Patanjali Yoga Sutra 2.3: The Five Kleshas — Understanding the Roots of Human Suffering
Have you ever wondered why certain situations trigger the same reactions in us? Why do we become attached to experiences that make us happy, resist things that cause discomfort, or allow fear to influence our decisions?
Yoga philosophy explores these tendencies through a concept known as Kleshas.
In the Yoga Sutras of Patanjali, the Kleshas are described as mental afflictions or sources of suffering that influence how we perceive ourselves, others and the world around us.
Patanjali identifies five Kleshas in Sutra 2.3. These are Avidya, Asmita, Raga, Dvesha and Abhinivesha.
Understanding these five concepts offers an opportunity to observe the underlying influences behind our thoughts, reactions and behaviour.
What Is Patanjali Yoga Sutra 2.3?
The original Sanskrit sutra reads:
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥ २.३॥
Avidyāsmitā-rāga-dveṣābhiniveśāḥ kleśāḥ.
A commonly used translation is:
Ignorance, egoism, attachment, aversion and clinging to life are the five Kleshas.
The Sanskrit word Klesha is associated with affliction, distress or that which causes suffering.
Patanjali identifies five such afflictions:
Avidya: Ignorance or fundamental misapprehension.
Asmita: Egoism or the mistaken identification of the self with the mind and instruments of perception.
Raga: Attachment or craving.
Dvesha: Aversion or repulsion.
Abhinivesha: Clinging to life or fear of death.
These are not simply five emotions. They are deeper influences that shape how we interpret experiences and respond to life.
Let's understand each one.
1. Avidya — Ignorance or Misunderstanding
Avidya is considered the fundamental Klesha because it forms the basis for the other four.
In everyday language, ignorance may simply mean not knowing something. However, in Patanjali's philosophy, Avidya has a deeper meaning. It refers to a fundamental misunderstanding of reality.
Patanjali explains Avidya in Sutra 2.5:
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥ २.५॥
Anityāśuci-duḥkhānātmasu nitya-śuci-sukhātma-khyātir avidyā.
It describes Avidya as mistaking the impermanent for permanent, the impure for pure, the painful for pleasurable and the non-self for the Self.
In other words, we fail to see things as they are.
For example, we may believe that external achievements, possessions or social recognition will provide lasting happiness. When these things change or disappear, we may experience disappointment because we expected something impermanent to provide permanent satisfaction.
Similarly, we may identify completely with our physical appearance, professional position or social identity, forgetting that these are only aspects of our experience.
Avidya is not merely a lack of information. It is a misunderstanding of the nature of ourselves and existence.
In yoga philosophy, developing discernment and understanding is essential to overcoming this fundamental misapprehension.
2. Asmita — Egoism or Misidentification
Asmita is commonly translated as egoism or the sense of I-ness.
Patanjali explains this in Sutra 2.6:
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥ २.६॥
Dṛg-darśana-śaktyor ekātmatevāsmitā.
Asmita arises when the power of the seer and the instrument of seeing are treated as though they are one.
To understand this, we need to briefly consider two important concepts in Samkhya and Yoga philosophy:
Purusha: The conscious principle or the seer.
Buddhi: The faculty of discernment and intelligence, which belongs to Prakriti.
Asmita involves identifying the seer with the instruments through which experience takes place.
In everyday life, this can be reflected in the way we identify ourselves with our thoughts, opinions, achievements and roles.
For example:
Imagine that someone disagrees with your opinion. Instead of seeing it as a difference in perspective, you may feel personally attacked.
Why does this happen?
Sometimes, our opinions become so closely connected with our sense of identity that questioning an opinion feels like questioning who we are.
Similarly, we may become overly identified with our professional achievements, physical abilities or social recognition.
Asmita reminds us to examine the difference between who we are and the identities or roles we associate ourselves with.
3. Raga — Attachment or Craving
Raga refers to attachment, attraction or craving.
Patanjali explains Raga in Sutra 2.7:
सुखानुशयी रागः॥ २.७॥
Sukhānuśayī rāgaḥ.
Raga is the attachment that follows pleasurable experiences.
When we experience something enjoyable, we naturally want to experience it again. There is nothing unusual about enjoying pleasant experiences.
The difficulty arises when our happiness becomes dependent on repeating those experiences or holding on to them.
For example:
You enjoy receiving appreciation for your work. Gradually, you begin to depend on external validation. When someone praises you, you feel good. When someone does not acknowledge your effort, you feel disappointed or inadequate.
The experience of appreciation is pleasant, but the attachment to receiving it can begin to influence your sense of worth.
Raga can also appear in relationships, material possessions, food, habits and expectations.
It is important to understand that non-attachment does not mean we should stop enjoying life or avoid meaningful relationships.
Rather, yoga encourages us to observe when enjoyment turns into dependency or craving.
4. Dvesha — Aversion or Repulsion
Dvesha is the opposite movement to Raga.
While Raga involves attachment to pleasurable experiences, Dvesha involves aversion towards experiences associated with pain or discomfort.
Patanjali explains this in Sutra 2.8:
दुःखानुशयी द्वेषः॥ २.८॥
Duḥkhānuśayī dveṣaḥ.
Dvesha is the aversion that follows painful experiences.
Consider a situation where you have had a difficult experience with someone.
Even after the situation has passed, you may feel uncomfortable whenever you encounter that person or a similar situation.
Your reaction may arise before you have had the opportunity to examine what is happening in the present.
This is one way aversion can influence our responses.
Dvesha may appear as:
Avoiding situations because of an earlier unpleasant experience.
Feeling immediate irritation towards someone who reminds us of a past conflict.
Resisting feedback because it makes us uncomfortable.
Avoiding unfamiliar experiences because they challenge our established preferences.
Dvesha does not mean that we should ignore genuine discomfort, tolerate harmful behaviour or abandon healthy boundaries.
It invites us to examine the difference between responding appropriately to a present situation and reacting automatically because of an earlier painful experience.
5. Abhinivesha — Clinging to Life or Fear of Death
Abhinivesha is often translated as clinging to life, attachment to continued existence or fear of death.
Patanjali explains this in Sutra 2.9:
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः॥ २.९॥
Svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ.
Abhinivesha is deeply rooted and persists even in the learned.
This Klesha is associated with the instinctive tendency to preserve life and the fear of death.
It is not limited to an intellectual fear of dying. It can also be reflected in our strong resistance to uncertainty, change and the loss of what we consider familiar.
For example:
Feeling intense fear when faced with uncertainty.
Holding on to familiar circumstances even when change may be necessary.
Becoming deeply anxious about losing control.
Resisting the natural changes that come with ageing.
At its deepest level, Abhinivesha reflects our attachment to continued existence.
Patanjali's observation that this Klesha can persist even in the learned is significant. Intellectual knowledge alone does not necessarily free us from deeply rooted tendencies.
How Are the Five Kleshas Connected?
Although Patanjali identifies five Kleshas, they are not completely separate from one another.
In Sutra 2.4, he describes Avidya as the field from which the other Kleshas arise, whether they are dormant, weakened, interrupted or fully active.
This means that Avidya is considered the underlying source, while Asmita, Raga, Dvesha and Abhinivesha are connected expressions of this fundamental misunderstanding.
Consider a simple example.
You strongly identify with your professional success.
Avidya: You mistake an external achievement for a lasting source of happiness or identity.
Asmita: Your sense of self becomes closely connected with your professional position.
Raga: You develop an attachment to praise, recognition and success.
Dvesha: You begin to avoid criticism, failure or situations that may challenge your position.
Abhinivesha: You may develop a strong fear of losing the identity and security associated with that success.
One experience can therefore reveal the influence of several Kleshas.
Understanding their relationship helps us observe not only our immediate reactions but also the deeper tendencies that may be influencing them.
How Can We Recognise the Kleshas in Everyday Life?
The purpose of studying the Kleshas is not to label every thought or emotion as a problem.
It is to develop awareness of the influences that shape our experiences.
The next time you notice a strong reaction, consider asking yourself:
Am I seeing this situation clearly, or am I making assumptions?
Am I identifying too closely with a particular opinion, role or achievement?
Am I holding on to something simply because it gives me pleasure?
Am I rejecting something because of an earlier unpleasant experience?
Am I resisting change because I am afraid of uncertainty?
These questions are not intended to produce immediate answers. They encourage observation and self-inquiry.
In yoga, awareness is an important part of the process of understanding the mind and reducing the influence of the Kleshas.
What Does Patanjali Suggest We Do About the Kleshas?
Patanjali does not merely identify the Kleshas. He also discusses ways of working with them.
In Sutra 2.2, he introduces Kriya Yoga as a means of cultivating Samadhi and reducing the Kleshas.
Kriya Yoga consists of three principles:
Tapas: Discipline and sustained effort.
Svadhyaya: Self-study and the study of sacred texts.
Ishvara Pranidhana: Devotion and surrender to Ishvara.
These three principles were explored in our previous article on Patanjali Yoga Sutra 2.1.
Patanjali also introduces the practice of meditation and discernment as part of the path towards reducing the influence of the Kleshas.
The objective is not to suppress every emotion or avoid life's experiences. It is to develop a clearer understanding of ourselves so that our actions are less governed by habitual afflictions.
Bringing the Five Kleshas Into Perspective
The five Kleshas offer a framework for understanding some of the deeper influences behind human suffering.
Avidya reminds us that we may not always see reality clearly.
Asmita shows how closely we identify with our thoughts, roles and opinions.
Raga reveals our tendency to cling to pleasurable experiences.
Dvesha highlights our resistance towards discomfort and painful experiences.
Abhinivesha points towards our deep-rooted attachment to life and fear of death.
These concepts are not simply philosophical ideas to memorise. They invite us to observe the way we think, perceive, relate and respond.
The more clearly we recognise these tendencies, the more opportunity we have to respond consciously rather than automatically.
Yoga is not about becoming someone who never experiences attachment, fear or discomfort. It is about developing the awareness to understand these influences and gradually reducing their hold over us.
This article is part of Exploring the Yoga Sutras of Patanjali series, examining individual sutras and their relevance to the practice of yoga and everyday life.
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