Kleshas (क्लेशाः) - Revision history

Fordharma: /* क्लिष्ट वृत्तयः ॥ Klishta Vrttis */

2023-06-25T14:23:51Z

क्लिष्ट वृत्तयः ॥ Klishta Vrttis

Fordharma: /* Destruction of Kleshas */

2023-06-25T14:08:40Z

Destruction of Kleshas

Fordharma: /* अस्मिता ॥ Asmita */

2023-06-24T15:45:00Z

अस्मिता ॥ Asmita

Fordharma: /* अस्मिता ॥ Asmita */

2023-06-23T13:21:25Z

अस्मिता ॥ Asmita

Fordharma: /* क्लिष्ट वृत्तयः ॥ Klishta Vrttis */

2023-06-23T13:16:40Z

क्लिष्ट वृत्तयः ॥ Klishta Vrttis

Fordharma: Adding content

2023-06-20T10:07:05Z

Adding content

Fordharma: Creating new article

2023-06-20T07:03:37Z

Creating new article

New page

Kleshas (Samskrit: क्लेशाः) are the obstacles that a spiritual aspirant encounters in the path of Yoga sadhana. Various kinds of kleshas are mental afflictions accumulated over various births. The mind is restless because of unsolved problems. Yogasutras of Patanjali mention the elements that disturb the mind's equilibrium as the five-fold pain causing obstructions known as the panch-kleshas. They are <blockquote>अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३ ॥ (Yoga. Sutr. 2.3)</blockquote>Meaning: Ignorance (अविद्या), Egoism (अस्मिता), Desire or attachment (राग), Aversion (द्वेष), and clinging to life (अभिनिवेश).

Avidya is the inevitable ignorance of spiritual nature or self-knowledge. Ignorance of true nature is the cause of pain and the other four are its effects. Asmita and others carry the ignorance with them and cannot exist without it. It is for that reason that they are destroyed with the destruction of Avidya.<ref>Prasada, Rama. trans. ''Patanjali's Yoga Sutras with the commentary of Vyasa and the gloss of Vachaspati Mishra.'' (1998) New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. (Page 91 - 92)</ref>

क्लेशा इति पञ्च विपर्यया इत्य् अर्थः।

Maharshi Vyasa in his commentary describes kleshas as the five forms of Viparyayas

== References ==
[[Category:Yoga]]
[[Category:Darshanas]]

@@ Line 3: / Line 3: @@
 == चित्तवृत्तयः ॥ Chitta Vrttis ==
-Vrttis are formed from Samskaras or impressions on the mind and vice versa, and this is a perpetual cycle. <blockquote>वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥ १.५ ॥ (Yoga. Sutr. 1.5)</blockquote>The gross and subtle thought patterns (Vrttis) can be classified into five categories, and can be either of Klishta (afflictive or accompanied by Pancha Kleshas and cause sufferings) or Aklishta (non-afflictive or not accompanied by Kleshas and cause happiness) nature.
+Vrttis are formed from Samskaras or impressions on the mind and vice versa, and this is a perpetual cycle. <blockquote>वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥ १.५ ॥ (Yoga. Sutr. 1.5)</blockquote>The gross and subtle thought patterns (Vrttis) can be classified into five categories, and can be either of Klishta (afflictive or accompanied by Pancha Kleshas and cause sufferings) or Aklishta (non-afflictive or not accompanied by Kleshas and cause happiness) nature. The five vrttis are
 === क्लिष्ट वृत्तयः ॥ Klishta Vrttis ===
 When the various types of vrttis or modifications arising in the mind are born from the afflictions that are caused from avidya and become the seeds of future actions then they are called Klishta vrttis.
-Maharshi Patanjali in Sadhana pada of Yogasutras enlists the five elements which bring about thought modifications (vrttis) of the mind known as Kleshas. They are <blockquote>अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३ ॥ (Yoga. Sutr. 2.3)</blockquote>Meaning: Ignorance (अविद्या), Egoism (अस्मिता), Desire or attachment (राग), Aversion (द्वेष), and clinging to life (due to fear of death) (अभिनिवेश) are kleshas.
+Maharshi Patanjali in Sadhana pada of Yogasutras enlists the five elements which bring about thought modifications (vrttis) of the mind called Kleshas. They are <blockquote>अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३ ॥ (Yoga. Sutr. 2.3)</blockquote>Meaning: Ignorance (अविद्या), Egoism (अस्मिता), Desire or attachment (राग), Aversion (द्वेष), and clinging to life (due to fear of death) (अभिनिवेश) are kleshas.

@@ Line 13: / Line 13: @@
 Avidya is the inevitable ignorance of spiritual nature or knowledge of self. Ignorance of true nature is the cause of pain and the other four elements are its effects. Asmita and others carry the ignorance with them and cannot exist without Avidya. It is for that reason that they are destroyed with the destruction of Avidya.<ref name=":1">Prasada, Rama. trans. ''Patanjali's Yoga Sutras with the commentary of Vyasa and the gloss of Vachaspati Mishra.'' (1998) New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. (Page 91 - 104)</ref><blockquote>क्लेशा इति पञ्च विपर्यया इत्य् अर्थः। </blockquote>Maharshi Vyasa in his commentary describes kleshas as the five forms of Viparyaya or incorrect (wrong) knowledge.
-=== अविद्या ॥ Avidya (Ignorance) ===
+==== अविद्या ॥ Avidya (Ignorance) ====
 Nature of Avidya is described as<blockquote>अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिर् अविद्या ॥ २.५ ॥ (Yoga. Sutr. 2.5)<ref name=":0">Yogasutras with Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF_(%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8D) योगसूत्राणि (भाष्यसहितम्)])</ref></blockquote>Avidya has the characteristics of incorrect knowledge where transient things are considered as eternal, impure things (lustfulness etc.,) are incorrectly considered as pure, objects causing dukkha or unhappiness are considered to be the source of happiness and lastly, incorrectly regarding Anatma (non-self) or the body as Atman. Incorrect considerations are as follows<ref>Certificate Course in Yoga by IGNOU ([http://egyankosh.ac.in//handle/123456789/59740 Unit 14])</ref>
 * अनित्ये कार्ये नित्यख्यातिः। तद्यथा --- ध्रुवा पृथिवी, ध्रुवा सचन्द्रतारका द्यौः, अमृता दिवौकस इति।  Considering what is Anitya (transient in nature) as Nitya. Example: Believing that earth, sun, moon, stars etc., as eternal and not formed (those having origin and destruction). This belief is termed Avidya.
 * अशुचौ शुचिख्यातिर् दृश्यते। Considering what is Asuchi as Shuchi. To regard Ashuchi such as lustfulness and untruthfulness as Shuchi is the second kind of Avidya.
 * दुःखे सुखख्यातिर् अविद्या। Considering sources of suffering or Dukha as a source of pleasure or Sukha is another form of Avidya. Example: considering sexual indulgence as a source of happiness, whilst it causes suffering.
-* अनात्मन्यात्मख्यातिर् इति। Considering Anatma (non-self) as Atman (self). बाह्योपकरणेषु चेतनाचेतनेषु भोगाधिष्ठाने वा शरीरे पुरुषोपकरणे वा मनस्य् अनात्मन्य् आत्मख्यातिर् इति। Believing that external worldly animate and inanimate objects are the seat of Bhoga (pleasure experiences) or the senses, manas buddhi of a person, a physical body, which is not the Atman  (non-self) as Atman is a kind of Avidya or incorrect knowledge.
+* अनात्मन्यात्मख्यातिर् इति। Considering Anatma (non-self) as Atman (self). बाह्योपकरणेषु चेतनाचेतनेषु भोगाधिष्ठाने वा शरीरे पुरुषोपकरणे वा मनस्य् अनात्मन्य् आत्मख्यातिर् इति। Believing that external worldly animate and inanimate objects are the seat of Bhoga (pleasure experiences) and the senses, manas buddhi of a person, the physical body, which is not the Atman  (non-self) as Atman is a kind of Avidya or incorrect knowledge.
 These four dimensions to Avidya are the cause of bondage for the Atman. Nitya and Anitya vastu viveka (discrimination between the true self (Atman) and non-self (physical body and worldly things)) is Vidya. Avidya is removed by this true knowledge and leads a person to Moksha.
-=== अस्मिता ॥ Asmita (Egoism) ===
+==== अस्मिता ॥ Asmita (Egoism) ====
 Asmita (Egoism) is described as <blockquote>दृग्दर्शनशक्त्योर् एकात्मतेवास्मिता ॥ २.६ ॥ (Yoga. Sutr. 2.6)<ref name=":0" /></blockquote>
 To identify consciousness with that which merely reflects consciousness - this is Asmita.<blockquote>
@@ Line 28: / Line 30: @@
 Purusha is identified as the subjective power of consciousness and Buddhi is said to have the power of seeing (cognition) - the appearance of identity of both these powers is the affliction known as Asmita.<ref name=":2">Jha, Ganganatha. trans. (1907) ''The Yoga Darsana, the sutras of Patanjali with the Bhashya of Vyasa.'' Bombay: Bombay Theosophical Publication Fund.</ref> They are the self and non-self, respectively, quite distinct from each other and are not identical.
-=== रागः ॥ Raga (Attachment) ===
+==== रागः ॥ Raga (Attachment) ====
 Raga (Attachment) is described by Maharshi Patanjali as<ref name=":2" /><blockquote>
 सुखानुशयी रागः ॥ २.७ ॥ सुखाभिज्ञस्य सुखानुस्मृतिपूर्वः सुखे तत्साधने वा यो गर्धस् तृष्णा लोभः स राग इति। (Yoga. Sutr. and Bhashya 2.7)<ref name=":0" /></blockquote>
 Attachment is that which dwells upon pleasure. The desire to possess, the hankering for pleasure or its means, preceded by a remembrance of the pleasure in one who has enjoyed it, is Raga or attachment.
-=== द्वेषः ॥ Dvesha (Aversion) ===
+==== द्वेषः ॥ Dvesha (Aversion) ====
 Dvesha is described in Yogasutras as <ref name=":2" /><blockquote>
 दुःखानुशयी द्वेषः ॥ २.८ ॥ दुःखाभिज्ञस्य दुःखानुस्मृतिपूर्वो दुःखे तत्साधने वा यः प्रतिघो मन्युर्जिघांसा क्रोधः स द्वेषः। २.८ (Yoga. Sutr. and Bhashya 2.8)<ref name=":0" /></blockquote>
 Aversion is that which dwells on pain. Aversion consists of anger and a wish for removal of pain and its means, preceded by a persisting remembrance of pain in one who experienced it, is Dvesha or Aversion.
-=== अभिनिवेशः ॥ Abhinivesha (Clinging to Life) ===
+==== अभिनिवेशः ॥ Abhinivesha (Clinging to Life) ====
 Yogasutras describe the fifth element Abhinivesha as<ref name=":1" /><ref name=":2" /><blockquote>
 स्वरसवाही विदुषोऽपि तथा रूढोऽभिनिवेशः ॥ २.९ ॥ सर्वस्य प्राणिन इयम् आत्माशीर् नित्या भवति मा न भूवं भूयासम् इति। न चाननुभूतमरणधर्मकस्यैषा भवत्य् आत्माशीः। (Yoga. Sutr. and Bhashya 2.9)<ref name=":0" /></blockquote>
 In all living beings is a constant wish - "May I never be extinct.' 'May I continue to exist.' Such a wish cannot exist in him who has not experienced the nature of death, and by this we infer that this experience is of a former life. Termed as Abhinivesha, this affliction is a kind of Avidya which flows on its own potency common to both learned and ignorant. This fear cannot be explained by perception, verbal and inferential methods. Abhinivesha proceeds from the memory of former experiences; and since none in this life experienced the pain of death, it must follow that the fear of death is the result of the unconscious memory of the experience of a former state of life - and this fear of death is the cause of attachment to life.<ref name=":2" />
 == Destruction of Kleshas ==
-The main cause of the four Kleshas - Asmita, Raga, Dvesha and Abhinivesha is Avidya as seen in the previous sections.
+The main cause of the four Kleshas - Asmita, Raga, Dvesha and Abhinivesha is Avidya as seen in the previous sections. These kleshas exist and appear in the mind due to Avidya. If Avidya is  removed then the other four kleshas get weakened and cease to exist. So a sadhaka should adopt various means to remove Avidya which causes suffering and leads to karmas. In fact the Atman is bound and goes through unending cycle of birth-death because of its connection with these kleshas and destruction of kleshas is the only means to come out of the karmic cycle.<ref name=":3" />
-Kleshas or afflictions and their modifications can be attenuated by active meditation. They are destroyed by contemplative wisdom till they become subtle, seed forms which are nearly burnt; they still exist as tendencies (samskaras). These tendencies are only destroyed when the mind is resolved back into its cause, that is, Prakriti from where the mind was projected.<ref>Swami Prabhavananda and Isherwood, Christopher. trans. ''The Yoga Aphorisms of Patanjali.'' Madras: Sri Ramakrishna Math. (Pages 74 - 79)</ref> On the dissolution of the active mind (of a Yogi) the aforesaid five afflictions, having their seeds nearly burnt up, disappear together with the mind. Thus Yogasutras informs the reader about ways to remove the impressions on the mind through contemplative wisdom and meditation.<ref name=":2" />
+Yoga Darshana further outlines the means for destruction of Kleshas or afflictions and their modifications by active meditative procedures such as Kriya yoga (Yoga. Sutr. 2.1). They are destroyed by contemplative wisdom till they become subtle, seed forms which are nearly burnt; they still exist as tendencies (samskaras). These tendencies are only destroyed when the mind is resolved back into its cause, that is, Prakriti from where the mind was projected.<ref>Swami Prabhavananda and Isherwood, Christopher. trans. ''The Yoga Aphorisms of Patanjali.'' Madras: Sri Ramakrishna Math. (Pages 74 - 79)</ref> On the dissolution of the active mind (of a Yogi) the aforesaid five afflictions, having their seeds nearly burnt up, disappear together with the mind. Thus Yogasutras informs the reader about ways to remove the impressions on the mind through contemplative wisdom and meditation.<ref name=":2" />
-Throughout the arduous journey towards total consciousness, an individual is subject to the Laws of Karma. His desires and acts regulate the speed of his progress. He creates or removes the obstacles in his path towards enlightenment.
+Throughout the arduous journey towards total consciousness, an individual is subject to the Laws of [[Karma (कर्म)|Karma]]. His desires and acts regulate the speed of his progress. He creates or removes the obstacles in his path towards enlightenment. Isvarapranidhana or acts performed with non-attachment leads one to overcome the kleshas and thereby the karmic cycle.
 == References ==
 [[Category:Yoga]]
 [[Category:Darshanas]]

@@ Line 10: / Line 10: @@
 Maharshi Patanjali in Sadhana pada of Yogasutras enlists the five elements which bring about thought modifications (vrttis) of the mind known as Kleshas. They are <blockquote>अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३ ॥ (Yoga. Sutr. 2.3)</blockquote>Meaning: Ignorance (अविद्या), Egoism (अस्मिता), Desire or attachment (राग), Aversion (द्वेष), and clinging to life (due to fear of death) (अभिनिवेश) are kleshas.
-=== अविद्या ॥ Avidya ===
+Avidya is the inevitable ignorance of spiritual nature or knowledge of self. Ignorance of true nature is the cause of pain and the other four elements are its effects. Asmita and others carry the ignorance with them and cannot exist without Avidya. It is for that reason that they are destroyed with the destruction of Avidya.<ref name=":1">Prasada, Rama. trans. ''Patanjali's Yoga Sutras with the commentary of Vyasa and the gloss of Vachaspati Mishra.'' (1998) New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. (Page 91 - 104)</ref><blockquote>क्लेशा इति पञ्च विपर्यया इत्य् अर्थः। </blockquote>Maharshi Vyasa in his commentary describes kleshas as the five forms of Viparyaya or incorrect (wrong) knowledge.
 Nature of Avidya is described as<blockquote>अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिर् अविद्या ॥ २.५ ॥ (Yoga. Sutr. 2.5)<ref>Yogasutras with Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF_(%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%AE%E0%A5%8D) योगसूत्राणि (भाष्यसहितम्)])</ref></blockquote>Avidya has the characteristics of incorrect knowledge where transient things are considered as eternal, impure things (lustfulness etc.,) are incorrectly considered as pure, objects causing dukkha or unhappiness are considered to be the source of happiness and lastly, incorrectly regarding Anatma (non-self) or the body as Atman. Incorrect considerations are as follows<ref>Certificate Course in Yoga by IGNOU ([http://egyankosh.ac.in//handle/123456789/59740 Unit 14])</ref>
 * अनित्ये कार्ये नित्यख्यातिः। तद्यथा --- ध्रुवा पृथिवी, ध्रुवा सचन्द्रतारका द्यौः, अमृता दिवौकस इति।  Considering what is Anitya (transient in nature) as Nitya. Example: Believing that earth, sun, moon, stars etc., as eternal and not formed (those having origin and destruction). This belief is termed Avidya.
@@ Line 19: / Line 20: @@
 * दुःखे सुखख्यातिर् अविद्या। Considering sources of suffering or Dukha as a source of pleasure or Sukha is another form of Avidya. Example: considering sexual indulgence as a source of happiness, whilst it causes suffering.
 * अनात्मन्यात्मख्यातिर् इति। Considering Anatma (non-self) as Atman (self). बाह्योपकरणेषु चेतनाचेतनेषु भोगाधिष्ठाने वा शरीरे पुरुषोपकरणे वा मनस्य् अनात्मन्य् आत्मख्यातिर् इति। Believing that external worldly animate and inanimate objects are the seat of Bhoga (pleasure experiences) or the senses, manas buddhi of a person, a physical body, which is not the Atman  (non-self) as Atman is a kind of Avidya or incorrect knowledge.
 These four dimensions to Avidya are the cause of bondage for the Atman. Nitya and Anitya vastu viveka (discrimination between the true self (Atman) and non-self (physical body and worldly things)) is Vidya. Avidya is removed by this true knowledge and leads a person to Moksha.
-=== अस्मिता ॥ Asmita ===
+Kleshas or afflictions and their modifications can be attenuated by active meditation. They are destroyed by contemplative wisdom till they become subtle, seed forms which are nearly burnt; they still exist as tendencies (samskaras). These tendencies are only destroyed when the mind is resolved back into its cause, that is, Prakriti from where the mind was projected.<ref>Swami Prabhavananda and Isherwood, Christopher. trans. ''The Yoga Aphorisms of Patanjali.'' Madras: Sri Ramakrishna Math. (Pages 74 - 79)</ref> On the dissolution of the active mind (of a Yogi) the aforesaid five afflictions, having their seeds nearly burnt up, disappear together with the mind. Thus Yogasutras informs the reader about ways to remove the impressions on the mind through contemplative wisdom and meditation.<ref name=":2" />
 == References ==
 [[Category:Yoga]]
 [[Category:Darshanas]]

@@ Line 19: / Line 19: @@
 * दुःखे सुखख्यातिर् अविद्या। Considering sources of suffering or Dukha as a source of pleasure or Sukha is another form of Avidya. Example: considering sexual indulgence as a source of happiness, whilst it causes suffering.
 * अनात्मन्यात्मख्यातिर् इति। Considering Anatma (non-self) as Atman (self). बाह्योपकरणेषु चेतनाचेतनेषु भोगाधिष्ठाने वा शरीरे पुरुषोपकरणे वा मनस्य् अनात्मन्य् आत्मख्यातिर् इति। Believing that external worldly animate and inanimate objects are the seat of Bhoga (pleasure experiences) or the senses, manas buddhi of a person, a physical body, which is not the Atman  (non-self) as Atman is a kind of Avidya or incorrect knowledge.
 === अस्मिता ॥ Asmita ===

@@ Line 1: / Line 1: @@
 Kleshas (Samskrit: क्लेशाः) are the obstacles that a spiritual aspirant encounters in the path of Yoga sadhana. Various kinds of kleshas are mental afflictions accumulated over various births. The mind is restless because of mental modifications or thoughts (Chitta Vrttis) influenced by some elements which either bring happiness or suffering. Maharshi Patanjali in his [[Yoga Darshana (योगदर्शनम्)|Yoga Sutras]] mentions these elements that disturb the mind's equilibrium as the five-fold pain-causing obstructions known as the panch-kleshas.
-=== चित्तवृत्तयः ॥ Chitta Vrttis ===
+== चित्तवृत्तयः ॥ Chitta Vrttis ==
 Vrttis are formed from Samskaras or impressions on the mind and vice versa, and this is a perpetual cycle. <blockquote>वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥ १.५ ॥ (Yoga. Sutr. 1.5)</blockquote>The gross and subtle thought patterns (Vrttis) can be classified into five categories, and can be either of Klishta (afflictive or accompanied by Pancha Kleshas and cause sufferings) or Aklishta (non-afflictive or not accompanied by Kleshas and cause happiness) nature.
-==== क्लिष्ट वृत्तयः ॥ Klishta Vrttis ====
+=== क्लिष्ट वृत्तयः ॥ Klishta Vrttis ===
 When the various types of vrttis or modifications arising in the mind are born from the afflictions that are caused from avidya and become the seeds of future actions then they are called Klishta vrttis.
-The five kleshas described by Maharshi Patanjali in Sadhana  pada are those elements which bring about the thought modifications (vrttis) of the mind. <blockquote>अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३ ॥ (Yoga. Sutr. 2.3)</blockquote>Meaning: Ignorance (अविद्या), Egoism (अस्मिता), Desire or attachment (राग), Aversion (द्वेष), and clinging to life (due to fear of death) (अभिनिवेश) are kleshas.
+Maharshi Patanjali in Sadhana pada of Yogasutras enlists the five elements which bring about thought modifications (vrttis) of the mind known as Kleshas. They are <blockquote>अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३ ॥ (Yoga. Sutr. 2.3)</blockquote>Meaning: Ignorance (अविद्या), Egoism (अस्मिता), Desire or attachment (राग), Aversion (द्वेष), and clinging to life (due to fear of death) (अभिनिवेश) are kleshas.
 == References ==
 [[Category:Yoga]]
 [[Category:Darshanas]]