Yoga Sūtra Chapter Two verse 9

स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः ॥९॥

sva-rasa-vāhī viduṣaḥ api samā-rūḍhaḥ abhiniveśaḥ ||9||

The desire for continuity is a
continuous self-disposition;
equally springing up,
even in the wise person.

sva - own; one's self, one's own, my own, thy own, his own, her own, our own, their ownrasa - disposition; the prevailing sentiment in human character; flavour; any object of taste; a tastevāhī - continuous; carrying; bearing; flowsvidvāṃs - wise personapi - even, also, although; very; something more; moreoversamā - equal, constant; fair, impartial towards; like to or identical with; to fix or settle firmlyrūḍha - springing up; grown, produced fromabhiniveśa - tenacity; the will to stay alive, self preservation; desire for continuity; instinctive urge to survive; survival instinct, clinging to life, fear of death

Commentaries and Reflections

Commentary by T Krishnamacharya:

Abhiniveśā is the extra-ordinary instinctive urge to survive at any cost.
No one is spared.
In a way it is a dislike about one’s death.”

“There are essentially three causes for fear….
desire, disease and death.”

Commentary by TKV Desikachar:

Commentary by Paul Harvey:

“The desire for continuity is a
continuous selfdisposition;
equally springing up,
even in the wise person.”

Survival is selfprevailing
and constantly underpins,
even in the wise person.”

Fear and Insecurity feed on the leftovers
from the meals of past experiences.”

“Yoga is about looking inwards,
at what we fear most.
Rather than looking outwards,
at what we desire most.”

“We can build
bridges of fear,
or we can build
bridges over fear.
The choice is ours.”

Āsana alone can be a support for
our outer relationship with living.
However, can Āsana alone be a support
for our inner relationship with dying?
Especially as our disposition towards
clinging to life is continuous, as well as
being deeply buried within our psyche.
This is why Yoga offers vehicles beyond Āsana
for the inner and especially the final journey.”

“The outer layer of meditative reflection,
as in Dhāraṇā, can reveal psychic symptoms,
which we might compare to the branches
of a tree, such as confused attractions,
confused aversions and the fear of loss.”