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Extract on Kleshas from Dr Ananda's exploration of Yogasutras
2. UNDERSTANDING THE YOGA DARSHAN
AN EXPLORATION OF THE YOGA SUTRA OF MAHARISHI PATAÑJALI
By
Yogacharya Dr. Ananda Balayogi Bhavanani
MBBS, ADY, DSM, DPC, PGDFH, PGDY, FIAY
Chairman,
International Centre for Yoga Education and Research (ICYER)
at Ananda Ashram, Puducherry, India.
www.icyer.com
3. II:1
iÉ{É:º´ÉÉvªÉɪÉä·É®ú|ÉÊhÉvÉÉxÉÉÊxÉ ÊGòªÉɪÉÉäMÉ: *
tapaÇsv¤dhy¤ye½varapraºidh¤n¤ni kriy¤yogaÇ
Kriya yoga consists of
intensive self-discipline, introspective self-analysis and
surrender to the Universal Will after doing one's best.
Maharishi Patañjali begins the next pada with kriya yoga, the yoga
of action, the yoga of purification, the yoga of cleansing one's own
self through the fire of right action. What are these right actions?
There are three actions within the ambit of kriya yoga: tapa,
swadhyaya and ishwara pranidhana. Tapa is the discipline of one's
own self, developing the capability to do the most difficult things,
to push beyond one's limits. We must set and reset the limits on a
continuous basis. This is tapa manifested as an external discipline.
On the other hand swadhyaya is internal discipline, the process of
going inward and analyzing our nature. This analysis must be without
commiseration. "Analytical self-introspection must be", as Ammaji says
"Without justification, identification or condemnation". We must learn
to look at ourself with objectivity, vairagya or dispassionate
detachment towards our own personality. Ishwara pranidhana is
surrender to the higher, universal Divine Will. We must do our best
and this must be coupled with a dispassionate attitude of being able
to leave the rest. This results in pure and responsible actions. The
self-serving ego is sublimated when we offer our actions and
aspirations to the Divine Will. But we must never forget that before
giving up to the Divine, we must do whatever is possible within the
circumstances and our own limitations. This should not be confused
4. 110 Understanding the Yoga Darshan
with escapism. Escapism is tamasica, inert and devolutionary. Ishwara
pranidhana is, on the contrary, of the highest, sattwica, evolutionary
surrender. It is, to be concise, surrender after utmost effort and release
of expectations for any desired results.
The Divine is not a sadist. He/She/It will never give us a challenge
that is beyond our capacities. The bigger the challenge, the greater
will be our capacity to overcome it. Great challenges are actually
compliments to our capacities, for life only tests us to the limits of
our abilities and not beyond that.
5. S¤dhanap¤daÇ 111
II:2
ºÉ¨ÉÉÊvɦÉÉ´ÉxÉÉlÉÇ: C±Éä¶ÉiÉxÉÚEò®úhÉÉlÉǶSÉ *
sam¤dhibh¤van¤rthaÇ kle½atan¶karaº¤rtha½ca
[Kriya yoga enables one]
to attenuate the afflictions and
attain higher states of absorption.
What is the purpose of kriya yoga? To reach the deep state of
samadhi and to reduce the effects of the klesha, the psychological
afflictions, the coloured filters through which we perceive reality. If
we saw life through perfect filters, we would perceive reality as it
is. These impurities or klesha distort our perceptions. The klesha need
to be attenuated, minimized and reduced (tanukarana). Kriya yoga
can be compared to walking on a path in the deep forest. We must
constantly move forward but must first clear away the underbrush
and stones hindering the journey.
6. 112 Understanding the Yoga Darshan
II:3
+Ê´ÉtÉκ¨ÉiÉÉ®úÉMÉuäù¹ÉÉʦÉÊxÉ´Éä¶ÉÉ: C±Éä¶ÉÉ: *
avidy¤smit¤r¤gadve¿¤bhinive½¤Ç kle½¤Ç
These afflictions are
ignorance, false identity, attraction, repulsion
and survival instinct.
These klesha are within us right from our birth and keep us from
knowing who we are, from realizing our true Self. The klesha are of
five types. Although the five types are listed separately, they are all
interdependent. They are: avidya, asmita, raga, dwesha and
abhinivesha.
The first klesha is avidya, ignorance of the true reality. Avidya is the
refusal to see, not wanting to know the reality. The first part of the
word ignorance is "ignore", the refusal to acknowledge the existence
of something. Ignorance is not only an inability but also a refusal to
see which rises out of escape mechanisms. If we don't know
something, we don't have to do anything about it. This mechanism
allows one to be "blissfully ignorant" of the reality, of Sat!
Asmita is the ego, the false sense of "Me", "Mine" and "I". I have
pondered long on the question as to which is worse, ignorance or
the ego. Because of ignorance of true reality ego exists. Once ego
arises, it further distorts reality because the I-maker wishes to create
reality according to its whims and fancies. As an example: two people
have an accident. Both think they are right and that the other person
is wrong. This is because they perceive the whole situation in their
own way, the perspective which will make them correct and the other
7. S¤dhanap¤daÇ 113
person wrong. This is the sense of "I" and "mine-ness" which always
looks out for "No.1". The ego is clever and cunning. Lord Shiva,
the universal power of eternal goodness, is shown with the ego
(Muyalagan) under his feet. Sometimes even Lord Shiva gets distracted
during his cosmic dance (ananda tandavam). Then the ego, taking
advantage of the relaxation of control, sits up, even virtually stands
up. The great Lord then must squash it back down to the ground
where it belongs! The lesson is that true goodness, evolutionary
change and auspiciousness (all qualities associated with Shiva) can
only manifest when the ego is subdued.
Raga and dwesha are twin faces of the same coin, the likes and
dislikes we have collected. Raga and dwesha are attraction and
repulsion. Raga and dwesha are equally dangerous as they drag one
from the balanced plane of physical, emotional, mental and spiritual
health. Some may think that they are balanced, as they like a few
things and dislike a few things. However, the likes and dislikes pull
and push us off balance, creating total disharmony. Raga and dwesha
coexist. When raga is in full flow, dwesha is attenuated and when
dwesha is in full flow, raga is attenuated. More often than not,
detachment from what we dislike is more important than that from
what we like.
Vairagya is dispassion towards what one likes but also from what
one does not like. This includes dispassion towards oneself, too. Being
able to look at one's own personality at all levels with objectivity is
difficult, especially when it comes to likes and dislikes. Dispassion
must exist internally as well as externally. It is equally dangerous to
think or proclaim either "I am the best" or "I am the worst"! Some
consider it spiritual to hate or dislike themselves, and call such an
8. 114 Understanding the Yoga Darshan
attitude humility. Self-pity and self-hatred is a big trap, a bottomless
pit, into which many an aspirant has fallen.
Abhinivesha is the deep instinct to survive at any cost. Clinging to
life is glorified in the contemporary world. Abhinivesha rises from a
deep rooted fear of death, the fear of a void, the fear of nothingness.
This self-preservation instinct is so integral to all beings that even
the wisest of people cannot escape its hold. It is engrained over
millions of years in genetic material and stored in the most ancient
parts of the brain. It is amazing to see what people will do in
life-threatening situations. Only the very rare person can transcend
this inbuilt survival mechanism. That rare person is the real yogi.
Dull tamasica people don't know what to do and hence, are stupefied
in the face of death. These are not sattwica people, who are fully
aware, and consciously face death with yogic equanimity. Such people
have uprooted this ancient instinct and live in fearlessness and bliss.
9. S¤dhanap¤daÇ 115
II:4
+Ê´ÉtÉ IÉäjɨÉÖkÉ®úä¹ÉÉÆ |ɺÉÖ{iÉiÉxÉÖÊ´ÉÎSUôzÉÉänùÉ®úÉhÉɨÉ *
avidy¤ k¿etramuttare¿¤Æ prasuptatanuvicchinnod¤r¤º¤m
The afflictions exist in
dormant, attenuated, manifest or overpowering states
depending on the basic field of ignorance.
Avidya is the foundation stone of the other klesha, the power that
propels all the other four. The strongest, most deeply rooted affliction,
it is called the Mother klesha as the others cannot exist without it.
With avidya as the fertile field (kshetra), the klesha appear in four
states. The first is prasupta, or the dormant state in which they have
not manifested yet. The second is an attenuated/mild state of
manifestation known as tanu. The third one is the fully manifest form
known as vicchinna. The fourth is the overpowering state of
udaranam. In the fourth state the klesha are so powerful that
everything else crumbles beneath their power. All four states of the
five klesha depend on avidya. Hence to overcome them, we must
deal with the source of the problem itself.
All five klesha manifest in these four states. An important part of
the evolutionary journey is to first become aware of them and
recognize their symptoms. The kriya yoga of Maharishi Patañjali offers
the external and internal tool of kriya yoga (tapa, swadhyaya and
ishwara pranidhana). This kriya yoga creates awareness of the klesha
and a consciousness which can control these afflictions.
When we are able to reduce avidya, we find that all the other klesha
can be attenuated or placed into dormancy automatically. Dormancy
10. 116 Understanding the Yoga Darshan
is a state in which the seed of the klesha is still there. If you don't
water it, it doesn't grow. Yet, many people are busy watering the
weeds of their klesha. Then, they are astonished when they grow so
luxuriantly!
11. S¤dhanap¤daÇ 117
II:5
+ÊxÉiªÉɶÉÖÊSÉnùÖ:JÉÉxÉÉi¨ÉºÉÖ ÊxÉiªÉ¶ÉÖÊSɺÉÖJÉÉi¨ÉJªÉÉÊiÉ®úÊ´ÉtÉ*
anity¤½uciduÇkh¤n¤tmasu nitya½ucisukh¤tmakhy¤tiravidy¤
Ignorance is confusing
the impermanent to be permanent, the unclean to be clean,
the painful to be pleasurable and the non-self to be the true Self.
What is avidya? Maharishi Patañjali gives a classic definition of this
"state of ignorance". He describes avidya as confusing the
impermanent (anitya) with the permanent (nitya), the unclean (ashuchi)
with that which is clean and pure (shuchi), the painful (duhkha) with
the pleasurable (sukha), and the non-self (anatmasu) with the true
Self (atma). Personally I have not come across a better definition of
avidya.
For example, the sense (or is it non-sense?) of wanting to survive at
any cost (abhinivesha) creates much distorted aspiration. Many modern
crazes have risen from this affliction, such as cloning, or even having
one's cadaver frozen till medical science finds a cure for the disease
that killed you! You are going to come back no matter what, so
why pay for it? These attitudes are absolute avidya. Confusing the
non-self for the Self, the messy for the pure, pain with pleasure!
What can describe contemporary man better than this? This is a false
sense of identification with our bodies, our talents, our names, position
in life, credit cards, addresses, license plates and so on. Avidya is all
these wrong conceptions about "who we really are", the core
distractions that prevent us from truly knowing ourselves.
12. 118 Understanding the Yoga Darshan
II:6
oMn¶ÉÇxɶÉCiªÉÉä®äEòÉi¨ÉiÉä´ÉÉκ¨ÉiÉÉ *
dÁgdar½ana½aktyorek¤tmatev¤smit¤
The ego arises from
a misidentification with the tool of perception.
The false sense of identity, the ego, occurs because of identification
with the tools of perception, mistaking them to be real. Drg means
the perceiver and in the case of asmita, we falsely identify with the
perceiver rather than absolute reality. Wrong identification with the
experiencing agent gives rise to the false sense of ego. It is like
watching images on a screen and mistaking the projected image as
reality. Consciously we know that the projector is only a tool and
that the projected image is not real. But we experience them as real.
This is the essence of ego, a tool that projects images. Lacking
awareness and consciousness, we mistake all projected illusions to be
real, like watching a 3-D film! We say: "I see", "I hear", "I taste"
but we really mean: "The senses perceive". We should not identify
with the tool.
While climbing a ladder, a point comes where the ladder must be
discarded as one achieves the goal. The ego, the sense of individuality,
is like a ladder. It is useful in its place and for its purpose. The ego
plays its role in evolution, but once the higher stage is reached, ego
must be left behind. One can't stand on the ladder forever and say:
"This is where I am, this is what I am and I have reached my goal".
This immature behaviour creates stagnancy.
13. S¤dhanap¤daÇ 119
II:7
ºÉÖJÉÉxÉֶɪÉÒ ®úÉMÉ: *
sukh¤nu½¤y¯ r¤gaÇ
Attraction is caused by the craving for pleasure.
What is raga? It is the inborn affliction that creates in us (anusay)
a sense of attraction. What is "that" towards which we are attracted?
All living beings are attracted to the pleasurable. The pleasure-pain
principle is the primal motivation of nature. Very few beings are
conscious enough to know the difference between "that" which is
pleasurable and "that" which is good. In fact Lord Yama (Dharmaraja,
the lord of justice) advises Nachiketha in the Kathopanishad that very
few choose the path of shreya (the evolutionary path of true
goodness). The path of shreya may be understood only by a refined
intellect endowed with viveka (discerning ability). On the contrary the
path of pleasure (preya) is followed by the majority, who are ignorant
and perverted. He explains that true knowledge (jnana vidya) reveals
the difference between the good and the pleasant to the wise.
Ignorance or avidya causes one to slide down the path of preya. Lord
Yama concludes by saying "Naturally, those who seek shreya are very
rare". This most important message is often given by our beloved
Ammaji, Yogacharini Meenakshi Devi Bhavanani in satsangha: "Don't
mistake the pleasant for the good!".
14. 120 Understanding the Yoga Darshan
II:8
nùÖ:JÉÉxÉֶɪÉÒ uä¹É: *
duÇkh¤nu½¤y¯ dve¿aÇ
Repulsion occurs due to the fear of painful suffering.
Conversely, dwesha is that klesha which induces a sense of repulsion
or revulsion. It is the inherent, in-born tendency that pushes us away
from what we perceive to be a potential cause of painful suffering
(duhkha). This repulsion to pain is useful. It is a protective mechanism
that has enabled survival of the species through millions of years of
evolution. Dwesha is deeply rooted in the genetic makeup. Dwesha
ensures survival. Dwesha is necessary at the lower level, but must
be transcended by the evolving being. As Ammaji so beautifully puts
it, "What was previously virtue for the animal becomes a vice for
the human as we consciously evolve".
A great irony in human existence is the confusion between pleasure
and pain. We are unsure of what we truly like and what we truly
dislike. Many times we think something is pleasurable or painful, and
then we find out we were sadly mistaken. What was once upon a
time the "best day in our life" may very easily become the worst in
retrospect! Swamiji used the example of a young couple very much
in love declaring their marriage day as "the best day of their life".
Later, after years of conflict in an unhappy marriage, they may term
that very same marriage day as the worst day of their lives! The
opposite is also true. Many a time the "worst thing to ever happen
to us" becomes the best thing in retrospect for it sends us upward
on the evolutionary path.
15. S¤dhanap¤daÇ 121
II:9
º´É®úºÉ´ÉɽþÒ Ê´ÉnùÖ¹ÉÉä%Ê{É ºÉ¨ÉÉ°üføÉä%ʦÉÊxÉ´Éä¶É: *
svarasav¤h¯ vidu¿o'pi sam¤r¶¹ho'bhinive½aÇ
The universal desire to survive
is found even in the most learned of humans.
Abhinivesha is the deeply rooted survival instinct, clinging to life,
fear of death. All want to be immortal. This impulse has been
evidenced in much crazed behaviour throughout human history. This
klesha has a powerful momentum and affects even the wisest and
most knowledgeable (vidushoapi). This billion-year-old instinct is not
in our hands, having its own powerful energy.
Many spiritual seekers glibly remark, "I don't mind dying today – I
have no attachment to this body". These things are easy to say when
in a placid, non-stressful, safe environment. One may even feel this
to be perfectly true. But the test comes only in a "life and death"
situation. Only then does abhinivesha show its true colours. One can
shut down sensory apparatus, because the senses depend on the mind
(mana) for energy. The mind is the master energy source for all
senses, and so removal of the energy source by withdrawal of the
mind (pratyahara) results in control over the senses. Sensory control
thus is largely possible for a cultivated mind.
On the other hand, abhinivesha does not depend on the mind for its
energy thrust. Abhinivesha has its own independent energy source
(swarasavahi). Thus it is much more difficult to overcome.
Self-preservation is the basic instinct in nature, and in the animal
world it is the highest good. This is why abhinivesha is built into
16. 122 Understanding the Yoga Darshan
the genetic structure, firmly established (tatharudho), to ensure the
survival of the species at all cost.
Once we chose the yogic path towards liberation, we realize the
physical body is a mere vehicle. We realize that the body must be
perfected as much as possible. But then the body must be sacrificed
at the altar of kaivalya. The virtue of abhinivesha in the animal,
becomes a vice in the human incarnation.
Many people chant the Maha Mrityunjaya Mantra because they think
it will help them prevent death of this physical incarnation! They do
not realize that the mantra instead helps overcome fear of death, not
the actual physical death itself. People die in the fear of death long
before their actual death! The old proverb says wisely: "Cowards die
a thousand times before their death, but the heroic man dies but
once!" Fear of death is a wide spread affliction, making living a hell
of trepidation.
17. S¤dhanap¤daÇ 123
II:10
iÉä |ÉÊiÉ|ɺɴɽþäªÉÉ: ºÉÚI¨ÉÉ: *
te pratiprasavahey¤Ç s¶k¿m¤Ç
One must go against the very subtle source of these afflictions
[if they are to be eradicated].
These klesha are the afflictions, the coloured prisms through which
we view worldly life. Good sadhana draws the afflictions (klesha)
back into (pratiprasava) the subtle source from which they have
emanated. They must be destroyed (heyah) for further progress.
Self-awareness and self-witnessing through swadhyaya is the key skill
in uprooting the klesha. The klesha can hide themselves very well,
from common view, especially in the dormant state. One must be
careful and remain ever vigilant. As Winston Churchill, the British
Prime Minister who led embattled and beleaguard England through
World War II, cautioned his countrymen, "The price of freedom is
eternal vigilance." Aspiration for the highest freedom carries an
expensive price tag. That price is constant self-analysis.
18. 124 Understanding the Yoga Darshan
II:11
vªÉÉxɽþäªÉɺiÉnÂù´ÉÞkɪÉ: *
dhy¤nahey¤stadvÁttayaÇ
Fluctuations of the klesha can be silenced
through meditative awareness.
Through deep meditation, the multifold activities and fluctuations of
the klesha can be silenced. This is an internal process which must
be followed in conjunction with swadhyaya. In the intense meditative
state, the root cause of the klesha, avidya, ceases to exist. The fuel
which empowers the klesha becomes exhausted and the afflictions have
no place to play their illusionary games. Dhyana is not just sitting
quietly with the eyes closed, nor is it the monotonously performed
japa (repeated chanting) of some mantra. What is implied here is
the actual meditative state of "All Awareness" that occurs in dhyana.
Ego and ignorance cease to exist in such an exalted state. Mystic
absorption occurs, and in that state of being, all afflictions are
dissolved as salt in ocean water.
19. S¤dhanap¤daÇ 125
II:12
C±Éä¶É¨ÉÚ±Éô: Eò¨ÉÉǶɪÉÉä où¹]õÉoù¹]VÉx¨É´ÉänùxÉÒªÉ: *
kle½am¶laÇ karm¤½ayo dÁ¿·¤dÁ¿·ajanmavedan¯yaÇ
With these afflictions as the root,
karmic bondage manifests through
perceived and un-perceived experiences of the
present and future incarnations.
Karma and its inevitable fructification surface in a clear manner in
this sutra. Maharishi Patañjali describes karmic bondages resulting
from the action-reaction spiral. This karmic trap is a vicious, deadly
spiral, not just a simple merry-go-round. The science of yantra
explains this karmic spiral as always moving forward and never
backwards. The difference in layers and intensity of consciousness
makes the process faster or slower, but each evolutionary cycle will
always be a step higher than the preceding one.
The injunction "be careful" implies that one must be full of care!
Inaction also produces a reaction and the result of inaction is worse
than that of action. Better to go on the wrong path than to stand on
the corner, indecisively. Lord Krishna motivates Arjuna into action in
the Bhagavad Gita for this very reason as the great warrior sits in
dejection on the ground. Arjuna was in a state of tamasica inaction.
Lord Krishna gently pushes him into a state of rajasica action, and
from there, into the sattwica state.
Kleshamulah refers both to the point of origin from which the klesha
arise and also to that karmashaya, the accumulation of karma for
which they are the root cause. The accumulated karma may manifest
20. 126 Understanding the Yoga Darshan
in our present experiences or may occur at some other time in the
future. Both the manifest (drishta) and un-manifest (adrishta) "fruits
of past actions" are due to the klesha. Sabija karma manifests through
genetics, through the parents we choose, the family we choose, the
place and time of birth we choose. We are drawn, as if by a magnetic
pull towards the context (family, country or region) that gives the
best opportunity to manifest our karma and thus burn it up. We are
drawn to the life experiences that are most conducive for us to
experience our karma. Having a human birth is an occasion to burn
up karma and this is why the earth is called karma bhumi. We can
burn up our karma only by incarnating on this plane of existence.
Even the gods and demigods had to incarnate on this human plane
in order to work out their karma. This is vividly narrated in so many
stories of the mythological-history and historical-mythology of
Hinduism. There is no other place where you can work your karma
out except here on earth and there is no other time but the now!
Generally, people avoid the burning of karma feeling it to be too
hot, and thus accumulate more and more karma. Why does this
happen? This is because of avidya, the state of ignorance of who we
really are and what we are really here for. The mistaken idea is that
one is here only to enjoy, to seek pleasure and avoid pain is the
trap most get caught in.
Pujya Swamiji said, "If you do not learn your lessons in this lifetime
you will have to learn them again by coming back once more". He
gave a glimmer of hope by saying, "One day, we are all going to
get out of this cycle; we will all achieve kaivalya someday". The
speed with which we escape this vicious cycle is dependent upon
consciousness, and how we live our lives. From another viewpoint
we can say that every second is like a lifetime and that through
consciousness we can burn up the karma of a lifetime every second!