Abhiniveśa (Fear of Death, Clinging to Life)

Clinging to Life: Abhiniveśa and the Fear of Death

Abhiniveśa, often described as the fear of death or the instinctive clinging to life, is the fifth and final kleśa (affliction) outlined in Patañjali’s Yoga Sūtras. It reflects our deep-seated tendency to grasp tightly to existence and resist the reality of passing. From the moment we are born into this material world, our death is certain. No one escapes it.

The Buddha expressed this truth clearly:

“Short indeed is this life, within a hundred years one dies, and if anyone lives longer, then he dies of old age.”

—Sutta Nipāta 804, translation by V. Fausbøll

And in the Dhammapada we find:

“Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.”

—Dhammapada 288, translation by Daw Mya Tin, M.A.

Similarly, Krishna reminds Arjuna in the Bhagavad Gītā:

“Whatever is born will undoubtedly die; whatever is dead certainly will be born. You should not mourn what is inevitable.”

—Bhagavad Gītā 2.27, translation by Sri Swami Satchidananda

Both Buddha and Krishna point to the same reality: we are bound to death even as we cling to life. Their teachings encourage us to face impermanence, not with despair, but with acceptance. Krishna goes further, urging Arjuna—torn by the grief of battling his own kin—to shift his focus from sorrow to dharma, the higher duty of his life.

Still, most of us fear death—the uncertainty of when it will come, how it will arrive, and what, if anything, lies beyond. This fear stirs an unconscious grasping, a desperate attempt to hold on. This is abhiniveśa: the instinctive clinging to life and the fear of death. At its root lies avidyā (ignorance), the first of the kleśas, which gives rise to all the others. Mistaking our true nature, the eternal Self, for the shifting identities of body, name, roles, and stories, we cling to what is temporary. And because we cling, we fear losing it. (If you’d like, you can read more about avidyā, asmitā, rāga, and dveṣa in yoga philosophy.)

These timeless truths echo what Patañjali affirms in Yoga Sūtra 2.9: abhiniveśa, the instinctive clinging to life, persists even in the wise.

Yoga Sutra 2.9 — Abhiniveśa

Sanskrit: svārasavāhī viduṣo ’pi tathā rūḍho ’bhiniveśaḥ
Translation (Sri Swami Satchidananda):
Clinging to life, flowing by its own potency [due to past experience], exists even in the wise.

Abhiniveśa is the deep-rooted instinct to preserve one’s life and fear death. Patañjali describes it as universal—present not only in those who are ignorant, but even in the learned (viduṣaḥ api). The term svārasavāhī means “carried along by its own force, instinctive, natural,” showing that this fear is not merely an intellectual concept but arises from the very current of embodied existence. Because it is rūḍhaḥ—firmly established—abhiniveśa persists despite knowledge of the Self’s immortality; even a yogi who understands that the true Self cannot die may still feel the pull to cling to life. Patañjali identifies abhiniveśa as the fifth kleśa because it grows out of avidyā (ignorance of our true nature) and the other afflictions. Mistaking the Self for the body and personality leads to attachment (rāga) and aversion (dveṣa), which ultimately culminate in the fear of losing it all.

Everyday Example

Consider the fear we feel when letting go of old possessions—clothes, photos, or mementos that no longer serve us. Even when we know we don’t need them, part of us resists, afraid of losing what we identify with. Similarly, many of us experience health anxiety or a constant fear of aging, obsessing over minor symptoms or avoiding activities to preserve the life we know. These everyday fears reflect abhiniveśa, the deep-rooted instinct to cling to life and resist impermanence, showing how the mind naturally holds on even when change is inevitable.

The Role of Memory and the Mind

The ego (asmitā) and memory (smṛti) intensify this attachment. Many of us look back on life with regret—believing we should have done more, or differently. We cling to the past, replaying old stories, or to the future, hoping to prolong our experiences. As we age, we may become even more entangled with our memories, both pleasant and painful. These impressions or saṁskāras sink into the field of the mind (citta), shaping not only this life but also the latent seeds carried into the next.

Yoga philosophy teaches that the state of mind—or the quality of consciousness—at the time of death carries profound influence, setting the tone for what follows. If the mind is clouded by fear (bhaya), clinging (rāga), or delusion (moha), those states may shape the transition. But if the mind rests in peace (śānti), trust (śraddhā), or clarity, that becomes the seed carried forward.

Krishna expresses this truth to Arjuna in the Bhagavad Gītā:

“If you are thinking of me at the time of physical death, you will leave your body and come directly to me; there is no doubt about it.”

—Bhagavad Gītā 8.5, translation by Sri Swami Satchidananda

Just as Krishna says, the quality of our final thoughts becomes a doorway. Yoga offers us a way to rehearse for that passage in daily practice. This is one reason why, at the end of asana practice, we rest in Śavāsana (corpse pose). Beyond physical relaxation, it is a rehearsal for letting go—an invitation to meet the inevitability of death not with grasping or resistance, but with surrender, peace, and grace.

Clinging and the Cycle of Saṃsāra

Saṃsāra is the continuous cycle of birth, death, and rebirth, and abhiniveśa, the instinctive clinging to life, is one of the forces that keeps us beings bound to it. When we strongly identify with the body, mind, and life experiences, we fear losing them, giving rise to attachment (rāga) and resistance. This resistance reinforces the cycle, keeping the mind entangled in impermanence rather than resting in the eternal Self. Even those who have realized profound truths about the Self may still feel subtle clinging, which is why Patañjali emphasizes that abhiniveśa persists “even in the wise.”

Karma plays a central role. Our actions—thoughts, words, and deeds—create impressions (saṃskāras) in the mind-field (citta), shaping our tendencies and reactions, including the instinctive fear of death. Acting out of attachment or fear strengthens these patterns, binding us further to future births and keeping us within saṃsāra. Conversely, cultivating awareness, ethical conduct, and discernment through yoga allows us to meet ripe karma consciously. Instead of being swept along by old patterns or attachments, we can respond with clarity, weakening the grip of the kleśas while using the energy of ripe karma to support liberation (mokṣa).

Releasing Through Practice

Through the steady path of yoga—especially practices like kriyā yoga (discipline, self-study, and surrender)—the power of the kleśas can be weakened, softened into a dormant state. With practice, we cultivate the courage not only to live fully but also to release our grip on life, trusting in the deeper Self that transcends samsara—the continuous cycle of birth, death, and rebirth, or reincarnation.continuous cycle of birth, death, and rebirth, or reincarnation.

Loosening the Grip: Awareness and Yoga

To visualize this, imagine each life as a sturdy link in a long chain, with karma as the threads connecting one link to the next. Abhiniveśa is the instinctive fear that keeps us gripping these links tightly, resisting the natural flow. Through yoga, awareness, and discernment, we gradually learn to relax our hold—acknowledging the chain’s existence without being trapped by it. By loosening our grip, we create the inner space necessary for transformation and spiritual awakening.

Spiritual Rebirth and Awakening

This is where spiritual rebirth emerges. Unlike physical birth, which brings a new body into the world, spiritual birth unfolds within—awakening a new consciousness and a higher dimension of being. It marks the emergence of a new spiritual identity, a departure from old attachments, patterns, and limited perceptions. The mind and heart expand, the soul recognizes its intrinsic connection to all life, and awareness of the eternal Self becomes central. Spiritual rebirth is fundamentally distinct from physical existence. It is a flowering of consciousness that leads to a higher spiritual life—a state in which the individual no longer clings solely to the body or temporal identity, but rests in clarity, freedom, and alignment with the divine. Through this process, the soul begins to live not as a passive participant in saṃsāra, but as a conscious navigator of its own awakening, moving steadily toward liberation (mokṣa) and the realization of its eternal nature.

Embracing Life, Releasing Fear

Abhiniveśa reminds us that fear and clinging are part of being human—and that’s okay. Yoga doesn’t ask us to eliminate them overnight, but it invites us to notice them gently, with curiosity and kindness. As we practice letting go—whether through awareness, surrender, or simple daily exercises—we create space for transformation. In that space, a kind of spiritual rebirth can emerge: a fresh sense of self, a deeper connection to life, and the freedom to meet each moment with courage and presence. Letting go doesn’t mean giving up; it means trusting that the deeper Self is always with us, steady and unshakable, no matter what comes.

Key Takeaways

• Abhiniveśa is universal: Even the wise experience the instinctive fear of death and clinging to life.
  
• Attachment arises from ignorance: Mistaking the temporary (body, mind, roles) for the eternal Self fuels fear and grasping.
  
• Everyday examples reveal its presence: Resistance to letting go of possessions or anxiety over health reflects the same instinctive clinging.
  
• Karma and saṃsāra reinforce patterns: Actions and impressions shape tendencies that keep the mind entangled in cycles of life and rebirth.
  
• Yoga softens the grip of kleśas: Through awareness, discipline, and surrender, we weaken attachments while using ripe karma to support growth.
  
• Spiritual rebirth is the result: By loosening our hold, we awaken a higher consciousness and a renewed spiritual identity, moving steadily toward liberation (mokṣa).

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Reference

• Bryant, Edwin F. The Yoga Sutras of Patañjali: A New Edition, Translation, and Commentary. Edited by Edwin F. Bryant, translated by Edwin F. Bryant, North Point Press, 2009.
• “The Dhammapada: Verses and Stories Translated by Daw Mya Tin, M.A.” The Dhammapada: Verses and Stories, https://www.tipitaka.net/tipitaka/dhp/index.php.
• Feer, L. “A Collection of Discourses Being One of the Canonical Books of the Buddhists Vol. X Part II of The Sacred Books of the East edited by F. Max Müller Translated from the Pali by V. Fausbøll Reformatted from the version scanned and proofread by Christopher M.” Sutta Nipāta, https://obo.genaud.net/dhamma-vinaya/sbe/kd/snp/kd.snp.faus.sbe.htm#v804.
• The Living Gita: The Complete Bhagavad Gita : a Commentary for Modern Readers by Sri Swami Satchidananda. Integral Yoga Publications, 1988.
• Satchidananda, Swami, editor. The Yoga Sūtras of Patañjali. Translated by Swami Satchidananda, Integral Yoga Publications, 2012.