Patanjali Yogasutra 2.8
(Aversion)
दुःखानुशयी द्वेषः।
"Aversion is that which dwells on sorrow."
Patanjali's definition of "dvesha" in this Sutra is straightforward yet profound. He describes it as the aversion that arises from experiences of sorrow or pain. When individuals undergo unpleasant experiences, they naturally develop a sense of aversion towards those situations, objects, or people associated with that pain. This aversion is a klesha, or mental affliction, which is one of the obstacles in the path of yoga and spiritual growth. By identifying and understanding these kleshas, a practitioner can work towards reducing their impact and moving closer to a state of equanimity.
Aversion, as described here, has deep psychological implications. It often leads to a cycle of negative emotions and behaviors. For instance, when one encounters a situation reminiscent of past pain, the immediate reaction might be avoidance or hostility. This automatic response reinforces the negative associations and prevents the individual from confronting and overcoming the root cause of their suffering. The practice of yoga aims to break this cycle by cultivating awareness, allowing practitioners to observe their aversions without being controlled by them.
In a broader spiritual context, Patanjali's identification of aversion as a klesha aligns with the principle of non-attachment. Non-attachment (vairagya) is a key concept in yoga philosophy, emphasizing the importance of letting go of both desires and aversions. By reducing our attachments to pleasure and our aversions to pain, we can achieve a balanced state of mind. This balance is essential for progressing on the path of self-realization and experiencing true inner peace.
Contextual Comparisons with Other Vedic Texts
Bhagavad Gita 2.56
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥
"He whose mind is undisturbed in sorrow, free from longing for pleasures, and who is free from attachment, fear, and anger, is called a sage of steady wisdom."
This verse from the Bhagavad Gita echoes the concept of managing aversions and attachments. It emphasizes maintaining equanimity in both sorrow and pleasure, highlighting the importance of transcending attachments (raga) and aversions (dvesha) to achieve steady wisdom (sthita-prajna).
Mundaka Upanishad 3.2.9
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।
क्षीयन्ते चास्य कर्माणि तस्मिन दृष्टे परावरे॥
"When He is seen, the knot of the heart is cut, all doubts are resolved, and all karmas are destroyed."
This verse from the Mundaka Upanishad talks about the transformative power of Realizing the Supreme Self. The "knot of the heart" can be interpreted as the hold of maya in the heart region, which is given up on the way to attaining Self-Realization. This these mental afflictions are resolved, leading to liberation from the cycle of sorrow and aversion.
Yoga Vashishta 6.1.27
मन एव मनुष्याणां कारणं बन्धमोक्षयोः।
बन्धाय विषयासङ्गि मुक्तं निर्विषयं स्मृतम्॥
"The mind alone is the cause of bondage and liberation. The mind that is attached to sense objects leads to bondage, while the mind that is free from sense objects leads to liberation."
In the Yoga Vashishta, the mind's role in creating bondage through attachment and aversion is highlighted. This text reinforces the idea that liberation (moksha) is achieved by transcending these mental afflictions, which aligns with Patanjali's teachings on overcoming aversion and other kleshas.
Patanjali gave so much emphasis to attachment and aversion (raga and dvesha) that he created one Sutra for each. Both these vrittis create impressions on point 1C shown by Daaji and spread to other points from there. In fact, they can be said to be the starting point of all samskaras. We remain entangled in maya due to these two qualities in us. Any meaningful spiritual evolution is not possible without getting rid of these two.
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