Kleshas: The coloring of the mind Part 2/3
This article is an excerpt from my book The Yoga Sutras Illuminated: Unraveling the mysteries of life, death and liberation, published in May 2025.
The different kinds of coloring of the mind are called kleshas . This coloring causes us to see the objects around us through a filter. You no longer see the objects of the world as they really are. This coloring causes us to react to these objects in a variety of ways depending on the nature of the coloring. Even a simple object like a mug could have a coloring. Maybe the mug was a gift from a person dear to you and it now has a strong sentimental value—therefore you get attached to the mug. You may have another mug, but you bought it in a town where you were unhappy, so the second mug brings up negative associations. You feel aversion to this mug, because it reminds you of unhappy times. So you are careless with this mug and one fine day, you just let it drop out of your hand. The third mug has no particular significance for you; this means there’s little or no coloring. You would react differently to the loss of each of these mugs due to the different coloring. If someone drops the first mug accidentally, you get angry at this person. When the second mug breaks, you even feel a sense of relief. If the third mug is chipped or cracked, you are indifferent. Systematic meditation is practiced to become aware of and reduce the coloring of the mind patterns with the purpose of attaining Samadhi.
Simple thing, heavy coloring (Credit: Chris Scott, Unsplash)
There are five kinds of coloring. In Part 1 of this series of three articles, we covered the first klesha of ignorance (avidya) This article addresses the next three kleshas:
false identity
attachment
aversion
Asmita, the false identity
The second klesha mentioned in the Yoga Sutras called asmita is defined as mistaking the power of cognition for Individual Consciousness. In other words, asmita is your false identity. Buddhi, the power of cognition in the mind, is nothing other than your awareness. Buddhi has the same qualities as Individual Consciousness, but it is not Individual Consciousness. In the process of internal dialogue, you come in touch with the awareness of buddhi. Once some of the mind patterns and memories bubbling up from chitta have been uncolored and conflicts resolved, buddhi gets clearer. Some practitioners believe this clear awareness to be Individual Consciousness, even though they are still operating within the domain of the mind. To be established in Individual Consciousness, there has to be a separation at the level of Adi Prana, that is, you disconnect from the world and the mind to become a Seer (Fig. 1 Disunion), even if only briefly.
Fig. 1 Disunion (Credit: Radhikaji & Sreeram Ramamoorthy)
Attachment, the third coloring
Attachment is the third klesha listed in the Yoga Sutras. Attachment grows out of the remembrance of pleasure. It could be something as simple as eating a bar of chocolate, after which you would say: “This is delicious, I want more!” When it is pleasurable, you want to have more of it. Consider your relationship with your partner, child or friend. When you enjoy the company of a person, you want to spend more time with her. The impression that is created is pleasurable. You also get attached to objects. You may be very attached to your house, car or mobile phone. You also get attached to certain ideas. For example, the ideas of fame, success and wealth are very attractive because of the pleasure they promise us.
I want more! (Credit: Andriyko Podilnyk, Unsplash)
Tyaga vs Vairagya
Householders can continue to enjoy these relationships and objects in the physical world, as long as they do not get attached to these. This world is like an apartment that you have rented. It does not belong to you, but you are living in it and enjoying all its comforts. If you would use all the objects of the world and enjoy them with the awareness that “this is not mine,” then this is internal renunciation called vairagya. For those who want to do systematic meditation, it is important to understand that you do not need to give up the objects of attachment externally, but you need to have the right attitude internally. Enjoy the objects of the world, but do not acquire a sense of ownership. You do not own your partner or your child, but you can enjoy the limited time that you have on this plane with them. Similarly with all objects like houses or cars, use them, but do not acquire a sense of ownership. This is the difference between external and internal renunciation. Tyaga is “external renunciation” and is only required of renunciates and ascetics. Those who are on the spiritual path often misunderstand the idea of non-attachment. They mistakenly believe that non-attachment means remaining aloof from children or being indifferent toward your partner. This is a terrible and harmful misinterpretation, because relationships must be nurtured with gentleness and attention. Raga, attachment, is one of the most important kleshas to understand and uncolor.
It’s very easy to fool yourself when it comes to attachments. You may think you’re not attached to your partner, but when your partner’s terminally ill, you will know how attached you are. You think you’re not attached to your child, but when the child comes home late from school, you’ll realize what attachment means. The delusion that you’re not so attached to your family is not uncommon.
Aversion, the flip side of the coin
The next klesha is dvesha. Dvesha or aversion is what results from pain and misery. Aversion is the flip side of attachment; it is the other side of the same coin. Aversion and attachment keep us in bondage. Aversion toward a person is similar to being attached to this particular person, because your mind remains preoccupied with this person. Aversion is a negative form of attachment. Just as attachment hinders the expansion of consciousness, so does aversion. For example, consider a young student who watches a documentary about the impact of mass-produced animal products. She adopts a plant-based diet and, over time, may develop a strong aversion—not only to animal products but also to those who continue to consume them.
Let’s use another example to illustrate these three kinds of coloring. For example: someone who has been bitten by a dog before will see a dangerous animal while encountering any dog. This person will experience fear since all dogs are now “colored” with fear. This person has acquired and strengthened the false identity of a dog hater. If you, on the other hand, like dogs and have had positive experiences, then you will see a cute, cuddly animal and may even get attached to it. You will experience pleasant feelings when you see a dog because of the positive coloring you now associate with the animal. You have cultivated the false identity of a dog lover. Attachment and aversion are two sides of the same coin. Both mind patterns are colored and both lead to false identities.
I’m a dog lover (Credit: Eric Ward, Unsplash)
In the concluding article of this series we will examine the last and the most “terrifying” of the kleshas. Abhinivesa is often translated as the fear of death—though a more apt description would be—clinging on to life.