Patanjali's Yogasutra | Dr. Kausthub Desikachar | YS II.5 | 24 June 2017

Introduction and Invocation

The speaker introduces themselves as Tietwar Upamadhyam and recites a series of Sanskrit phrases invoking various qualities and aspects.

Invocation

• The speaker recites a series of Sanskrit phrases invoking qualities such as wisdom, purity, and divine blessings.

Acknowledgment of Patanjali

The speaker acknowledges the presence and teachings of Patanjali, an ancient sage who compiled the Yoga Sutras.

Acknowledgment

• The speaker pays homage to Patanjali by reciting a Sanskrit verse expressing gratitude for his teachings.

• They mention the Mahabhasya (great commentary) written by Patanjali on the Yoga Sutras.

Addressing Ahipatayi

The speaker addresses Ahipatayi, which refers to Lord Shiva as the conqueror of ignorance.

Addressing Ahipatayi

• The speaker addresses Ahipatayi, referring to Lord Shiva as the conqueror of ignorance.

• They express reverence towards Lord Shiva.

Introduction to Klesha

The speaker introduces the concept of Klesha, which are identified as causes of suffering in Patanjali's Yoga Sutras.

Understanding Klesha

• Klesha is discussed as the cause of suffering according to Patanjali's Yoga Sutras.

• The second chapter focuses on identifying and understanding these causes.

• In upcoming sutras, each Klesha will be described in detail.

Listing the Kleshas

The speaker mentions that Patanjali lists the Kleshas and discusses their existence in different states.

Listing the Kleshas

• Patanjali lists the Kleshas, which are causes of suffering.

• The speaker mentions that Patanjali will describe each Klesha in detail from the 5th to the 9th Sutra.

Definition of Avidya

The speaker explains the definition of Avidya, one of the important Kleshas.

Definition of Avidya

• Avidya is defined as a fundamental confusion between two different things with different attributes.

• Confusing the fake for the original and vice versa is considered Avidya.

• Avidya is significant as it serves as a field for other Kleshas.

Examples of Avidya

The speaker provides examples to illustrate how Avidya manifests in our lives.

Examples of Avidya

• Confusing something impermanent to be permanent or vice versa is an example of Avidya.

• Attachment to job, relationships, possessions, and considering them permanent leads to suffering when they change or end.

• Believing that certain circumstances or standards of life are permanent is also a manifestation of Avidya.

Role of Avidya in Other Kleshas

The speaker explains how Avidya acts as a foundation for other Kleshas according to Patanjali's Yoga Sutras.

Role of Avidya

• Patanjali states that Avidya serves as a field for all other Kleshas.

• Anitya Ashuchi, Dukha, Anatmasu are attributes associated with Avidya.

• Confusing one attribute for the other is considered Avidya.

Understanding Anitya and Nitya

The speaker elaborates on the confusion between the impermanent (Anitya) and permanent (Nitya) aspects as a manifestation of Avidya.

Confusion between Anitya and Nitya

• Avidya arises when there is confusion between what is impermanent (Anitya) and what is permanent (Nitya).

• Examples include mistaking temporary things as permanent or vice versa.

Attachment to Impermanent Things

The speaker discusses attachment to impermanent things and how it leads to suffering.

Attachment to Impermanent Things

• Attachment to job, relationships, possessions, etc., creates a false belief in their permanence.

• However, everything in this world is subject to change.

• Personal experiences of losing loved ones or material possessions are shared as examples of impermanence.

Attachment and Perception of Permanence

The speaker explains how attachment can lead to a perception of permanence in circumstances or objects.

Perception of Permanence

• People often get attached to objects like computers or phones, considering them permanent.

• Standard or quality of life may also be perceived as permanent.

• However, these attachments are changeable, unlike certain natural phenomena like the rising sun.

Recognizing Permanent and Impermanent Aspects

The speaker emphasizes the distinction between permanent and impermanent aspects and its relevance to Avidya.

Distinguishing Permanent and Impermanent

• There are certain aspects that are relatively permanent, such as the existence of the sun.

• Confusion between what is permanent and what is not leads to Avidya.

• Avidya arises when there is a lack of clarity in recognizing the difference between clean (Shuchi) and unclean (Ashuchi) things.

Confusion between Clean and Unclean

The speaker explains how confusion between clean and unclean attributes contributes to Avidya.

Confusion between Clean and Unclean

• Avidya manifests when there is confusion between clean (Shuchi) and unclean (Ashuchi).

• Examples include mistaking dirty water for clean water or vice versa.

The transcript continues beyond this point, but it exceeds the recommended length for a single section. It would be more appropriate to create additional sections to cover the remaining content.

Vedic Texts and Tantrikha

This section discusses the distinction between teachings based on Vedic texts and those that are not. Vedic teachings are considered pure and clean, while non-Vedic teachings (referred to as Tantrikha) may be seen as impure due to their origin from ego or personal desires.

Vedic Teachings vs. Tantrikha

• Vedic texts are considered pure and divine, coming directly from the divine themselves.

• Teachings not based on Vedic sources are called Tantrikha and may be seen as impure due to their connection with ego, aversion, desire, or Klesha (afflictions).

• Discrimination is needed to differentiate between pure intentions and impure intentions in day-to-day interactions.

• Confusion between pure intentions being misunderstood as impure intentions or vice versa is also considered a lack of knowledge (Vidya).

Sushi and Ashuchi - Pure Intention vs. Impression

This section explores the concepts of Sushi (pure intention) and Ashuchi (impression or bias). It highlights the importance of recognizing biases in judgments and actions, whether positive or negative.

Sushi and Ashuchi - Pure Intention vs. Impression

• Sushi refers to something devoid of impression or bias, while Ashuchi implies the presence of an impression or bias.

• Positive intentions can still be biased because they carry an impression.

• Judgments, whether positive or negative, involve biases and impressions.

• Confusion between unbiased actions/intentions (Sushi) and biased actions/intentions (Ashuchi) is considered a lack of knowledge (Avidya).

Bias, Expectation, and Clasias

This section discusses the relationship between biases, expectations, and clasias (afflictions). It emphasizes the need to recognize biases and their impact on our experiences.

Bias, Expectation, and Clasias

• Biases, whether positive or negative, lead to expectations.

• Consistency with biases leads to Raga (attachment), while inconsistency leads to Dvesha (aversion).

• Biases create confusion and contribute to other clasias.

• Recognizing biases as either Sushi or Ashuchi is essential for self-awareness.

Confusion Between Sukham and Dukham

This section explores the confusion between pleasure (Sukham) and suffering (Dukham). It highlights how our pursuit of short-term pleasure can lead to long-term suffering.

Confusion Between Sukham and Dukham

• We often confuse what brings us temporary pleasure with what actually causes suffering in the long run.

• The addiction to sugar serves as an example where something pleasurable can lead to various health issues.

• Bitter foods that may be beneficial for health are often avoided due to their unpleasant taste.

• Our perception of pleasantness or unpleasantness does not always align with what is truly beneficial or detrimental.

Confusion Between So-come and Dhukham

This section discusses the confusion between comfort/pleasure (So-come) and suffering/pain (Dhukham). It highlights how our pursuit of immediate comfort can lead to long-term suffering.

Confusion Between So-come and Dhukham

• We tend to prioritize immediate comfort over long-term well-being.

• Pursuing short-term pleasures without considering potential consequences can result in future suffering.

• The Bhagavad Gita emphasizes the importance of discerning between short-term comfort and long-term well-being.

• This confusion between So-come and Dhukham is a significant problem in modern society.

Atma (Consciousness) and Anatma (Non-Consciousness)

This section explores the distinction between consciousness (Atma) and non-consciousness (Anatma). It highlights the composition of Purusha (consciousness) and Prakriti (non-conscious elements).

Atma and Anatma - Consciousness vs. Non-Consciousness

• We are composed of two parts: Purusha (consciousness) and Prakriti (non-conscious elements).

• Prakriti, including our body and mind, lacks consciousness.

• Confusion between what is conscious (Atma) and what is not conscious (Anatma) can lead to a lack of knowledge.

The transcript provided does not contain any timestamps beyond 0:19:11.

New Section

This section discusses the problem of understanding consciousness and the confusion between conscious matter and non-conscious matter.

Understanding Consciousness

• The Western psychological fields often discuss consciousness as the conscious part of the mind, ignoring the concept of consciousness as explained in Yoga and Sankhya philosophies.

• Trying to consider non-conscious matter as the conscious entity leads to a significant problem.

• Comparing it to a secretary being mistaken for the boss, although they may perform similar tasks, they are not the same.

New Section

This section continues discussing the problem of considering non-conscious matter as conscious and its implications.

Non-Conscious Matter as Conscious Entity

• Giving too much power to body and mind while ignoring consciousness creates trouble.

• Consciousness is not part of the mind or body structure.

• Many people who pursue this confused understanding face difficulties.

New Section

This section explores how confusion arises when consciousness is not properly understood through the mind.

Ignoring Consciousness in Understanding

• Confusion arises when we ignore consciousness and try to understand it solely through the mind.

• Patanjali presents four cases where confusion can occur between different parameters.

New Section

This section delves into Patanjali's explanation of Avidya (ignorance) and its relationship with confusion.

Avidya - State of Confusion

• Avidya refers to a state of confusion where one is unaware that they are not conscious or impermanent.

• When confused, individuals may not realize their own state and mistake suffering for pleasure or vice versa.

New Section

This section emphasizes the importance of realizing one's state of suffering and the dangers of remaining in Avidya.

Realization and Avidya

• Realizing that one is suffering or in trouble is not Avidya.

• Avidya occurs when individuals are in trouble but fail to recognize it.

• Our reality is based on Avidya until our realization changes.

New Section

This section explores how confusion leads to the formation of false identities and clashes with others.

Formation of False Identities

• When in a state of confusion (Avidya), we construct false identities (Asmita).

• Anyone threatening this identity becomes an object of aversion (Dvesha).

New Section

This section highlights the danger of Avidya, where individuals may not realize their own ignorance.

Hidden Clashes and Ignorance

• Avidya remains hidden, and individuals may not be aware they have it.

• The tendency is to avoid looking at oneself and blame others instead.

New Section

This section emphasizes the need for caution regarding Avidya due to its existential nature.

Existential Danger of Avidya

• Avidya exists as a state of confusion, which can lead to various clashes such as anger, attachment, greed, etc.

• Investing in false realities based on Avidya can create significant problems.

New Section

This section discusses the impermanence of matter and the distinction between body (Prakriti) and consciousness (Purusha).

Impermanence of Matter

• Matter, including our body, is not permanent and is given to us at birth and taken away at death.

• Body includes mind and senses, but consciousness (Purusha) is not affected by the existence or non-existence of the body.

Incarnations and Purusha

• Purusha, in Vedic schools, moves from one body to another through incarnations. It is not destroyable like the body.

• Purusha is considered permanent while Prakriti (body/mind) is impermanent.

Patterns and Impressions

• The body and mind have patterns and impressions known as samskaras. These include language, behavior, etc.

• Purusha has no impressions or memory, whereas the body and mind do.

Memory of Past Lives

• The question arises about how a Purusha without memory can remember past lives if memory is stored in Prakriti (mind).

• Krishna clarifies to Arjuna in the Bhagavad Gita that only Paramatma can remember all past lives, not Jeevatma (individual soul).

Confusion between Purusha and Prakriti

• Confusion between Purusha and Prakriti is Avidya (ignorance). Different philosophies have different views on remembering past lives.

• Some people claim to remember past lives, but according to Patanjali and Vedic schools, this is not possible.

Dukham and Sukham

• Prakriti is constricting (Dukham) while Purusha is expansive (Sukham). Borders and boundaries restrict Prakriti.

• Purusha can cross boundaries and is not constricted like Prakriti.

Differentiation between Purusha and Prakriti

• Purusha represents consciousness, while Prakriti cannot be conscious. This differentiation is important in Yoga and Sankhya schools.

Avidya as Confusion

• Avidya refers to the confusion between Purusha and Prakriti. It is considered the ultimate ignorance in Yoga and Sankhya philosophy.

Liberation from Delusion

• When Avidya is removed, one becomes liberated from the delusion created by the false reality of confusing Purusha with Prakriti.

Interpretation of Avidya in Vedanta Philosophy

• In Vedanta philosophy, Avidya is interpreted as the non-differentiation between Purusha and Paramatma. Jeevatma (individual soul) is also not eternal.

Impressions on Purusha

• Purusha has impressions of experiences such as Sukham and Dukham, even though it may not have memory of them. The experience belongs to Purusha, not Prakriti.

The Concept of Fortune and Past Lives

In this section, the speaker discusses the concept of fortune and past lives in relation to being born into a noble family or having the opportunity to learn from them. They emphasize the importance of accepting and nourishing these fortunate moments.

Being Born into a Noble Family

• If born into or married into a noble family, it is believed that one must have done good things in their past life.

• Accepting this as a fortunate moment and nurturing it is essential.

Gratitude for Fortunate Birth

• The speaker expresses gratitude for being born into their father and grandfather's fortunate family.

• Acknowledges that they must have done something right, but also acknowledges that they may have made mistakes since they are still here.

• Liberation from the cycle of birth and rebirth occurs when one realizes the highest truth.

Impression Relative to Paramatma

• The concept of impression is relative to Paramatma (the supreme soul).

• Only Paramatma knows what actions were right or wrong in previous lives.

• The distinction between impressions lies in whether they are relative to Paramatma or Prakriti (nature).

Sukham (Happiness) and Dukham (Suffering)

• Vedanta philosophy explains that Jiva-atma (individual soul) experiences suffering because it has not yet realized Paramatma.

• When consciousness is linked with matter, there is suffering (Dukham).

• When consciousness is linked with Paramatma, there is happiness (Sukham).

Turning Towards Divine or Matter

• Jiva-atma can turn towards the divine or towards matter.

• Linking with matter leads to suffering, while linking with Paramatma brings happiness.

Consciousness and the Role of Paramatma

This section delves into the role of consciousness and its connection to Paramatma. The speaker explains that consciousness is a gift from Paramatma to Jiva-atma, emphasizing the distinction between the two.

Consciousness as a Gift

• Purusha (individual soul) receives consciousness as a gift from Paramatma.

• Just as the sun gives light to the moon, Paramatma provides consciousness to Jiva-atma.

Avidya: Confusion Between Jiva-atma and Paramatma

• Avidya is interpreted differently in different contexts.

• In Yoga and Sankhya philosophy, Avidya refers to confusion between Purusha and Prakriti.

• In Vedanta philosophy, Avidya refers to confusion between Jiva-atma and Paramatma.

Interpreting Vedic Texts

• When interpreting Vedic texts, it is important to understand the context in which terms like Avidya are used.

• The meaning of Avidya changes based on whether one is studying Yoga or Vedanta philosophy.

Ultimate Avidya: Confusion Between Purusha and Prakriti

This section explores the concept of ultimate Avidya, which goes beyond what is discussed in Yoga and Sankhya philosophy. It involves confusion between Purusha and Prakriti at a higher level.

Higher Level of Avidya

• Patanjali's Sutras focus on the confusion between Purusha (individual soul) and Prakriti (nature).

• Vedanta philosophy presents a higher level of Avidya: confusion between Jiva-atma and Paramatma.

Essence of Anetya, Ashuchi, Dukha, Anahatmasu, Nitya

• The Sutra Anetya, Ashuchi, Dukha, Anahatmasu, Nitya addresses the essence of Avidya.

• It highlights the confusion between Purusha and Prakriti at one level and extends to the confusion between Jiva-atma and Paramatma.

The summary has been provided in English as requested.