The kleshas exist at four distinct levels

Dormant (Prasupta)
The dormant condition is that in which the kleshas are present but in latent form. It cannotfind expression for lack of proper condition and its kinetic energy has become potential.

Attenuated (Tanu)
This condition is that in which the kleshas are present in a very weak form. It is not activebut can become active on a suitable provocation.

Alternating (Vichinna)
This condition is that in which two opposite tendencies overpower each other alternately asin the case of two lovers who become angry and affectionate alternately.

Expanded (Udaranam)
In the fully expanded condition the kleshas are fully operative and their activities are tooapparent. It is only in the case of very advanced spiritual masters that the kleshas are presentin their dormant form. In average people or spiritual seekers they are present in the otherthree conditions depending upon external circumstances.

Definition
Avidyasmita-raga-dveshabhinivesah klesha (PYS-Ch 2, Su-3)

Type of Kleshas

Avidya
Anityashuchi-dukhanatmasu nityashuchi sukhatmakhyatir - avidya (PYS-Ch2, Su-5)This is the first cause, the starting point of all forms of pain and suffering. The soul in usis cosmic conscious. Its consciousness is not limited by time or space. Avidya is the processby which the soul looses this awareness of its cosmic consciousness. Avidya is Maya inaction in an individual. Maya is God's power. God uses this power to create this loss ofawareness. Human pain and suffering comes to an end only when this awareness is regained.The awareness is regained through sustained self-effort and surrender to God.

Asmita
Drigdarshana - shakty or - ekatmatevasmita (PYS-Ch 2, Su-6)

This is defined as identification of consciousness with the vehicle or body through which itis functioning. The word Asmita is derived from ‘Asmi' which literally means ‘I am'. ‘I am'represents the pure awareness of the soul the Atman. When this soul comes in contact withthe bodies or creates bodies then owing to the power of Maya / Avidya awareness of its realnature is lost and the pure ‘I am' changes into ‘I am this' where this represents one or all thefive bodies. The two processes, namely the loss of awareness of its real nature andidentification with the vehicle are simultaneous. The moment consciousness identifies itselfwith the bodies or vehicles of its expression it has fallen from its pure state and becomes