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Discover the Seer (Purusha) and Seen (Prakriti) in Patanjali’s Yoga Sutras—insights on consciousness and liberation.
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| Eliminating Kleshas through Viveka Khyati |
Patanjali’s Yoga Sutras offers profound insights into overcoming the obstacles and afflictions (kleshas) that hinder self-realization. In the Samadhi Pada and Sadhana Pada, Patanjali emphasizes that the ultimate aim of yoga is to achieve liberation (kaivalya) by eliminating these afflictions through the cultivation of discernment (viveka khyati). This article explores the nature of kleshas, the role of viveka khyati in their eradication, and the practical means provided by Patanjali for transcending these obstacles.
Patanjali’s Yoga Sutras identifies kleshas as the root cause of human suffering, perpetuating cycles of ignorance and attachment. These afflictions obscure the true self (Purusha) and bind individuals to worldly experiences. The cultivation of viveka khyati (discriminative knowledge) is presented as the ultimate solution for overcoming kleshas, leading to liberation. The Samadhi Pada outlines the theoretical basis for recognizing and addressing afflictions, while the Sadhana Pada provides practical techniques for their elimination.
Nature of Kleshas
In Patañjali’s Yoga system, human suffering is not accidental or imposed from outside; it arises from identifiable psychological and existential causes known as kleshas. These afflictions distort perception, bind consciousness to experience, and perpetuate the cycle of suffering. Understanding their nature is essential for meaningful spiritual practice.
1. Definition of Kleshas
The Sanskrit term klesha means affliction, pain, or obstacle. In the context of Yoga philosophy, kleshas are deep-seated mental tendencies that cloud perception and reinforce ignorance. They function as the root causes of vrittis (mental fluctuations) and are responsible for both psychological distress and existential bondage.
In Yoga Sutra 2.3, Patañjali enumerates the five kleshas:
1. Avidyā (Ignorance)
Avidyā is the fundamental misunderstanding of reality. It is not a lack of information but a distorted way of knowing. Patañjali defines it as mistaking:
The impermanent for the permanent
The impure for the pure
Suffering for happiness
The non-Self for the Self
Avidyā is the soil from which all other kleshas arise.
2. Asmitā (Egoism)
Asmitā is the false identification of pure consciousness with the instruments of perception, such as intellect, mind, and senses. It is the sense of “I am the thinker,” “I am the doer,” or “I am the experiencer.”
This egoic identification gives rise to a limited self-concept and reinforces separation between “self” and “world.”
3. Rāga (Attachment)
Rāga is the tendency to cling to pleasurable experiences. It arises from memory of pleasure and the desire to repeat it. Attachment binds consciousness to expectation, craving, and dissatisfaction.
Pleasure itself is not the problem; the dependence on pleasure for fulfillment is.
4. Dveṣa (Aversion)
Dveṣa is the resistance to pain and unpleasant experiences. It manifests as fear, anger, avoidance, or hatred. Like attachment, aversion is rooted in identification with experience.
Together, rāga and dveṣa create emotional polarity, keeping the mind in constant agitation.
5. Abhiniveśa (Clinging to Life)
Abhiniveśa is the deep-rooted fear of death and instinctive attachment to survival. Patañjali notes that it operates even in the wise, indicating its subtle and pervasive nature.
This fear arises from identifying the Self with the body and mind, which are inherently impermanent.
2. Relationship Between Kleshas and Suffering
The kleshas are not merely philosophical abstractions; they actively generate suffering at multiple levels:
Psychological – anxiety, fear, desire, frustration
Emotional – attachment, grief, anger, insecurity
Existential – fear of loss, fear of death, meaninglessness
Kleshas condition actions, which produce karmic impressions. These impressions shape future experiences, perpetuating the cycle of birth, death, and rebirth (samsāra).
Patañjali explains that as long as kleshas remain active, even latent, they continue to generate suffering. Liberation requires not suppression, but eradication at the root.
Role of Viveka-Khyāti in Overcoming Kleshas
Patañjali does not advocate fighting the kleshas directly. Instead, he prescribes clarity of vision as the decisive solution. This clarity is known as viveka-khyāti.
1. Meaning of Viveka-Khyāti
Viveka means discrimination; khyāti means insight or clear knowledge. Viveka-khyāti is the direct, experiential discernment between:
Purusha – the eternal, unchanging Seer
Prakriti – the transient, conditioned field of experience
This insight is not intellectual reasoning but unwavering clarity that permanently dissolves confusion.
Through viveka-khyāti, one sees that thoughts, emotions, and experiences belong to Prakriti, while awareness itself remains untouched.
2. How Viveka-Khyāti Eliminates Avidyā
Since avidyā is the root klesha, its removal automatically weakens the others.
Viveka-khyāti directly counters avidyā by revealing:
The impermanence of all experiences
The non-identity of consciousness with mind and body
The distinction between observer and observed
When this discernment becomes steady, ignorance collapses. Once ignorance is removed, egoism loses its basis, attachment and aversion lose their emotional charge, and fear of death diminishes naturally.
This process is not gradual suppression but spontaneous dissolution through understanding.
3. Dissolution of the Other Kleshas
Asmita dissolves when consciousness no longer identifies with the intellect.
Rāga weakens when pleasure is seen as temporary and non-essential.
Dveṣa fades when pain is understood as a passing modification.
Abhiniveśa diminishes when identity no longer rests in the perishable body-mind complex.
Thus, viveka-khyāti does not attack each klesha individually; it removes the common root.
4. Psychological Transformation Through Discernment
As viveka-khyāti deepens:
Emotional reactions lose intensity
The mind becomes stable and transparent
Cravings and fears subside
The sense of doership dissolves
Life continues, but without existential anxiety. Experiences arise, but they no longer bind.
5. From Suppression to Freedom
A key insight of Patañjali’s Yoga is that freedom does not come from suppressing desire or fear, but from seeing clearly. When reality is understood correctly, afflictions lose their relevance.
Viveka-khyāti transforms suffering into understanding, and understanding into freedom.
The kleshas are the psychological roots of suffering, sustained by ignorance and misidentification. Patañjali’s solution is neither repression nor escape, but discriminative insight.
Through viveka-khyāti, ignorance dissolves, the kleshas lose their power, and consciousness abides in its true nature—free, unaffected, and complete.
Liberation, therefore, is not the destruction of experience, but the end of confusion about who experiences.
Kleshas in the Samadhi Pāda and Sādhana Pāda
Patañjali addresses the problem of kleshas (afflictions) across different pādas of the Yoga Sūtras, each from a distinct angle. While the Samadhi Pāda presents the diagnosis of mental disturbance and the principle of transcendence, the Sādhana Pāda provides a systematic method for uprooting the kleshas at their deepest level. Together, they form a complete psychological and spiritual framework for liberation.
Kleshas in the Samadhi Pāda
1. Recognition of Afflictions as Mental Fluctuations (Vṛttis)
In the Samadhi Pāda, Patañjali introduces the fundamental insight that all suffering is mediated through the mind. Kleshas do not operate independently; they manifest as vṛttis—waves or modifications of consciousness.
This is established in Yoga Sūtra 1.2:
“Yogaḥ citta-vṛtti-nirodhaḥ”“Yoga is the cessation of the fluctuations of the mind.”
Here, the kleshas are implicitly recognized as forces that generate and sustain vṛttis. Desire, fear, attachment, and ignorance disturb the mind, preventing it from resting in clarity. As long as these fluctuations persist, the Seer remains identified with the Seen.
The Samadhi Pāda emphasizes that liberation does not occur by directly attacking the kleshas, but by stilling the mental field in which they operate. When vṛttis subside, the kleshas lose their active expression.
2. Consequences of Unchecked Vṛttis
When mental fluctuations dominate:
Consciousness becomes scattered
The Seer identifies with thoughts and emotions
Pleasure and pain are personalized
Kleshas operate unchecked
This condition is contrasted with the state described in Yoga Sūtra 1.3, where the Seer abides in its own nature once vṛttis are restrained. Thus, Samadhi Pāda frames the kleshas as obstacles to recognition, not as intrinsic qualities of consciousness.
3. Cultivation of Clarity Through Abhyāsa and Vairāgya
Patañjali prescribes two foundational methods for calming the mind:
Abhyāsa (Practice)
Abhyāsa is sustained, disciplined effort to stabilize attention. It counters the restless tendencies produced by rāga and dveṣa. Through repetition and perseverance, the mind gradually loses its habitual momentum.
Abhyāsa does not suppress thought; it trains attention to remain steady, weakening the compulsive power of klesha-driven vṛttis.
Vairāgya (Detachment)
Vairāgya addresses the emotional fuel of kleshas. By cultivating non-attachment to sensory pleasures, achievements, and even subtle mental states, the practitioner reduces craving and aversion.
Together, abhyāsa and vairāgya function as two wings of practice:
Abhyāsa stabilizes the mind
Vairāgya releases fixation
Their combined effect creates mental clarity, making deeper insight possible.
Kleshas in the Sādhana Pāda
While Samadhi Pāda explains what must be transcended, Sādhana Pāda explains how this transcendence occurs. Here, Patañjali explicitly analyzes the kleshas and provides practical methods for their eradication.
1. Purification Through the Eightfold Path (Ashtanga Yoga)
The eightfold path is presented as a progressive system for weakening and ultimately dissolving the kleshas.
Yama (Ethical Restraints)
Practices such as non-violence, truthfulness, non-stealing, moderation, and non-possessiveness directly counter klesha-driven behavior. They reduce conflict, guilt, fear, and aggression—external manifestations of inner affliction.
Yama purifies relationships, preventing new karmic impressions that reinforce kleshas.
Niyama (Personal Disciplines)
Disciplines like cleanliness, contentment, disciplined effort, self-study, and surrender refine the inner life. They address subtle afflictions such as dissatisfaction, egoism, and ignorance.
Self-study encourages observation of kleshas as objects, rather than as identity.
Asana (Posture)
Asana stabilizes the body and reduces physical restlessness, which often mirrors mental agitation. A stable body creates the conditions for a stable mind, indirectly reducing klesha-driven disturbances.
Pranayama (Regulation of Breath)
Breath regulation harmonizes the nervous system and reduces emotional turbulence. Since kleshas often express themselves as anxiety, fear, or desire, calming the breath weakens their physiological grip.
Pratyahara (Withdrawal of the Senses)
Pratyahara marks a significant inward turn. By withdrawing attention from external stimuli, the practitioner reduces sensory-driven desire and aversion.
This step weakens rāga and dveṣa at their source.
Dharana (Concentration)
Concentration restrains mental dispersion. When attention is fixed, klesha-driven thoughts lose their power to dominate consciousness.
Dhyana (Meditation)
In meditation, the mind becomes transparent. Kleshas may arise, but they are observed without identification. This witnessing directly undermines avidyā and asmita.
Samadhi (Absorption)
In samadhi, identification with mental activity dissolves. The kleshas no longer find a foothold, as consciousness rests in its own nature. This represents the temporary suspension or complete attenuation of afflictions, depending on depth and stability.
2. Surrender to Ishvara (Ishvara Pranidhana)
Alongside disciplined practice, Patañjali introduces surrender to Ishvara as a powerful means of transcending kleshas.
Surrender dissolves egoic striving, directly addressing asmita. By offering actions and outcomes to a higher principle, the practitioner relinquishes excessive control, fear, and self-centeredness.
This surrender cultivates humility, trust, and inner peace. When the sense of personal doership weakens, kleshas lose their psychological foundation.
Integration of Samadhi and Sadhana Perspectives
The Samadhi Pāda emphasizes stilling the mind, while the Sādhana Pāda emphasizes purifying its causes. Together, they present a complete path:
Mental stillness reveals the Seer
Ethical and disciplined living removes the roots of disturbance
Kleshas are first restrained, then weakened, and finally eradicated through discernment and insight.
In Patañjali’s Yoga, kleshas are not enemies to be suppressed but patterns to be understood and transcended. The Samadhi Pāda highlights their manifestation as mental fluctuations, while the Sādhana Pāda provides a structured path for their dissolution.
Through sustained practice, detachment, ethical living, meditation, and surrender, the afflictions gradually lose their grip. When the mind becomes clear and steady, the Seer stands revealed—free from suffering, ignorance, and fear.
Liberation, therefore, is not the destruction of the mind, but the end of its afflictions.
Practical Means to Eliminate Kleshas
Patañjali’s Yoga does not treat the kleshas merely as concepts to be understood intellectually; they are deep-rooted psychological patterns that must be weakened, attenuated, and finally dissolved through direct practice. The Yoga Sūtras offer several practical means to eliminate these afflictions, focusing on awareness, inner reorientation, and deep meditative absorption.
Among these, meditation and mindfulness, cultivation of opposite attitudes (pratipakṣa bhāvanā), and samādhi play a central role.
1. Meditation and Mindfulness Practices
Meditation is one of the most direct tools for addressing kleshas because it brings them into the field of conscious observation. Kleshas thrive on unconscious identification; meditation weakens them by exposing their transient and conditioned nature.
1.1 Observing Mental Fluctuations Without Attachment
In meditation, the practitioner learns to observe thoughts, emotions, and impulses as vṛttis—modifications of the mind—rather than as expressions of the Self.
When anger, desire, fear, or attachment arises, the meditator does not suppress or indulge it, but witnesses it impartially. This non-reactive observation creates a gap between awareness and the klesha.
Over time, this gap leads to:
Reduced emotional intensity
Greater clarity and calm
Diminished identification with mental patterns
Kleshas weaken because they are no longer reinforced by habitual reaction.
1.2 Focused Meditation on the Nature of Purusha
Another powerful approach is meditation oriented toward the nature of the Seer (Purusha). Instead of engaging with objects of experience, awareness is gently turned back upon itself.
In such contemplation:
Awareness recognizes itself as distinct from thought and emotion
The sense of ego (asmita) loosens
Fear and attachment lose their existential basis
This inward orientation directly counters avidyā, the root klesha. As clarity regarding the Seer deepens, the mind naturally releases its afflictive tendencies.
1.3 Mindfulness in Daily Life
Meditation is not limited to formal sitting practice. Mindfulness in daily activities plays a crucial role in eliminating kleshas.
By remaining aware during action, speech, and interaction:
Desire is noticed before it becomes compulsion
Aversion is seen before it becomes aggression
Fear is recognized before it dominates behavior
This continuous awareness prevents the formation of new karmic impressions and gradually exhausts old ones.
2. Cultivation of Opposite Thoughts (Pratipakṣa Bhāvanā)
Patañjali offers a highly practical psychological method for dealing with negative mental patterns in Yoga Sūtra 2.33:
“Vitarka-bādhane pratipakṣa-bhāvanam”“When disturbed by harmful thoughts, cultivate their opposites.”
This technique is especially effective in addressing rāga, dveṣa, and their derivatives.
2.1 Psychological Basis of Pratipakṣa Bhāvanā
Negative thoughts are sustained by repetition and emotional charge. By consciously cultivating opposing attitudes, the practitioner interrupts habitual neural and psychological patterns.
Examples include:
Anger countered with compassion
Hatred countered with goodwill
Jealousy countered with gratitude
Greed countered with generosity
Fear countered with trust and steadiness
This practice does not deny negative emotions; it reconditions the mind toward balance and clarity.
2.2 Ethical and Emotional Transformation
Pratipakṣa bhāvanā is closely connected to the ethical foundations of yoga. It transforms ethical observances from moral rules into inner psychological disciplines.
Over time:
Reactive tendencies weaken
Emotional maturity develops
Inner harmony increases
This process purifies the mind and prepares it for deeper meditative states.
2.3 From Mechanical Practice to Spontaneous Virtue
Initially, cultivating opposite thoughts may feel deliberate or effortful. However, as understanding deepens, positive qualities arise spontaneously, no longer requiring conscious correction.
This indicates that the underlying kleshas are losing their grip.
3. Role of Samādhi in the Elimination of Kleshas
While meditation and mental reorientation weaken the kleshas, samādhi addresses them at their deepest level.
Samādhi is not merely concentration or tranquility; it is a state in which identification with mental activity dissolves.
3.1 Samādhi and the Dissolution of Saṁskāras
Kleshas are sustained by latent impressions (saṁskāras) accumulated through past experiences and actions. These impressions remain dormant until triggered, perpetuating habitual suffering.
In advanced meditative absorption:
Mental activity becomes extremely subtle
Saṁskāras surface and dissolve without reactivation
The causal seeds of suffering are exhausted
This process does not involve analysis but direct transformation through awareness.
3.2 Nirvikalpa Samādhi and Freedom from Affliction
In objectless absorption (nirvikalpa samādhi), awareness rests in itself without support from mental constructs.
In this state:
The mind temporarily ceases to function as an object-maker
Kleshas cannot arise due to absence of identification
Consciousness experiences its own independence
Repeated stabilization of such absorption leads to permanent weakening of afflictions.
3.3 Samādhi as Insight, Not Escape
It is important to note that samādhi is not an escape from psychological issues. Its power lies in revealing the true nature of consciousness, which renders kleshas irrelevant.
When awareness is clearly recognized as independent of mental content, afflictions lose their existential foundation.
4. Integration of Practices
Patañjali’s approach to eliminating kleshas is integrated and progressive:
Meditation cultivates observation and clarity
Pratipakṣa bhāvanā reconditions emotional patterns
Samādhi dissolves latent roots of affliction
Together, these practices work at:
The surface level (thought and emotion)
The intermediate level (habit and reaction)
The deepest level (latent impressions and ignorance)
The elimination of kleshas is not achieved through force or denial, but through awareness, reorientation, and insight. Meditation reveals the mechanics of suffering, pratipakṣa bhāvanā reshapes emotional tendencies, and samādhi dissolves the deepest roots of ignorance.
Through consistent practice, the kleshas lose their power, the mind becomes clear and steady, and consciousness abides in its true nature—free from suffering and confusion.
Yoga, in this sense, is not a struggle against affliction, but the awakening that renders affliction powerless.
Modern Applications of Viveka Khyāti
Viveka khyāti—discriminative discernment between the Seer (Purusha) and the Seen (Prakriti)—is traditionally presented as the direct means to liberation. However, its relevance extends far beyond classical soteriology. In the modern world, where individuals face chronic stress, emotional overload, identity confusion, and performance pressure, viveka khyāti functions as a practical psychological skill as well as a spiritual insight.
At its core, viveka khyāti trains the individual to distinguish experience from experiencer, allowing one to respond to life with clarity rather than reactivity.
1. Relevance in Managing Stress and Emotional Well-Being
1.1 Understanding Stress Through Discernment
Modern stress largely arises from over-identification with changing circumstances—work outcomes, social approval, financial security, health, or relationships. Viveka khyāti introduces a crucial shift: challenges are recognized as events within awareness, not as definitions of the Self.
When difficulties are seen as temporary manifestations of Prakriti:
Catastrophic thinking decreases
Emotional overwhelm softens
Fear of uncertainty reduces
This discernment breaks the habitual equation: “What happens to me is who I am.”
1.2 Recognizing Impermanence to Reduce Anxiety
Anxiety is fueled by projection into an uncertain future, while depression often stems from fixation on the past. Viveka khyāti counters both by emphasizing the impermanent nature of mental states.
By repeatedly recognizing:
Thoughts arise and dissolve
Emotions fluctuate
Situations change
the mind learns not to cling to any single experience. This insight creates psychological resilience, allowing individuals to face uncertainty with composure.
1.3 Emotional Regulation Through Witness Awareness
Viveka khyāti strengthens witness consciousness, the capacity to observe emotions without being consumed by them.
Instead of suppressing anger, sadness, or fear, one learns to:
Observe the emotion
Acknowledge its presence
Allow it to pass
This approach improves emotional regulation, reduces impulsive reactions, and fosters inner stability. Over time, emotional responses become more measured and intentional.
1.4 Mindfulness Rooted in Discernment
Mindfulness practices gain depth when grounded in viveka khyāti. Awareness is not merely focused on the present moment, but on the distinction between awareness and content.
Such mindfulness:
Prevents emotional burnout
Enhances clarity under pressure
Supports sustained attention
Rather than becoming overwhelmed by sensory input or mental chatter, individuals learn to remain centered amidst activity.
2. Techniques for Integrating Discernment Into Daily Life
Viveka khyāti is not confined to meditation cushions or philosophical study. Its true power lies in daily integration, where discernment becomes a lived skill.
2.1 Reflective Journaling as a Tool for Discernment
Journaling serves as a modern form of self-study, allowing individuals to externalize and examine their inner world.
Effective journaling for viveka khyāti includes:
Writing thoughts and emotions as observations, not identities
Noting patterns of attachment and aversion
- Asking reflective questions such as:“Is this experience permanent?”“Who is aware of this thought?”
This process weakens egoic identification and strengthens clarity.
2.2 Cognitive Reframing Through Seer–Seen Distinction
In challenging situations, discernment can be applied by mentally separating:
The event (Seen)
The emotional reaction (Seen)
The awareness observing both (Seer)
This simple reframing:
Reduces emotional intensity
Encourages rational response
Prevents escalation of stress
It transforms habitual reactions into conscious responses.
2.3 Non-Attachment in Professional Life
Modern professional environments often equate self-worth with productivity, recognition, or success. Viveka khyāti introduces non-attachment to outcomes without reducing commitment or excellence.
In practice, this means:
Performing actions with full engagement
Accepting outcomes without egoic collapse
Learning from failure without self-blame
Such discernment reduces burnout and fosters sustainable performance.
2.4 Application in Relationships
Interpersonal conflict often arises from projection and emotional entanglement. Viveka khyāti allows individuals to recognize:
Their own emotions as internal processes
Others’ behavior as expressions of their conditioning
This perspective:
Reduces blame and resentment
Encourages empathy
Improves communication
Relationships become spaces of growth rather than emotional entrapment.
2.5 Discernment in Consumerism and Material Desire
Modern life constantly stimulates desire through advertising and comparison. Viveka khyāti helps distinguish genuine needs from conditioned cravings.
By recognizing material objects as transient sources of satisfaction:
Compulsive consumption decreases
Financial stress reduces
Contentment increases
This discernment supports a balanced, intentional lifestyle.
3. Long-Term Psychological and Spiritual Benefits
Consistent application of viveka khyāti leads to:
Greater emotional independence
Reduced fear of loss and change
Enhanced clarity in decision-making
Deeper sense of inner freedom
Psychologically, it fosters resilience and self-regulation. Spiritually, it gradually dissolves ignorance, preparing the mind for deeper meditation and insight.
Viveka khyāti is not an abstract metaphysical concept but a practical art of living. In the modern context, it functions as a powerful tool for stress management, emotional well-being, and conscious engagement with life.
By learning to distinguish between the Seer and the Seen, individuals gain freedom amidst complexity, stability amidst change, and clarity amidst uncertainty. This discernment transforms daily experience into a path of awareness—where challenges no longer bind, and life itself becomes a means of liberation.
In essence, viveka khyāti allows one to participate fully in the world without being imprisoned by it.
Conclusion
The elimination of kleshas through viveka khyati is central to the path of yoga as outlined in the Samadhi Pada and Sadhana Pada of the Yoga Sutras. By cultivating discernment, detachment, and mindfulness, practitioners can transcend ignorance and achieve inner peace. The practical techniques provided by Patanjali, such as meditation, ethical living, and the Eightfold Path, remain profoundly relevant in the modern quest for mental clarity and spiritual liberation.
References
- Iyengar, B.K.S. Light on the Yoga Sutras of Patanjali.
- Satchidananda, Swami. The Yoga Sutras of Patanjali: Commentary on the Raja Yoga Sutras.
- Desikachar, T.K.V. The Heart of Yoga: Developing a Personal Practice.
- Mohan, A.G. Yoga for Body, Breath, and Mind.
- Vyasa’s Commentary on the Yoga Sutras.
FAQ
Q1. What are the 4 stages of kleshas?
Ans: The four stages of kleshas—afflictive mental patterns—are dormant (prasupta), attenuated (tanu), interrupted (vicchinna), and active (udārā).
These stages reflect how deeply a klesha influences behavior, from latent tendencies to fully manifest emotional or cognitive disturbance.
Q2. What are the 5 afflictive emotions?
Ans: The five afflictive emotions (kleshas) in classical yoga philosophy are Avidya (ignorance), Asmita (egoism), Raga (attachment), Dvesha (aversion), and Abhinivesha (fear of death).
These mental patterns distort perception and drive suffering, and yoga practices aim to weaken and ultimately dissolve them.
Q3. What are 5 kleshas?
Ans: The five kleshas, or mental afflictions in yoga philosophy, are Avidya (ignorance), Asmita (egoism), Raga (attachment), Dvesha (aversion), and Abhinivesha (fear of death).
They are considered the root causes of suffering and are progressively weakened through disciplined practice, self-awareness, and meditative insight.
Q4. What are the 4 negative emotions?
Ans: The four commonly recognized negative emotions are anger, fear, sadness, and disgust.
They arise as instinctive responses to perceived threats or loss and can distort judgment, but when understood and regulated, they offer insight into personal needs and boundaries.
Q5. How many types of kleshas are there?
Ans: There are five types of kleshas, or mental afflictions, in classical yoga philosophy.
They are Avidya (ignorance), Asmita (egoism), Raga (attachment), Dvesha (aversion), and Abhinivesha (fear of death or clinging to life).
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