ve, if not anything else, at least the death of many
insects), (4) _as'uklak@r@s@na_ (those inner acts of self-abnegation, and
meditation which are devoid of any fruits as pleasures or pains).
All external actions involve some sins, for it is difficult to work in the
world and avoid taking the lives of insects [Footnote ref 2]. All karmas

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[Footnote 1: Both Sa@mkhya and Yoga speak of this emancipated state a
_Kaivalya_ (alone-ness), the former because all sorrows have been
absolutely uprooted, never to grow up again and the latter because at
this state puru@sa remains for ever alone without any association
with buddhi, see _Sa@mkhya karika_, 68 and _Yoga sutras_, IV. 34.]

[Footnote 2: _Vyasabha@sya_ and _Tattvavais'aradi_, IV. 7.]

267

proceed from the five-fold afflictions (_kles'as_), namely _avidya,
asmita, raga, dve@sa_ and _abhinives'a_.

We have already noticed what was meant by avidya. It consists
generally in ascribing intelligence to buddhi, in thinking it
as permanent and leading to happiness. This false knowledge
while remaining in this form further manifests itself in the other
four forms of asmita, etc. Asmita means the thinking of worldly
objects and our experiences as really belonging to us--the
sense of "mine" or "I" to things that really are the qualities or
transformations of the gu@nas. Raga means the consequent attachment
to pleasures and things. Dve@sa means aversion or antipathy
to unpleasant things. Abhinives'a is the desire for life or love of
life--the will to be. We proceed to work because we think our
experiences to be our own, our body to be our own, our family
to be our own, our possessions to be our own; because we are
attached to these; because we feel great antipathy against any
mischief that might befall them, and also because we love our
life and always try to preserve it against any mischief. These all
proceed, as is easy to see, from their root avidya, which consists
in the false identification of buddhi with puru@sa. These five,
avidya, asmita, raga, dve@sa and abhinives'a, permeate our buddhi,
and lead us to perform karma and to suffer. These together
with the performed karmas which lie inherent in the buddhi as
a particular mode of it transmigrate with the buddhi from birth
to birth, and it is hard to get rid of them [Footnote ref 1]. The karma in
the aspect in which it lies in the buddhi as a mode or mod