THE KLESHAS
Types of Kleshas
The Kleshas do not have a perfect translation in English. Afflictions of the mind, or hindrances and obstacles of the mind, are some words that explain Kleshas. A read through will however provide you clarity.
We are born with the Kleshas, as these are a part of our conditioning in past lives. Our karmas are often motivated or instigated by these Kleshas. They also provide speed-breakers to attaining clarity and evolution of our minds. They cloud the clear sky of our intellect.
The Patanjali Yoga Sutras list these as five in number.
1. Avidya (mal-perception)
2. Asmita (egoism)
3. Raga (attachments/indulgences)
4. Dwesa (aversions)
5. Abhinivesa (fears / insecurities)
The Kleshas do not have a perfect translation in English. Afflictions of the mind, or hindrances and obstacles of the mind, are some words that explain Kleshas. A read through will however provide you clarity.
We are born with the Kleshas, as these are a part of our conditioning in past lives. Our karmas are often motivated or instigated by these Kleshas. They also provide speed-breakers to attaining clarity and evolution of our minds. They cloud the clear sky of our intellect.
The Patanjali Yoga Sutras list these as five in number.
1. Avidya (mal-perception)
2. Asmita (egoism)
3. Raga (attachments/indulgences)
4. Dwesa (aversions)
5. Abhinivesa (fears / insecurities)
Avidya (mal-perception)
The primary Klesha is Avidya or belief in a delusionary reality - mal-perception. Avidya is our individual circle of Maya. Crossing the boundary of this circle leads us to Vidya or enlightenment. Avidya is ignorance and delusion. Naturally this gives us a jaundiced view of reality. It brings the level of our pure consciousness down to a level of body consciousness where the triggers are the senses and the victim our mind.
Let us look at the subject at a level of depth. By identifying with our bodies we fail to identify with our Atmans or the real self. Eternal knowledge and real joy can only be found in union with the Atman and mistaking the Non-Atman with the Atman, leads to a chain of mal-perceptions.
Let us look at Avidya at a simplistic level. If you were to examine ignorance at a physical level, or a mental level, you would find it stressful to be in a situation where you “do not know how” or “can’t figure it out”. Not knowing which road to take next or how to put in a coin into an automatic dispenser, not knowing French in Paris, are petty examples and yet they become a Klesha.
The primary Klesha is Avidya or belief in a delusionary reality - mal-perception. Avidya is our individual circle of Maya. Crossing the boundary of this circle leads us to Vidya or enlightenment. Avidya is ignorance and delusion. Naturally this gives us a jaundiced view of reality. It brings the level of our pure consciousness down to a level of body consciousness where the triggers are the senses and the victim our mind.
Let us look at the subject at a level of depth. By identifying with our bodies we fail to identify with our Atmans or the real self. Eternal knowledge and real joy can only be found in union with the Atman and mistaking the Non-Atman with the Atman, leads to a chain of mal-perceptions.
Let us look at Avidya at a simplistic level. If you were to examine ignorance at a physical level, or a mental level, you would find it stressful to be in a situation where you “do not know how” or “can’t figure it out”. Not knowing which road to take next or how to put in a coin into an automatic dispenser, not knowing French in Paris, are petty examples and yet they become a Klesha.
Avidya leads to other Kleshas.
Asmita (egoism)
As an adulteration of the Supreme Consciousness, we develop a sense of I-ness and individuality. The ‘me, mine, and I’ become the root cause of our sense of duality. Everything can be divided into two parts. What is mine and what is not. This leads to divisionary perception in all that we perceive.
Asmita makes a person attached with a sense of ownership of material things, people and relationships. It also makes a person have an ownership over ideas, concepts, experiences, our individual view points on a subject, our writings on a matter. Our beliefs in certain phenomena, due to our experiences, form a part of Asmita. It is the glass that identifies the water of a river, as water with a separate identity.
Over many lives the ego of a person acquires a sense of uniqueness, a different chemistry, taking Asmita to greater levels and making its undoing more complicated. When your pot of conditioning is full, your identity more fortified, shedding those veneers of self image needs a lot more doing. Getting rid of the conditioning is a prerequisite to spiritual advancement and freedom.
These two Kleshas of attractions and aversions, likes and dislikes, pleasure and pain are impediments to the evolution of a person.
Raga (attachments/ indulgences)
Raga leads a person to attachments. The attachments can also be a reason for a person initiating different types of karmas. If you are fond of sex and romance, your Raga may lead you to doing what you might regret. You might force someone into having a post-marital relationship, and thereby dump yourself with expensive-to-pay karma. Many Indian Kings of yore were so fond of sensual indulgences, that they allowed their kingdoms to be mismanaged and often even lost them. That is the strength of Raga. Opting for over entertainment, drinking beyond measure, shopping beyond your means, decadent lifestyle, these are examples of Raga.
Dwesa (Aversions)
Dwesa on the other hand, can make you miss out on many opportunities, due to your aversion to it. One bad experience, in any matter, may not allow you to opt for that matter again, because of your memory of it. My wife does not like eating Chinese food because she once fell sick due to the consumption of it. Her dislike is engrained in her mind and only she can overcome it.
A frivolous Sadhu or spiritualist could make you hate the subject, and every-time you came across a spiritual person; you would imagine him to be a fake. This Klesha might not allow your progress and you might lose out on enriching yourself for the future.
In order to attain a better balance of mind, we have to try and not be too attracted with pleasure and attachments. We also need to ensure we nullify hate and aversion. It is only in the centre of a see-saw that emotions are at equilibrium. There is no joy in the centre, but then there is also no sadness. If you want to reduce sorrow, you must first reduce joy.
A state of mind, to the extent of being almost boring. You might want to call it equanimity!
Abhinivesa (fears/ insecurity)
The word literally means clinging on to something. Clinging onto life. Fear of death. Personally, I would extend it to fears of other kinds as well.
Our fears work negatively on our minds and can instigate much karma. The desire of self-preservation can lead to desperation and hence unstable thinking. This, in turn, can lead to silly mistakes. Even animals attack people due to the fear of being attacked. On a commercial front, people file lawsuits in anticipation of others’ actions. On a physical front, we fear death because we don’t know about thereafter. “Ay, but to die and go we know not where …” Shakespeare.
Inspite of the fact that we faced death several times, in the entirety of our existence, it still remains our greatest fear. And instinctively so. This fear exists across species and in almost all human beings- even the learned. I would like to believe that, as I have been lucky to have several out of the body experiences and know what the spirit of a human being looks like, sees like, flies like, I should be an exception to the rule. Honestly I say so with only 60% conviction. There are still many experiences I do not remember. Besides have I topped up my learning to the required level? I can only hope so. As yet, I do believe that I have some distance to cover before I can say with confidence that I would welcome death with a smile when it comes.
Asmita (egoism)
As an adulteration of the Supreme Consciousness, we develop a sense of I-ness and individuality. The ‘me, mine, and I’ become the root cause of our sense of duality. Everything can be divided into two parts. What is mine and what is not. This leads to divisionary perception in all that we perceive.
Asmita makes a person attached with a sense of ownership of material things, people and relationships. It also makes a person have an ownership over ideas, concepts, experiences, our individual view points on a subject, our writings on a matter. Our beliefs in certain phenomena, due to our experiences, form a part of Asmita. It is the glass that identifies the water of a river, as water with a separate identity.
Over many lives the ego of a person acquires a sense of uniqueness, a different chemistry, taking Asmita to greater levels and making its undoing more complicated. When your pot of conditioning is full, your identity more fortified, shedding those veneers of self image needs a lot more doing. Getting rid of the conditioning is a prerequisite to spiritual advancement and freedom.
These two Kleshas of attractions and aversions, likes and dislikes, pleasure and pain are impediments to the evolution of a person.
Raga (attachments/ indulgences)
Raga leads a person to attachments. The attachments can also be a reason for a person initiating different types of karmas. If you are fond of sex and romance, your Raga may lead you to doing what you might regret. You might force someone into having a post-marital relationship, and thereby dump yourself with expensive-to-pay karma. Many Indian Kings of yore were so fond of sensual indulgences, that they allowed their kingdoms to be mismanaged and often even lost them. That is the strength of Raga. Opting for over entertainment, drinking beyond measure, shopping beyond your means, decadent lifestyle, these are examples of Raga.
Dwesa (Aversions)
Dwesa on the other hand, can make you miss out on many opportunities, due to your aversion to it. One bad experience, in any matter, may not allow you to opt for that matter again, because of your memory of it. My wife does not like eating Chinese food because she once fell sick due to the consumption of it. Her dislike is engrained in her mind and only she can overcome it.
A frivolous Sadhu or spiritualist could make you hate the subject, and every-time you came across a spiritual person; you would imagine him to be a fake. This Klesha might not allow your progress and you might lose out on enriching yourself for the future.
In order to attain a better balance of mind, we have to try and not be too attracted with pleasure and attachments. We also need to ensure we nullify hate and aversion. It is only in the centre of a see-saw that emotions are at equilibrium. There is no joy in the centre, but then there is also no sadness. If you want to reduce sorrow, you must first reduce joy.
A state of mind, to the extent of being almost boring. You might want to call it equanimity!
Abhinivesa (fears/ insecurity)
The word literally means clinging on to something. Clinging onto life. Fear of death. Personally, I would extend it to fears of other kinds as well.
Our fears work negatively on our minds and can instigate much karma. The desire of self-preservation can lead to desperation and hence unstable thinking. This, in turn, can lead to silly mistakes. Even animals attack people due to the fear of being attacked. On a commercial front, people file lawsuits in anticipation of others’ actions. On a physical front, we fear death because we don’t know about thereafter. “Ay, but to die and go we know not where …” Shakespeare.
Inspite of the fact that we faced death several times, in the entirety of our existence, it still remains our greatest fear. And instinctively so. This fear exists across species and in almost all human beings- even the learned. I would like to believe that, as I have been lucky to have several out of the body experiences and know what the spirit of a human being looks like, sees like, flies like, I should be an exception to the rule. Honestly I say so with only 60% conviction. There are still many experiences I do not remember. Besides have I topped up my learning to the required level? I can only hope so. As yet, I do believe that I have some distance to cover before I can say with confidence that I would welcome death with a smile when it comes.
Overcoming Kleshas
Getting rid of, or overcoming all the Kleshas is easier said than done. Wishful thinking. You can reduce their strength and that too is not a small achievement.
Avidya can be counter-acted on by Gyan or knowledge.
Intuitive knowledge is best, but even reading and understanding the scriptures would make a difference. The father of knowledge is ignorance. As you realize your ignorance, it begins to fade. If ignorance reduces, in counter-balance, knowledge increases. The teachings by an accomplished GURU can lead you from Avidya to Vidya, from darkness to light. That’s what the word GURU means - remover of darkness.
Asmita needs understanding and acceptance.
When I realize that my ego is part of the circle of Maya and the truth is that though I need to see beyond logic and intellect, still my ego-sense remains, (but hopefully with my awareness of it), my awareness of Asmita helps me realize its isolation and hence its association with its whole.
Raga and Dwesa need Yamas and Niyamas to help in their reduction.
Pratyahara is the yogic science of withdrawing the mind from the objects of sense experience. The five Yamas are non-violence, truth, honesty, sensual abstinence and non-possessiveness. The five Niyamas are cleanliness, contentment, austerity, self-study and resignation to the Supreme. Self-discipline is the direct solution to Ragas and Dwesas. My awareness that my mind is being afflicted by these two Kleshas, helps me become more conscious of myself and that helps.
Abhinivesa can be stapled down with knowledge.
When the fear of the unknown, becomes fear of the less known, it has already lost its power. There are several books, real life experiences, teachings that could be relied on to understand our fears and face them. To catch the bull by the horns.
Personally I found, observing myself from the outside, on the subject of Kleshas, was my best approach. It was like I had put up a C.C.T.V. camera outside me, to observe what Kleshas were afflicting me, and when. Whenever this imaginary camera of my own consciousness was on, I became aware and embarrassed about being a victim of one, or a combination of Kleshas. I would laugh within, at myself, and the strength of the Klesha would fade. Try it.
Getting rid of, or overcoming all the Kleshas is easier said than done. Wishful thinking. You can reduce their strength and that too is not a small achievement.
Avidya can be counter-acted on by Gyan or knowledge.
Intuitive knowledge is best, but even reading and understanding the scriptures would make a difference. The father of knowledge is ignorance. As you realize your ignorance, it begins to fade. If ignorance reduces, in counter-balance, knowledge increases. The teachings by an accomplished GURU can lead you from Avidya to Vidya, from darkness to light. That’s what the word GURU means - remover of darkness.
Asmita needs understanding and acceptance.
When I realize that my ego is part of the circle of Maya and the truth is that though I need to see beyond logic and intellect, still my ego-sense remains, (but hopefully with my awareness of it), my awareness of Asmita helps me realize its isolation and hence its association with its whole.
Raga and Dwesa need Yamas and Niyamas to help in their reduction.
Pratyahara is the yogic science of withdrawing the mind from the objects of sense experience. The five Yamas are non-violence, truth, honesty, sensual abstinence and non-possessiveness. The five Niyamas are cleanliness, contentment, austerity, self-study and resignation to the Supreme. Self-discipline is the direct solution to Ragas and Dwesas. My awareness that my mind is being afflicted by these two Kleshas, helps me become more conscious of myself and that helps.
Abhinivesa can be stapled down with knowledge.
When the fear of the unknown, becomes fear of the less known, it has already lost its power. There are several books, real life experiences, teachings that could be relied on to understand our fears and face them. To catch the bull by the horns.
Personally I found, observing myself from the outside, on the subject of Kleshas, was my best approach. It was like I had put up a C.C.T.V. camera outside me, to observe what Kleshas were afflicting me, and when. Whenever this imaginary camera of my own consciousness was on, I became aware and embarrassed about being a victim of one, or a combination of Kleshas. I would laugh within, at myself, and the strength of the Klesha would fade. Try it.