According to Sage Patanjali, when we practise
Yoga, it leads to the disappearance of our “obstacles” (Kleshas). The causes of
our “obstacles” are of 5 types and are mentioned in the 2nd Chapter
of Yoga Sutra (Sadhana Pada) 3rd verse to the 9th verse. The
obstacles (Kleshas) are Avidya,
Asmita, Raga, Dwesha and Abhinivesa.
We can call Kleshas the blockages and
barriers of human life. It is the main impediment to human life which is our
perspective as an individual person perceiving the universe. Sage Patanjali has
given us an amazing concept of “Kleshas” (obstacles) called “Pancha Klesha”
(five obstacles) that obstruct the way towards perceiving the universal
reality. Kleshas can be translated as inborn psychological afflictions which
are deep-rooted in our minds. These are inborn traits that we are not aware of.
It is like corrupted malware affecting the software of a computer system. If
you look at the world with a colourful glass things will appear in the colour
of that glass, likewise, it will distort our ability to perceive. The true
nature is distorted through the Kleshas and we end up with something which is
not reality.
These mental obstructions (Kleshas) activate
and motivate through processes in the mind. These five afflictions not only
deprive one of peace at the mind level but also give rise to many more
obstacles and obstructions in the mind. More and more actions get generated
from these obstructions, impurities and afflictions at the mind level. These
lead to sorrows and sufferings and take one further away from the peace and tranquillity
of mind.
It is described in the Yoga Sutras 2nd
Chapter 3rd, 4th and verses,
avidyasmitaragadveshabhiniveshah kleshaah
avidya kshetram uttareshan
prasuptatanuvichchhinnodaranam
anityashuchiduhkhanatmasu
nityashuchisukhatmakhyatiravidya
1. Avidya:
This is the root cause of all afflictions and
the breeding ground for the other four obstacles according to Sage Veda Vyasa.
This is not knowing the difference between the following aspects of Purusha and
Prakriti, the difference between the truth and relative reality and the
difference between permanent reality and temporary reality. It is the problem
of regarding a transient object as everlasting. The focus of yoga is to
ultimately remove Avidya. Avidya is of four types and are Nitya, Aschuchi, Duhkha and Anatman. If you look at it, Anitya
which is impermanent is perceived as permanence (Nitya), Aschuchi which is
impure is perceived as pure (Shuchi), Suffering (Dukkha) which is sorrow is perceived
as pleasant (Sukkha) and Anatman (Non-self) which is perceived as “Atman or
Self”. Avidya is the cause of manipulation and the other four components of
Asmita, Raga, Dwesha and Abhinivesa can manifest on different levels. In the
field of Avidya, there are four stages and they are Prasupta, Tanu, Vichinna and Udharanam.
In the Prasupta
stage, Kleshas are totally absent and you do not feel at all and are hidden
and dormant. In The Tanu stage, Kleshas is affected in a mild
and attenuated way and may appear once in a while. In the Vichinna stage, it is
really manifested and you are aware of this stage. The fourth stage of Udharanam becomes so powerful
and overpowering that we end up making big mistakes and we have to give heavy
prizes for these types of mistakes. Asmita is leading us to likes (raga) and
dislikes (dwesha). Abhinivesa is the survival quest and even very educated
citizens think that I am an important person and I have to do anything at any
cost for my life. When your perception is distorted by kleshas you are caught
in the subconscious, unconscious and reflexive behaviour and you lead a
reactionary existence.
2.Asmita:
drigdarshanashaktyorekatmatevasmita
The yoga sutras 2: 6 says Asmita is the
wrong identification of ‘self’. It is the apparent unity between “Drushtu ''
(Seer) and the “Darshana Sakthi (The Power of Sight). False identity results
when we regard mental activity as the very source of perception. Because of the
ignorance about the reality of Avidya, I associate myself with the physical
body, sense organs and sense perceptions. I am an individual self and my
self-centred complex gives rise to “I” ness or “ego” as Asmita. Moreover, it
creates separateness and division from others and does not perceive the
‘oneness’. Asmita allows us to think that I am different from other human
beings and consequently leads us to likes (raga) and dislikes (dwesha).
3. Raga:
sukhanushayi raagah
Yoga Sutra says in 2:7 that Raga (attraction)
is the outcome of Sukha (pleasantness). Affection stems from the experience of
happiness. Excessive attraction is based on the presumption that experience
will lead to joy forever. Raga emanates from past experiences in which one has
gone through happiness. If anybody develops an attitude of attachment to
pleasant situations, then he is bound to face the fact that these are momentary
happiness. Familiarity breeds contempt.
4. Dvesha:
duhkhanushayi dveshah
Yoga Sutra says in 2:8 that Dvesha (dislike
or aversion) is the repulsion and hatred from unpleasant things and also an
outcome of Duhkha (unpleasantness). Unreasonable dislikes are connected with painful experiences suffered in the past. It is the opposite of Raga and
leads to anger and failure in adhering to moral values you run away from it.
5. Abhinivesha:
svarasavahi vidushopi tatharoodho bhiniveshah
Yoga Sutra chapter 2nd verse 9
says that Abhinivesa is clinging flows out of Svarasa (interest in one’s own
self). It is the fear of annihilation of death, fear of rejection, disease,
injury and loneliness. Even though death is a reality, survival instinct forces
us to overcome these insecurities. To overcome these fears human beings, seek
security through the object of wealth and seek the help of the latest
techniques in medical science. Medical science is dealing only with the
body ("Prakriti" or "Materiality") portion and leaves
the "Drushtu" (Seer) portion
untouched. Rectification of the structural defect of the mind is the only
solution. It can’t be resolved through the latest medical science and the only
way is Meditation.
Instead of seeking to attain the level of
divinity, human beings are not advisable to behave like this. To overcome this
Sage Patanjali gave us two concepts of yoga meditation namely one are Kriya Yoga
and the other is Ashtanga Yoga. It is like a vaccine before the Kleshas to
manifest and as an antidote once they manifest. This
leads to the mind becoming like a clear jewel reflecting the “Self or Purusha” in its original
brilliance. This is when the “Seer” (Drushtu) rests in its own nature
without any entanglement of "Materiality "(Prakriti).