insect
etc. However, Taimni, in his commentary talks only about human birth
and about the type of life one could have – living in a slum
versus being born in a rich family, or being happy or unhappy etc. He
seems to have taken a limited view of the word “jati”.

It is interesting to note that in Chapter 1, the focus was on
removing the samskaras and their seeds through various stages of
meditation (sutras 17, 18, 42-51). There was no mention of kleshas in
the first chapter. In chapter 2, we are now introduced to the concept
of kleshas which are now being shown to be the root cause of the karmas
and the resulting samskaras.

YSP Study Group 7/23/11 – Sutra 2.12

subhash — Fri, 22 Jul 2011 02:22:22 +0000

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.

In the Vedanta context, karmashaya is identified with the term "karana sharira" (causal body), a subtle vehicle of consciousness which is the source of all causes which will bear fruit in this or a future life. According to the present sutra, kleshas are the main reason why there is a continuous generation of new karmas which get deposited in the karmashaya.

Aranya

""Karmasaya Or Latent Impression of Action Based On Afflictions, Becomes Active In This Life Or In A Life To Come."

Merit and demerit in samskaras arises from desire, greed, delusion and anger. They become operative in present or a future life. Of these, the impressions of good deeds gathered from repetition of mantras, for example, and done with a sense of detachment, fructify quickly. Similarly the impressions of bad actions performed through kleshas, anger or violence for example, also bear fruit immediately.

Samskaras may be either ‘sabija’ (with seed) or ‘nirbija’ (without seed). Sabija samskaras based on kleshas are called karmashaya. They are either virtuous or vicious. They bring about three consequences – birth, span or life and experience of pleasure or pain. Deeds performed with kleshas like Avidya produce afflictive latent impressions which bear fruit in this or a future life. Intensity of the impression determines the time of fruition. Vyasa gives the example of young Nandishvara who was transformed from human to a celestial form; and Nahusha, a ruler in heaven, was transformed from a divine form to a reptile on earth. Those in purgatory do not gather any such merit or demerit to be experienced in that life.

Bryant

"The stock of karams has the kleshas as its root. It is experienced in present or future lilves."

Vyasa, using a variant set of terms for kleshas, states that karmashaya is produced from kama, krodha, lobha and moha (desire, anger, greed and delusion). Desire and greed represent the klesha of attachment and aversion. Anger also stems from desire and delusion from the klesha of ignorance. Karmas, both good and bad, will produce their respective fruits. Examples of good karmas include performing austerities, chanting mantras, cultivating samadhi etc. Examples of bad karma include harmful activities done to others. Intense activities produce immediate results. Examples of Nandishvara and Nahusha, as mentioned above, represent immediate fructification.

All karmas, good or bad, bring fruit in this life or a future life. Karmas and their fruits have their roots in kleshas. Actions resulting from anger normally produce bad karma. In some instances, however, even anger can produce good karma. Example of Dhruva is cited as an illustration. Dhruva, who was only five, was denied the lap of his father by his stepmother. Out of anger, he performed intense austerities with his mind fixed on Vishnu. Vishnu, finally happy with the boy’s sadhana, gave him both material and spiritual boons.

It is worth noting that laws of karma apply only when the actions are performed out of ego, which is confounding the true purusha (self) with the mind and body. Bryant also gives a brief summary of Aranya’s analysis as given above.

Discussion

The concepts of karma and reincarnation are two of the fundamental tenets in the Hindu philosophy. Patanjali has only made reference to those aspects which are relevant to his discussion. It is a common belief that in addition to the next life after death, there is an intermediate stage where the subtle body is lodged before it finds a new body to inhabit. In ‘loose’ terms this intermediate stage is either ‘svarga’ (heaven) or ‘naraka’ (hell). The overall karma of the individual determines whether one goes to heaven or to hell. Having spent the prescribed time in heaven or hell one must return back to the form of a living being to exhaust further karmas. Aranya, in his commentary, has referred to it as ‘purgatory’.

In the Hindu scriptures, three types of karma are mentioned:

Sanchita Karma: This is the complete storehouse of all karma accumulated from all the previous lives.. It is like the total balance in our bank account.
Praarabdha Karma: This is a subset of the Sanchita Karma that is doled out to us to exhaust in the current life. It is like the amount of funds given to you for this life from your total bank balance.
Aagaami Karma: The karma that we earn during this lifetime which gets added to the Sanchita Karma.

In the present sutra, the emphasis is predominantly on the Agami Karma. Here, kleshas are mentioned as the root cause of the karmashaya (the bank balance) being filled with fresh karma. In sutra 2.4 we learned that Avidya (ignorance) is the mother of all kleshas that are listed after it – asmita (ego), raga (attachment), dvesha (animosity) and abhinivesha (fear of death). Thus it follows that samskaras that are a result of avidya, ego etc get accumulated in the karmashaya. Moreover, any samskaras that are created as a result of ‘prjna’ (discriminatory wisdom) do not add to the karmashaya (sutra 1.50).

YSP Study Group 6/25/11 – Sutra 2.11

subhash — Fri, 08 Jul 2011 01:25:51 +0000

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.

The kleshas must be reduced to a latent, passive state where even with a strong trigger, the kleshas will not come to the surface. Moreover, each klesha can assume multiple forms of expression and each one of these expressions must be tackled in order to eliminate the klesha.

Aranya

" Their Means Of Subsistence Or Their Gross States Are Avoidable By Meditation".

Gross manifestations of kleshas, based on asmita etc, are attenuated by kriya yoga. They are further reduced to an unproductive state by meditative insight on discriminative knowledge and then totally annihilated by dissolution of the mind. As gross dirt is first washed away from a piece of cloth and then finer impurities are removed by additional care and effort, similarly the subtle kleshas are to be removed through intense meditation.

Bryant

"The states of mind produced by these kleshas are eliminated by meditation".

Bryant’s commentary on this sutra, which is also based on Vyasa, is almost identical with that of Aranya given above.

Discussion

Based on the discussion so far in Chapter 2, we note that three stages are identified in dealing with the kleshas:

In the first stage, we use ‘kriya yoga’ – a combination of tapas, swadhyaya and Ishvara-pranidhana (sutras 2.1 and 2.2) – to attenuate the kleshas.
In the second stage, the vrittis produced by the kleshas are eliminated (turned into burned seeds) (sutra 2.11)
In the final stage, even the subtlest form of the kleshas are completely dissolved by dissolving the mind back into its origin (unmanifest Prakriti). (sutra 2.10).

Even though it might seem that sutras 2.10 and 2.11 are in reverse order, Patanjali has provided the end goal in sutra 2.10 and given the means to get there through this intermediate stage in sutra 2.11.

Let us try to look at a practical example. Let us say that we recognize the klesha of ‘dvesha’ resulting in frequent anger in us. This anger may be directed toward a person that we were involved with in an unpleasant situation. In order to take care of the gross form of this klesha and attenuate it, we need to resort to kriya yoga and practice tapas, swadhyaya and Ishvara-pranidhana. Having practiced kriya yoga, we might feel very calm and peaceful in most life situations. However, given a certain trigger, anger might once again erupt as the seeds hiding deep down in the subconscious may fructify. To convert these seeds into ‘burnt seeds’ and make them ineffective, we will need to practice intense meditation which will lead to discriminative wisdom resulting in burning the seeds. Of course, to dissolve the seeds completely, we will have to go through the final stages of samadhi and attain the state of Nirbija samadhi (kaivalya) which will lead to dissolution back to the original source. That is when the mind is completely dissolved leaving no traces of any klesha or vrittis thereof.

YSP Study Group 6/11/11 – sutra 2.10

subhash — Fri, 24 Jun 2011 01:56:51 +0000

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.

Pratiprasava literally means to go back to the original cause. In the case of kleshas, avidya (ignorance) is the root cause of the subsequent kleshas. To eliminate the lowest level of klesha, abhinivesha (fear of death), we need to go to the cause which are raga (likes) and dvesha (dislikes). From there we need to trace the cause back to ego and then back to avidya. In order to uproot kleshas altogether we need to eliminate avidya and reach the state of kaivalya.

As long as the seed remains, even though it may be in a potential (sushupta) state, it can still fructify given favorable triggers. To destroy the seeds completely, one needs to go through the various stages of samadhi (given in chapter 1) and attain the state of "kaivalya".

Aranya

"The subtle kleshas are forsaken (destroyed) by the cessation of productivity (i.e. disappearance) of the mind."

The word "pratiprasava", which is the opposite of "prasava" meaning production, means resolving into the cause. Subtle kleshas are those that have become like parched seeds due to discriminative knowledge. When the knowledge that "I am neither the body nor the mind" dawns, no order in the body or the senses can arise in the mind. When an insight into the true nature of Self is acquired, attachment to worldly objects becomes ineffective like a parched seed. However, the statement "I am not the body" still is a state of the mind and represents a vritti.

When the klesha has been reduced to this subtle form, it can be completely annihilated by the disappearance of the mind. This is achieved when the mind merges back to its constituent cause.

Bryant

"These kleshas are subtle; they are destroyed when (the mind) dissolves back into its original matrix."

When the mind has fulfilled its purpose of attaining "nirbija samadhi", then it dissolves back into prakriti. The mind at this point becomes redundant. The kleshas too dissolve along with the mind. Like burnt seeds, kleshas do not disappear as long as the mind is still active.

In the enlightened state, the samskara "I am not the body" is still a vritti in the mind and not too different from "I AM this body". The former, however, is "aklishta" (without pain) and the latter, "klishta" (painful). There is a remote possibility of even a burnt seed unexpectedly sprouting. Only when, on the death of the yogi after attaining nirbija-samadhi, the mind completely dissolves along with the klesha.

Discussion

Bryant, while discussing dissolution of the mind, seems to imply that one can attain nirbija samadhi only after death. It is not clear how he is making this assumption as it is not a part of Vyasa’s commentary. This is also against the notion of "Jivan-mukta", a state wherein one attains the state of nirbija samadhi while still living in the physical body.

Sutra 2.4 defines four stages of the kleshas: dormant, attenuated, alternating and active. Vyasa, in his commentary, has added another state which he calls "burnt seeds" (dagdha bija). The four states of kleshas can be attenuated by practicing "kriya yoga (tapas, svadhyaya, ishvara-pranidhana)" as mentioned in sutra 2.2. Once they are attenuated, they become subtle. In order to eliminate them completely, as per the present sutra, these subtle ones need to be dissolved back into their source.

The Samkhya philosophy talks about evolution from an unmanifest state of prakriti into its evolutes (five elements, five organs of action, five organs of perception, five senses, mind, intellect and ego). The process of dissolution involves going backwards into the corresponding causes. The kleshas can be eliminated when the mind is fully dissolved into its cause ‘asmita (ego)’. Even asmita has to finally dissolved into its cause which is ‘prakriti’. For this dissolution to happen, we need to go through the various stages of samadhi (vitarka, vichara, ananda and asmita), as given in sutra 1.17 and finally attain the state of nirbija samadhi which will lead to ‘kaivalya’.

The word ‘heya’ is a part of the fourfold system:

Heya: which is to be eliminated (suffering or duhkha)
Heya-hetu: cause of the pain
Heya-hana: process of eliminating the suffering
Hana-upaya: the means for the same

Various commentators talk about these three stages of dealing with the kleshas:

Attenuation (tanu-karana)
Burning the seeds (dagdha bija)
Dissolution (pralaya)

YSP Study Group 5/14/11 – Sutra 2.9

subhash — Mon, 13 Jun 2011 20:40:05 +0000

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.

The second point in the sutra is that this desire for life is ‘swarasavahi’ which means it is sustained by its own inherent force. As per sutra 2.4, Avidya is the root cause of all the kleshas including ‘abhinivesha’. Since avidya is beginning-less and everyone is born with an element of avidya, it implies that abhinivesha is a part of our inherent nature. Abhinivesha is merely the final manifestation of all the kleshas. Raga (attractions) and dvesha (repulsions) are the immediate cause of abhinivesha. Thus, stronger are the likes and dislikes, more prominently noticeable will be the desire for life or fear of death.

Aranya

"As in the ignorant, so in the learned the firmly established inborn fear of annihilation is the affliction called Abhinivesha"

Abhinivesha, the fifth of the five kleshas, arises out of loss or the threat of loss of the sense of identification of the body with the Self. This affliction is in the shape of fear, fear of death being the highest of fears. This klesha is a result of the ignorance (avidya) which is the root cause of all kleshas.

Vyasa makes a significant observation with respect to this sutra – fear of death which is common to all creatures can only be present if there is a past memory of such an experience. Vyasa says that death was experienced only in past lives which is carried in the present life as a samskara, and hence the sutra establishes the theory of reincarnation.

Bryant

"The tendency of clinging to life affects even the wise; it is an inherent tendency"

The previous two sutras indicated that raga and dvesha are caused by positive or negative memories of any experience. In the same manner, the klesha abhinivesha is a result of the past memory of death. Since death happened in a past life, this sutra establishes previous lives.

Even a new-born worm is afraid of death. This fear is not a result of the form of knowledge mentioned in sutra 1.7 – three forms of ‘pramana’ – direct knowledge, inference and testimony. This can only be explained by a latent impression (samskara) of a previous experience of death.

This klesha is found not just in ignorant people but even in people who are learned. The reference to learned here is not to the people who have attained samadhi but to those whose learning is based on pramana, as mentioned above.

Discussion

The word abhinivesha is a compound word derived from the root word ‘vish’ (to enter), preceded by the two prefixes ‘abhi’ and ‘ni’. The literal meaning of the word is ‘strong desire to hold on to something’. In the context of this sutra it represents a strong desire to cling to life with the extended meaning of ‘fear of death’. Essentially the word may mean any kind of fear. This klesha is a result of the previous two kleshas – raga (attraction) and dvesha (repulsion). Raga leads to the fear of losing something that we desire to hold on to, or the fear of not being able to get what we strongly desire. Dvesha leads to the fear of getting something that we truly dislike (disease, for example), or the fear of not being able to get rid of something that we dislike (again disease, for example). The ultimate fear, of course, is the fear of death.

The word ‘vidushaH’ is the genitive case of ‘vidvat’ or ‘vidvAn’ which literally means one who knows. There is some disparity in interpretation of this word among the commentators. Some have stated that it refers to one who has attained samadhi. Others believe that it only refers to one who has knowledge of the scriptures but has not realized the self yet. I tend to agree with the later view. If, indeed, a person has become knowledgeable as a result of samadhi, then there should be no more fear for that person.

YSP Study Group 3/19/11 – Sutras 2.6-8

subhash — Fri, 08 Apr 2011 21:26:09 +0000

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.

At the grossest level is the identification with the physical body where the consciousness has been already conditioned by the intervening subtler layers. This identification is reflected in our normal communication patterns. Even though we may know intellectually that our sense organs are simply acting as instruments for the ‘self’ , we still say ‘I see’ or ‘I hear’ etc giving the false indication that seeing and hearing are done by the self. One can view this identification in at least three different stages. In the first stage, we identify the simple act of ‘seeing’ or ‘walking’ with the self. In the second stage, there may be two ‘levels’ of identification. For example, when we say "I have a headache" it implies that some disturbance in the brain is ‘felt’ as pain when the sensation is carried by subtler layers which recognize feelings and sensations. In the third stage, we bring in external objects into this identification. For example, we say ‘my son’ or ‘my house’ where this self-identification is now extended to these objects.

When we begin to understand the concept of asmita, it is easier to recognize the identification at the physical level. However, when we get into subtler layers of intellect and ego, this recognition becomes much harder. Thoughts, opinions, prejudices etc are much harder to deal with from the point of view of ‘asmita’.

Through the practice of methods and techniques which are given in subsequent sutras, one can begin to transcend these various layers, from the physical to the more subtler ones, until one reaches the state of ‘samadhi’ when all identification is destroyed.

Aranya

“Asmita Is Tantamount To The Identification Of Purusa Or Pure Consciousness With Buddhi”

When the experiencer (purusha) and the experienced (prakriti) are united as an experience, it is called Asmita. When the real nature of the two is known, it leads to liberation and there is no experience. Their sameness is of the nature of cognition and implies absence of distinction between purusha and prakriti in the awareness. Experience of pleasure and pain arise from treating buddhi and purusha as identical. Identification of the organs of cognition, which provide the experience, with self is asmita – ‘I am possessed of the power of seeing" etc is an example of such identification.

Bryant

"Ego is to consider the nature of the seer and the nature of the instrumental power of seeing to be the same thing"

Buddhi, as the power of sight (darshana shakti), is the instrument that presents the sense objects and other vrittis to the purusha (seer). Asmita, is the misidentification of buddhi, the instrumental power of ‘darshana’, with the soul (purusha). Asmita, in this sense, is also known as ‘ego’ that is responsible for imagining the body and mind, which are mere instruments, to be the self.

In other words, the act of experience entails identifying the experiencer with what is being experienced. This is promoted by the ego or asmita which, due to ignorance, identifies the non-self (buddhi) with the self (purusha).

Ego and ignorance are to some extent the same; they are different only in degree. Ignorance involves a not-yet specified notion of I-ness – identifying the self with non-self. Asmita, on the other hand, involves a more complete identification of the purusha with buddhi and other attributes of prakriti. For example, identifying oneself with one’s spouse and kids is ignorance, but actually feeling their pain and happiness is asmita.

Asmita has been used in two different contexts in the sutras. In sutra 1.17, while defining ‘samprjnata samadhi’, it was used in the sense of pure I-am-ness, with no misidentification with prakriti. In the context of the present sutra, asmita involves misidentification of self with buddhi. In Samkhya, this asmita is also referred to as ‘ahamkara’ which plays a major role in determining whether the mind directs its attention to purusha or prakriti. Patanjali does not use the term ‘ahamkara’. However, it is mentioned in Bhagavad Gita, "the soul, due to ‘ahamkara’ thinks I am the doer of deeds which are actually being done by the gunas of prakriti" (chapter 3, shloke 27).

Discussion

I think that an understanding of how asmita (ego or ahamkara) plays a role in our day-to-day life is critical in developing effective stress management skills. I believe that stress happens when we misidentify the self with our thoughts, feelings, emotions, and opinions. I wrote a blog post some time ago on how the mind functions and how the ego gets involved in our day-to-day activities. Please read that post and provide your feedback.

Eckhart Tolle in his famous book "The Power of Now" also makes a similar claim when he says that ego is at the root of all suffering. He says that ego drags us into the past or the future as it doesn’t feel comfortable in the present moment. We can only feel peaceful and stress-free when we are in the present moment. The moment we step into the past or the future and try to dwell there, stress and unhappiness creeps in.

Sutra 2.7

सुखानुशयी रागः॥७॥
sukhaanushayI raagaH

sukha=pleasure/happiness; anushayI=accompanying; raagaH=attraction; liking

Taimni

" That attraction, which accompanies pleasure, is Raga"

Raga is the attraction towards any person or object that causes pleasure or happiness. Attraction in this manner happens because the soul in bondage, having lost its inner source of bliss (ananda), gropes for happiness in the external world. Any object that provides such an experience becomes dear to it.

Aranya

"Attachment is that modification which follows remembrance of pleasurea"

An experience of pleasure results in a latent impression which subsequently can lead to desire or craving for the same experience. In attachment, desire and senses are drawn involuntarily towards objects. When desire deepens into greed, the sense of right and wrong becomes neglected. By this the self gets linked up with the senses. The detached self, in this case, appears to be bound with the latent impressions of pleasure.

Bryant

"Attachment stems from experience of happiness"

Attachment is craving for pleasure by one who remembers past experience of pleasure. Ego is the root of attachment just as ignorance is the root of ego. Ignorance and ego cause the deluded mind to associate the self with the latent impressions of past experience of pleasure.

Sutra 2.8

दुःखानुशयी द्वेषः॥८॥
duHkhaanushayI dveshaH

duHkha=pain; anushayI=accompanying; dveshaH=repulsion

Taimni

" That repulsion which accompanies pain is Dvesa"

Dvesha is repulsion felt towards a person or object which is a source of unhappiness. Raga and dvesha go together – they are like the opposite sides of the same coin. Here are a few facts about raga and dvesha:

Raga and dvesha which bind us to external objects condition our life in such a way that we begin to think, feel and act according to these biases.

Raga and dvesha bind us down to the lower levels of consciousness where consciousness functions under the greatest limitations.

Dvesha binds us the same way as raga. We are tied to the person we hate even more than the person we love since it is more difficult to transmute the force of hatred. Vairagya is not just freedom from raga but equally from dvesha.

Raga and dvesha belong to the vehicles (elements of prakriti) but owing to avidya we associate us with them.

These are responsible for much of human misery

Aranya

"Aversion is that modification which results from misery"

Aversion is the feeling of opposition, propensity to hurt and anger towards misery or object producing misery, arising from recollection of misery experienced before. As in Raga, the latencies of misery are falsely attributed to the self and the inactive self is regarded as the doer.

Bryant

"Aversion stems from experiences of pain".

The comments are identical to those of Aranya.

Discussion

Raga and dvesha are mentioned quite frequently in Indian literature as the cause of suffering. In the Bhagavad Gita there is a often-quoted passage (shlokas 2.62-63), sometimes referred to as "the ladder of destruction" –

"Repeated focus on an object results in affection ‘sanga’. From affection results strong desire ‘kama’. If you are not able to satisfy the desire or kama you will end up with anger ‘krodha’. Increased anger results in increased ego and focus on the inner self ‘sammoha’. When this happens, past experience ‘smriti’ is forgotten and a person loses judgement ‘smriti vibramaha’. Lack of judgement results in destruction of wisdom ‘buddhi nashaha’ and finally the person is lost ‘pranashyati’." In the very next shloka (2.64) it talks about freeing oneself from raga and dvesha:

"But, moving amidst (unavoidable) sense objects with sense organs which are under control and which are free from likes (raga) and dislikes (dvesha), a man of self-control enjoys tranquility".

One question that often comes up is whether having a desire is bad. I believe that when we have a pleasurable experience, its memory in the future will result in a desire for a similar experience. However, it becomes a ‘raga’ (attachment) only when that desire becomes a craving and results in suffering if not fulfilled. If we can develop an attitude of indifference to the outcome of a desire, then having a desire is not bad.

I would love to receive your feedback below.

YSP Study Group 2/26/11 – Sutra 2.5

subhash — Fri, 11 Mar 2011 02:12:59 +0000

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:

Eternal: state of consciousness which is beyond the limitations of time and space
Pure: purity of consciousness which is unaffected by matter which imposes on it the limitation of the three gunas
Blissful: the state of Ananda which is inherent in Atma. Dukha (suffering) is a lack of this Ananda.

All these three attribute stem from not recognizing Atma as the pure self.

Aranya

"Avidya consists in regarding a transient object as everlasting, an impure object as pure, misery as happiness and the not-Self as Self"

To take the earth, the sky with the moon and the stars as permanent, or the heavenly beings as immortal is Avidya since all these are impermanent. The human body is impure because of its place of origin, its secretions, disintegration etc whereas regarding it as pure is Avidya. Comparing a woman to the moon or honey etc to praise its beauty is Avidya since both are impermanent. The false cognition of pain as pleasure is taken up in sutra 2.15 – "the discriminating person understands all worldly objects as sorrowful because they cause suffering… and also because of the contrary nature of the gunas. Considering one’s own body and mind as Purusha is avidya. Avidya is not simply lack of knowledge but in fact it represents wrong cognition. Normally there is more of wrong cognition compared to right cognition. However, when discriminative knowledge happens, right cognition dominates. Avidya is just a form of modification of the mind. Avidya is not a simple error like taking an oyster for silver, but is that wrong cognition which is opposed to liberation.

Bryant

"Ignorance is the notion that takes self, which is joyful, pure, and eternal, to be nonself, which is painful, unclean, and temporary."

Avidya is confounding the nature of the soul with that of the body. The body is painful (dukkha), unclean (ashuchi), and temporary (anitya), unlike the purusha which is joyful, clean and permanent. Vyasa contends that the body is unclean due to its location – in its embryonic form it is close to mother’s excrement etc; its origin is sperm and blood; and its excretions are discharges from various outlets of the body – urine, feces, mucus etc. However, to consider this body as pure and beautiful is "avidya". In the same vein, Buddha also advises his followers to consider the body and impure and obnoxious. The body, thus, should not be considered a suitable place to seek happiness if one is interested in attaining enlightenment.

The non-self (an-atman) mentioned in the sutra refers to not just the body or the mind, but also to animate accessories like spouse, animals etc or the inanimate objects like furniture or food.

In the Yoga and Samkhya tradition, the experience of liberated purusha is equated with absence of suffering rather than being blissful. In the Vedantic tradition, however, the soul is considered as pure and blissful. Bryant admits to having a vedantic slant in his translation and understanding of this sutra. Bryant goes on to make the argument that even Patanjali has subscribed to the vedantic (upanishadic) view of the soul that it is of the nature of bliss. On the other hand, since the state of Kaivalya is beyond the mind and thus cannot be expressed in words, it is generally considered only as pure consciousness without any content or attributes, including bliss.

The term ‘sukha’ (ananda) is used in the vedantic tradition as an inherent characteristic of the soul. In the Bhagavad Gita, the ananda (bliss) associated with the soul is described as ‘akshyam’ (imperishable), ‘atyantikam’ (infinite), ‘uttamam’ (the highest), and ‘ekantika’ (absolute). In the Upanishads, the bliss associated with the experience of purusha/soul is mentioned as being ‘immeasurably’ more pleasurable than anything attainable through association with prakriti (the world of matter).

The Sanskrit word ‘avidya’, because of the prefix ‘a’ literally means the ‘absence of vidya or knowledge’. However, Vyasa points out that avidya should not be taken to mean absence of knowledge but wrong knowledge – perception of reality which is the opposite of true knowledge. For example, the word ‘mitra’ in Sanskrit means a friend. But ‘amitra’ (a-mitra), with the prefix ‘a’, does not mean absence of a friend, but in fact may mean ‘an enemy’. Thus the kleshas do not represent just absence of the right knowledge, but in fact they imply the afflictions caused by wrong knowledge.

Vyasa seems to equate avidya with the vritti ‘viparyaya’ (wrong cognition – Sutra 1.8). However, it must be realized that avidya is at the root cause of all vrittis, including ‘pramana’ (right knowledge).

The most common example of avidya in the vedantic literature is that of mistaking a rope for a snake in dim light and being afraid of it. This ‘avidya’ is removed as soon as enough light is made available to clearly see the rope. In the same manner, ignorance is taking one thing for another. In yogic terms, it is mistaking the mind-body complex for the ‘purusha’. It is the light of ‘viveka’ (discrimination) that can remove this darkness/ignorance.

Discussion

In his translation of the sutra, Bryant has attached the attributes of ‘joyful’, ‘pure’ and ‘eternal’ to the ‘self’. He then defines avidya as taking the non-self with all the opposite attributes of ‘painful’, ‘unclean’ and ‘temporary’, as this self. In his defense, he makes the assertion that he likes this translation because of his vedantic slant where the pure self is depicted as being full of ‘bliss’ (ananda). It is worth noting that in translations by other authors that we have seen, there is no effort to identify the ‘self’ as having any attributes. Instead, the other translators define avidya as taking the non-self as self, impure as pure etc.

If we take a closer look at the sutra and understand it from the grammar point of view, it is easy to see why Bryant’s translation is in error. The first part of the sutra ‘anityaashuchiduHkhaanaatmasu’ has the ending ‘atmasu’ which is the plural for ‘atman’ in the seventh case. That means all the four should be taken together and equated one-by-one with the corresponding opposites of ‘eternal’ etc. If we were to take Bryant’s translation of ‘atma’ being a singular noun, the word ending would be ‘atmani’. It is, therefore, clear that in order to uphold his vedantic slant, Bryant has ignored the true meaning of the sutra.

The other major point that we discussed was the fact that Vyasa, in his commentary, declares the human body to be impure and unclean because of its contents etc. Patanjali, in sutra 2.40 goes on to say that "when established in ‘shaucha’ (cleanliness), one develops disgust for one’s own body and a distaste for contact with others’". I have reflected on the sutra 2.40 in the past and have never been able to understand why and how one can develop disgust for one’s own body. The word ‘disgust’ to me implies that it is a label that is based on identification with the ego. The whole point of the yoga practice is to transcend the ego so we can recognize our true self. If we cling to this ego by declaring the body to be unclean and impure, how is it possible to ever transcend that ego? So, as far as my understanding of the notion of the body being ‘unclean’ is concerned, I still have more work to do to truly understand this concept as put forth by Patanjali and Vyasa.

During our discussion, we were reminded of this very popular shloka which is recited at the beginning of every ‘pooja’ –

"Apavitra Pavitrova Sarvavastham Gathopiva Yasmareth Pundarikaksham Sabahaybhyanthara Suchihi"

"Whether impure or pure, under all conditions, whoever remembers the Lord, becomes purified inwardly and outwardly."

Thus we see that in the Bhakti tradition, the body, irrespective of whether it is pure or impure, is considered as a temple which is used in the service of God.

YSP Study Group 1/22/11 – Sutra 2.4

subhash — Fri, 11 Feb 2011 16:47:06 +0000

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:

Dormant: Klesha is present in a latent, potential form and cannot find expression for lack of proper conditions.
Attenuated: Klesha is feeble and inactive. However, it can become active given appropriate stimulus.
Alternating: Two opposing tendencies dominate each other alternately. For example, the feelings of attraction and repulsion between two lovers may alternate, though both are based on attachment.
Expanded: Klesha is fully operative

Only in the case of advanced yogis, kleshas are present in the dormant form. For others they are present in one of the other three states.

Aranya

"Avidya is the breeding ground for the others following it whether they be dormant, attenuated, interrupted or active."

The four forms of klesha are:

Dormant: klesha is in the form of a germ or latent power. It can awaken with appropriate stimulus.
Attenuated: klesha has been thinned by kriya-yoga (sutra 2.1)
Interrupted: klesha has been suppressed by other kleshas
Active: Fully operational; at the time of anger, aversion is active and attachment is hidden.

A dormant klesha is somewhat similar to a parched seed. However, a dormant klesha can "wake up" given the appropriate stimulus, whereas a parched up speed cannot bear fruit. So, Vyasa calls this state of ‘parched seed’ as the fifth state of the kleshas.

When the klesha becomes like a parched seed, the yogin becomes a ‘jivan-mukta’ (liberated though alive). For such a yogin, the present life would be the last one and he will not be born again.

Bryant

"Ignorance is the breeding ground of the other kleshas, whether they are in dormant, weak, intermittent, or fully activated state."

Avidya is the foundation for the other kleshas, the field (kshetra) in which they grow, and hence the cause of ‘samsara’ (the cycle of birth and death). When ignorance is dispelled, the other kleshas also disappear.

The four states are:

Dormant: only kleshas other than ignorance can be in the dormant state. Avidya, being the breeding ground for the others, cannot be in the dormant state. A dormant klesha can germinate when a suitable trigger is present.
Weak: When one can develop a state opposite of the active klesha, it becomes weak. Practice of kriya yoga helps in thinning the active klesha.
Interrupted: in this state, kleshas appear and disappear. When klesha of attachment is present, aversion is absent at the time. It can reappear at another time but not at the same time as attachment. For example, when Chaitra (name of a person) is attracted to one woman at a given time, his attraction for other women is in a latent state (either dormant or thinned) which can manifest at a later time.
Active: in this state, kleshas actually exert influence on the mind at a given time

Burnt seed: kleshas can be burnt and made ineffective by practicing the deepest state of meditation

Discussion

It is not clear to me why Vyasa decided to ‘invent’ yet another state, in addition to the four given by Patanjali. In my view, this is redundant due to the following:

Sutra 2.2 talks about ‘tanukarana’ or thinnig/weakening of the kleshas using kriya yoga. Weakening of klesha cannot be implied to mean eliminating them by burning their seeds.
Patanjali is giving the states of those kleshas which find their cause in Avidya. Vyasa talks of attaining the state of a ‘jivan-mukta’ (liberation while still living) by burning the seeds of kleshas. The state of liberation has been identified as ‘kaivalaya’ in the yoga sutras. This state can only be attained when Avidya has been eradicated. So, again I see no point in bringing in another state which can never be attained as long as avidya is present.
To arrive at the state of ‘kaivalya’ (final liberation/freedom), Patanjali has mentioned ‘nirbeeja samadhi’ (seedless samadhi). So, how can the state of ‘burned seed’ help one to get to ‘kaivalya’ when as per Patanjali one needs to go into ‘seedless samadhi’?

I would love to hear your thoughts on Vyasa’s introduction of ‘burned seeds’ as the fifth state of klesha.

YSP Study Group 1/8/11 – Sutra 2.3

subhash — Wed, 09 Feb 2011 20:55:05 +0000

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.

To understand the deeper significance of human problems, one has to look at the vastness of space and time in which we are situated. The solar system that we belong to is a part of over 100,000 galaxies. Each of these galaxies has one billion stars. Even on this earth which is infinitesimally small compared to the galaxies, man occupies an insignificant position.

If we go down to the infinitesimal level, all matter consists of electrons and protons and even smaller particles, each representing an expression of locked up energy. At this level matter and energy are indistinguishable.

In terms of time also, human existence is nothing but a small spec in the vast expanse of time, both past and future, of which we are barely aware of an insignificant portion. It is unfortunate that man is not aware of this illusory nature of life and he does not take note of this existence in the midst of the vastness of space and time.

Philosophy of kleshas deals with these harsh realities of life. It provides an analysis of the fundamental cause of human suffering and provides a way to alleviate this suffering. This analysis is based on the scientific and philosophical studies made by the rishis (sages) of the past who were able to dive deep into their deepest levels of consciousness, beyond mind and intellect. Thus they were able to arrive at not only the cause of human suffering but also gave the remedy for this suffering. This is given to us in the form of the philosophy of the kleshas which is the topic for the next few sutras.

Aranya

"Misapprehension about the real nature of things, egoism, attachment, aversion, and fear of death are the five afflictions."

The common feature of all kleshas is erroneous cognition which is the source of pain. It is caused by the Gunas which set in motion the changes that take place from the unmanifest (prakriti) to all the manifest elements – intellect, ego, mind etc.

Bryant

"The impediments [to samadhi] are nescience, ego, desire, aversion, and clinging to life."

In sutra 1.5, the topic of klesha was already introduced. In this sutra, there was mention of five vrittis which could be either ‘klishta’ (painful) or ‘aklishta’ (painless). According to Vyasa, when kleshas are in full swing, they strengthen the influence of the gunas. This produces more ‘karma’ which brings about more fruits of karma and the cycle continues. Patanjali, in the next few sutras, makes it clear that ‘ignorance’ (avidya) is the main cause for the presence of all the other kleshas.

Discussion

Taimni goes into some detail describing how man is so insignificant as compared to the vastness of space and time, as well as to the infinitesimal world of matter comprising of protons, electrons and other particles. Then he makes the statement that he did this to explain the philosophy of kleshas. I have failed to make the connection between these two statements. I would like someone to throw some light on it.

It is interesting that only Bryant makes a connection back to sutra 1.5 where the vrittis as being "klishta" (painful) or "aklishta" (not painful) was mentioned.