Klishta - Aklishta

What do Klishta and Aklishta mean?

vrittayah panchatayyah klishta aklishtah - Patanjali Yoga Sutras 1.5

Every thought, action, and experience can be classified as either klishta or aklishta. This simple yet profound distinction is highly useful in our daily lives. Klishta leads to samsara—the endless cycle of birth and death—while aklishta paves the path to liberation. In essence, any activity that fuels the six mental afflictions—intense desire, anger, greed, delusion, pride, and jealousy—falls under klishta. Conversely, actions that diminish these afflictions and cultivate a sattvic mind belong to aklishta.

Take a moment to reflect on your daily activities—are they klishta or aklishta?

You may notice that much of our day is consumed by klishta karmas, continually feeding our mental afflictions. As a result, brief moments of pleasure are scattered amidst frequent discomfort and distress. However, when we engage in aklishta karmas—those that diminish these afflictions—the mind attains a state of calm, free from excessive agitation or excitement. This inner tranquility becomes evident during the practice of samyama (loosely translated as meditation) or any spiritual practice that directs the mind inward.

Mighty klishta

The samskaras (deep-rooted mental impressions) of raga (attachment) and dvesha (hatred) are so deeply ingrained within us that the moment the mind connects with a sense object, it instantly triggers corresponding likes and dislikes, compelling us to act. We mistakenly believe that fulfilling our desires leads to happiness, followed by contentment. However, this is far from the truth.

In Bhagavad Gita (3.37), Krishna explains that desires are insatiable (mahasana)—the more we indulge them, the stronger they become. He also highlights the evil nature of intense desires (kama), which can drive one to resort to adharmic (unrighteous) means in pursuit of fulfillment.

The power of these afflictions is further emphasized in the shloka below, which states that the turbulent senses can divert even a dedicated yogi deeply engaged in scriptural study and practice. If even such a committed seeker can be swayed, what then of ordinary individuals like us?

yatato hy api kaunteya puruṣasya vipaścitaḥ

indriyāṇi pramāthīni haranti prasabhaṁ manaḥ - Bhagavad Gita 2.60

Working on these afflictions may seem overwhelming, given their immense strength, accumulated over countless lifetimes. At times, they may even appear invincible. It is natural for us to desire pleasurable sensory experiences, despise what we dislike, chase wealth with insatiable hunger, take pride in our achievements, and feel envious of others. These tendencies arise natural, yet they are the root cause of suffering—not only in this life but in those that have passed and those yet to come.

Almighty aklishta

The senses and their objects may be powerful, but the mind is even more powerful. A mind endowed with the faculty of discretion has the ability to bring the senses under control. This concept is beautifully illustrated through an analogy in the Kathopanishad.

The body is likened to a chariot, driven by horses representing the senses. These horses instinctively follow the path of sense objects. The reins, symbolizing the mind, govern the horses, while the charioteer—the discriminative faculty—holds the reins and directs the journey. Ultimately, the chariot, the horses, the reins, and the charioteer all exist to serve the true owner of the chariot—Brahman, the Absolute.

When the mind lacks wisdom, it falsely believes that the senses and their objects are invincible, remaining subservient to them. However, a wise person recognizes the true purpose of life and progresses spiritually by mastering the senses. Initially, this understanding may remain theoretical, but as one advances, deeper spiritual experiences reinforce conviction in the path. Just as the moon reflects clearly only in a clear lake, true spiritual realization arises only in a mind free from impurities.

For this reason, all authoritative spiritual traditions—including Yoga, Samkhya, Vedanta, and Buddhism—despite their differences in approach, first guide the seeker toward reducing afflictions.

In Bhagavad Gita (2.40), Krishna encourages beginners by stating that even a small step on this path is immensely helpful. Once one experiences a tranquil mind, the desire to return to life’s constant highs and lows diminishes. Just as a child who has tasted fruit no longer puts sand in his mouth, a yogi naturally resists klishta karmas.

Transforming Klishta into Aklishta

The first step is to stay committed to your spiritual practices—whether it is practicing yoga including samyama (the combination of dharana, dhyana and samadhi), studying scriptures, or any activity that helps reduce mental afflictions.

Since much of our day is occupied with klishta activities, we must actively work to diminish their influence. In this regard, Maharshi Patanjali offers valuable guidance:

vitarka badhane pratipaksha bhavanam - Patanjali Yoga Sutras 2.33

“When you have an adverse thought, think opposite.“

This means that whenever an affliction arises, it should be counteracted with an opposing action.

For example:

• When feeling stressed or disturbed, we often take out our frustration on loved ones, allowing even minor irritations to trigger anger. Instead, when you recognize the signs of anger arising, step away from others to prevent feeding your anger.

• If greed is strong, practice charity. You don’t need to give away everything—offering even a small amount can make a difference. This not only reduces greed but also generates punya (good karma).

• When feeling envy, pause and reflect on all that you already have in life. Soon, you will realize that you are far more fortunate than many others. Cultivating contentment naturally diminishes jealousy.

Find your own ways to counteract afflictions—experiment, observe what works for you, and refine your approach. If something doesn’t yield the desired result, don’t be discouraged; try another method. Many mistakenly believe that only success signifies progress, but in reality, failures serve as stepping stones to growth. What truly matters is your commitment. As my teacher often says, “All the scriptures and their vast wisdom exist for those who struggle, not for those who are already perfect.”

One day, you will recognize your progress without needing external validation. Your growth will be reflected in your mental well-being. Once you experience the peace that comes with aklishta karmas, your mind will naturally resist klishta karmas. Until then, perseverance is key.

In Bhagavad Gita (3.33), Krishna explains that a wise person engages in spiritual practice effortlessly because it has become second nature to him. Just as feeding afflictions feels natural to us now, for a yogi, working toward moksha (liberation) is instinctive. Though we may be far from that state, we must start somewhere. Remember, even the greatest yogis were once like us.