Overcoming Kleshas
The first 11 sutras of Book Two
in the Yoga Sutra focus on kleshas and Kriya Yoga, specifically targeting the
reduction of kleshas. These sutras, alongside their interpretations, provide
a comprehensive overview of the concepts, particularly with Sutras 2.10 and
2.11, which detail methods for undermining kleshas. Understanding these
teachings involves breaking them down into manageable parts: the stages of
kleshas, their removal via meditation and Kriya Yoga, and the distinction
between their latent and manifest states.
Kleshas, often described using varying terminologies, exhibit stages or
intensities ranging from latent to manifesting. Experts categorize these
stages differently, but a common distinction is between the latent potential
of kleshas and their active manifestation in one’s thoughts and actions.
Control over overt behaviors is the initial step in addressing kleshas,
followed by a focus on the more subtle aspects. Richard Freeman emphasizes
that kleshas can manifest as concrete feelings of confusion or discomfort,
which may or may not be immediately traceable to a source.
For complete klesha elimination, one must tackle both their present actions
and latent potential. I.K. Taimni notes that reducing kleshas to a dormant
state is crucial, yet their potential can still be activated under certain
conditions. Achieving this through Kriya Yoga allows for a gradual
attenuation of kleshas, moving from active to subtle states. B.K.S. Iyengar
expands on this by outlining three intensities: gross, subtle, and subtlest,
and how specific practices can eradicate each corresponding layer of
affliction.
Kriya Yoga and meditation serve as the foundation for addressing
manifesting kleshas. Sutra 2.11 suggests beginning with meditation, which
diverts attention from active kleshas, allowing them to diminish over time.
Reverend Jaganath Carrera explains that this form of meditation reduces
disturbances by fostering awareness, ultimately calming the mind. Swami
Satyananda Saraswati adds that this technique not only pacifies the mind but
also conditions it to observe the active transformations caused by
kleshas.
Addressing latent kleshas requires different approaches; meditation alone
is ineffective for these underlying issues. Instead, paths like pratiprasava
(involution) and viveka (discrimination) are essential to trace the root
causes of afflictions back to their origin, often tied to the ignorance of
avidya. Sri Swami Satchidananda highlights that thought forms in a potential
state can be revealed through meditation but cannot be eradicated by it.
Practical methods include identifying the initial cause of negative
behaviors, akin to diagnosing an illness, which can facilitate the necessary
steps toward resolution.
Richard Freeman illustrates how understanding emotional surges can lead to
deeper insights about their roots, guiding practitioners through intricate
layers of distress back to the primordial ignorance that underlies all
suffering. Swami Satyananda underscores that overcoming kleshas involves a
comprehensive approach—understanding their progression and using Kriya Yoga
as a toolkit for investigation and resolution.
T.K.V. Desikachar cautions against conflating temporary clarity achieved
through practice with a permanent state, reminding practitioners that
vigilance is necessary in maintaining clarity and reducing obstacles. This
awareness encourages a proactive stance in dealing with reemerging
kleshas.
In summary, the sutras on kleshas elucidate a structured methodology of
understanding, addressing, and ultimately reducing these obstacles through
Kriya Yoga and meditation. For practitioners seeking deeper insights into
this transformative process, further information is available at
https://ashtanga.tech/study-guide/humanities/philosophy/kleshas-kriya-yoga/weakening-kleshas/.