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The ninth sutra deals with the last of the five kleśhas, abhiniveśa. And the sutra is:
स्व॒र॒सवा॒ही वि॒दु॒षोऽपि त॒था॒रूढोऽ॒भि॒नि॒वेशः ॥ २.९॥
svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ.
sva rasa vāhī viduṣaḥ api tathā ārūḍhoḥ abhiniveśaḥ (abhi niveśaḥ)
Svarasavāhī, sva is one's own, one's own, owned by one, belongs to one — sva. Rasa, rasa is juice, essence. Vāhī, carrier, flow, vāhī is carrier, just for reference, varāhī we call it, Vāhī, carrier, Vāhinī. Vidyā vāhī, Vidyut vāhī, carrier, carries, so vāhī is a carrier. Viduṣa is learned., viduṣa is learned, api is also, tathā in the same way as, Ārūḍha mounted, on that, abhiniveśa. Abhiniveśa is will to live, or fear of death, love of life, or fear of death — that is abhiniveśa. So abhiniveśa is a strong desire for life which dominates even the learned people, not the wise. Abhiniveśa is a strong desire for life which dominates even the learned persons. That's how abhiniveśa has been defined.
And it is an instinct, it is inborn, as we say, this inborn instinctive, spontaneous — though there are slight shades — but it is svarasavāhī. It is self-dependent. Svarasavāhī, vāhī is move, t is carried by Svarass, its own essence. It moves by itself. It has its in itself. Viduṣaḥ api tathā ārūḍhoḥ abhiniveśaḥ - so the sutra actually doesn't explain or define what is abhiniveśa, but gives an explanation of it.
Abhiniveśa is a great urge for clinging to life which functions on its own force — that is svarasavāhī. This desire to hold on to life, love for life, fear of death functions on its own force, self-fueled, self-dependent — svarasavāhī — and is dominated, ārūḍha it is, it is mounted, dominated, ārūḍha - it is there even in the Viduṣaḥ, learned persons in the same way as in the ignorant persons — tathā. So this fear of death, love of life, clinging to life is common in the learned and in the common people, is common in learned and common people because it is self-dependent.
This fear cannot be explained by perceptive, verbal, and inferential knowledge. They lead to the inference that the pain of death has been experienced in the former life. Nobody who died can say what was the experience of death. Nobody can say. But the fear of death means — this is a very important point — nobody, no one, no living being can say what was the fear of death, because after death it is not there. But fear for death, being afraid of death, and loving to cling to life — it means it shows that it had an experience ingrained in it: the fear of death, the experience of death.
Please note this very important dimension: the love to live and the fear of death is because, or that itself shows, that it had an experience ingrained — svarasavāhī. The fear, the experience of death — what does it mean? There is a continuity of life.
In fact, this is an important sutra which stamps, confirms what we call normally reincarnation — punarjanma siddhānta of the Indian philosophy reiterates in this particular sutra.
"May I live long. I should not die. I should not be extinct. I should live long time." Such self-assertions, suggestions create abhiniveśa, fear of death and love of life.
Even a worm, small insect, pipīlikā, and a newborn baby — they fear when they sense a danger, when they sense threat of death. They may not be able to express it, but the expression is visible. Fear is seen as being caused by pain or the cause of pain. So when death-danger comes in front of a newborn baby, as I said, a small worm — trembling, shivers, shakes — why? Because that experience of death was there in it. That's why the fear of death has come. That means it has undergone a cycle of birth and death.
Punarapi jananam, punarapi maraṇam. Adi Shankaracharya tells: punarapi jananī jaṭhare śayanam, iha saṁsāre bahu dustāre, kṛpayā pāre pāhi murāre.
So already experienced in the previous births. So that experience of death was painful. So when he sees something is dangerous — I may lose, I may die, my life may be lost, he is frightened, we are frightened - that is the svarasavāhī.
We have common examples. When we see, normally ducks are hatched by hen, and the moment eggs are hatched the small ducklings rush to water, and poor hen which has hatched it feels terrible that they are going to the water — they may drown. But it is the nature of the ducklings to swim. It was ingrained. Similarly, when the chicken come out of the eggs, they start picking up food. It is instilled instinctively.
All our needs for medical treatments, all our health consciousness, health awareness — these are all rooted in what we say, in the fear of death. Taking medicines, treating our diseases — all these are rooted in fear of death and love of life, what this particular sutra says.
And even viduṣas, very learned persons, highly philosophical teachings, very learned — but still they cling to life because they fear the death, because that experience of pain of death was ingrained in them. They want it. All of us do that.
And that is the importance of this particular sutra — a very, very powerful sutra which puts bare in front of us the importance of life and death.
And the next sutra is another beautiful sutra from Maharshi Patanjali.
Oṃ śāntiḥ śāntiḥ śāntiḥ.
ॐ शान्तिः शान्तिः शान्तिः|| To Be Continued.. ----------------------------------------
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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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