About thirteen and a half billion years ago, something went “pop” and time began in the sense things started to happen. Our best guess about the antecedent to the “pop” is that since, to our knowledge, it had not had any effect on what happened . . . → Read More: Anatomy of Experience]]> Guest post by Kailasam Iyer

From the beginning:

About thirteen and a half billion years ago, something went “pop” and time began in the sense things started to happen. Our best guess about the antecedent to the “pop” is that since, to our knowledge, it had not had any effect on what happened after, it might as well NOT have happened. Galaxies , stars, and planets happened. Our own sun coalesced to start spewing out energy and matter for our earth and sister planets to form. Four and a half billion years ago, earth attained a solidity and identity. The evolution continues to this day.

Not too long thereafter, may be a billion years later, life started and has been ever since replicating, mutating, multiplying, and living to this day. Lucy happened someplace in Africa and her progeny migrated, filled the earth, and continue to proliferate to this day. Homosapiens happened a couple of hundred thousand years ago, lived in a state of nature until the beginning of reflective awareness developed in him to begin a sense of separation from nature around him. Cognitive tools supported by and in support of organic life started to flourish to a point of retaining the past in the present for planning the future developed. This aspect of life has been evolving to this day.

A baby is born in this context!

A life is conceived in a mother’s womb and it takes about three weeks to establish its viability. From that point onwards, three developments happen, given nourishment, which define a human. a) Physical: About three months into the gestation period, all the body parts are recognizable. At about the end of six months nerve structure is recognizable. Representations of its own body parts are beginning to be mapped into various parts of the brain. b) Sensory: Feeling of pain, the very beginning of consciousness in the form of sensitivity, happens toward the end of the third trimester of gestation. The baby wakes up, so to say, and the baby soon is out as separate from the mother. Physical and nerve developments continue. c) Cognitive: From about a year and a half, the knowing or awareness of its own body parts or the functioning of the representations in the brain, motor activity as reaction to environment, intelligence, the sense of self as separate from others, manipulation of the body and environment all develop and continue until, say, the teen years and we have a human being to continue life in both senses ( for the self and the species), to grow older, to decay and to die. In all this dynamic process, it is the cell, the unit of life, that forms, grows, multiplies, and dies in accordance with its own time line.

Astrophysical, geological, biological, anthropological, historical, one’s own life, and cellular time lines are essential parts of our picture of the life of the universe. Traces of these records are inside of each one of us in the form of samskaras. I want to stress this because we are now trying to understand what experience is, what it does, and how it can lead to “salvation”.

During our last session I mouthed off something like “ Our ancients didn’t have a clue to the how of the Material Universe”. Upon reflection, I must apologize; they were poorly chosen words. This is what needs to be acknowledged: Ever since intelligence sparked in the brain of homosapiens sufficient enough to cause reflective thinking, each generation had developed a model of their “environment” with which they could feel accommodated in the environment. This model was developed on the basis of whatever could be discerned in the form of data from the environment and the imagination of the smart folks in the generation. Today’s model does the same thing on the basis of what we can measure and analyze with our capabilities. The important thing to remember is NOT to tie our sails to a particular mast in blind faith and to remain open in our convictions along with a respect for the consistent evolution of human thought. Our ancients were not privy to the details of what we now know about our universe ( to include our own bodies). But, I think they had very sophisticated ideas of the cognitive part and how it constructed the phenomenal universe subjectively ( with self-referentiality).

The early followers of The Buddha constructed a model of five stages in the apprehension of an experience. a) Materiality ( objects and happenings) – bundle of properties, characteristics, features or, in general, identifiables. b) Sensing: the signals from materiality entering the mind field c) perception: recognition of the totality of the sensory information d) volition: interpretation of the perception to construct a self-referential image ( and a reaction methodology) for presentation to consciousness for awareness and e) awareness: This is when the person makes sense of the experience, decides “fight or flight” and moves on. The fourth stage is quite important. This is when the interaction between the sense of self and the murky world of samskaras take place. We must not underestimate this stage. If our total psyche ( the conscious and the unconscious) were to be pictured as the globe – the planet earth- we are only aware of ( conscious of ) the mantle – may be just ten or so miles in depth- compared to the four thousand miles of radius of the earth. I think it is the standoff between the sense of self ( free will etc.,) and the buried “memories” – astrophysical through personal – that characterize an experience. The sense of self itself is an emergent dynamic ( continuously evolving) feature of all that we are. We are the drama and we are watching it.

If we recognize that the union of Purusha & Prakriti sustains our cognitive lives, then we can, through the understanding of cognitive experience, recognize the effects of the pair Purusha & Prakriti and thus recognize them separately as well by applying Satkarya Vadham.

I really like the analogy of “yogurt from milk” for both Satkarya vadham ( cause and effect) and Parinama vadham ( complete transformation). This is more complete. The “seed and oil” and “clay and jar” analogies are sort of partials. A tiny bit of culture is necessary for starting the transformation. Once started, the transformation proceeds to completion and you no longer “see” culture or milk. If you are inside the yogurt, you feel the effect of culture and milk. Obviously, as in any other analogy, one can not push this too far.

Sankhya philosophy has a temporal history – Kapila (toward the end of Upanishadic period) through Buddha, Patanjali, Vyasa, Ishvara Krishna, authors of Bhagavata Purana, Vacaspati Mishra, Vignyana Bikshu ( around 1500AD) and many others have shaped it.

As a summary, I state the following for discussion: If it is not HAPPENING in our heads, we have no way of KNOWING about it. Activities in the conscious and hidden parts of our minds direct and guide us for good, bad, or indifferent results. Experiences are gateways into the workings of our minds and quite possibly to the ultimate cause. We CAN analyze our experiences especially those which we face for the first time unexpectedly because that is when all our weaknesses and strengths are in full display if we care to look. Clearly, I believe that Patanjali and many before him peeked deep into their psyches, surveyed the interior landscapes, and came out with maps with guide posts. We are the beneficiaries.

draShTRudRushyoH saMyogo heyahetuH

draShTRu= (of) Seer; dRushyoH=(and) Seen; saMyogaH=union, association; heya=that which is to be avoided; hetuH=cause;

"The cause of that which is to be avoided is the union of the Seer and the Seen."

To uproot anything, we must get down to the root cause and eliminate that cause. In the case . . . → Read More: YSP Study Group, Sutra 2.17]]> द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥

draShTRudRushyoH saMyogo heyahetuH

draShTRu= (of) Seer; dRushyoH=(and) Seen; saMyogaH=union, association; heya=that which is to be avoided; hetuH=cause;

Taimni

"The cause of that which is to be avoided is the union of the Seer and the Seen."

To uproot anything, we must get down to the root cause and eliminate that cause. In the case of suffering, Patanjali states in this sutra that the root cause is the union between Purusha and Prakriti. It has already been mentioned that Avidya gives rise to Asmita which is the tendency of pure consciousness (Purusha) to identify itself with its vehicles (Prakriti). This problem is linked to the origin of the universe wherein the consciousness got entangled with elements of Prakriti. This problem cannot be understood or analyzed by our limited intellect. It can and will be solved only through the transcendent knowledge that can be gained through enlightenment. The key concept to remember is that the yoking of Purusha with Prakriti has taken place giving rise to bondage. Now we need to reach the state of liberation before fully eliminating all bondage, thus eradicating all suffering. 

Aranya

"Uniting the Seer or the subject with the Seen or the object is the cause of that which has to be avoided"

The seer is Purusha who is the reflector of buddhi (the pure I-sense). The objects that are experienced by the buddhi are the knowable. The buddhi and the knowable, due to their proximity to Purusha, become an attribute of Purusha. Buddhi becoming the object of experience is revealed as the Purusha itself. This beginningless alliance between Purusha and the object of awareness (Prakriti represented by buddhi) is the cause of suffering which is avoidable.

Due to proximity, Purusha is the seer or the knower of the objects. The union or contact between two entities could be spatial (in space), temporal (in time) or beyond time and space. In the case of the union between Purusha and buddhi, it cannot be in space or time. Union in space is between two physical objects; union in time happens when two activities take place at the same time. The union between Purusha and buddhi is beginningless and is thus beyond time. Primal Prakriti which is a composite of sattva, rajas and tamas is also beyond time. The contact between the two is a peculiar union which cannot be distinguished by the senses. The union seems to occur only due to the I-sense (ahamkara) and can only be the result of ignorance since in reality these two are separate. The contact arises from the action of Rajas in the buddhi. It is through the action of Rajas that the ego appears as the seer. This contact is perpetuated by the samskara of the idea of this contact which is based on wrong cognition and ignorance. As this ignorance has no beginning, it is not correct to say that Purusha and Prakriti were separate at one point and suddenly the union took place. Liberation from sorrow can only happen as a result of knowledge.

The object or the knowable remains unmanifest unless seen by the observer. But it goes on mutating due to its inherent nature. As it is seen by the seer, it becomes the seer’s object and is thus dependent on the seer.

Bryant

"The conjunction between the seer and that which is seen is the cause [of suffering] to be avoided"

Purusha the seer cognizes through buddhi (intellect). Buddhi is the first interface between awareness of Purusha and Prakriti. The "seen" refers to objects which present themselves to the buddhi. These objects, acting like a magnet, attract the awareness of Purusha because of proximity. Purusha appears like a master and the seen becomes like a property of Purusha. These objects tend to take on the nature of Purusha. This association between the two which has no beginning is the cause of suffering which needs to be avoided.

Suffering can be remedied if we know the cause. If we want to avoid a thorn piercing the foot, we either don’t put the foot on the thorn or wear adequate shoes. Similarly to remove suffering we need to remove Purusha from its association with Prakriti.

The natural state of Prakriti is sattva. However, when Rajas disturbs sattva, suffering ensues. However, this suffering is not for the Purusha which is changeless but it is for the buddhi. Since buddhi is pervaded by Purusha, the mind tends to assign the state of the buddhi to the Purusha. When buddhi is sattvic, the Purusha seems to be happy. When rajas and tamas dominate, it appears that Purusha is suffering. Conjunction between Purusha and Prakriti has existed eternally. Mind is the product of karma and klesha and they are known to be beginningless. However, this conjunction is not without an end. Through knowledge, this union between the Purusha and Prakriti can be terminated.

Discussion

During the Study Group meetings, we spent more than one session discussing this sutra. This sutra and several of the subsequent sutras constitute the essence of the Samkhya philosophy. These sutras clearly tell us that Samkhya and Yoga are essentially dualistic philosophies where Purusha and Prakriti are projected as two independent entities. This brings me to a discussion that I have had on some of the discussion boards about the meaning of the word "yoga". Most people are aware that ‘yoga’ is derived from the root word ‘yuj’. The most commonly given meaning of ‘yuj’ is to join, unite or yoke etc. In that sense, most people tend to say that yoga is the ‘union of body, mind and soul’, without really understanding its true meaning. What we need to understand is that another meaning of ‘yuj’ (as per dhatupatha which is the source book of all root words in Sanskrit) is ‘samadhau’ (in samadhi) or ‘to concentrate the mind’. Vyasa, in his commentary on the sutra 1.1 (atha yoganushasanam), clearly states that this is the meaning that is applicable in the context of the yoga sutras.

In light of the sutra 2.17 which we are discussing here, it is clear that, in fact, the union between Purusha (soul) and Prakriti (mind-body complex) is indeed the cause of suffering and the cycle of birth and re-birth. It is only through un-uniting the two, that is, understanding the separation between Purusha (the seer) and Prakriti (the seen) that one can attain liberation.

In Bhagavad Gita also there is a shloka (13.21) which is very similar in meaning to the current sutra:

पुरुषः प्रकृतिस्थॊ हि भुङ्क्तॆ प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गॊ‌உस्य सदसद्यॊनिजन्मसु ॥ 21 ॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān
kāraṇaṃ guṇasaṅgosya sadasadyonijanmasu 13.21

"Since the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs." Translation by Sw. Gambhirananda

heyaM duHkhamanaagatam

heyaM=to be avoided; duHkham=misery; anaagatam=not yet come (future);

"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 . . . → Read More: YSP Study Group, Sutra 2.16]]> हेयं दुःखमनागतम्॥१६॥

heyaM duHkhamanaagatam

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.

pariNaamataapasaMskaaraduHkhairguNavRuttivirodhaachcha duHkhameva sarvaM vivekinaH

pariNaama=change; taapa=acute anxiety, suffering; saMskaara=impression; duHkhair=pains; guNa=between the three gunas; vRutti=modification of the mind; virodhaat=on account of opposition or conflict; cha=and; duHkham=pain; eva=only; sarvaM= all; vivekinaH=to the enlightened;

" To the people who have developed discrimination all is misery on account of the pains resulting from change, anxiety . . . → Read More: YSP Study Group – Sutra 2.15]]> परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥

pariNaamataapasaMskaaraduHkhairguNavRuttivirodhaachcha duHkhameva sarvaM vivekinaH

pariNaama=change; taapa=acute anxiety, suffering; saMskaara=impression; duHkhair=pains; guNa=between the three gunas; vRutti=modification of the mind; virodhaat=on account of opposition or conflict; cha=and; duHkham=pain; eva=only; sarvaM= all; vivekinaH=to the enlightened;

Taimni

" To the people who have developed discrimination all is misery on account of the pains resulting from change, anxiety and tendencies, as also on account of the conflicts between the functioning of the Gunas and the Vrttis (of the mind)."

As per this sutra, all experiences are actively or potentially full of misery to the "viveki", a wise person whose spiritual perception has awakened. In the previous sutra we learned that virtue and vice will bring out pleasurable and painful experiences respectively. However, this does not imply that if we decide to do only virtuous deeds, we will only get pleasure. According to the present sutra, every pleasure is short-lived and will end up in pain eventually. This is so because of the reasons stated in this sutra:

Parinama means change or transformation. Everything in the universe is in a state of constant flux and change is happening every moment whether or not we are aware of it. It is the effect of Maya that we are unaware of the constant change happening all around us. We become aware of this change only after we attain the state of viveka (discriminatory wisdom). At that time, we develop a sense of fear and loneliness as everything seems to move so rapidly. It is only when we follow the practice of yoga intently that we begin to realize that there is something Eternal deep inside us despite all the change happening. With that comes the realization that little pleasures and ambitions in life are only transitory.

Tapa means anxiety.  We are constantly in fear of losing those objects which give us pleasure. Whether it is love or money or any other possession, we always have a sense of anxiety that we will lose it one day.

Samskara means impressions or ‘habituation’. Every experience creates an impression in our mind. Repeated similar impressions create habits. However, as noted above, or surroundings and circumstances in life are constantly changing. There is a conflict between the ‘status quo’ expected due to habits and the change that is always happening, threatening the very habits that we develop. This conflict is a cause of misery and unhappiness.

Guna-vritti-virodha: This refers to the conflict between the dominant guna (sattva, rajas or tamas) and the state of the mind at any given time. A person with a dominant tamasik guna, who wants to rest all the time, may be forced to work hard to support himself and family. This causes conflict and results in mental suffering. The wise man learns to renounce desires to eliminate conflict.

As a result of these four kinds of afflictions, the wise man knows that any pleasure in life is only transitory and will ultimately result in pain and suffering.

Aranya

" The discriminating persons apprehend (by analysis and anticipation) all worldly objects as sorrowful because they cause suffering in consequence, in their afflictive experiences and in their latencies and also because of the contrary nature of the Gunas (which produces changes all the time)."

Experience of happiness is due to attachment to objects and that of suffering is caused by hatred or dislike for an object. The karmashaya (storehouse of karma) is a result of these experiences. When the senses are accustomed to short experience of happiness, they are not inclined for renunciation since their attachment is increased. For a Yogin, even these pleasant experiences are source of ultimate misery and he shuns attachment to these objects.

Greed and infatuation are the cause of aversion which brings misery as one pursues to overcome the source of aversion. The mind of a yogin or a wise man is as sensitive as the surface of the eyeball. The touch of a falling cobweb hurts only the eyeball, but no other part of the body. Similarly, miseries due to the changing nature of things affects only a yogin due to his enhanced sensitivity. Others, under the influence of ignorance (avidya) suffer from misery due to their own deeds. They go through the cycle of birth and death and are engulfed in the three-fold sorrow.

The mutual opposition of the modifications of the gunas (sattva, rajas and tamas) impacts the buddhi (intellect) and gives rise to corresponding experiences. The dominant guna tends to overtake the impact of the lesser gunas and produces a sattvika, rajasika or a tamasika experience. Since nothing can be purely sattvika all the time, for a yogin all worldly pleasures are full of misery.

As medical science has four divisions – illness, cause of illness, recovery and therapeutics – concept of salvation has four parts, namely, cycle of births causing suffering, its cause, liberation and the means of liberation. The association of Purusha and Prakriti is the cause of ignorance which causes cycles of birth which must be stopped (liberation). Understanding the immutable nature of Purusha is called the right knowledge which leads to liberation.

Bryant

"For one who has discrimination, everything is suffering on account of the suffering produced by the consequences [of action], by pain [itself], and by the samskaras, as well as on account of the suffering ensuing from the turmoil of the vrittis due to the gunas".

Memories of pleasure propel people to try to experience that pleasure again and again and they thus get caught in the vicious cycle of karma resulting in cycle of birth and death. For a person of discrimination, a viveki, all is suffering, even these so-called pleasures. A viveki is one who can see the separation between Purusha and Prakriti.

The four noble truths of Buddhism also echo the same theme as in this sutra. The first noble truth "sarvam duhkham" (all is suffering) uses the same terms as Patanjali. The other truths – there is cause for suffering, we can end the suffering and there is a path to that end – are similar to the treatment of duhkha in the yoga sutras.

Vyasa explains that pleasure means attachment to the objects that provide pleasure and aversion from the object that give a painful experience. Both pleasure and aversion create desires that motivate action resulting in ‘karmashaya’ which is the cause of multiple births and deaths. Even when a desire is fulfilled, it never is fully satisfied as it grows even stronger for the same or similar objects – like fire that flares up with the oblation of butter.

All pleasure is momentary because of the ever-changing nature of everything. The word ‘parinama’ in the sutra means transformation or change. Because of this constant change, even a pleasure will ultimately change to pain and suffering.

The second type of suffering, ‘tapa’ (or pain) is usually identified by three standard sources of pain – adhyatmika, suffering produced by the self such as illness, injury, insecurity etc; adhidaivika, suffering through sources beyond our control such as storms and earthquakes; and adhibhautika, suffering produced by other beings such as mosquitoes, enemies, family members etc.

Sanskaras, or subliminal impressions in the mind are the next source of suffering mentioned in the sutra. Memories of past experiences create desire for pleasure or aversion which again perpetuate more actions and create more sanskaras. Thus it leads to an ongoing cycle of birth and rebirth, each bringing more suffering. This vicious cycle causes concern only to the yogi who is as sensitive as an eyeball – a strand of thread causes distress only when it falls on the eyeball, not on any other part of the body. Non-yogis cannot see the hidden, long-term suffering inherent in every temporary pleasure.

The fourth item on the list of causes of suffering is the constant change happening in the mind due to the three gunas – sattva, rajas, and tamas – which are always in a state of flux. Depending upon which guna is dominant at a given time, we experience temporary happiness, pain or delusion. All these emotions are always present at any time since all three gunas are present in some proportion. This constant turmoil is ultimately a source of suffering.

These sources of suffering are caused by avidya (ignorance) which is the first of the five kleshas mentioned by Patanjali and refers to a lack of discrimination and being attached to the wrong notion of I and Mine. This notion makes us identify with the body, mind, intellect etc. The yogi seeks real happiness which is attained by transcending these false identifications and finally identifying with Purusha which is separate and independent from Prakriti.

Discussion

In our study group, we spent a lot of time discussing this sutra. My first reaction to the sutra was that "this sutra is too depressing!". If everything is a source of pain, then this life is not even worth living. We all have our sources of happiness – a walk in the evening, listening to our favorite music, eating our favorite food etc. If I have this notion constantly at the back of my mind that this is a source of suffering, I can never enjoy anything in life. I brought up the example of a mango fruit which I truly enjoy. I realize that it is a seasonal fruit and is not available all the time. But that doesn’t cause any distress in my mind because I know not to think of or desire a mango when it is not in season. But should I stop enjoying my mango because eventually it is going to cause suffering?

The second point that I had trouble understanding was the statement in the sutra that for a viveki (a man of discrimination), everything is suffering (sarvam duhkham). In my understanding, a viveki is a person who has transcended the perception of pleasure and pain and can stay in a state of bliss.

It was only after a lengthy discussion and self-reflection that I came to terms with the sutra. I think the main idea in the sutra is to understand that pleasure and pain are all associated with material objects which are transitory. Even the pleasure of attaining heaven is transitory! Pain and suffering are a result of attachment to these ephemeral items and this attachment gives rise to strong desires and aversions which ultimately cause suffering.

My understanding of the sutra became a little clearer when we started talking of the gunas and how this constant conflict between gunas and the vrittis (guna-vritti virodha) of the mind keeps changing the state of the mind. I would like to relate a small incidence that happened just a few days ago that brought to light the interaction of the gunas and the vrittis. I was sitting in my morning meditation and was enjoying my  sattvic state of the mind. Suddenly, a thought came to my mind – ‘oh my God! I had put my hot cereal on the stove which I was supposed to shut before I sat for meditation!’. From a sattvic state, the mind immediately came into a rajasik state and I had to immediately get up and rush to the kitchen to turn the stove off. Of course, the cereal by that time was already a little over-cooked! When I came back to my mat, I couldn’t continue with my meditation as the mind was too distracted by that time. This experience did cause some distress in the mind. We all go through these sudden shifts of moods and attitudes all the time because the dominant guna at a given time can shift at any time. This is all related to the sanskaras and past memories which can come up onto the mental plane at any time and create a distraction in the present activity.

So, when the sutra says that for a viveki everything is duhkham, it means that the viveki has come to realize the transient nature of the pleasures associated with mundane objects and he no longer is attached to or identified with these objects.

te hlaadaparitaapaphalaaH puNyaapuNyahetutvaat

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

" 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 . . . → Read More: YSP Study Group – sutra 2.14]]> 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.

sati mUle tadvipaako jaatyaayurbhogaaH

sati mUle=there being the root; tad=it (karmashaya); vipaa =ripening; jaati=class; aayuH=span of life; bhogaaH=experiences

“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 . . . → Read More: YSP Study Group – Sutra 2.13]]> 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.

kleshamUlaH karmaashayo dRushtaadRushtajanmavedanIyaH

kleshamUlaH=rooted in kleshas; karmaashayo=reservoir of karmas; dRushta=seen, present; adRushta=unseen, future; janma=lives; vedanIyaH=to be experienced

"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 . . . → Read More: YSP Study Group 7/23/11 – Sutra 2.12]]> 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:

1. 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.
2. 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.
3. 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).

dhyaanaheyaastadvRuttayaH

dhyaana=by meditation; heyaaH=(kleshas which are) to be avoided; tadvRuttayaH=their modifications

" 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). . . . → Read More: YSP Study Group 6/25/11 – Sutra 2.11]]> 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:

1. 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.
2. In the second stage, the vrittis produced by the kleshas are eliminated (turned into burned seeds) (sutra 2.11)
3. 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.

te pratiprasavaheyaaH sUkShmaaH

te=these; pratiprasava=return to original state; heyaaH=eliminated; sUkShmaaH=subtle

"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 . . . → Read More: YSP Study Group 6/11/11 – sutra 2.10]]> 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:

1. Attenuation (tanu-karana)
2. Burning the seeds (dagdha bija)
3. Dissolution (pralaya)

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

"Abhinivesha is strong desire for life which dominates even the learned (or . . . → Read More: YSP Study Group 5/14/11 – Sutra 2.9]]> 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.

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