Sutra 2.4

2.4:Avidya kshetram uttaresham prasupta tanu vichchinna udaranam, Ignorance is the field for the others mentioned after it, whether they be dormant, feeble, intercepted, or sustained.

Patanjali makes two important points here, (1)of the five klesas (afflictions) mentioned in the previous sutra ignorance is the field or breeding ground for the other four klesas and (2)the klesas can be in four different stages of manifestation-dormant, feeble, intercepted, or sustained.

Patanjali further defines ignorance in the next sutra but since it is such an important point I will visit this concept again (see also previous sutra). Ignorance is not lack of intellectual knowledge. It is the lack of the experience of Self or God. Without having this direct experience it becomes an intellectual discussion-conceptual in nature. If you can visualize the experience that one would have in unity, that everything is connected and part of you, then you can see how this would nullify the other klesas. If you experienced yourself as one with God then the second klesa, egoism would not come into existence. Egoism is a feeling of separation-we are not bad if we have this feeling-ego is frequently associated with being bad or selfish-in this context it is simply a state (of consciousness) of separation. Clinging to pleasure and avoiding pain are also symptoms of a lack of this unity. In unity there is a fullness, the only lasting type of fullness that is to be had. In separation there is a drive for fullness outside of ourselves and an aversion to anything unpleasant. These two klesas are a bit counter intuitive since at surface level you might say to yourself, "who isn't going to seek pleasure and avoid pain?". It is more than a superficial clinging or avoidance of pleasure or pain. It is a relationship with the external that when in unity has no grip on the person. When fulfilled there is no striving for ephemeral pleasure or strong reaction to potential pain since these swings aren't going to overwhelm the person in unity. It is similar to the concept of non attachment that we discussed in the previous chapter (1.15 and 1.16). This does not mean that there wouldn't be enjoyment with things and stuff or pain with loss or sickness but a healthy relationship with pain and pleasure. The fifth and final klesa is clinging to life. It is usually expressed in our society as fear of death. It is a natural outcome of a feeling of separation. In a state of unity or Knowledge, this klesa also becomes a non issue. Therefore ignorance, or lack of the experience of unity, is the root cause of the other klesas.

The other point made in this sutra is that the klesas can be found in four degrees of manifestation. Prasupta (translated as dormant comes from the root svap meaning to sleep) is the level of put to sleep or not in play. This is the direction the yogi is working toward with his/her practice. Tanu (translated as feeble, comes from tan which means stretched out) is where the klesas are not very active but could become so with the proper conditions. This is the next step before dormant. Vichchinna (intercepted, from the root chid which means to break apart) is translated by some as alternating, is the beginning of knowledge where the practitioner is starting to feel some glimpses of knowledge but then falls back into ignorance. Finally Udaranam (sustained, from udara with means rousing, exalted or distinguished) is the full expression of ignorance, having no knowledge of the Self.

Let's not forget the forest for the trees. Sometimes in a detailed exploration of theory we lose the larger picture. The emphasis is to remove the veil of ignorance (illusion of separation) and return to the state of knowledge through the practice of Yoga.