Hatred and clinging are the two roots of difficulty, of vāsanā nature; abandoning them, one is liberated in this very life, not in another.

The dyad of dveṣa-abhiniveśa—hatred and clinging—is the driving pair of saṃsāra. These are not mere events but are vasanātmaka—of the nature of vāsanā, latent tendency. Patañjali lists abhiniveśa as the fifth kleśa—the fear of death, the clinging to life—and here it extends to all attachment. Dveṣa is repulsion; abhiniveśa is attraction. Together they configure the force field that keeps the jīva in orbit.

The verse promises immediate mukti: asmin bhave—in this very existence, in this body, in this moment. There is no need for physical death or rebirth. The parityāga—abandonment—is not repression but vāsanā-kṣaya, the exhaustion of the tendency. When the force field dissipates, the jīva is no longer a jīva—a bound being—but mukta—liberated. Mukti is not a future event but a present recognition of what always was.

The dyad dveṣa-abhiniveśa—hatred and clinging—is the driving pair of saṃsāra. They are not mere events but are vasanātmaka—of the nature of vāsanā, latent tendency. Patañjali lists abhiniveśa as the fifth kleśa—the fear of death, the clinging to life—and here it is extended to all attachment. Dveṣa is repulsion; abhiniveśa is attraction. Together they configure the force field that keeps the jīva in orbit.

The verse promises immediate mukti: asmin bhave—in this very existence, in this body, in this moment. There is no need for physical death or rebirth. The parityāga—abandonment—is not repression but vāsanā-kṣaya, the exhaustion of the tendency. When the force field dissipates, the jīva is no longer a jīva—a bound being—but mukta—liberated. Mukti is not a future event but a present recognition of what always was.