Yoga Sudhākara II - 06 by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 6

The Asmita (mistaken identification of oneself) which is formed as a result of Avidya (Nescience) is explained in this Sūtra.

Sūtra 6:

The appearance of identity of Dṛg Śakti (power of seer), and Darśana Śakti (the instrumental power of seeing), is Asmita.

The feeling of false identification that I am both this Satva (mind) and Puruṣa (Ātma) is called Asmita. 

[The body-mind unit cannot be considered as Ātma. In fact, Ātma is Dṛg Śakti, the power of seer. The mind and organs are Darśana Śakti, the instrumental power of seeing. An individual cannot identify himself with the body-mind unit; because Ātma is defined as ‘the feeling of I’ in him. Knowing the difference between them, between Ātma and the body-mind unit is an important step in Yoga. Before separating them through his Yogic learning and practice, one may feel that they are one due to his ignorance. This confusion and misunderstanding which exists before acquiring the Yogic knowledge, is called Asmita. As pointed out in previous Sūtra, Asmita is one of the causes of unhappiness and dissatisfaction in life.]

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

अविद्यामूलास्मितामाह​-

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥

सत्वपुरुषयोरहमस्मीत्येकताभिमानोऽस्मितेत्यर्थः।

Yoga Sudhākara II - 05 by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 5

In this Sūtra, the true nature of wrong knowledge is explained. [The true nature of wrong knowledge is to be known for eradicating it completely. When wrong knowledge is eradicated, right knowledge appears in mind.]

Sūtra 5:

Wrong knowledge is understanding the non-eternal, the impure, the painful and the non-self as the eternal, the pure, the joyous and the self.

Seeing an object in non-object; [Śrī Śankara bhagavatpādar defines wrong knowledge as “atasmin tadbuddhiḥ”. That statement is quoted here. “Seeing duality in that which is not duel;” the world in multiplicity is seen where only non-dual Brahman is existing. This is wrong knowledge. The effect of this wrong knowledge can be seen from ordinary experience to philosophic understanding. Patanjali approaches this wrong knowledge from the viewpoint of a beginner.] This was already mentioned as Viparyaya. [In the first Chapter of Yogasūtra, Patanjali defines one kind of cittavṛtti called Viparyaya: “viparyayo mithyājñānam atadrūpa pratiṣṭham.” Viparyaya is the wrong knowledge based on the misunderstanding of a false appearance.] That wrong knowledge works like this- the wrong notion of eternity in non-eternal objects like the concepts of heaven etc.; the concept of purity in the impure objects like the human body which is formed of flesh, blood, urine etc.; seeing ultimate happiness in the temporarily pleasurable objects like flower garlands, sandal paste, female body etc.; considering non-Ātma like body and mind, as Ātma. [Ātma means the true Self which is different in nature from the body-mind unit. Ātma is eternal and embodiment of Ānanda, unlike the body-mind unit.] The wrong knowledge can be understood in four ways as mentioned above.

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

अथाविद्यास्वरूपमाह​-

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥५॥

अतस्मिन् तद्बुद्धिः विपर्ययः इत्युक्तम् भवति। तद्यथा- अनित्ये स्वर्गादौ नित्यत्वाभिमानः। माम्सासृक्पूयविण्मूत्रादिशालिनि काये शुचित्वप्रत्ययः। दुःखे स्रक्चन्दनवनितादौ सुखत्वारोपः। अनात्मनि देहादावात्मबुद्धिः इत्यविद्या चतुष्पदेत्यर्थः।

Yoga Sudhākara II - 04 by Śrī Sādaśiva Brahmendra Sarasvati

 Yoga Sūtra-s of Patanjali

Interpretation by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 4

The next Sutra says that the Avidya (wrong knowledge) is the cause of the four other Kesa-s namely Asmita, Raga, Dvesa and Abhinivesa. [Avidya is not a lack of knowledge; it is wrong knowledge. It appears as knowledge when the individual is in Avidya; when he ‘wakes up’ from the Avidya-sleep, he would realise that it was a wrong knowledge; this is the nature of Avidya. It is like when seeing a rope, one mistakes it as a snake. When he gets the right knowledge, he realises that it is not a snake and it is a rope.]

Sutra 4:

Avidya is the ‘production field’ for the other four Klesa-s which may appear dormant (prasupta), tenuous (tanu), alternated (vicchinna) or fully operative (udāra).

The four Kleśa-s, Asmita, Rāga, Dveṣa and Abhiniveśa appear in four stages namely dormant (prasupta), Tenuous (tanu), Alternated (vicchinna) and Fully operative (udāra). [These four Kleśa-s have different appearances; therefore they are not as stable as Kleśa in mind. They appear and disappear based on various reasons. On the other hand Avidya is different in nature.] Bhāvarūpa Avidya is different from other four Kleśa-s; [Bhāvarūpa Avidya means that it is not lack of knowledge; it is wrong knowledge.] all other four causes of unhappiness are produced by this Bhāvarūpa Avidya.

Here, a Keśa is dormant (prasupta) because there is no causative factor to wake it up; so the Kleśa exists in subtle form without appearing as an experience. [Until the last breath, all bodies contain Kleśa-s either in dormant or operative form.] The tenuous form (tanutvam) of Kleśa is a weakened state due to Pratipakṣa Bhāvana. [Creating an opposite thought process to get rid of the Kleśa is called Pratipakṣa Bhāvana.] The alternated stage (vicchinnatvam) is the forceful appearance of the Kleśa-s one after the other. The Kleśa becomes fully operative (udāra) when other supporting components join hands with it like desire, pleasurable objects, etc.

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

अथास्मितादीनामविद्यानिदानत्वमाह​-

अविद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥

प्रसुप्तास्तनवो विच्छिन्ना उदाराश्चास्मितादयश्चत्वारः। तेषामुत्तरेषामविद्या भावरूपो विपर्ययः, सा क्षेत्रम् प्रसवभूमिः।

तत्र प्रसुप्तत्वं प्रबोधसहकारस्याभावेनानभिव्यक्तिः। तनुत्वम् प्रतिपक्षभावनया शिथिलीकरणम्। विच्छिन्नत्वम् बलवता क्लेशेनाभिभवः। उदारत्वम् सहकारिसंनिधिवशात्कार्यकारित्वमित्यर्थः।

Yoga Sudhākara II - 03 by Śrī Sādaśiva Brahmendra Sarasvati

Yoga Sūtra-s of Patanjali

Interpretation by Sri Sadasiva Brahmendra Saraswati

Yoga Sudhākara

Pada II: Sādhana Pāda

Sūtra 3

What are these various kinds of Kleśa [causes of unhappiness] which practically disturb the individual is the question raised here; the answer to this question is given:

Sūtra 3:

Avidya, Asmita, Rāga, Dveṣa, Abhinivesa are the five Kleśa-s.

Kleśa-s make the individual deeply in unhappiness. Such specific reasons for unhappiness are only five kinds.

[Kleśa-s are the specific causes for unhappiness. When you know the cause of unhappiness, you will be able to eradicate it. This is why the cause of unhappiness is explained here.]

[We must remember that the purpose of Yoga is to wash away the unhappiness permanently forever. To know the causes of it is the initial step towards that end. Kriyāyoga helps to reduce the power of Kleśa in an individual. Further Yogic practices and transformations (pariṇāma-s) are necessary for complete eradication of unhappiness.]

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पातन्जलयोगसूत्राणि

श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः

योगसुधाकरो वृत्तिः

द्वितीयो साधनपादः

के ते क्लेशाः कियन्त इत्यपेक्षायां आह​-

अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः॥३॥

पुरुषं क्लेशयन्तो दुःखाकुर्वन्तीति क्लेशाः। ते पञ्चेत्यर्थः।