The concept of Kleshas (kleśa in Sanskrit) refers to the mental afflictions, obstacles, or "poisons" that cloud the mind, obscure wisdom, and perpetuate suffering. Foundational in Yoga, the Kleshas are seen as the root causes of all emotional turmoil, unwise actions, and spiritual ignorance. In the yoga tradition these afflictions are understood to be barriers to the ultimate goals of liberation or enlightenment or moksha.
Through the practice of Yoga we can recognize and transform these afflictions, individuals can transcend suffering and attain inner peace. In this article we explore the five Kleshas as outlined in Patanjali’s Yoga Sutras, offering an insight into their psychological and spiritual significance.
The Five Kleshas
In Patanjali’s Yoga Sutras, a foundational text of classical Yoga philosophy, the Kleshas are described as the root causes of suffering. They are outlined in Sutra 2.3, where Patanjali identifies the five primary afflictions:
Avidya (Ignorance or Delusion)
Asmita (Egoism or False Sense of Self)
Raga (Attachment or Desire)
Dvesha (Aversion or Hatred)
Abhinivesha (Fear of Death or Clinging to Life)
Together, these five Kleshas create a fog of misunderstanding and attachment that binds the soul to the cycle of samsara (the cycle of birth, death, and rebirth). They are the psychological and emotional forces that prevent us from realizing our true nature and experiencing lasting peace.
1. Avidya (Ignorance or Delusion)
Avidya is considered the root of all suffering and is often translated as ignorance or delusion. In this context, it refers not only to a lack of knowledge but to a profound misunderstanding of the nature of reality. Avidya is the misperception that we are separate from the universe, and it leads to the identification of the self with the body, mind, and ego.
Manifestations of Avidya:
Attachment to the ego: The false belief that "I" am the body, mind, or individual self.
Illusion of separateness: The perception of a separate self, cut off from the rest of existence.
Misunderstanding impermanence: The failure to recognize that everything is temporary and interconnected.
The antidote to Avidya is self-knowledge or jnana yoga, the path of wisdom, which seeks to unravel these illusions and recognize the true nature of reality as interconnected, impermanent, and ultimately non-dual.
2. Asmita (Egoism or False Sense of Self)
Asmita is the second Klesha and refers to the egoic sense of self or the false identification with the individual self. It arises out of Avidya, where we believe that the "I" is separate, permanent, and solid. This illusion of the ego leads to pride, arrogance, and a lack of empathy for others.
Manifestations of Asmita:
Inflated sense of self: The belief that one is superior to others or the tendency to overestimate one’s own importance.
Attachment to identity: The inability to let go of fixed identities, roles, and labels.
Self-centeredness: A preoccupation with one's own needs, desires, and emotions, often at the expense of others.
To overcome Asmita, selfless service (karma yoga) and meditative practices that cultivate awareness of the interconnectedness of all beings are key. Practitioners learn to move beyond the limited identity of the ego and embrace a more expansive sense of self.
3. Raga (Attachment or Desire)
Raga refers to attachment, particularly the craving for sensory pleasures, material possessions, or experiences that we believe will bring us happiness. This Klesha is driven by the belief that fulfillment is found in external things, which are transient and ultimately unsatisfying.
Manifestations of Raga:
Craving for sensory pleasure: The desire for pleasurable experiences, whether through food, sex, possessions, or status.
Fear of loss: The anxiety that arises when we feel threatened by the possibility of losing what we desire.
Dependence on external stimuli: The mistaken belief that happiness depends on external circumstances or possessions.
To counter Raga, detachment (Vairagya) is emphasized in Yoga, encouraging practitioners to cultivate inner satisfaction and contentment regardless of external circumstances. Through meditation and mindfulness, we can develop a sense of inner peace that is independent of the external world.
4. Dvesha (Aversion or Hatred)
Dvesha is the opposite of Raga and refers to aversion, the emotional response of resistance or hatred toward things, people, or experiences we find unpleasant. This Klesha arises from fear or discomfort and leads to negative emotions like anger, resentment, and hostility.
Manifestations of Dvesha:
Hatred or anger: A strong emotional reaction to things we perceive as undesirable.
Fear of suffering: Avoiding people, situations, or experiences that we believe will cause pain or discomfort.
Grudges: Holding onto resentment or unforgiveness towards others.
The antidote to Dvesha is the cultivation of compassion (Karuna) and equanimity. Through practices like mindfulness and loving-kindness meditation, we can develop the ability to accept others and ourselves without judgment, and to see the interconnectedness of all beings.
5. Abhinivesha (Fear of Death or Clinging to Life)
Abhinivesha refers to the fear of death and the attachment to life, specifically the instinctive clinging to existence and resistance to change. It is the deep-seated fear of non-existence and the desire to preserve one's life and identity at all costs.
Manifestations of Abhinivesha:
Fear of death: A pervasive anxiety about the end of life and the unknown.
Clinging to life: An excessive attachment to one's body, identity, or worldly possessions.
Resistance to change: A reluctance to let go of old habits, identities, or ways of thinking.
In Yoga, overcoming Abhinivesha involves cultivating acceptance of impermanence and meditation on the transitory nature of all things. By reflecting on the certainty of change and death, practitioners learn to let go of their attachment to the physical body and the ego, embracing the larger flow of life.
Overcoming the Kleshas: Practical Approaches
Yoga offers practical tools to overcome the Kleshas and transcend suffering. These include:
Mindfulness and Meditation: Meditation is the key practice for observing the arising of Kleshas and cultivating greater awareness.
Selfless Action (Karma Yoga): In Yoga, performing actions without attachment to their outcomes helps reduce the influence of the Kleshas.
Cultivating Compassion: Developing love and compassion for oneself and others is a primary antidote to aversion (Dvesha) and egoism (Asmita).
Detachment: Emphasizing the need for detachment from material desires and the ego to find lasting peace.
Conclusion
The Kleshas are at the heart of the teachings on human suffering in Yoga. Whether it is the ignorance of Avidya, the egoism of Asmita, the attachment of Raga, the aversion of Dvesha, or the fear of Abhinivesha, these mental afflictions bind us to cycles of dissatisfaction and confusion. By recognizing these afflictions in our own minds and using the tools of mindfulness, wisdom, and compassion, we can gradually dissolve them and move toward spiritual liberation or enlightenment.
Ultimately, the Kleshas are not permanent obstacles but transient patterns of the mind that can be transcended. Through consistent yoga practice (note: yoga and its various limbs, not just Asana practice!) and cultivation of awareness, we can overcome the Kleshas and experience the peace, clarity, and freedom that arise from understanding our true nature.
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