SADHANA PAD-SUTRA 9

                   SWARASAWAHI   VIDUSHOPI   TATHARUDHO   ABHINIVESHAH

ABHINIVESH-DESIRE TO LIVE (AS A PHYSICAL BODY ) EXISTS IN LEARNED AS WELL

AS WELL AS IGNORANT PERSON,AS IT FLOWES  FROM PREVIOUS LIVES.

       The attachment to our physical body is one of the strongest of all the desires.We think that the other addictions, like alcohol or smoking or drugs are the worst. But when we compair our desire to sustain this present body,to that of other attachments , the worst is  the attachment to the body . We are afraid ti die , even though we have been born and have died several times .So in each 'life' we are attached to the present body. (This is the JAYANDRATHA in the Mahabharata. So if you remember Arjuna wants to kill him . But he is hidden and Arjuna has to kill him before Sunset. Then Lord Krishna covers the SUN with his CHAKRA. When Jayandratha comes out from his hiding place , the Lord takes out the Chakra. Then the KRISHNA shows Arjuna the SUN and advises him to kill JAYANDRATHA. I think the first SUN is the SUN in the sky and the second SUN that the Lord Krishna "showes" to Arjuna is the SUN OF KNOWLEDGE or the self realisation.)
      This desire is due to our misunderstanding of our body as 'self'when in reality this is wrong . So we cling to our physical body. This attachment comes from our previous lives' experiences . So since all of us , poor or rich , learned or ignorant all have had previous lives, we all have this attachment. So this Sutra describes the one more KLESHA .

SADHANA PAAD-SUTRA 8

                                            DUHKHANUSHAYI  DWESHAH

                                            HATRED FOLLOWS THE PAIN

     In the previous sutra the klesha which was described was called RAGA -the attachment to feeling pleasure. Now if the experience leads to pain , then we develop the Klesha called DWESHA . As long as our experience is at the level of sense organ levels , we are going to have the both ,'the desire to experience pleasure ' and ' the desire to avoid things that cause the displeasure '. So our place of the RAGA and the DWESHA will change as we 'grow'. Today we may have Raga or attachment for eating good food and DWESHA for bad food or any food that we do not like. This goes for any sense organ . But as we progress our subject of Raga and Dwesha will change .We will loose interest in food or alcohol or sex etc. Their place is taken by may be position for mediation , concentration that occurs with the meditation.So we hate when we can;t concentrate and we love when we can sit at a quiet place. But hate when we have disturbed mind and can't quit. In any case this is still RAGA ---ATTACHMENT TO FEELING PLEASURE and DWESHA --OR DESIRE TO AVOID OR HATRED IF WE EXPERIENCE IT .

SADHANA PAD SUTRA 7

                                               SUKHANUSHAYI  RAGAH

THE  ATTACHMENT ( THAT OCCURS)  AFTER ( FEELING) PLEASURE  IS  RAGAH

We often use certain words in different context.The word Ragah is used as getting angry. But the meaning that it is used in this Sutra is much different. We were told in the last Sutra that the Seer and seen are different and the Chitta is the one which connects the two. But then then we forget that the these 3 things are different. Then when 'we' have the 'experience' of different things , they create either happiness or pleasure or displeasure. So when we feel happy about our experience , we develop attachment to it. We also develop desire to experience it  again . So this is called RAGAH.
      In the 8th verse of GEETA's 1st chapter, there is mention of different fighters from the Kauraw's army. These include Drona, Bhishma,Karna,Kripa,Ashwatthama,Vikarna,the son of Somadatta and Jayadrath.They according to Parmhamsa Yogananda,represent,Drona-Saunskara,Bhishma-Ego or Asmita, Kripa-Avidya,Karna -Ragah,Vikarna-Dwesha, Jayadratha-Abhinivesh(body bound inclination.This becomes easy to understand when one thinks about Drutarashtr as the blind -king representing Blind MIND. The thoughts are guided by the past impressions-Saunskaras, and by our attachments ,our aversions and our ego.  

SADHANA PAD SUTRA 6

                     DRIG   DARSHAN   SHAKTYOR   EKATMATA   IWA   ASMITA

THE  SEER  AND  POWER  TO  SEE, ARE  MISTAKEN  TO  BE  ONE -THAI  IS  ASMITA

    One needs to know the difference between the PURUSH and the PRAKRUTI. The Purush is very different than the Prakruti. The Purush is the Self and the Prakruti is the Nature. The Self is Unchanging and does not have any Qualities or Gunas . So the the mind , intellect and the Chitta , which is more or less 'mind stuff', are all part of Nature or Prakruti. So when we see anything in this physical world, there is seer and the seen. But the power with we see is in Chitta.The seer is the Self.So the two are different , but when we look at it grossly , we feel it is same.. If you ask a child as to ,'how 'do you see?' , The answer will invariably be that," I see with eyes". But then when one goes deeper eyes are not the seer , nor is the nerve that carries the impulses or not even the center in the brain. These are part of physical body. But then is it possible that the mind is seeing . The real thing that sees is the Self , with the medium of Mind or Chitta.
     So when we confuse the Self with Mind or Chitta , theta is called Asmita. So when we think that Self is limited by the physical body and the mind and the chitta , which are all part of Nature or Prakruti , it is Ego. So the Ego is awareness of self .But the Self is limitless and when we feel that it is limited by body, that same Self is Ego .So when we start saying that  'I am happy" or' I am tired ', we are actually referring to body or mind . but we think it is Self which is tired.So this confusion is mentioned here and it is called Asmita , limiting limitless Self to the body.

SADHANA PAD-SUTRA 5

                                      ANITYA  ASHUCHI  DUKHANAM  ANNATMASU

                                       NITYA   SHUCHI   SUKHA ATMAKHYATIR

                                                                   AVIDYA

WHEN ONE THINKS OF A THING WHICH IS CHANGING OR NON ETERNAL TO BE CHANGELESS OR ETERNAL , IMPURE TO BE PURE ,GIVING PLEASURE WHEN IT IS SORROW CAUSING AND NON SELF TO THE SELF , IT IS IGNORANCE

The ignorance is commonly used term . We could be ignorant of physics or chemistry or sports or politics.But that is not what this sutra is talking about . They are talking about different things .When we 'think' of something as eternal when in actuality is mortal , that is ignorance . Many a times we are told that this world is not 'real' ,but just a dream of the God. But in religion when we say it is not real, we mean that it is "changing". We think that the body is real,but it is changing all the time . Infant becomes child and the child becomes youth and young adult becomes adult . The adult grows old and then dies.The body disintegrates in to 5 great elements, the 'PNACHA MAHABHUTAS' .So even when we we think that body is real (not unchanging , which is real definition of real or unreal ).
     We also think things which are not body is pure , but is it ? The body has flesh , blood , urine and excreta and many other things that are far from being 'pure'. We do every thing for this body .We decorate it put cosmetics , on it dress it well and love it .But what happens when we are sick or when we are dead?Is that body pure?So again we confuse impure for pure.
     If we are asked if ice cream gives us pleasure or not or having a million dollars will make on happy or not . Invariably the answer will be thy all are things that will give us pleasure.But is it true? The pleasure that we get is 'transient' and may be that the source of the pleasure. If I like ice-cream and feel that it gives me pleasure, then when I don't get the ice cream , then I will be unhappy. So indirectly it is causing sorrow. If I have a million dollars , then I would worry that some one may steal it or I may invest it and loose them etc. So the worry that it will bring would be causing sorrow rather than happiness.
     Sometimes the happiness is in mind and not in the external source. If stake was the source of the happiness then all will be happy . But we know that vegetarian people do not find pleasure in eating stake.If happiness is in having sex, then rape will also be pleasurable. So the happiness is in our mind.
     The last part is we thinking that the SELF is our body or mind or intellect But we all the time think that the self is body . That is why we refer to our body as self. In reality SELF is real does not have any qualities or Gunas, The Gunas are related to Nature and not self. So the physical body , the mind the chitta and the intellect are all part of Nature and not self . But we all the time confuse  these things  for Self. This is the last part of the sutra We confuse Self for NON SELF.

SADHAN PAD-SUTRA-4

 AWIDYA  KSHETRAM  UTTARESHAM  PRASUPTA  TANU  VICHHINNA  UDARSHANAM

    THE IGNORANCE IS THE SOURCE OF THE REMAINING 4 AFFLICTIONS AND THEY
                                                                                                                                                                           ARE IN ONE OF THE 4 STATES, DORMANT ,ATTENUATED,CONTROLLED (OR

                                   NEUTRALIZED) AND FULLY DEVELOPED

       In the last Sutra we were told that there are 5 afflictions . In this one we are told that the origin of latter 4 is the first the IGNORANCE. We are also told that these all exist in four different stages at one or other time .
      Ignorance is the origin or the 'field'. In any field things grow. So if the field is destroyed or not futile then the things will not grow. So to remove these afflictions we have to remove the ignorance. But it is not easy, as these afflictions remain one out of four states. The first one is the dormant In this stage we may not be aware of the affliction, as it is in the Dormant state. This could be any one of the four.This has to do with the 'Impressions'that we 'carry' duo to 'actions' that we do.(Every action has a reaction, or every Karma leads to an Impressions' or Saunskar).So we may have had good food and that has left us with an impression.But we may not be aware of it .I am not aware of the impression that was left by eating Pizza, if I had a full meal of my favorite things. So the desire is dormant. But now the situation is changed.I have become vegetarian or I am fasting and the desire to eat Pepperoni Pizza may come and may go away .At times we may have desire to eat something that we should not or do something that we know is not good , kill someone or beat someone or have sex with some one . This may arise so transiently that we are barely aware of it and we do not have to suppress it , but it automatically goes away.
      This the second state or called Attenuated. REMEMBER IT IS NOT GONE , But it is still there. It is like weeds. When we do not uproot them but just cut them , they are still there and will pop up under nurturing conditions.
       The next one is controlled status . We want to go out to eat and have desire to go to a favorite restaurant.So the time is right and our desire to eat a favorite food is there and it is right at the top .But then we get visit from some friend or have an emergency and we have to go to do the job, or for whatever reason the conditions are not conducive to the fulfillment of the desire. We end up eating the left over and our desire is suppressed. This is the third state.
       The last one is one which is expressed .We have the desire and the circumstances are favorable and we can fulfill the desire . So this is the fully developed or expressed.
    Now when we talk about the lower levels of existence , namely the animal YONI, whenever there is desire they will try to fulfill it. But the same behavior is not possible as Human beings.So sometimes we have to suppress them , sometimes we fulfill them and sometimes that are so inappropriate due to the societal structure, that they remain dormant.Even though we talked about the desires, in various stages , the same applies to the 4 afflictions that are mentioned. Let me take one quick example . We don't like particular vegetable , say Broccoli, but when we visit our in laws , they have it specially cooked for us , what are we going to do . WE SUPPRESS THE DISLIKE and eat it.I am sure that we all can find examples of all 4 types of the afflictions if we think about it .

SADHAN PAD SUTRA-3

                    AWIDYA  ASMITA  RAGA  DWESHA  ABHINIVESH  KLESHA

  THE IGNORANCE,  EGOISM, ATTACHMENT,  HATRED AND ATTACHMENT (TO BODY)

  (ARE FIVE )KLESHA OR AFFLICTIONS

     In this Sutra we are told about the five different Klesha or the afflictions. Theses are called Klesha as they cause the suffering for the Jiva . Jiva is the soul that relates to the physical body and forgets it's pure nature and which is 'free' from the bodily afflictions. The Ignorance is the origin of the latter 4 afflictions. When we have ignorance , it causes us to be egotist and get either happy when it is satisfied and unhappy when it is insulted. Ignorance is what causes us to be attached to things that are not immortal  and when things that are immortal and are destroyed or change , we are unhappy.We have attachment and hatred due to ignorance and lastly the bodily attachment is purely comes out of ignorance about the changing nature of the body . We are born and an infant becomes child , then the child becomes young man or women and the the young becomes old and old person dies. But what dies is the physical body and not the the soul . But our attachment to the physical body which comes out of ignorance is also the cause of sorrow and unhappiness.
    The relationship of these different afflictions are in Geeta too. In the first chapter, verse 8 it is mentioned that the warriors on the side of Duryodhana , the oldest of the Kaurawas, are Drona, Bhishma, Karna , Vikarana ,Kripa ,Ashwathama, Somadatta and Jayandratha.The symbolic meaning of these characters is much deeper than what has been addressed or not addressed by most the GEETA commentators. According to PARAMHANSA  YOGANANDA, each one represent what we talked in this sutra. The Drona represents 'past impressions ' or saunskars, the Bhishma represents Universal Ego or ASMITA, the Kripa(charya) is AVIDHYA or ignorance ,Karna is the RAGA or attachment (to pleasure), Vikarna is representing the Hatred or the DWESHA , Jayandratha is representing the attachment to the BODY. or called ABHINIWESH .As one can imagine all of them are on the side of Druryodhana or the one of the bad habits out of 100.Kaurawas. The Duryodhana is the King of the Desires and is son of Blind King (which is actually blind mind )
     I know this is too deep and difficult , but will be better explained as we go farther in this PAD .