Last week, we explored Sūtra 2.10, which delves into the nature of the kleśas (afflictions) in their subtle form. This sutra is deeply philosophical, emphasizing that our mental afflictions do not merely exist on the surface; they are embedded in the very structure of how we perceive reality.
Jeff laughs about consulting ChatGPT while preparing for this discussion, appreciating how it helped in formulating coherent thoughts. But even with all the tools available, understanding the kleśas requires more than intellectual clarity—it demands direct experience and practice.
We’ve discussed the five kleśas (pañca kleśāḥ) in their various states—how they can be vyakta (manifest), shaping our emotions and behaviors, or avyakta (dormant), lingering beneath the surface of awareness. What is clear is that superficial solutions will not resolve them. Simply ignoring our attachments, fears, and misperceptions won’t make them disappear.
It’s like tending to a garden full of weeds. If we take a lawnmower to the surface-level weeds, they might look gone for a moment, but underneath, their mūla (roots) remain strong. Soon enough, they grow back even thicker and more entangled. The only way to truly clear the garden is to pull the weeds out by the root (mūlāni uddharet). Similarly, to free ourselves from suffering, we must trace the kleśas back to their source and uproot them at the deepest level of our conditioning.
Pulling the weeds of our kleśas starts with Kriyā Yoga (kriyā-yogaḥ), the yoga of action, which is an essential practice for engaging with life in a transformative way. Patanjali defines this in Sūtra 2.1 as having three components:
- Tapaḥ (self-discipline) – The willingness to endure discomfort for the sake of growth
- Svādhyāya (self-study) – Learning from scripture and personal reflection
- Īśvarapraṇidhāna (surrender to the Divine) – Trusting the flow of life
Even when we deal with negative emotions, we need to trace them back to their mūla-kāraṇa (root cause) rather than just suppressing them. Deep purifying wisdom, known as viveka-khyāti (the discernment between the real and unreal), is the ultimate agent of transformation. It allows us to see the difference between the draṣṭṛ (the Seer, our true Self) and the vṛttis (the fluctuations of the mind), between satya (truth) and mithyā (illusion).
With this clarity, we move toward the goal of yoga, which is to fully understand ourselves. Patanjali states in Sūtra 1.3, tadā draṣṭuḥ svarūpe'vasthānam—“then the Seer rests in its true nature.”
We all know that unresolved trauma and deep-seated fears influence our behavior, often in ways we don’t fully recognize. We break these patterns by cultivating self-awareness (svasaṃvedana), mindfulness (smṛti), and detachment (vairāgya). This isn’t easy work, but as we chip away at the layers of conditioning, we start to free ourselves from the unconscious patterns that keep us stuck.
What patterns in my life might be rooted in deeper fears or unresolved emotions? And how can I begin to bring awareness to them?