Yoga has long pondered over why human beings suffer , react emotionally, and repeat unhealthy behavior. In the Yogasutras of Patanjali, human suffering has been explained through the concept of Kleshas or suffering. In psychology and neuroscience similar patterns are often described as cognitive distortions and conditioned neural responses. Patanjali describes five types of Kleshas, Avidya (ignorance), Asmita (ego), Raga (attachment), Dvesha (aversion), and Abhinivesha (fear of loss or clinging to life). They are not only philosophical ideas, but influence our perception, emotions, and behavior in our daily life. Avidya is seeing reality incorrectly. We assume temporary things as permanent things and believe that external achievements are equal to lasting happiness. Modern psychology observes a similar process in cognitive distortion where people misinterpret reality. Catastrophising , overgeneralising, and all or nothing are its examples. Neuroscience suggests that the brain creates predictive models based upon past experiences rather than objective reality.

 

Ashmita refers to excessive identification with the ego. We begin to think that I am my success, I am my position, I am my opinion, etc. when identity becomes rigid , emotional reactions become stronger. Neuroscience shows that regions associated with self-referential thinking become highly active when individuals constantly think about themselves. Excessive self - affliction can increase emotional distress and precipitate mental suffering. Raga means attachment. The mind seeks pleasure and constantly goes back to the experiences which produced satisfaction in the past.Neuroscience explains that reward pathways involving dopamine reinforce habits and desires.

 

Repeated reward seeking creates patterns in the brain and over a period of time they become conditioned reactions rather than conscious responses. Dvesha is an aversion where the mind tries to avoid painful experiences and develops resistance towards discomfort. Negative experiences leave stronger emotional impressions than positive ones. Neuroscience calls it negativity bias. The brain is naturally programmed to detect threats for survival. However this protective mechanism may become overreacting and generate emotional distress. Abhinivesha refers to fear and clinging. Patanjali describes it as deeply rooted even amongst wise individuals. Modern neuroscience identifies fear circuits involving amygdala and survival networks.

 

Fear of uncertainty, change, rejection or loss generates stress responses within the nervous system. Many reactions arise from these unconscious survival impulses. Patanjali further explains that these Kleshas operate in subtle and dormant form before becoming active. Similarly, neuroscience recognises that uncocious conditions and stored emotional memories influence behaviour without conscious awakening. Repeated experiences create neural pathways and in this way thoughts and behavior become automatic over time. The encouraging part in both Yoga and neuroscience is that both agree that these negative patterns can be changed.

 

Neuroplasticity shows that the brain constantly reorganises itself through repeated experiences and practices. Patanjali recommends Ashtanga or eight limbs of Yoga in forms of social norms (Yama), personal observation (Niyama), Asana (Yogic posture), Pranayamas (Yogic breathing practices), Pratyahara (withdrawal and inwardisation of awareness), Dharana (focus), Dhyana (meditation), and Samadhi (absorption). These Yogic practices reduce overactivation of stress systems and improve emotional balance and cognitive ability. Yogasutras do not merely describe suffering, but provide a practical framework to deal with it. Yoga knows that most of the suffering begins with distorted perception. (The writer is Former DG Police & CG, Homeguards, Maharashtra) ■