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Third Sūtra of the Sādhanapādaa, a very important sūtra which lists what are the kleśas, the root causes of pain and suffering. That is the important sūtra, Sūtra number three of the Sādhanapāda
अ॒वि॒द्या॒स्मि॒तारा॒गद्वे॒षा॒भि॒नि॒वे॒शाः क्ले॒शाः ॥ २.३॥
Avidyā-asmitā-rāga-dveṣābhiniveśāḥ kleśāḥ ॥ 2.3 ॥
Avidyā asmitā rāga dveṣa abhiniveśāḥ kleśāḥ - So kleśas have been listed. There are five. As we are seeing Maharṣi Patañjali's sūtras, five is a compound number. Pañcavṛttis, and here the pañcakleśas. And of course in yoga we hear pañcakośas.
These are the five kleśas, pain-causing causes of sufferings: avidyā, asmitā, rāga, dveṣa, abhiniveśāḥ kleśāḥ.
Avidyā is no vidyā, non-vidyā. Generally in all translations we find avidyā is translated as ignorance. But actually it is not ignorance. But we shall see the details, when we handle or when we try to understand the sūtra connected to avidyā. So avidyā is avidyā, not vidyā, non-vidyā.
Asmitā. Am-ness. Am-ness. That is asmitā.
Rāga is attachment. Dveṣa is hatred, opposite of rāga.
Abhiniveśa, Abhiniveśa, Abhi is thorough, deep, strong. Niveśa is rooted, entered, entrenched. So abhiniveśa is deeply rooted, deeply entrenched, deeply entered, connected to us human beings or even to all living beings, what is that which is deeply entrenched, deeply rooted in us? That is the will to live or fear of death. Will to live or fear of death. It is not just a desire to live; it is a will to live or a fear of death. That is why abhiniveśa is to be understood or generally translated as fear of death or will to live.
So the five kleśas, the pañcakleśas are avidyā, asmitā, rāga, dveṣa, abhiniveśa. Avidyā, non-vidyā. Asmitā, am-ness. Rāga is attachment. Dveṣa hatred. Abhiniveśa, fear of death or will to live.
And avidyā is the first one because it is the root, it is the foundation, it is the base. All four are rooted in this. All four are dependent on this. Or avidyā makes the other four to be dependent on itself. They depend on it, and avidyā makes, the other four dependent on it. And each one are related, interrelated, interdependent. Each one has shades, produces combinations, permutations and combinations, the pros and cons of these five bundled as kleśas are very very important to understand.
Avidyā is not only not ignorance; it is actually an empirical knowledge, worldly knowledge. Worldly knowledge is avidyā actually, because real knowledge, the vidyā, is not worldly knowledge. The Mundaka Upanishad which says dve vidye, two types of vidyā, parā and aparā vidyā. We shall see this in our further understanding of the sūtras on each kleśa.
Before understanding in detail the various kleśas, each one in detail, a rough glance of what kleśas are, what kleśa is, is an important point to be understood, because the cause of pain, the cause of suffering, is termed as kleśa.
So kleśas are enumerated and defined in the same Sādhanapāda, which deals elaborately on various shades and dimensions of kleśa. Sūtra numbers 3, 4, 5, 6, 7, 8, 9 enumerate and define what is kleśa and how these kleśas are destroyed. That is described in general methods in Sūtra number 10 and 11. 12, 13, 14 and 15 sūtras explain why kleśa should be destroyed — why the cycles of birth and death, punarapi jananam punarapi maraṇam, which Adi Shankaracharya speaks of in the Bhaja Govindam — to remove that, to cut that cycle, kleśas are to be destroyed. That is discussed in Sūtra numbers 12 to 15. Yes, the 16th sūtra is an important sūtra which says about the pains which will come in future, not existing, which are about to come — that can also be destroyed. And the 17th and 18th sūtras talk about the fundamental causes, the nature of the interactions of the indriyas, the guṇas, experiences. 17th, 18th and 19th sūtras. And 20, 21, 22 sūtras will talk about the pure consciousness without kleśas, kleśa-rahita. If there are no kleśas, that state is described and discussed in the 20th, 21st and 22nd sūtras, and that state has been further emphasized and the powers of that are described in the 23rd sūtra.
But that kleśa-rahita state, puruṣa, pure being which we are — why that is being covered, why that has not been understood and experienced — that is described in the 24th and 25th sūtras, which emphasize on the avidyā portion, deepening and further depths of avidyā and the removal of that avidyā and an increasing awareness of the puruṣa we see in the 26th and 27th sūtras.
And that is how from sūtra number 3 to almost up to the 26th, 27th sūtra — about 25 sūtras — they are concerned with the kleśa, removal of the causes of pain. And let us see those sūtras, try to understand the causes of the pain — that is kleśa. Commonly, normally, generally, when there is pain, an experience of pain, we just say that the cause of the pain is this one, the cause of suffering is this one. But understanding will bring out the truth and the real cause; then the elimination process - Avidyā-asmitā-rāga-dveṣābhiniveśāḥ kleśāḥ. And the further sūtras are the analysis and understanding of each of these pañcakleśas. So let us see those wonderful sūtras.
Oṃ śāntiḥ śāntiḥ śāntiḥ.ॐ शान्तिः शान्तिः शान्तिः||
To Be Continued.. ---------------------------------------- These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji. Audio Link - https://youtu.be/gccDbnQagBs?si=EIpsM6bu_H9f6GzU
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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