Session205 Abhinivesha Part 1 скачать в хорошем качестве

Session205 Abhinivesha Part 1

Synopsis of Lesson 205: Abhiniveṣa-the tendency to cling to existence. It is an unexceptional Vāsanā. It affects all. Then what about the attempts at taking one own's life? One who has philosophical knowledge of reality also has Abhiniveṣa. Abhinivesa= dveṣa x dveṣa or Raga raised to 4. For one who commits suicide, cannot have done so without Rāgātiṣayatā and Dveṣātiṣatatā. Here there is no absence of attachment and aversion. In fact, when a person feels that they cannot escape from the grips of aversion and the impossibility of fulfilling attachment, the suicidal attempt is made. Eg., love not being fructified or fulfilled. Patañajali brings an additional dimension by bringing in Vidus̍oapi and Svarasavāhi. Particularly in Abhiniveṣa sūtra. Right from tiniest of creature to any other life form, there is a tendency to cling on to life. A fight is put up when there is fear of losing the life. Human beings know that death is a certainty. Subhuman species also have this sensitivity. Therefore, it is not an outcome of knowledge. Sages and saints who are not afraid of death, are not ignorant of it, but just spiritually wise. From where have I come, why am I here, and where am I going? This thought occurs to all. This Vāsanā affects all. Hence all have Abhiniveṣa, whether spiritually accomplished or not. Wise man has knowledge of Bandhana and Bandhana-mukti, yet the knowledge is by inference or by texts. According to Vyāsa's theory, Mokṣa is preceded by bondage. Patañjali refers to the Vidus̍i, the Vidvān, and the reference is to such a wise person. Yogavartika of Vijñanabhikṣu has tackled this problem- he mentions the Vidvān as one who has experience of Samprajñāta Samādhi. Patañjali says that in Samprajñāta Samādhi there is Ṛtambharā Pragña. Truth-revealing Pragña. That will destroy the Saṁskāras. Then how can the Abhiniveṣa Vāsanā still be there? When the Citta is about to be destroyed in the process of Kaivalya, when other Kleṣas have gone, Avidyā as the tail of the long snake of Klesas, still remains. Slowly and finally this elephantine-tail-Kleṣa of Abhiniveṣa will end. It may not be strong by potency, but it is strong because it lingers till after all other Kleṣas have ended. When there is Citta-nās̍aha. In ch.2.10 Pat. Mentions that this Abhiniveṣa is very strong. In Pratiprasava process, the subtle Kleṣas too will go away. Life is for Jiva. Atman is an eternally living principle. There is no life for this principle. As long as Abhinivesa remains, the illusion that there is Jiva also remains. Only when Citta is made non-existent, then it goes away. Is it positivism to desire and believe that ‘I’ will always exist? Then why is it a Klesa? If there is any fear, it is only individualistic. Its personal. So, why should society at large be bothering about it? Secondly, how does one’s desire to continue to exist, add to bondage or the Kleṣa? In the clinging, there seems to be no aversion. There is only attachment to one’s own existence. “I should be ever existent". This idea is in reference to bodily existence, immortality of the body. This is not positivism. It is simply desire stemming from ignorance. We know that the body will and must change. Very strong desires are highly exclusive like this one. Such desires will explode and get fragmented because the body has to be mortal. Such desire can be devastating. Story of the well and the monkey illustrates the selfish desire for survival at all costs. So, how then are there suicides in human history? Do these people not have Abhiniveṣa?