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Klesas [kleshas] are the impurities of mind, just as cataract (timira) is in the case of eye (klesastu cittasya malam, yatha 55 caksusastimiram). They are five in number viz., avidya (misapprehension), asmita (sense of I), raga (attachment), dvesa (aversion) and abhinivesa (clinging to life). These afflictions are destroyable. The gross elements of afflictions can be destroyed through the practice of kriyayoga (self-discipline, study of 161

scriptures and devotion to God). The subtle elements of afflictions are to be destroyed through constant practice of meditation (dhyana). This meditation is also known as discriminatediscernment (prasamkhyana or samyagdarsana which is brought 56 about by dhyana).5 Avidya (misapprehension): It is explained that, avidya changes into the fourfold form of asmita and so on. When avidya is destroyed, the other afflictions also will be destroyed. When avidya is absent, there is no possibility of any affliction coming into existence. In impermanent things, the misapprehension of its being permanent is avidya. Similarly, in impure things, the delusion of its being pure is also avidya. Likewise, in the entire world, the idea of pleasure in what is pain is avidya. The idea of self in non-self both in animate and inanimate is also avidya." Asmita (sense of I): It is defined as the state of being I (asmibhavo'smita), i.e., an awareness of being -I. Asmita is the 58 state of single self-hood of two powers viz., drksakti and darsanasakti." The former is the power behind purusa- the seer and the latter is the power behind seeing. In this state of the sense of I, there is no difference between the intellect and purusa. 162

Raga (attachment): That which follows pleasure is raga (attachment). From virtue, arises pleasure and from pleasure, attachment arises. In other words, it is depicted as, that which has the nature of the experience of pleasure (sukhamanubhavitum silamasya sa sukhanusayi).60 Gardha (strong desire), trsna (thirst), lobha (greed) are the synonyms of raga. In another context, Vivaranakara states that attachment is greed itself. 61 Dvesa (aversion): That which follows pain is dvesa (aversion). Aversion has the nature of pain-experience. In other words, the desire to destroy or anger towards pain or its means (like anything which is bad or disreputable) is called dvesa. In another context, it is said that aversion is anger. 62 Abhinivesa (clinging to life): It is the tendency of clinging on to one's nature, which can be seen in scholars and in ignorant persons. Abhinivesa is included in delusion. 63 Vivaranakara defines it as a latent impression arises from fear of death (maranabhayavasana).64 Abhinivesa firmly fixed in inferior creatures such as worms, as well as in learned person. Here, the learned person is defined as the one who knows the beginning as well as the end of life i.e., purvantika and aparantika. Here, the 163

65 former is bondage and the latter is liberation. In Patanjala-yogasutra-bhashya-vivarana, the words 'purvantikam' and 'aparantikam' are used. While, in Vyasa-bhashya, Tattvavaisaradi of Vacaspati Misra, and Yoga Vartika of Vijnanabhiksu, the words are 'purvantah' and 'aparantah' respectively.