The Seven Chakras, The Five Koshas & The Five Kleshas (Study of Yoga)

1.  Muladhara--base/sacral chakra--red--mantra: lum
2.  Svadisthana--belly chakra--orange--mantra:  vum
3.  Manipura--solar plexus chakra--yellow--mantra:  rum
4.  Anahata--heart chakra--green--mantra:  yum
5.  Vishuddha--throat chakra--blue--mantra:  hum
6.  Ajna--third eye chakra--indigo--mantra:  om
7.  Sahasrara--crown chakra--white--no mantra

1.  Physical body--Annamayakosha
2.  Energy body--Pranamayakosha
3.  Emotional body--Manomayakosha
4.  Wisdom body--Vijnyanamayakosha
5.  Bliss body--Anandamayakosha

(Kosha means sheath--the above are the five koshas.)

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THE KLESHAS

The kleshas are outlined in the classical text The Yoga Sutras of Patanjali as the obstacles to the practice of yoga and as such they hold us back from the final aim of practice which is to attain Enlightenment.  In the case of the kleshas what we are learning about here is all that holds us back from the Enlightenment experience.  Understanding the kleshas may help us uncovering our inner demons, and bringing them out into the light for analysis.  We all have the same difficulties to face on our path – at root the human condition (what Buddhism would call suffering and the manifestations of suffering) are key ‘difficulties’ or obstacles (the kleshas) they simply manifest in different ways and scenarios depending on the context. 
  
‘The obstacles and stumbling blocks on the path towards Realization can easily be overcome once an intelligent and comprehensive understanding of them has been reached.  It should always be borne in mind that failures are but stepping stones to success’ Swami Vishnu-Devananda

So what are the five kleshas and how can they be overcome? Let’s go through them:

AVIDYA – This klesha is sometimes described as ‘ignorance’ but perhaps we may better think of it as ‘mis-knowing’.  Ignorance implies a lack of understanding, whereas mis-knowing implies a wilful misunderstanding.  We are not innocent victims in this ignorance, most of us choose not to use our initiative to find out who we really are.
Avida is the constant reference to ourselves as the body and the mind without much of an understanding that we have the capacity to move beyond this.  Most of us are very attached to our bodies and our minds and see these facets of the self as defining who we are.  Yoga teaches us we are so much more.  We even have an expression in our culture of ‘losing my mind’ which has a very negative connotation.  In yoga we want to transcend the mind.  So avidya is summarised as a mis-knowing of who we truly are. Believing we are defined by the body or the mind when in fact when we really ask ‘who am I?’ the only authentic answer is ‘I am the primordial Self’ – not ‘I am Katie’ or ‘I am a mother’ or ‘I am happy’, but just ‘I AM’.  

ASMITA – Asmita arises when we see ourselves as separate and divided from the rest of the world.  It’s a perception which is very self-oriented and ego bound.  We focus on ‘I, Me and Mine-ness’.  Perhaps it is our job or our clothing or our cultural background that we feel defines us but whatever it is becoming attached to these definitions will hold us back from progress on the spiritual path.  Asmita can also present as becoming very competitive.  When we find that we want to be the best unconditional love is the remedy for this.  When we experience unconditional love we let go of judging ourselves and others and we are able to be kind and compassionate, seeing the true nature of reality is that WE ARE ALL ONE, and there is no separation between us.  Therefore there is no need for competition or comparison.

RAGA – attraction and attachment to pleasure.  The problem with being attracted to pleasurable things is that they are usually impermanent and when the person / situation / mental state we are so enjoying changes we experience suffering.  Therefore pleasure in the worldly sense is ultimately unsatisfactory and will not lead us to happiness and joy in the everlasting sense.   We all have deep attachments, for example as the mother of a newborn baby and I experience deep attachment to my little babe.  What is important is for me to remember that he is not ‘mine’.  How can we work on letting go of attachment to pleasure?  Perhaps in our asana practice we can challenge ourselves to pursue postures we find more challenging or less enjoyable, We can aim to practice these postures with an attitude of equanimity in order that we are able to move beyond only doing postures or practice that we are drawn to. David Life (from Jivamukti Yoga) points out that if we only ever do things that we ‘like’ and avoid that which we find challenging or don’t feel like doing we will stay the same.  The yogi wishes not to stay the same but to keep growing and evolving.  

DVESHA  - closely linked to RAGA, DEVESHA is aversion to the unpleasant (running away from uncomfortable feelings and experiences). Transformation comes by letting go of attachment to preferences.  When we move beyond raga and dvesha we move into a place of equanimity where we are less reactive and more creative in our responses to life’s ups and downs.  We will of course still experience emotions but in a much more mindful and balanced way, rather than the roller-coaster of ups and downs that present through raga and devesha.  

ABHINIVESHA – this is the root of all the other kleshas and is the hardest to break.  At the core of our hesitancy in life is fear and abhinivesha explains why we often avoid risk or why we act with little courage.  Abhinivesha is often described as ‘fear of death’ and whilst it certainly does describe a fear of the death of the physical body, it also describes the fear of loss, which comes with all the ‘mini-deaths’ we experience in life.  The end of youth, the end of a job, and the end of a relationship could all be described as ‘mini deaths’.  We cling onto these phenomenon because we are scared of the unknown.  We cling to life because we fail to perceive the seamless continuity of consciousness, which cannot be broken by death.  If we truly believed in Enlightenment potential within ourselves there would be no fear of death because we would know ‘I am not my body’.

So how do we address the practice of overcoming the kleshas in everyday life?  We need to keep in mind that the formal yoga class is in itself a bit of a bubble outside of our everyday lives.  It’s important that our yoga practice extends into everything we think, say and do.  However the formal part of the practice gives us an opportunity to do exactly that – practice – so that our life ‘off the mat’ might be as non-judgemental and compassionate as possible and in this way the life of a being moving away from the kleshas and towards Enlightenment. I also remember David Life’s comments when we left (Jivamukti Yoga) teacher training were very useful … that teacher training happens in a secluded and conducive environment, and that attachment to these ideal conditions for practice is unhelpful.  Everyday life may not provide us with what we perceive as ideal conditions but we must remember that everyday life is our opportunity for practice, it’s where we really discover if our practice is working.

One very potent way to overcome the kleshas is through intention.  The yogi knows the power of intention and simply keeping in mind the intention to practice and live free from these obstacles will hold enormous power.  Regular practice is another method – cultivating the tapas (fire and enthusiasm) to sustain your practice over time so that it might help you move beyond the binds of the kleshas.

*Published courtesy of www.jivamukti.net