It is only in the case of the advanced Yogis that the Klesas are present in the
dormant form. In the case of ordinary people, the Klesas are present in the other three
conditions, depending upon external circumstances.
- Avidya is taking the non-eternal, impure, evil and non-Atman to be eter-
nal, pure, good and Atman respectively.
This Sutra defines Avidya the root of the Klesas. It is quite obvious that the
word Avidya is not used in its ordinary sense of ignorance or lack of knowledge, but in
its highest philosophical sense. In order to grasp this meaning of the word we have to
recall the initial process whereby, according to the Yogic philosophy, consciousness,
the Reality underlying manifestation, becomes involved in matter. Consciousness and
matter are separate and utterly different in their essential nature but for reasons which
will be discussed in the subsequent Sutras they have to be brought together. How can
Atma, which is eternally free and self-sufficient, be made to assume the limitations
which are involved in the association with matter? It is by depriving it of the knowl-
edge or rather the awareness of its eternal and self-sufficient nature. This deprivation
of knowledge of its true nature which involves it in the evolutionary cycle is brought
about by a transcendent power inherent in the Ultimate Reality which is called Maya
or the Great Illusion.
Of course, this simple statement of a transcendent truth can give rise to innu-
merable philosophical questions such as ‘Why should it be necessary for the Atma
which is self-sufficient to be involved in matter?’ ‘How is it possible for the Atma
which is eternal to become involved in the limitations of Time and Space?’ There is no
real answer to such ultimate questions although many answers, obviously absurd, have
been suggested by different philosophers from time to time. According to those who