6.2 Sadhana Pada Part 1: Kriya Yoga, Kleshas & Karma Siddhanta

6.2 Sadhana Pada Part 1: Kriya Yoga, Kleshas & Karma Siddhanta

While Samadhi Pada lays down the theoretical definitions and ultimate goals of Yoga for advanced aspirants (Uttama Adhikari), Sadhana Pada provides practical methodologies tailored for medium-level practitioners (Madhyama Adhikari). The chapter opens with the exposition of Kriya Yoga and systematically diagnoses the root causes of worldly suffering.

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Kriya Yoga: Definition, Components & Purpose

Patanjali defines Kriya Yoga (the Yoga of Action) in the opening sutra of Sadhana Pada:

"तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः"
(Tapah-svadhyayesvarapranidhanani kriyayogah — PYS 2.1)

The Three Pillars of Kriya Yoga

1. Tapas (Austerity / Discipline): Sensory purification, endurance of physical dualities (heat/cold, hunger/thirst), and self-discipline that burns away bodily and mental impurities (Ashuddhi).
2. Svadhyaya (Self-Study & Sacred Recitation): The reflective study of authentic philosophical scriptures (Vedas, Upanishads, Gita) and the repetitive chanting of sacred mantras, particularly Omkara (Pranava).
3. Ishvarapranidhana (Surrender to God): Consecrating all actions, thoughts, and fruits of action to the Supreme Lord (Ishvara), relinquishing egoic control and personal vanity.

Twofold Purpose of Kriya Yoga (PYS 2.2)

"समाधिभावनार्थः क्लेशतनूकरणार्थश्च" (Samadhi-bhavanarthah klesa-tanukaranarthas ca — PYS 2.2)

• Klesha-tanukarana: To attenuate, weaken, and thin out the operational power of the five afflictions (Pancha Kleshas).
• Samadhi-bhavana: To cultivate, prepare, and invite the state of meditative absorption (Samadhi).

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The Pancha Kleshas (Five Afflictions)

Patanjali enumerates the five fundamental psychological afflictions (Kleshas) in PYS 2.3:

"अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः" (Avidyasmitaragadvesabhinivesah klesah — PYS 2.3)

                          ┌────────────────────────┐
                          │ 1. AVIDYA (Ignorance)  │  <=== Root Field (Kshetra)
                          └───────────┬────────────┘
                                      │
       ┌──────────────────────┬───────┴──────────────┬──────────────────────┐
       │                      │                      │                      │
┌──────┴──────────────┐┌──────┴──────────────┐┌──────┴──────────────┐┌──────┴──────────────┐
│ 2. ASMITA           ││ 3. RAGA             ││ 4. DVESHA           ││ 5. ABHINIVESHA      │
│ (Egoism / Identity) ││ (Attachment/Desire) ││ (Aversion/Repulsion)││ (Clinging to Life)  │
└─────────────────────┘└─────────────────────┘└─────────────────────┘└─────────────────────┘

1. Avidya (Spiritual Ignorance — PYS 2.5)

Avidya is explicitly designated as the root matrix or fertile field (Kshetra) out of which all other four kleshas originate, grow, and flourish (PYS 2.4). Patanjali provides an exact definition of Avidya in PYS 2.5:

"अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या"
(Anityasuci-dukkhanatmasu nitya-suci-sukhatmakhyatir avidya — PYS 2.5)

Avidya is the cognitive error of mistaking:

• The non-eternal (Anitya, e.g., body, material world) as eternal (Nitya).
• The impure (Ashuchi, e.g., perishable physical sheath) as pure (Shuchi).
• That which causes pain (Dukha, e.g., worldly pleasures) as pleasure (Sukha).
• The non-Self (Anatman, e.g., mind, body, intellect) as the true Self (Atman / Purusha).

2. Asmita (Egoism / False Identification — PYS 2.6)

"दृग्दर्शनशक्त्योरेकतात्मेवास्मिता" (Drig-darsanasaktyor ekatmatevasmita — PYS 2.6) Asmita is the illusory identification of the Seer (Drik-shakti / pure Consciousness) with the instrument of seeing (Darshana-shakti / Buddhi and mind).

3. Raga (Attachment — PYS 2.7)

"सुखानुशयी रागः" (Sukhanusayi ragah — PYS 2.7) Raga is the psychological attraction, craving, and lingering desire that follows memory of past pleasurable experiences.

4. Dvesha (Aversion / Repulsion — PYS 2.8)

"दुःखानुशयी द्वेषः" (Dukkhanusayi dvesah — PYS 2.8) Dvesha is the psychological repulsion, anger, and resistance that follows memory of past painful experiences.

5. Abhinivesha (Clinging to Life / Fear of Death — PYS 2.9)

"स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः" (Svarasavahi viduso 'pi tatharudho 'bhinivesah — PYS 2.9) Abhinivesha is the dominant, instinctual urge for self-preservation and fear of death that flows by its own potency, existing equally in the ignorant as well as the learned scholar (Vidushah).

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The Four Operational States of Kleshas

In PYS 2.4, Patanjali explains that the five kleshas exist and manifest across four distinct functional states (Avasthas):

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Karma Siddhanta & Karmashaya (Law of Karma)

Patanjali connects the doctrine of afflictions directly to the Indian metaphysical law of action and result (Karma Siddhanta):

"क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः"
(Klesamulah karmasayo drstadrstajanmavedaniyah — PYS 2.12)

• Karmashaya: The reservoir, deposit, or storehouse of karmic impressions (Samskaras) accumulated through past intentional actions.
• Root Cause: The repository of karma is rooted entirely in the five Kleshas. Without Kleshas, actions generate no binding karmic residue.
• Timing of Fruit: Karmashaya yields consequences either in the current seen life (Drishta-janma) or in future unseen births (Adrishta-janma).

The Three Fruits of Karmashaya (PYS 2.13)

As long as the root afflictions remain intact, Karmashaya fructifies into three specific life parameters (Vipaka):

"सति मूले तद्विपाको जात्यायुर्भोगाः" (Sati mule tadvipako jatyayurbhogah — PYS 2.13)

1. Jati (Birth / Species): The specific species, form, or social environment into which one is reborn (e.g., human, animal, celestial being).
2. Ayuh (Life-span): The precise duration or length of lifetime allotted for that birth.
3. Bhoga (Experience): The degree of sensory experience, pleasure, and pain encountered throughout that lifetime.

PYS 2.14 adds: Te hladaparitapaphalah punyapunyahetutvat—these three fruits yield delight (Hlada) or anguish (Paritapa) depending on whether the originating actions were virtuous (Punya) or non-virtuous (Apunya).

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The Fourfold Diagnostic Model: Heya, Hetu, Hana, Hanopaya

To provide a systematic path to spiritual liberation, Patanjali constructs a fourfold diagnostic framework (Chaturvyuha) that directly mirrors ancient Indian medical diagnosis (Roga, Roga-hetu, Arogya, Bhesaja):

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Relationship Between Drashta (Seer) and Drishya (Seen)

A crucial aspect of Patanjali's dualistic philosophy (Samkhya-Yoga) is clarifying the distinction between Consciousness and Matter:

• Drishya (The Seen / Prakriti — PYS 2.18): Composed of the three Gunas (Sattva, Rajas, Tamas) and the physical elements/senses (Bhutendriyatmakam). Its ultimate purpose is twofold: to provide experience (Bhoga) and spiritual liberation (Apavarga) for Purusha.
• Drashta (The Seer / Purusha — PYS 2.20): Pure Consciousness (Drisimatrah), pristine and untainted, which perceives the objective world by looking through the reflections of the mind (Pratyayanupashyah).
• Samyoga (Conjunction — PYS 2.17): Due to Avidya, Purusha falsely identifies with Prakriti, creating the illusion of suffering. Breaking this conjunction via Vivekakhyati brings Kaivalya.

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Summary of Exam-Key Points

• Kriya Yoga consists of Tapas, Svadhyaya, and Ishvarapranidhana (PYS 2.1); aims to attenuate Kleshas and bring Samadhi.
• Pancha Kleshas: Avidya (root/kshetra), Asmita, Raga, Dvesha, Abhinivesha.
• 4 States of Kleshas: Prasupta (dormant), Tanu (attenuated), Vichhinna (interrupted), Udara (active).
• Karmashaya rooted in Kleshas yields 3 fruits: Jati (birth), Ayuh (lifespan), Bhoga (experience).
• Chaturvyuha Model: Heya (future suffering), Hetu (Samyoga/Avidya), Hana (Kaivalya), Hanopaya (Vivekakhyati).