Patanjali Yogasutra 2.7
(Attachment)
सुखानुशयी रागः ।
"Attachment is that which dwells on pleasure."
In this Sutra, Patanjali identifies "raagah" (attachment) as a fundamental source of suffering in human experience. "Sukhanushayi" implies that this attachment is specifically tied to pleasurable experiences. When we encounter pleasure, we tend to develop a longing or craving to repeat that experience, leading to attachment. This attachment then conditions our behavior, making us seek out similar pleasures continuously, often leading to dissatisfaction and suffering when such pleasures are not attainable.
The notion of attachment to pleasure is deeply explored in many spiritual traditions. In the context of yoga, this attachment is seen as an obstacle to achieving Self-Realization . By identifying and understanding the root of attachment, practitioners are encouraged to cultivate detachment and equanimity. This does not mean avoiding pleasure but rather experiencing it without clinging or craving, thereby reducing the potential for suffering when those pleasures are inevitably lost or changed.
This Sutra underscores the importance of self-awareness in the practice of yoga. By observing our reactions to pleasure and understanding the nature of our attachments, we can begin to free ourselves from the cycles of desire and aversion that dominate much of human behavior. This awareness is crucial for progressing on the path of yoga, leading towards inner peace and liberation.
Swami Vivekanand says:
"We find pleasure in certain things, and the mind like a current flows towards them; and this following the pleasure centre, as it were, is what is called attachment. We are never attached where we do not find pleasure. We find pleasure in very queer things sometimes, but the principle remains: wherever we find pleasure, there we are attached."
Contextual Comparison with Similar Vedic Texts
Bhagavad Gita 2.62
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥
"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises."
This verse from the Bhagavad Gita explains the sequence of how attachment (sangah) begins from contemplation (dhyayato) of sensory objects (vishayan) and progresses to desire (kamah) and then to anger (krodhah). Similar to Patanjali's focus on attachment to pleasure, the Gita warns against the mental fixation on sensory objects, which can lead to a chain reaction of negative emotions and actions.
Brihadaranyaka Upanishad 4.4.6
यः कामो नि:स्मरणः सा त्राता, कामो ह्येव द्वितीयानुशेते स द्वैतो भवति ।
"He who is free from desire becomes free because it is with desire that one dwells in duality."
The Brihadaranyaka Upanishad emphasizes the freedom that comes from being free of desire (kamah). The text suggests that desire is the root of duality (dvaita), where one perceives a separation between oneself and the object of desire. This is closely aligned with Patanjali’s assertion that attachment to pleasure perpetuates a cycle of craving and dissatisfaction.
Yoga Vashishta 3.2.18
रागद्वेषमयो मोहः शोकहारिः सुखावहः।
रागाद्द्वेषो द्विषन्त्येषा मोहो बुद्धेर्न लिप्यते॥
"Delusion consists of attachment and aversion, it brings sorrow and appears to bring happiness. From attachment comes aversion, and from this delusion, the intellect is not tainted."
The Yoga Vashishta elaborates on the dual nature of attachment (raagah) and aversion (dveshah), noting that both contribute to delusion (mohah). This delusion brings temporary happiness but ultimately leads to sorrow (shokaharih). The text reinforces Patanjali's perspective on the detrimental effects of attachment and encourages the pursuit of wisdom (buddhi) free from such delusions.
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