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Yoga Sutra 2.10: Removing Colorings (Kleshas) through Meditation

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  • Swami Jnaneshvara Bharati
    Yoga Sutras: Yoga Sutra 2.10 REMOVING COLORINGS (KLESHAS) THROUGH MEDITATION http://www.swamij.com/yoga-sutras-21011.htm#2.10 YOGA SUTRA 2.10: When the five
    Message 1 of 1 , Jan 29, 2006
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      Yoga Sutras: Yoga Sutra 2.10
      REMOVING COLORINGS (KLESHAS) THROUGH MEDITATION
      http://www.swamij.com/yoga-sutras-21011.htm#2.10

      YOGA SUTRA 2.10: When the five types of colorings (kleshas) are in
      their subtle, merely potential form, they are then destroyed by their
      disappearance or cessation into and of the field of mind itself.
      (te pratipasava heyah sukshmah)

      te = these
      pratipasava = involution, resolving back into the cause from which
      they arose
      heyah = to be overcome, reduced, abandoned, destroyed, eliminated
      sukshmah = subtle

      BURNING THE SEEDS:
      Four stages of activity and attenuation were described in sutra 2.4.
      The subtlest of those four stages is when the deep impression
      (samskara) is in seed form. However, there is another step beyond the
      impression being a seed, which could re-grow under the right
      circumstances. That step is, metaphorically speaking, that the seed
      has been burned. A seed that has been singed can no longer grow,
      regardless of the circumstances, regardless of how much fertilizer
      and water is supplied.

      See also the article on Karma and the sources of Actions, Speech, and
      Thoughts:
      http://www.swamij.com/karma.htm

      RESOLVING INTO THE CAUSE IS LIKE PLAYING WITH CLAY:
      This sutra explains that the colorings (klishta) of thought patterns
      (2.3), and the mind itself are resolved back into the cause from
      which they arose. Imagine that you have a ball of clay from which you
      make a little statue of some animal. Then imagine that you roll the
      clay back into a ball, and that you then make a little cup from the
      clay. Finally, you roll the cup back into a ball of clay. When the
      animal and the cup are rolled back into a ball of clay, this is like
      the animal and the cup resolving back into their material cause.

      THOUGHTS AND MIND RECEDE:
      The same thing happens with both individual thought patterns and the
      mind itself. When a memory arises, it plays around for a while, and
      then resolves itself back into the mind field from which it arose.
      Even the mind (manas) itself arises into an active form, and then
      settles back into the broader field of mind (chitta) from which it
      arose. This rising and falling happens everyday, as we move from
      waking to sleeping states of consciousness, usually without being
      fully conscious of the transitions. In the case of meditation, the
      difference is that this receding of mind is being done consciously,
      being fully aware of the transitions or receding process.

      LIKE MEETING A NEW PERSON:
      Imagine that you meet some new person who has a very negative
      attitude that you find offensive. The memory of that person is stored
      in the basement of the mind (whether you think of that in terms of
      neurological storage in the brain or storage in the subtle mind
      beyond the physical brain). What is that memory made of? What is the
      stuff of which it is fabricated? Once again, whether you think of it
      as subtle mind or gross brain, the stuff of which the memory trace is
      formed was already there, before it took the shape or form of that
      person and the coloring of your aversion, somewhat like clay existing
      before you form it into a pot or a statue.

      THE COLORING RECEDES BACK INTO THE MIND FIELD:
      Now, imagine that through some process of actions in the world and
      meditation, you weaken the coloring of aversion. It is as if the mind
      goes back to its former state, prior to the imprinting of the memory.
      However, the difference is that you now have a mere memory, one that
      is devoid of the coloring. Previously, there was the memory and the
      coloring; now there is only memory. Where did the coloring go? It
      receded back into the mind stuff from which it was fabricated in the
      first place.

      WHEN THE MIND ITSELF RECEDES:
      What if, in addition to that, the mind itself (manas) receded back
      into the basement of the mind field (chitta) from which it arose. To
      understand the receding of the mind, it is important to first
      understand that the mind, as manas, is an instrument that has arisen
      or manifested out of the broader field of mind called chitta. The
      suggestion of this sutra is that, when the mind recedes in this way,
      the other colorings are also removed at the same time. If the mind is
      in this state, then it simply cannot experience any such colorings.
      The entire field of mind is stilled, at peace, non-existent, so to
      speak. It is from that stance that the deeper meditations are
      experienced.

      THE MIND RETURNS:
      When we speak of the dissolution of the mind, it does not mean that
      the mind (manas) has been permanently eliminated. From a practical
      standpoint, notice how difficult it is to meditate when the mind is
      noisy from many thought patterns. It is only when the noise subsides
      somewhat, and when concentration becomes very focused that meditation
      itself can come. Then, after that letting go and the focusing, the
      mind (manas), which is the instrument of thinking and operating the
      senses, can itself let go, subsiding back into chitta. This temporary
      receding of the mind has the effect of fully releasing any of the
      otherwise disturbing thought patterns in the mind. Afterwards, the
      mind returns to be able to handle the matters in the world by using
      the senses (indriyas).

      See also the article on the four functions of mind (manas, chitta,
      ahamkara, buddhi):
      http://www.swamij.com/fourfunctionsmind.htm

      See also the article on the indriyas (5 cognitive senses and 5 active
      means of expression):
      http://www.swamij.com/indriyas.htm

      http://www.swamij.com/
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