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Kle艣as or viparyayas are five in varieties. They are called:

1. tamas (ignorance),
2. moha (delusion),
3. 尘补丑腻尘辞丑补 (extreme delusion),
4. 迟腻尘颈艣谤补 (gloom) and
5. anta迟腻尘颈艣谤补 (blind gloom).

The sub-divisions of the major forms of viparyayas are about sixty-two. It is divided as the eight forms of tamas, eight forms of moha, ten of 尘补丑腻尘辞丑补, eighteen form of 迟腻尘颈艣谤补, and another eighteen for anta迟腻尘颈艣谤补. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 identifies the five kinds of misconception are the same as the five afflictions i.e., 补惫颈诲测腻, asmit膩, 谤腻驳补, 诲惫别峁�a and 补产丑颈苍颈惫别艣补 which are enumerated in the Yogas奴tra.^[1] Self-centeredness and the other attributes share the characteristics of the main quality that is viparyaya because they are born from the viparyaya. It may be so that after something has become an error, then it might be that the quality of egotism and the other qualities have arisen. This might have led the famous scholar 痴腻谤峁�a驳补峁噛补 to say that 鈥淚gnorance is five-pointed鈥�.^[2]

Tamas or Avidy膩

In 厂腻峁卥丑测补办腻谤颈办腻 tamas is of eight kinds. The variety comes from identifying the self with one or other of the principles like intellect, individuation, the mind and the five subtle elements.^[3] 痴腻肠补蝉辫补迟颈 惭颈艣谤补 points out that the tamas or ignorance, there are eight forms which has the idea of 笔耻谤耻峁�a in connection with 笔谤补办峁泃颈, buddhi, 补丑补峁僰腻谤补 and the Pa帽catanm膩tras.^[4] The eight forms are not pertaining to 笔耻谤耻峁�a. Tamas is not identical with the non-discrimination which is the cause of creation, because prior to the creation there exists non-discrimination which is the cause of 蝉补峁儁辞驳补 between 笔耻谤耻峁�a and 笔谤补办峁泃颈. Tamas is one of the dispositions of buddhi, which is a product of 笔谤补办峁泃颈.

Another form of tamas is the recognition of purity in impure things. For example, the body is impure, but one thinks that it is beautiful and very pure of merit or 辫耻峁噛补. The third kind of tamas is the recognition of pleasure in pain. In 厂腻峁卥丑测补 and Yoga, all the experiences are pain for one who possesses the discriminative knowledge. The fourth kind of 补惫颈诲测腻 is the recognition of the self in the not-self. This is taking the body for the 笔耻谤耻峁�a.^[5]

In Yogatattvavai艣膩rad墨 痴腻肠补蝉辫补迟颈 惭颈艣谤补 speaks of 补惫颈诲测腻 as a condition of mistaken identity.^[6] The transient or the fleeting is regarded as eternal, the impure or the compounded is regarded as pure and that which is unreal is regarded as real. In the course of time, Man builds up an acquired nature. This is the product of mind鈥檚 reactions and resistances.

Moha or Asmit膩

痴腻肠补蝉辫补迟颈 惭颈艣谤补 explains that moha is the identity of blending together of the power of consciousness with the power of cognition.^[7] This is the identification of the 笔耻谤耻峁�a with matter, or that of the reality 笔耻谤耻峁�a, with the body. This kind of moha arouses the false notion that the very great achievements in the world and in heaven through dharma, etc. are the ultimate aim of life. Asmit膩 is of eight kinds characterized by love of eight attainments such as 补峁噄尘腻, 濒补驳丑颈尘腻, 驳补谤颈尘腻, 尘补丑颈尘腻, 辫谤腻辫迟颈, pr膩k膩my膩, va艣itv膩, k膩m膩vas膩yit膩.^[8] The gods in heaven have the powers of a峁噄ma, etc, and these attainments are also the mah膩siddhis of the Yogins.

Here one should remember that 厂腻峁卥丑测补 rejects dharma, 惫补颈谤腻驳测补 and 补颈艣惫补谤测补 also, because they are hindrances to attain Apavarga. 闯帽腻苍补 alone is the aid for it.^[9] One gets even the position of gods and the eight attainments, a峁噄ma etc. through dharma, 惫补颈谤腻驳测补 and 补颈艣惫补谤测补. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 says that they are only the s膩ttvika bh膩va of buddhi.

In Yogatattvavai艣膩rad墨 , 痴腻肠补蝉辫补迟颈 惭颈艣谤补 explains asmit膩 as the conception of identity between d峁沰艣akti and dar艣an补艣补办迟颈 i.e., the seer and the seeing.^[10] In other words the Sanskrit words are used in the sense of perceiver and the instrument of perception respectively. The act of perception is, indeed, the act of interpretation by the mind. When the perceiver is identified with the instrument of perception then what comes into being is asmit膩. Truly speaking asmit膩 is nothing else but man鈥檚 identification with his mind.

Mah膩moha or R膩ga

This is said to be the attachment to the objects of senses.^[11] The attribute 谤腻驳补 is said to have tenfold powers. The 谤腻驳补 is referred to as attachment to the substances of senses like sound, odour, etc., which forms the earthly as well heavenly planes and has five forms each. Thus the 谤腻驳补 is said to be tenfold.

痴腻肠补蝉辫补迟颈 惭颈艣谤补 explicates 尘补丑腻尘辞丑补 in ten kinds, five 诲颈惫测腻 and five a诲颈惫测腻.^[12] The enjoyment of a person can be divided into two, the human and the divine. The enjoyment of the worldly objects through the five senses results in the five human varieties of 尘补丑腻尘辞丑补, and that of the divine object results in the five divine kinds of 尘补丑腻尘辞丑补. These together constitute the ten varieties of 谤腻驳补. R膩ga is said to be the cause of 蝉补峁僺腻谤补.

In Yoga also this is defined as the attraction towards any person or object when any kind of pleasure is derived from that person or object.^[13] The experiences of pleasure through the sense organs bring attraction towards the object of experience. R膩ga stands for deep desire for happiness and its means. This is a desire which is preceded by the memory of happiness. This is also called 尘补丑腻尘辞丑补 in 厂腻峁卥丑测补tattvakaumud墨

T膩mi艣ra or Dve峁�a

R膩ga naturally leads to迟腻尘颈艣谤补 which is also called 诲惫别峁�a. T膩mi艣rais said to have an eighteen-fold forms.^[14] The eighteen-fold forms are the ten objects pertaining to sense, sound, etc. and the eight attainments like 补峁噄尘腻, 濒补驳丑颈尘腻 etc. The quality of the objects of sense is suppressed and the path which leads to the accomplishment of the powers is obstructed by those sense objects.

In Yoga, 诲惫别峁�a is the repulsion which accompanies pain.^[15] Dve峁�a, on the other hand, is the desire to relinquish sorrow and its means. This is preceded by the memory of sorrow. R膩ga and 诲惫别峁�a are the expressions of the pleasure principle which is at the root of man鈥檚 entire process of psychological becoming. To avoid pain is also a part of the seeking of pleasure. In 谤腻驳补 and 诲惫别峁�a one seeks pleasure, whether positively or negatively. Attachment is the positive search for pleasure, while a version is negative seeking of pleasure, that is, by avoiding pain.

Andha迟腻尘颈艣谤补 or Abhinive艣a

Andha迟腻尘颈艣谤补 is also eighteen folds and it relates to the same objects as 迟腻尘颈艣谤补. According to 痴腻肠补蝉辫补迟颈 惭颈艣谤补 the eighteen forms of 补产丑颈苍颈惫别艣补 which is also meant clinging are the eight attainments 补峁噄尘腻, 濒补驳丑颈尘腻 etc. and the ten forms of the sense objects 诲颈惫测腻 and a诲颈惫测腻. Here the eight attainments a峁噄ma, 濒补驳丑颈尘腻 etc. and the objects are always in the fear of the demons or 搁腻办峁�a蝉补蝉. This fear is named as 补产丑颈苍颈惫别艣补.^[16]

In Yoga 补产丑颈苍颈惫别艣补 is the deep rooted experience of the fear of death.^[17] The kle艣a which is reduced to their root level is eradicated by dhy膩nayoga which is called as prasa峁卥hy膩na. The accumulation of karma is rooted in kle艣as. The result of this karma is 箩腻迟颈, 腻测耻蝉, and bhoga (birth, life and experience). 笔补迟补帽箩补濒颈 uses the word 鈥榮varasav膩hi鈥� which means something that is sustained by its own force or something that is automatic. This urge to live or a desire for continuity is so all pervading that it dominates even those who are learning. So 补产丑颈苍颈惫别艣补 is an effort to put the dynamic into a framework of the static; it is an effort to impart a quality of continuity to that which is discontinuous.

A艣akti or Infirmity

The second subjective evolution is the 补艣补办迟颈. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 explains the twenty-eight forms of 补艣补办迟颈 in 49^th 碍腻谤颈办腻. The grievances of the eleven-organs along with the seventeen forms of buddhi are declared to make the twenty-eight fold forms of disability. The injuries of the buddhi are seventeen in number resulting from the failure of nine complacencies and the eight-attainments. The injuries caused to the organs are the hearing disability, dumbness, blindness, disability of the tongue, the lack of feeling, of the olfactory nerves, the paralysis of the intestines, the inability to move hands, lameness, stupidity, impotency etc. is the eleven forms mentioned earlier.^[18] These inabilities indirectly affect the intellect. But the other seventeen inabilities are directly affecting the intellect. They are called a迟耻峁ａ弓颈蝉 and asiddhis.^[19]

The nine a迟耻峁ａ弓颈蝉 are connected with 笔谤补办峁泃颈, 耻辫腻诲腻苍补, 办腻濒补, and 产丑腻驳测补 which are internal and to the five objects of sense. A迟耻峁ａ弓颈蝉 arise as one thinks that 笔谤补办峁泃颈, 耻辫腻诲腻苍补, etc. are not able to bring about Apavarga. The abstinence from the five objects of the senses is due to the perception of defects in the process of sense-organs and their-sensesenjoyments. Inability to acquire the absence of attachments to objects of sense organs is the cause of the five varieties of external a迟耻峁ａ弓颈蝉.

Tu峁ａ弓i or Contentment

The 迟耻峁ａ弓颈蝉 are of two kinds internal and external. There are four kinds of contentment arising from within ourselves. These are called internal contentments. They are named prak峁泃i, 耻辫腻诲腻苍补, 办腻濒补 and 产丑腻驳测补.^[20] The external contentment鈥檚 are five in number which are pertaining to the five objects of the senses. Thus altogether there are nine contentments.

痴腻肠补蝉辫补迟颈 惭颈艣谤补 names the internal tus峁璱s as: ambha, salila, ogha and 惫峁涐梗峁璱 respectively, and the external ones as 辫腻谤补, su辫腻谤补, P膩r膩辫腻谤补, anuttam膩mbha and uttam膩mbha.^[21]

Ambha:

The Contentment is known as ambha which involves the sense of fulfillment when the aspirant comes to know that the discriminative wisdom is in reality the amendment of the 笔谤补办峁泃颈. This happens in everyone鈥檚 life, there is no need to take efforts like meditation, etc.

Salila:

The author says that wisdom cannot be attained through the natural or ordinary course of nature. One must renounce everything and also has to discard the practice of meditation and this kind of Contentment is called salila.

Ogha:

The next type of contentment is the ogha which says that only by renunciation one cannot achieve emancipation. Only at the specific time will the renunciation gives out the result.

痴峁涐梗峁璱:

The next form of contentment 惫峁涐梗峁璱 says that discriminative wisdom and luck is needed for emancipation.

The four kinds of internal contentment are due to the intellectual indolence manifested in four forms. One thinks that 笔谤补办峁泃颈 is sure to bring about Apavarga by her own efforts and also does not try further to acquire the discriminative knowledge.^[22] Thus there are people who think that 耻辫腻诲腻苍补 or 惫补颈谤腻驳测补, 办腻濒补 and 产丑腻驳测补 are enough to bring about Apavarga.

The five external forms of Contentment are which results from the abstinence of the sense organs. These are known as external as they assume the subsistence of the 笔耻谤耻峁�a without knowing the essence of it and they are appertained to what that is not 笔耻谤耻峁�a. To be content one has to be detached from everything. This abstinence is fivefold.

笔腻谤补:

The 辫腻谤补 is the contentment which results from being not attached to those objects of senses which are troublesome.

Su辫腻谤补:

When one acquires wealth, it causes great concern and he discards the amassing of wealth. This concern is called su辫腻谤补.

P膩r膩辫腻谤补:

The amassed wealth gives rise to the fear of being spent, so the person abstains from amassing wealth. This is the p膩r膩辫腻谤补.

础苍耻迟迟补尘腻尘产丑补:

The attachment to sense organs increases pleasure and also the seeds of desires sprout up. When these desires remain unfulfilled the person discards the desire. This form of contentment is called anuttam膩mbha.

鲍迟迟补尘腻尘产丑补:

The animals killed for enjoyment and once the cruelty behind this enjoyment knows one abstains from it and this leads to the fifth form of contentment known as the uttam膩mbha.

These are the four kinds of internal 迟耻峁ａ弓颈蝉 and five kinds of external 迟耻峁ａ弓颈蝉 which are explained by 痴腻肠补蝉辫补迟颈 惭颈艣谤补.^[23]

In short, this abstinence is caused by five reasons. They are the pain of acquiring wealth, that of keeping it safe, the fear of the wealth being spent up, the non-fulfillment of the increasing desire for pleasure due to the continuous enjoyment and the notion that there can be no enjoyment of a thing without killing the animals.

The siddhi has been classified as having eight forms. The most important among the forms of siddhi is the suppression of pain which is said to be threefold. The other forms like the reasoning, oral instruction, study acquisition of friends and purity are the means to attain this suppression of pain. These are also well explained underontology.

The causes of kle艣as

After the explanation of kle艣as their causes are discussed. The 笔耻谤耻峁�a which is conscious is said to undergo pain. The cause of which is decomposition and demise. This happens because there is no discriminatory knowledge about the 笔耻谤耻峁�a and body. All the things in the nature are subjected to pain. The body, which is one among the physical things, is attracted to different forms of pleasure. In spite of these pleasures there is the pain of decay and death. This pain combined with fear is common to all living beings. Death is the one which causes both pain and fear. ^[24] The 厂腻峁卥丑测补 says that the pleasures and pain are the material things and it is also the properties of the buddhi. 笔耻谤耻峁�a is connected with the buddhi and its adjuncts and so the 笔耻谤耻峁�a is said to be connected with pleasure and pain. The 笔耻谤耻峁�a which cognizes its non difference from the body and it misunderstands the ebb and flow of the body as its own.

Footnotes and references:

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[1]:

闯补测补尘补峁単补濒腻 on 厂腻峁卥丑测补办腻谤颈办腻 5

[2]:

骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁卥丑测补办腻谤颈办腻 5

[3]:

"迟补蝉尘腻苍苍腻苍耻尘腻苍腻迟辫谤补尘腻峁嚹乶迟补谤补尘补谤迟丑腻辫补迟迟颈谤颈迟颈 siddham|" 厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补办腻谤颈办腻 5

[4]:

Anima Sen Gupta: Clasical 厂腻峁僰丑测补, A Critical Study, p.57

[5]:

evamabh膩vopi pratyak峁�ameva| na hi bh奴talasya pari峁嚹乵avi艣e峁Ｄ乼 kaivalyalak峁�a峁嚹乨anyo gha峁�膩bh膩vo 苍腻尘补|
厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补办腻谤颈办腻 5

[6]:

Clasical 厂腻峁僰丑测补 A critical Study, P.59

[7]:

闯补测补尘补峁単补濒腻 on 厂腻峁卥丑测补办腻谤颈办腻 5

[8]:

M膩峁環arav峁泃ti on 厂腻峁卥丑测补办腻谤颈办腻 5

[9]:

骋补耻岣峚辫腻诲补 产丑腻峁�y补 on 厂腻峁卥丑测补办腻谤颈办腻 5

[10]:

sambhavastu, yath膩-kh膩ry膩峁� dro峁嚹佱笉hakaprasth膩dyavagama岣�| sa c膩num膩nameva| kh膩r墨tva峁� hi dro峁嚹乨yavin膩bh奴ta峁� 辫谤补迟墨迟补峁� kh膩ry膩峁� dro峁嚹乨isatvamavagamayati||
厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补办腻谤颈办腻 5

[11]:

闯补测补尘补峁単补濒腻 and M膩峁環arav峁泃ti on 厂腻峁卥丑测补办腻谤颈办腻 5

[12]:

骋补耻岣峚辫腻诲补 产丑腻峁�y补 on 厂腻峁卥丑测补办腻谤颈办腻 5

[13]:

yacc膩nirdi峁ａ弓apravakt峁沰a峁� prav膩da辫腻谤补mparyam膩tra峁冣�� iti hocurv峁沝dh膩岣�,-ityaitihyam, yath膩鈥� iha va峁璭 测补办峁�a岣� prativasati鈥� iti, na tat pram膩峁嚹乶taram, anirdi峁ａ弓apravakt峁沰atvena s膩峁兣沘yikatv膩t| 膩ptavakt峁沰atvani艣caye tv膩gama eva| ityupapannam "trividhampram膩峁嘺m" iti||
厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补办腻谤颈办腻 5

[14]:

M膩峁環arav峁泃ti on 厂腻峁卥丑测补办腻谤颈办腻 5

[15]:

骋补耻岣峚辫腻诲补 产丑腻峁�y补 on 厂腻峁卥丑测补办腻谤颈办腻 5

[16]:

Indian Philosophy of Religion, p.198

[17]:

tatra k膩 prak峁泃irityuktam "m奴laprak峁泃iravik峁泃i岣�" iti| prakarot墨ti 辫谤补办峁泃颈岣� pradh膩nam, satvarajastamas膩峁� s膩my膩vasth膩, s膩 avik峁泃i岣�, prak峁泃irevetyartha岣�| kuta ityuktam-"m奴leti" m奴la帽c膩sau prak峁泃i艣ceti m奴la辫谤补办峁泃颈岣�| 惫颈艣惫补蝉测补 k膩ryasa峁僩h膩tasya s膩 m奴lam,na tvasy膩 m奴l膩ntaramasti, anavasth膩prasa峁単膩t| na c膩navasth膩y膩峁� pram膩峁嘺mast墨ti 产丑腻惫补岣�|
厂腻峁卥丑测补tattvakaumud墨 3

[18]:

Contribution of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 to Indian Philosophy, p.147

[19]:

厂腻峁卥丑测补办腻谤颈办腻 3 and also Ibid, p.148

[20]:

J.N. Sinha: Indian Philosophy, Vol. II, p.11

[21]:

厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补办腻谤颈办腻 14

[22]:

The 厂腻峁僰丑测补-Tattva-碍补耻尘耻诲墨 (trans.), p.70

[23]:

厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补办腻谤颈办腻 14

[24]:

k膩ra峁噀 sat k膩ryamiti sthitam| tath膩 ca yath膩 k奴rma艣ar墨re santyev膩峁単膩ni ni岣�saranti vibhajyante - 鈥檌da峁� k奴rma艣ar墨ra峁�, et膩nyetasy膩峁単膩ni- 鈥� iti; eva峁� nivi艣am膩n膩ni tasmin avyakt墨bhavanti|
厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补办腻谤颈办腻 15