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Yoga Sutra 2.8: The nature of aversion

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  • Swami Jnaneshvara Bharati
    Yoga Sutra 2.8: The nature of aversion http://www.swamij.com/yoga-sutras/yoga-sutras-20109.htm#2.8 (for more info) ... 2.8 Aversion (dvesha) is a modification
    Message 1 of 1 , Jun 14, 2004
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      Yoga Sutra 2.8: The nature of aversion
      http://www.swamij.com/yoga-sutras/yoga-sutras-20109.htm#2.8
      (for more info)

      ---------------------------------------
      2.8 Aversion (dvesha) is a modification that results from misery
      associated with some memory, whereby the three modifications of
      aversion, pain, and the memory of the object or experience are then
      associated with one another.
      (dukha anushayi dvesha)

      * dukha = pain, sorrow, suffering
      * anushayi = sequential attraction to, closely following, secondary
      accompaniment, resting on
      * dvesha = aversion or pushing away, hatred
      ---------------------------------------

      AVERSION IS A FORM OF ATTACHMENT: Aversion is actually another form of
      attachment. It is what we are trying to mentally push away, but that
      pushing away is also a form of connection, just as much as attachment
      is a way of pulling towards us.

      AVERSION IS A NATURAL PART OF THE MIND: Dvesha actually seems to be a
      natural part of the universal process, as we build a precarious mental
      balance between the many attractions and the many aversions.

      AVERSION IS BOTH SURFACE AND SUBTLE: It is important to remember that
      aversion can be very subtle, and that this subtlety will be revealed
      with deeper meditation. However, it is also quite visible on the more
      surface level as well. It is here, on the surface that we can begin
      the process of witnessing our aversions.

      AVERSION CAN BE EASIER TO NOTICE THAN ATTACHMENT: In relation to
      individual thought patterns, aversion is one of the two colorings that
      is most easily seen, along with attachment. Actually, aversion can be
      easier to notice than attachment, in that there is often an emotional
      response, such as anger, irritation, or anxiety. Such an emotional
      response may be mild or strong. Because of these kinds of responses,
      which animate through the sensations of the physical body, this aspect
      of witnessing can be very easily done right in the middle of daily
      life, along with meditation time.

      ATTENUATING THE COLORINGS: Notice the process of attenuating the
      colorings in the next section. To follow this attenuating process, it
      is first necessary to be aware of the colorings, such as aversion and
      attachment. Gradually, through the attenuating process, we truly can
      become a witness to the entire stream of the thinking process. This
      sets the stage for deeper meditation.

      BREAKING THE ALLIANCE: Three types of modifications of mind are
      mentioned in this sutra: aversion, memory, and sequence of memory. To
      break the alliance between these, and between seer and seen is the key
      to freedom from the bondage of karma in relation to aversion. Breaking
      of such alliances is discussed in upcoming sutras (2.12-2.25).
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