In plain words
This is the great meaning that concerns the body. So, because he thinks he is the body, kleśas of many kinds keep pursuing man. This is what the śāstra called ‘avidyā kleśa’.
Next, the second: abhinava kleśa. What is this abhinava? What is the cause of all sorrows, all attachments, all pains, all desires? It is the mind. It is from this mind that the many desires arise in us. When these desires are not fulfilled, hatreds begin. And suppose the desires are fulfilled: then folly and infatuation grow. So, to recognise that the mind is the cause of all sorrow in this world and yet not give up that mind: that is abhinava kleśa. It is Manas that is the cause of every worldly thing as well. That is why the śāstra said, ‘Mano mūlaṃ midaṃ jagat’. The whole world has arisen from the mind: it is the very form of the mind! So: “The mind is the cause of all my sorrow. Shame! I must not follow this mind in the least”: only on the day man gives up the mind so can he attain Ānanda.
Third, asthita kleśa. Asthita kleśa means to pine away with longings through attachments, that is, “I want that,” “I want this”! Its root cause is thinking that is sunk in the vāsanās of sense objects. All of these are unsteady! To believe unsteady things to be steady and to fret after them: that, they said, is ‘asthita kleśa’.
Fourth, rāga kleśa. Rāga means desires. Lust, anger, greed, delusion, pride and envy are all steeped in rāga! It is through these rāgas that man is ruining his life. It has to be kept within its own measure!