Avidyā is the breeding ground of the remaining kleśa. The Vyāsa-Bhāṣya explains their four conditions: dormant as a mere seed-potential, attenuated by cultivating an opposing idea, interrupted while another kleśa temporarily emerges, and fully active in relation to an object. In the adept whose kleśa-seeds have been burned, their inability to germinate constitutes a fifth condition. All kleśa are forms of avidyā and diminish as it diminishes.

The Vyāsa-Bhāṣya unfolds the fourfold error: the impermanent is taken to be permanent, the body—described in stark terms as thoroughly impure—to be pure, suffering to be happiness, and the non-self, such as body or mind, to be the self. Avidyā is the root of the sequence of kleśa and of the karmic deposit together with its fruition. It is not merely an absence of knowledge but a cognition opposed to knowledge.

Asmitā is the apparent identity of the power of seeing, puruṣa, and the power of cognition, buddhi. Although experiencer and experienced are utterly distinct and unmixed, experience becomes possible when they appear undivided; realization of their respective natures is kaivalya.

Rāga is craving, thirst or greed for pleasure or its means, arising from the memory of pleasure previously experienced.

Dveṣa is the aversion to pain or its means that arises from the memory of pain: resistance, resentment, the wish to harm and anger.

Abhiniveśa appears in the wish common to all living beings: “May I not cease to be.” From the fear of death found even in a newly born worm, the Vyāsa-Bhāṣya infers suffering at death experienced in former births. The resulting vāsanā is rooted in the learned as well as in the ignorant.

tathā rūḍhaḥ means roughly “thus rooted or established,” whereas samārūḍhaḥ emphasizes being firmly or fully mounted/established. KYMV2026 confirms the shorter PE1904 reading, while TKVD2019 and CYS2026 have samārūḍhaḥ. The variant changes nuance rather than the basic claim; verse meter does not decide it.