The fourth sutra is another base in understanding the science and about the knowledge of the kleśās. The sutra is:
अ॒वि॒द्या क्षे॒त्रमु॑त्तरे॒षां प्र॒सु॒प्तत॒नुवि॒च्छि॒न्नो॑दारा॒णाम् ॥ २.४॥
avidyā kṣetram uttareṣāṁ prasupta tanu vicchinna udārāṇām
avidyā kṣetram uttareṣāṁ prasupta tanu vicchinna udārāṇām vicchinna udārāṇām - The beautiful words are used to convey a profound meaning of the kleśās, and the sutra is very, very deep. Avidyā — you should understand avidyā is not ignorance; it is lack of awareness of what is right, or lack of awareness of reality. What is right is not known; what is correct is not known, that is avidyā. Kṣetra is a field. Uttara eṣām — those that follow, following, those that are following. Prasupta — supta is dormant, sleepy, prasupta means intensely dormant, deeply dormant - Prasupta it is. Tanu — as we have seen, very thin, very weak. Vicchinna — chinna is broken, vicchinna is broken at a specific time. Means, we have to understand that vicchinna is intermittently, occasionally, with breaks, intervals — comes, breaks, again comes, that is called vicchinna. Udāra is evident, generous, free flow, udārāṇām concludes the sutra.
So avidyā is the field for the growth of the following. Avidyā is the field for the growth of the, field for the growth - kṣetra it is — for the four, what are the four? asmitā, rāga, dveṣa, abhiniveśa. For those four, avidyā is the field; it is the base, uttareṣām — that is why. Uttareṣām means those that follow avidyā; for them avidyā is the field, kṣetra. And in prasupta (dormant state), tanu (weak state), intermittently occurring means, very beautiful it is, avidyā is the field for the growth of the four — even if it is in a dormant state, weakened state, or it is in a very abundant state. Means, asmitā is ego. Very deeply rooted ego, strong ego — that is the prasupta level: not expressed, but very deep. Tanu — ego slightly expressed, little ego, weakened, expressing in a weak form. Vicchinna — intermittently: sometimes ego, sometimes egoless; sometimes hot-headed, sometimes nice. Udārāṇām — full of ego, full flow. Same with rāga: dormant level, unexpressed level; little bit expressed; occasionally rāga, attach to — sometimes attached, sometimes not attached; but full expression of attachment — udārāṇām. Same thing with dveṣa and abhiniveśa also. But all these are rooted in avidyā. That is how beautifully the sutra says: avidyā kṣetra it is, it is the kṣetra, it is the field, in which, on which all other four things germinate, they rise, they find their roots in avidyā.
The sutra gives two important facts concerning the nature of the kleśas. One important fact is they are mutually related, because their root is the same; their field is the same. So they are connected. Avidyā is the root of the all four, and in which they turn produce all the miseries. And as in the soil of avidyā they grow, they germinate, they are born. So various cause and effects, pros and cons, permutations and combinations of each one related to each of the other — avidyā is the basic cause. It is something like the root of a tree, branch of a tree, trunk of a tree, leaves of a tree, flower of a tree, fruit of a tree— the essence in the fruit and the essence in the flower — all are rooted, even in our own lives, all these expressions are rooted in avidyā.
To conclude: the five kleśas are related to one another, and they are rooted in avidyā. This is the very important message, or we should use the word concept, suggestion, dimension of this particular sutra. Not only that — the other four (asmitā, rāga, dveṣa, abhiniveśa) may be in a potential, unexpressed state, each one at it is said, it is at the prasupta level, each one may be in prasupta level. How ego is in prasupta level, how a person behaves, How rāga is in prasupta level how a person behaves, dveṣa in prasupta level; abhiniveśa in prasupta level. Tanu — weakened level; vicchinna — intermittent level; udāra state. And can be hundreds and thousands of combinations with it's own branches, variations. Entire human life is a play of these things. And Human life is an expression of these things. Degrees will vary — active levels, very much active level, mild level, mild degrees, expanded conditions, and two opposite tendencies can overpower each other alternately. Sometimes we see in our own relationships, our own transactions, our own friends, our own houses: people love and they quarrel. Emotions will change; feelings will alter — vicchinna. Repulsions are there; attractions are there; love is there; hatred are there — but all of them are rooted in avidyā. All empirical knowledge and all empirical information is avidyā — normally we should understand that.
In advanced sādhakas or yogis which we should say, these kleśas are in the prasupta (dormant) level. But in most of us — almost 95–98% of us — these kleśas are in the udāra level (udārāṇām). Little bit of control and little bit of practice, it will be at vicchinna level. And little bit higher practices, more sincere, and more definite, dedicated practices will be in the tanu level. Very few are in the tanu level, but maximum are in the udārāṇām.
Let us see each particular kleśa in the following sutras. So avidyā is the field on which all other four grow and root. That is why - avidyā kṣetram uttareṣāṁ prasupta tanu vicchinna udārāṇām - that is the sutra clarifies. Let us see the further 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/8OwzgLqcXW0?si=_9l__yc3OfNJtAdGRead n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org
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
No comments:
Post a Comment