Panch Klesha - Vikaar Profiling
Shlokas for Panch Klesha – Vikaar Profiling
Panch Klesha: Chapter 2, Sutra 3
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥ २.३॥
avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ .. 2.3..
Translation: 3. The pain-bearing obstructions are — ignorance, egoism, attachment, aversion, and clinging to life.
Meaning: This verse says that suffering comes from five causes: ignorance, ego, attachment, aversion, and fear of death. At the root is ignorance, mistaking who we truly are. Because of that, we cling, resist, fear, and suffer. But our real nature is peaceful; suffering comes only from not seeing clearly.
Pancha Klesha: Chapter 2, Sutra 5
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥ २.५॥
anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā .. 2.5..
Translation: 5. Ignorance is taking the non-eternal, the impure, the painful, and the non-Self for the eternal, the pure, the happy, and the Atman or Self (respectively).
Meaning: This verse defines ignorance as the confusion between what is real and what is not. It means mistaking the temporary for permanent, the impure for pure, the painful for pleasurable, and the non-self (like the body or mind) for the true Self. This confusion is the root of all misunderstanding and suffering.
Pancha Klesha: Chapter 2, Sutra 7
सुखानुशयी रागः ॥ २.७॥
sukhānuśayī rāgaḥ .. 2.7..
Translation: 7. Attachment is that which dwells on pleasure.
Meaning: This verse explains that attachment arises from lingering on pleasurable experiences. Wherever we’ve felt pleasure before, the mind naturally gravitates back, creating a pull or desire toward those things.
Pancha Klesha: Chapter 2, Sutra 9
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥ २.९॥
svarasavāhī viduṣo’pi tathārūḍho’bhiniveśaḥ .. 2.9..
Translation: 9. Flowing through its own nature, and established even in the learned, is the clinging to life.
Meaning: This verse says that the fear of death, or clinging to life, is deeply ingrained—even in those who are wise and know the truth. It’s not just a conscious fear but something instinctive, carried by past experiences and impressions. It’s so embedded in our nature that it operates automatically, below the level of awareness, influencing our thoughts and actions without us realizing it.
What is the definition of Panch Klesha – Vikaar Profiling?
In the Yoga Sutra of Patanjalii 2.3, the concept of five kleshas (fivefold miseries) is presented as the foundational causes of human suffering. These kleshas act as formidable obstacles on the path to spiritual liberation (moksha). A profound understanding of their nature is indispensable for those seeking to traverse the spiritual landscape (Tomar, 2024).
The impact of five kleshas, can be reduced through the practice of Kriya Yoga (Tomar, 2024):
I. Avidya (Ignorance)
Avidya represents a fundamental spiritual forgetfulness, positing ignorance as the root from which other kleshas spring. It embodies the misapprehension or absence of knowledge regarding our true nature. Avidya is the veil that obscures truth and casts the projection of illusion, mistaking the ephemeral for the permanent, superficial for the profound, pain for the pleasure (Tomar, 2024). Avidyā is the root of all mental afflictions, recognizing it is the first step in transformation. Avidyā manifests through habitual identification with transient emotions, desires, and social roles, which fosters ego-centric behaviour and obstructs growth. While such self-knowledge may provide confidence, it can hinder intellectual, personal, and spiritual development unless recognized as provisional and transcendable. The yoga path addresses this through disciplined cultivation of detachment (vairāgya), meditation, and moral foundations (yama and niyama), which include virtues like non-violence, truthfulness, contentment, and devotion (Jakubczak, 2004).
II. Asmita (Egoism)
Emerging from avidya, when we forget our true nature, we assume a different false nature, it is called Asmita. Everything we write on our resume is Asmita. This misidentification complicates the distinction between the atman and its external environment, making us believe that our superficial identities define us (Tomar, 2024). Asmita is identified as the second klesha, egoism or misidentifying with the “I” sense. Alongside the other roles of kleshas, this review emphasizes how introspective self-awareness through yoga dismantles such false identifications, aiding self-regulation across body, mind, and environment (Roche, 2018).
III. Raga (Attachment)
It is an obsession to reexperience pleasure again and again or repeatedly, absence of which creates misery. We feel attached to everything which endorses our ego or limited identity-Asmita (Tomar, 2024). Rāga is an attachment born from past pleasures, which binds the mind and sustains craving. This links it to Western ideas like conditioned preference and reinforcement learning but, unlike the generally neutral Western view, the Yoga tradition sees all attachment as a cause of disturbance (Jakubczak, 2004).
IV. Dvesha (Aversion)
It is an obsession to avoid the possibility of re-experiencing the pain, failing which creates misery. We are averse to anything which threatens our false identity-Asmita (Tomar, 2024). Dveṣa is an aversion or repulsion that stems from past unpleasant experiences. In the Yoga view, it’s the mirror image of rāga, just as attachment binds us to pleasure, aversion binds us to pain by keeping negative memories and resistance alive. This relates it to Western concepts like avoidance learning and negative reinforcement but points out that Western psychology often treats aversion as adaptive for survival, whereas the Indian perspective sees it as another mental affliction that disturbs inner balance and perpetuates suffering (Jakubczak, 2004).
V. Abhinivesha (Fear of Death)
Characterised by an existential dread of death and a tenacious cling to life, abhinivesha haunts individuals, obscuring the understanding that death is a natural culmination of life, a mystery to be embraced rather than feared. Recognising the non-separation between life and death dispels this fear, revealing the path to wisdom (Tomar, 2024). Abhiniveśa is the deep-rooted clinging to life and fear of death, seen in Yoga philosophy as a universal instinct, even in the wise. It’s tied to the ego’s survival drive and is considered one of the most persistent kleshas. This compares it to Western views on the survival instinct, death anxiety, and theories like Terror Management Theory. The key difference is that while Western psychology often frames this fear as natural or even motivating, the Indian perspective treats it as a subtle bondage that must be transcended to achieve liberation (Jakubczak, 2004).
Consequences of Panch Klesha
These kleshas give rise to six enemies of the peaceful mind: lust (Kama), anger (Krodha), greed (Lobha), delusion (Moha), pride (Mada), and envy (Matsarya), each a manifestation of the turmoil produced by these fundamental affiliations (Tomar, 2024).
I. Kama (lust)
Kāma is the force of sensory and mental longing for pleasure, ranging from sexual attraction to any aesthetic or material enjoyment. In classical Hindu thought it is one of the four legitimate aims of life (puruṣārthas) when pursued in harmony with dharma, artha, and mokṣa, yet it becomes an “enemy” when it overrides moral restraint and clarity of mind (Yogapedia, n.d.).
II. Krodha (anger)
Krodha is an agitated mental state that erupts when desire is obstructed, escalating ordinary displeasure (pratigha) into a readiness to harm. Listed among the twenty secondary unwholesome mental factors in Buddhist Abhidharma and among the six ripus in Hindu texts, it clouds judgment and propels violent or harsh action (Yogapedia, n.d.).
III. Lobha (greed)
Lobha denotes grasping attachment to objects, status, or experience, an insatiable urge to acquire and hoard beyond need. Both Hindu Dharmaśāstra and Buddhist psychology class it as a root defilement that fetters the mind and fuels unethical speech and conduct (Yogapedia, n.d.).
IV. Moha (delusion)
Moha is the dull ignorance that veils the true nature of self and reality. Identified as one of the three poisons in Buddhism and a ripus in Hinduism, it fosters misperception, wrong decisions, and the cycle by which unmet desire leads from anger to further bewilderment (Bhagavad Gītā 2.62-63) (Yogapedia, n.d.).
V. Mada (pride)
Mada is intoxicating self-inflation, excessive pride in youth, wealth, learning, caste, or any worldly advantage. Texts describe it as a tamasic mental state that breeds complacency, disdain for others, and ultimately spiritual downfall; Buddhists classify it as “mental inflation,” a basis for other defilements (Yogapedia, n.d.).
VI. Matsarya (envy)
Matsarya is the inability to rejoice in another’s success or to share one’s own possessions, clinging so tightly that one begrudges others’ happiness. Hindu Purāṇas treat it as a form of mental pain, while Buddhist Abhidharma defines it as stinginess rooted in passionate attachment (Yogapedia, n.d.).
Today’s generation has the most significant issue of stress-related problems that destroy human life. People generally feel stressed every day. 1-3 In Patanjali, the yoga sutra has classified the cause of Stress in five broad segments known as panchklesha. Patanjali has given five reasons for Stress in the form of Panchklesha. If any person is in the Klesha’s influence, they will be troubled by anxiety or stress-related issues. 3 If anyone has Stress, then the Klesha is present (“Praxis International Journal of Social Science and Literature,” 2022b).
Solutions for Panch Klesha
Fear (Abhiniveśa) arises from ignorance and attachment to one’s identity, which in turn reinforces the other kleshas. The proposed yogic intervention focuses on Kriya Yoga (PYS 2.1), comprising tapas (self-discipline), svādhyāya (self-study), and Īśvarapraṇidhāna (devotion/surrender), as a comprehensive method to refine consciousness and dissolve the root impurities rather than treating symptoms alone. Tapas develops mental steadiness amidst change, svādhyāya cultivates discernment by reducing unproductive mental activity, and Īśvarapraṇidhāna fosters detachment from ego-centered outcomes. By integrating these practices, the interplay of the five kleshas is weakened, leading to greater clarity, equanimity, and resilience in the face of external stressors (Jayswal, 2020). In the Patanjali yoga sutra, the solution of overcoming the Panchklesha is Chittaprasadanupay, “Maitri, karuna, mudita, upeksha”. By following this, we overcome Klesha and automatically overcome Stress (“Praxis International Journal of Social Science and Literature,” 2022b).
Indian vs Western concept
Both Western and Indian philosophical traditions emphasize self-understanding. Western thought has historically leaned toward theoretical inquiry, whereas yoga prioritizes practical transformation of behaviour and consciousness (Jakubczak, 2004).
Comparison of Panch Klesha with Western Concepts (IAS EXPRESS, 2023).
Klesha (Yoga) | Indian/Yogic Understanding | Western Conceptual Parallel |
Avidyā (Ignorance) | Fundamental misperception of reality; mistaking the impermanent, impure, painful, and non-self as permanent, pure, pleasurable, and self. Root of all other kleshas. | Plato’s Allegory of the Cave: Ignorance of the true world |
Asmitā (Egoism) | False identification of self with mind/body/intellect; “I-am-ness” that strengthens separateness. | Cartesian Dualism: Distinctness of mind and body |
Rāga (Attachment) | Craving or desire for pleasurable experiences based on memory of past enjoyment. | Hedonism: Pursuit of pleasure and intrinsic goods |
Dveṣa (Aversion) | Avoidance rooted in memory of past pain or discomfort; the flip side of rāga. | Stoicism: Indifference to pain or pleasure |
Abhiniveśa (Fear of Death) | Clinging to life; deep-rooted fear of losing existence, even in the wise. | Existentialism: Fear of the meaningless and transient nature of life |
Comparison of six enemies of the peaceful mind with Western Concepts (Singh, 2020; Kshirsagar et al., 2025; Sharma, 2021).
Concept | Indian Perspective | Western Psychological | Key Differences |
Kama (Lust/Desire) | Fundamental drive for pleasure and sensory enjoyment; broader than just sexual impulse; can be a legitimate life pursuit (Purushartha) but becomes problematic when unchecked. | Freudian libido—primarily seen as sexual energy driving behavior; also covers motivation and pleasure seeking. | Indian view is holistic, including aesthetic/material pleasure; Western focus is more on sexuality and drive mechanisms. |
Krodha (Anger) | Agitated state from obstructed desire; linked to Pitta dosha and Rajas guna; can lead to spiritual downfall; treated by balancing doshas and cultivating equanimity. | Environmental triggers, cognitive appraisals, neurobiological processes; regulated via therapy and coping. | Indian treatment uses spiritual, dietary, and behavioral remedies; Western relies on psychotherapy and medication. |
Lobha (Greed) | Insatiable craving for possessions or status; root cause of suffering and mental bondage; fosters attachment and selfishness. | Materialism, consumerism, compulsive behaviors; studied through behavioral economics and addiction frameworks. | The Indian perspective sees greed as a major spiritual obstacle; Western view is secular and often economic. |
Moha (Delusion) | Fundamental ignorance veiling reality; causes misperception and wrong decisions; considered a root poison in both Hinduism and Buddhism. | Cognitive biases, systematic errors, denial, and delusional thinking; studied in cognitive psychology and psychopathology. | Indian view is metaphysical (obscuring reality/truth); Western view is primarily mental/cognitive error. |
Mada (Pride) | Intoxication of self-importance; derives from various sources like wealth, youth, power; leads to arrogance and spiritual blockage. | Narcissism, self-esteem, hubris, and overconfidence; studied as personality disorders and traits. | The Indian lens emphasizes spiritual danger and humility; Western lens focuses on personality structure and pathology. |
Matsarya (Envy) | Inability to rejoice in others’ success; stems from attachment; causes social and spiritual discord. | Social comparison, schadenfreude, malicious envy; evolutionary psychology and social theory. | The Indian view stresses spiritual and relational damage; Western view focuses on social behavior and competition. |
Score indicator
I. Avidya (ignorance)
High Score
A high Avidya score reflects a strong disconnect from reality as it truly is. Individuals at this level misperceive the self, seeing the impermanent as permanent, the impure as pure, and the non-self as the self. Their life decisions are guided by distorted beliefs, unchecked assumptions, and lack of self-inquiry. This ignorance fuels other kleshas, keeping them entangled in suffering. They may resist new perspectives and remain heavily influenced by societal conditioning, attachments, and fears.
Moderate Score
A moderate Avidya score indicates partial awareness of these mental distortions. While individuals still fall into patterns of misunderstanding, they occasionally question their assumptions and seek clarity. They show a willingness to learn and unlearn, even if old habits and blind spots resurface. This stage reflects a transition moving from unquestioned acceptance of appearances toward a more reflective, discerning view of life.
Low Score
A low Avidya score suggests deep clarity and alignment with truth. Individuals at this level see reality with minimal distortion, recognizing the transient and interdependent nature of all phenomena. They act from wisdom, understanding the difference between self and ego, essence and appearance. Their decisions are guided by insight rather than illusion, and they remain largely free from the ignorance that fuels suffering.
II. Asmita (Egoism)
High Score
A high Asmita score indicates a strong identification with the ego and its roles, labels, and achievements. Individuals see themselves primarily through the lens of “I” and “mine,” leading to defensiveness, comparison, and an exaggerated need for validation. They measure self-worth through external success or approval, which leaves them emotionally unstable when they are threatened.
Moderate Score
A moderate Asmita score shows partial detachment from ego identity. Individuals may still get caught in self-centered thinking but can also step back and recognize moments when the ego is driving their responses. They are learning to appreciate their deeper self beyond roles and status, though ego tendencies still arise under stress or competition.
Low Score
A low Asmita score reflects humility, self-awareness, and freedom from rigid self-identification. Individuals at this level see themselves as part of a greater whole and relate to others without superiority or inferiority. Their sense of worth is rooted in inner values rather than external validation, allowing them to act with authenticity, compassion, and equanimity.
III. Raga (Attachment)
High Score
A high Raga score signifies strong craving for people, possessions, experiences, or outcomes. Happiness feels dependent on acquiring or holding onto what is desired. Such attachment creates anxiety, restlessness, and dissatisfaction when desires are unmet. Individuals may find it difficult to adapt when circumstances change.
Moderate Score
A moderate Raga score reflects growing awareness of attachment patterns. While desires still arise and influence behavior, individuals sometimes recognize the impermanence of what they seek. They may practice letting go in small ways but still feel the pull of wanting, especially in emotionally charged situations.
Low Score
A low Raga score indicates freedom from compulsive craving. Pleasure and joy are appreciated without clinging, and loss is met with acceptance. Individuals value relationships and experiences deeply but do not depend on them for self-worth or happiness. Their contentment arises from within, allowing them to move through change with grace.
IV. Dvesha (Aversion)
High Score
A high Dvesha score points to strong resistance, dislike, or hostility toward people, situations, or experiences. Individuals may react with anger, avoidance, or bitterness when faced with discomfort or opposition. This aversion limits flexibility, fuels negativity, and creates emotional distance from others.
Moderate Score
A moderate Dvesha score shows emerging awareness of aversive reactions. Individuals still experience strong likes and dislikes but sometimes pause before acting on them. They may be open to engaging with discomfort in certain areas, though in others they still withdraw or react defensively.
Low Score
A low Dvesha score reflects acceptance and openness toward life’s full range of experiences. Individuals remain calm even in unpleasant situations, responding with understanding rather than hostility. They can set boundaries without anger, and their emotional stability allows them to learn from challenges instead of resisting them.
V. Abhinivesha (Fear of Death)
High Score
A high Abhinivesha score suggests a deep, often unconscious fear of death, loss, or change. This can manifest as excessive control over life circumstances, anxiety about aging or illness, and a tendency to cling to the familiar. Such fear can limit risk-taking, spontaneity, and acceptance of life’s impermanence.
Moderate Score
A moderate Abhinivesha score indicates partial acceptance of life’s transient nature. Individuals may still experience fear in the face of loss or mortality but also have moments of courage and surrender. They may engage in reflection or spiritual practices to soften this fear, though it still shapes certain decisions and reactions.
Low Score
A low Abhinivesha score reflects deep acceptance of impermanence and mortality. Individuals live fully without being paralyzed by fear of the unknown. They approach life’s changes with grace, seeing endings as natural transitions. This acceptance brings freedom, courage, and the ability to engage with the present moment wholeheartedly.
Note: Score indicators for Panch Klesha – Vikaar Profiling were referred from Hridaya Yoga, 2024; Yogitim, 2024.
Hridaya Yoga. (2024, April 28). Kleshas the 5 Fundamental causes of Suffering. Read more.
IAS EXPRESS. (2023, September 10). 17.4 Klesas (Yoga) for UPSC. Read more.
Jakubczak, M. (2004). Towards Knowing ourselves: Classical yoga perspective. Journal of Human Values, 10(2), 111–116. Read more.
Jayswal, A. (2020). Fear and its solution in applied yoga psychology. International Journal of Indian Psychology, 8(3). Read more.
Kshirsagar, C. A., Dhimdhime, R. S., Shewale, Y., & Rajenimbalkar, A. (2025). Decoding Krodha: A Conceptual Study of anger in Ayurvedic and contemporary Perspectives. Journal of Emerging Technologies and Innovative Research, 12(6). Read more.
Praxis International Journal of Social Science and Literature. (2022b). Praxis International Journal of Social Science and Literature. Read more.
Roche, L. (2018). Yoga: A self-regulation process. Yoga Mimamsa, 50(1), 16. Read more.
Sharma, M. (2021). Indian Psychology- exploring the historical roots, emerging trends and future implications. International Journal of Indian Psychology, 9(2). Read more.
Shlokam.org. (2020, October 19). Yogasutra- Verse 1.31 – Yogasutra-1.31-Duḥkhadaurmana. Shlokam. Read more.
Singh, S. P. (2020). Indian perspective of Freud’s Psychoanalysis Theory. Journal of Emerging Technologies and Innovative Research, 7(9), 265–267. Read more.
Tomar, V. S. (2024). Self management through self evaluation. Prabhat Prakashan. Read more.
Yogapedia. (n.d.). Yogapedia. Read more.
Yogitim. (2024, August 20). The cause of suffering: The 5 Kleshas • Yoga Basics • Yoga Basics. Yoga Basics. Read more.