History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.207.2

v7.c94.207.2

avidyā and asmitā) and coarse effects in the form of vṛttis (the fluctuations of the mind, rāga, dveṣa and abhiniveśa); escape from the former is secured by resolving them by means of real knowledge while the coarse ones are controlled by contemplation (dhyāna). The accumulated deposits of *Karma* arise from the five *kleśas*, are fit to be experienced in the seen birth (that is in the present birth) and in an unseen (i. e. future) birth. So long as the root (viz the kleśas) exists the accumulated karma leads to fruition in three forms viz. birth, life (long or short) and experience, which three result in giving joy or anguish according as the accumulation is due to meritorious or evil acts. The Yogasūtra says that the Yoga system has, just like the system of medicine,2325a four divisions or aspects, viz. *saṁsāra* (the round of births or transmigration), the cause of *saṁsāra*, the release from *saṁsāra*, the means of release (viz. *samyak-darśana*, insight into reality or discriminating discernment between the puruṣa and sattva, unassailed by false knowledge); sūtras 16-27 of the 2nd pāda set out these four and explain some of the terms used in defining them. Sūtra 28 provides that when impurities are washed away by practising the angas of Yoga, the knowledge shines forth (more and more) till discriminatory discernment becomes perfect. Then sūtra²³²⁶ 29 enumerates the eight *aṅgas* (aids, or auxiliaries) of Yoga, viz.