Sutra 2.3
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥
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)Â or "aklishta" (not painful) was mentioned.
Comment on: “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.”
Since Taimni also says, “The philosophy of kleshas is the foundation of Patanjali’s yoga system,” it might then be his way of referring to Prakrti (i.e., cosmic matter including it various dimensions of space, time, etc.) in which Purusa only apparently appears caught within its meshes. But since we know that the analysis of matter (prakrti) in Yoga has the aim of freeing Purusa from Prakrti, in part by making critical distinctions (viveka, viveka-kyati, the vivekin at some point realizes the interplay is only apparent due to their close proximity (see Karika LXII) with each modification in actuality only a change in “I-consciousness:”
“No one therefore is bound, no one is released, likewise no one transmigrates. Only Prakrti in its various forms transmigrates, is bound and is released.”
This implies that the process of meditation which removes the afflictions (kleshas) and loosens the bonds of karma is actually a process of realization on the part of the individual Purusa which is complete only when viveka-kyati is fully realized just before the seventh ground (Kaivalya, YS II.27) is reached and the gunas are resolved into their cause.
For Prakrti this final separation means rest from undergoing endless transformation for the sake of Purusa.
-james
Dear Gomez, thank you so much for your thoughtful comments. I understand the part where you say that when Taimni talks about vastness of space etc, he is referring to Prakriti in its various manifestations. I am still unclear as to how it relates to human kleshas. The root cause of all kleshas is ‘avidya’. The only implication that I can think of is that the vastness and minuteness of nature might be mistaken by us as ‘purusha’ due to this ‘avidya’. As you rightly have mentioned, only when viveka-khyati is fully realized are we able to get rid of this false identification.
It is difficult to surpress the ego. Once our basic needs have been met, we seek appreciation, fulfillment, and many other ways to feed our meta-ego. When I look up to the sky at night, and see how many stars there are and the boundless universe, it helps me realize how small I really am and how I am yet part of this world. Thanks for sharing your insights.
I couldn’t agree with you more when you say “it is difficult to supress the ego”. That is why Patanjali’s main thrust is to dissolve the ego through the practice of Ashtanga Yoga.
I notice from your website that you teach hot yoga in Thailand. I enjoyed browsing through your website – quite extensive. Thanks for visiting our yoga sutra site. I hope you will keep coming back and providing your feedback.
-Subhash
Kleshas may be regarded as the means of navigation in this material world.
Avidya allows a man to concentrate on the world affairs (while not seeing Purusha).
Asmita (feeling of I-me-mine) is the center of consciousness, a point (some kind of “spasm” in the field of the mind) from which decisions come.
Raga and Dvesha are two handlebars and allow to choose between many variants.
And at last Abhinivesha roots a human being to matter-prakriti (and at the same time avidya “cuts” or blinds it away from Purusha).
I find such short description a genious one. ))
The mechanism of kleshas may be regarded as serving the great aim – to get enough bhoga (or material experience) for the whole (collective) human Consciousness.
And anent supressing ego… well, ego serves its role in the scheme of things. There is enough place in the consciousness, and practice of yoga allows to find the places without ego at all.
Indeed, it is the first things you have to learn to do while moving in the course of Patanjali’s abhyasa (1-2 …chitta-vRitti-nirodhaH).
It must not be a hard task! if it so – you are doing smth wrong…
A practical application of 1-2 is deep relaxation (of mind and maybe of the body) and deep tranquility in all asanas (2-46).
Dear Michael,
It is so nice of you to take the time and provide your valuable comments on these sutras. I have a couple of observations:
You write “Raga and Dvesha are two handlebars and allow to choose between many variants”. I would like to think that raga and dvesha create these variants. The task of making a choice is still with the buddhi (intellect).
You state “It must not be a hard task! if it so – you are doing smth wrong…”. I am assuming that you are referring to the task of “chitta vritti nirodhaH”. Well, I dare say that it IS a very hard task. If it were that simple, everyone on the street would be an enlightened person!
Keep posting your thoughts – they genegarate some very interesting counter-thoughts and points for discussion. Thanks.
– Subhash
Dear Subhash,
the idea of chitta-vritti-nirodha (so to say some kind of inner command, look the 1-50 “samskara which stops all other samskaras”) is difficult enough, I agree. It is clouded with many other ideas and presentations, its true…
But being entered “into mind and soul”, it begins to work. Not absolutely! because all the natural systems follow the principle of economy. But to some extent it can open itself almost to everyone in the street.
The problem is in the cloud mentioned above… and this cloud makes the task of CVN very difficult.
That’s we I value every kind of work (such as your blog) to create the culture of apprehension of Sutras and not making them a sort of belief.