Part 4.7.1 - Klesas (Afflictions)

[Full title: The Concept and Content of Patanjali Yogadarsana (7.1): Klesas (Afflictions)]

All the afflictions causing all sufferings in our life are classified into five types by sage Patanjali. These five afflictions (pancaklesas) which need to be minimised are great hurdles on the spiritual path of Yoga.

They are as under^[1] :

1. Avidya: Ignorance, lack of awareness, illusion;
2. Asmita: “I”ness, egoism, ahamkara;
3. Raga: Attraction, liking, attachment;
4. Dvesa: Repulsion, Aversion, dislike;
5. Abhinivesa: Clinging to life or fear of death;

1. Avidya

Avidya basically is not ignorance but the misconception of reality or the knowledge which is empirical or worldly. It makes it difficult for us to comprehend “The Reality”. Avidya as explained by Patanjali is to regard non-eternal (anitya) as eternal (nitya), the impure (asuci) as pure, the painful (duhkha) as pleasant and the non-self (anatman) as the self (atman)^[2]. In short, it is cognition of virtue in vice and good in evil as explained by Patanjali. Once avidya is attended and removed totally, all afflictions get uprooted, which accelerate the spiritual journey.

2. Asmita

Asmita as one of the klesas creates problems not only in ordinary life but, is the biggest hurdle on spiritual path. To identify consciousness with that which merely reflects consciousness is egoism^[3]. Patanjali has used similar word elsewhere but with different meaning. The word is asmitamatra in verse 4.4. It is untainted, pure and root I-consciousness. Ego or I-consciousness sees the seer and seeing as one aspect only. Ego has six aspects and it exhibits through one of them while dealing with the worldly affairs. These six aspects are kama (desire), krodha (anger), lobha (greed), moha (temptation), mada (arrogance) and matsara (envy). This ego is supported by five jnanendriyas (sense organs), five karmendriyas (organs of action), mind and intellect. Citta is behind the mind^[4].

3. Raga

Raga is the attraction that one feels towards any object or person when any kind of pleasure or happiness (physical, emotional or mental) is derived from that object or person. It is an attachment and modification of mind that is forged by the remembrance from the enjoyed pleasure^[5]. This attachment towards things, persons or situations is coated by happiness or comfort, but definitely, it is not permanent or long lasting.

4. Dvesa

Dvesa is the natural repulsion felt towards any person or object or situation which is a source of pain or unhappiness to us^[6]. It is aversion resulting from the sorrow.

Almost all of us come across these two klesas namely raga and dvesa each and every moment in our daily routine. The conditioning of mind takes place when we are under influence of any of these overpowering klesas. Since these attraction and repulsion are really the breeders of desires pertaining to the lower life, they obviously keep us bound to the lower level of our consciousness. As these aaga and dvesa form a pair of opposites, we can not transcend one without transcending the other. They form the immediate cause of attachment to the life. A free, unconditioned and detached mind through the practice of kriyayoga, abhyasa and vairagya only can give us freedom from these klesas. With these practices, one may reach up to a state where Raga and Dvesa seem to have become latent and the sadhaka may retire to solitude. The klesas are almost inoperative as the aspirant is cut off from all kinds of social relationships. But, this doesn”t mean that all klesas have become latent. He has only made the tendencies so feeble that the klesas are not easily aroused, though they have not yet been rooted out. The real and everlasting bliss is beyond both happiness and unhappiness.

5. Abhinivesa

Abhinivesa grammatically means “through entrance into”. One has thoroughly entered into worldly life. It is “will to live” which indirectly creates fear of death. Abhinivesa (the desire to cling to life) is inherent dominant desire of life both in the ignorant and the learned^[7].

“Desire to live” is an essential feature of evolution. As avidya is root of all the klesas, abhinivesa is merely the fruit or the final expression of the chain of causes. Effects set in motion with the birth of avidya and the involution of consciousness in matter. According to Vyasa and Vacaspati, the fear of death comes from the memory of earlier deaths in past lives. Therefore every human being is possessed by this fear of death resulting into abhnivesa, the will to survive. Patanjali affirms through his sutra his belief in reincarnation. How could we fear death so much if we had never previously experienced it? The desire to postpone death and cling to life or normal sense consciousness is certainly one of the greatest obstacles to enlightenment, attaining of superconsciousness.

Footnotes and references:

[1]:

Ibid., p.120

[2]:

Ibid, anityaśuciduḥkhānātmasunityaśucisukhātmakhyātiravidyā || Patanjali Yoga Sutra, 2.5

[3]:

dṛgdarśanaśaktyorekātmatevāsmitā || Patanjali Yoga Sutra, 2.6, Prabhavananda, Patanjali Yogasutra, Sri Ramakrishna Math, Chennai, 2010, p.?[7]4

[4]:

Anand Rishi, Patanjalayogadarsana, Yoga Vidya Niketan, 2012, p.83

[5]:

sukhānuśayī rāgaḥ || Patanjali Yoga Sutra, 2.7

[6]:

duḥkhānuśayī dveṣaḥ || Patanjali Yoga Sutra, 2.8, I.K.Taimni, The Science of Yoga, p.136

[7]:

svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ || Patanjali Yoga Sutra 2.9, Prabhavananda, Patanjala Yogasutra, Sri Ramakrishna Math , Chennai, 2010, p.?[7]4