Samkhya Karika 48

भेदस्तमसोऽष्टविधो मोहस्य च, दशविधो महामोहः ।
तामिस्रोऽष्टादशधा, तथा भवत्यन्धतामिस्रः ॥ ४८ ॥

bhedastamaso’ṣṭavidho mohasya ca, daśavidho mahāmohaḥ ।
tāmisro’ṣṭādaśadhā, tathā bhavatyandhatāmisraḥ ॥ 48 ॥

bhedaḥ=divisions; tamasaḥ=of darkness (ignorance); aṣṭavidhaḥ=eight-fold; mohasya=of delusion; ca=and; daśavidhaḥ=ten-fold; mahāmohaḥ=extreme delusion; tāmisraḥ=gloom; aṣṭādaśadhā=eighteen-fold;, tathā=so too; bhavati=is; andhatāmisraḥ=blinding gloom;

False knowledge or ignorance (darkness) is of eight kinds; so too is delusion; extreme delusion is ten-fold; gloom is of eighteen kinds; so too is blinding gloom.

In the previous karika it was mentioned that ignorance (viparyaya) is of five kinds. The present karika provides the names of these five types of ignorance as well as further subdivisions of each.

Some of the commentators have equated the five types of ignorance mentioned here to the five kleshas listed by Patanjali in sutra 2.3¹ of the Yoga Sutras. This is primarily based on the commentary by Vyasa² on this sutra wherein he states, “these kleshas are the five kinds of ignorance (viparyaya). He uses the word “viparyaya” for ignorance which is the same word used in the previous karika, hence the parallel. Here are the five types of ignorance mentioned in this karika along with the corresponding kleshas (in parentheses) mentioned by Patanjali:

1. Tamas (avidyā) – darkness, ignorance (8 kinds)
2. Moha (Asmitā) – delusion (8 kinds)
3. Mahamoha (rāga) – extreme delusion (10 kinds)
4. tāmisraḥ (dvesha) – gloom (18 kinds)
5. andhatāmisraḥ (abhinivesha) – blinding gloom (18 kinds)

The karika does not offer a definition for the words ‘tamas’ or ‘avidya’. Patanjali, in sutra 2.5³ provides this definition for avidya, “Ignorance (avidya) is regarding the impermanent as permanent, the impure as pure, the painful as pleasant, and the non-Self as Self.

The karika simply enumerates the number of types of each of these five kinds of ignorance without stating what they are. Both Gaudapada and Mishra and some of the other commentators seem to have the same common understanding as to what these are:

Tamas (avidyā) – darkness, ignorance (8 kinds): Through ignorance, a person identifies Purusha with these eight elements of Prakriti – unmanifest (mūla prakriti or pradhāna), intellect, ego, and the five subtle sense perceptions (tanmatras), the sense of smell, taste, sight, touch and hearing. This is eight-fold ignorance.

Moha (Asmitā) – delusion (8 kinds): Through deep meditation, a yogi may attain special supernatural powers. Many such powers are mentioned in chapter 3, Vibhuti Pada, of the Yoga Sutras. The eight powers that are commonly mentioned are:

• Aṇimā: Ability to reduce one’s size
• Mahimā: Ability to increase one’s size
• Garimā: Ability to become heavier
• Laghimā: Ability to become lighter
• Prāpti: Ability to Obtain anything
• Prākāmya: Ability to fulfill your desires
• Iṣiṭva: Lordship over creation
• Vaśitva: Control over everything

When a yogi attains one or more of these powers, he gets deluded in believing that these are the highest attainments. Even gods, including Indra, the king of gods, are deluded by the attainment of these eight powers. That is why they have to be reborn in human form so they can strive for enlightenment.

Mahamoha (rāga) – extreme delusion (10 kinds)

Any pleasurable experience through one of the five organs of sense perception (nose/smell, tongue/taste, eyes/sight, skin/tough, and ears/hearing) develops attachment for the object of experience. Through repeated experience of such pleasures, one develops deep attachment for the object of experience. This is termed as mahamoha (rāga). The commentators describe this attachment through the five organs of sense perception at two levels – human and divine. Hence mahāmoha is listed as being of ten types.

tāmisraḥ (dvesha) – gloom (18 kinds)

Any painful experience through one of the five organs of sense perception (nose/smell, tongue/taste, eyes/sight, skin/tough, and ears/hearing) develops aversion for the object of experience. Through repeated experience of such aversion, one develops deep dislike for the object of experience. This is termed as tāmisraḥ (dvesha). In addition to the experience through the five senses, both human and divine, the commentators also add the suffering caused by non-attainment of the eight siddhis (listed above) or a fear of loss of these siddhis. Thus, gloom adds up to a total of 18 types.

andhatāmisraḥ (abhinivesha) – blinding gloom (18 kinds)

Fear of death caused by samskaras of experience of death from previous lives can cause extreme gloom. It is the fear of death that can rob a person from enjoying the objects of the five senses. Similarly, yogis (or divine beings) who have attained the eight siddhis will experience extreme gloom when the fear of death envelops them. Similar to the 18 types mentioned above for tāmisraḥ (gloom), the category of blinding gloom (andhatāmisraḥ) also has 18 types. 

[Note 1] Sutra 2.3: अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥ avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ॥3॥

Ignorance, ego, attachment, aversion, and clinging to bodily life (fear of death) are the five afflictions (kleshas). (2.3)

[Note 2] Sutra 2.3 (from the commentary by Vyasa): क्लेशा इति पञ्च विपर्यया इत्यर्थः। kleśā iti pañca viparyayā ityarthaḥ।

These kleshas are the five kinds of ignorance (viparyaya).

[Note 3] Sutra 2.5: अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥  anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā ॥5॥

Ignorance is regarding the impermanent as permanent, the impure as pure, the painful as pleasant, and the non-Self as Self. (2.5)