HIGHER OBSTACLES IN MEDITATION 1. Ambition and Desire Whenever desires trouble you, try to attain Vairagya by looking into the defects of sensual life. Cultivate dispassion or indifference to sensual pleasures. Think that enjoyment produces pain and various troubles and everything is perishable. Withdraw the mind again and again from the objects and fix it on the Immortal Self or the picture of the Lord. When the mind attains a state of equanimity, when it is freed from distraction and Laya, do not disturb it. Ambitious objects, desires and various disturbing thoughts are other obstacles. Destroy desires by Vichara, control of In-driyas, Vairagya, Viveka and Brahmacharya. Do not plan. Do not imagine. Do not try to fulfil them. Be indifferent. Annihilate emotion. Do not be attached to desires. Desires are powerless in the absence of emotions and attachment. They dwindle and die. Find out the causes of disturbing thoughts and remove them one by one. Watch the mind carefully. Dwell in solitude. Do not mix. Have patience, Utsaha and courage. If you find great interest and happiness in meditation, if you are progressing, stop study also for some time. Study also is a Vishaya. God is not in books. He can be reached only by constant meditation. Erudition is to gain applause in society. Avoid pedantry. Sometimes the mind feels tired. Then take complete rest. Do not strain the mind. Go in for evening stroll along the seaside, along the banks of Ganga or any other delightful spot. Chant OM. Feel OM. Hum Om. Reduce the period of meditation for a couple of days. Use your strong common-sense and hear the voice from within often. Observe the moods of the mind. The two currents, Harsha and Soka, are moving in the mind. When you are depressed, go in for a good walk. Close the books. Think of sublime thoughts. Feel you are all joy. Remember that these are all Dharmas of the Upadhi and they do not belong to the thing itself-ATMAN. They will pass away quickly. 2. Moral and Spiritual Pride As soon as aspirant gets some spiritual experiences or Siddhis, he is puffed up with vanity and pride. He thinks too much of himself. He separates himself from others. He treats others with contempt. He cannot mix with others. If any one has some moral qualifications such as spirit of service or self-sacrifice, or Brahmacharya, he will say: “I am an Akhanda-Brahmachari for the last twelve years. Who is pure like myself? I lived on leaves and gram for four years. I have done service in the Ashram for ten years. No one can serve like myself.” Just as worldly people are puffed up with the pride of wealth, so also Sadhus and aspirants are puffed up with their moral qualifications. This kind of pride is also a serious obstacle in the path of God-realisation. It must be eradicated thoroughly. As long as a man boasts of himself, so long he is in the same little Jiva only. He cannot have Divinity. 3. Religious Hypocrisy (Dambha) There are as many fashions in Sadhus as there are in worldly persons. Just as hypocrisy prevails in the worldly persons, so also hypocrisy manifests in aspirants, Sadhus and San-nyasins who have not completely purified the lower nature. They pretend to be what they are not in reality. They pose as big Mahatmas and Siddha-Purushas when they do not know even the alphabet of Yoga or spirituality. They put on serious Sunday-faces which some Christian Missionaries sometimes assume on Sabbath days. This is a dangerous Vritti. They cheat others. They boast and brag too much of themselves. They do mischief wherever they go. They practise hypocrisy to get respect, honour, good food and clothing and to cheat credulous simpletons. There is no greater crime than trading in religion. This is a capital sin. Householders can be excused. But we cannot excuse the aspirants and Sadhus who are treading the path of spirituality and who have renounced everything for God-realisation. Religious hypocrisy is more dangerous than the hypocrisy of worldly persons. A long drastic course of treatment is needed for its eradication. A religious hypocrite is very far away from God. He cannot dream of God-realisation. Thick Tilakas, elaborate painting of the forehead, wearing of too many Tulasi and Rudraksha Malas on neck, arms, forearms and ears are some of the external signs of religious hypocrisy. 4. Name and Fame (Kirti and Pratishtha) One can renounce even wife, son, property, but it is difficult to renounce name and fame. Pratishtha is established name and fame. This is a great obstacle in the path of God-realisation. This brings downfall in the end. This does not allow the aspirant to march forward in the spiritual path. He becomes a slave of respect and honour. As soon as the aspirant gets some purity and ethical progress, ignorant people flock to him and pay homage and salutations. The aspirant gets puffed up with pride. He thinks he is a great Mahatma now. He becomes eventually a slave of his admirers. He cannot notice his slow downfall. The moment he mixes up freely with householders, he loses what little he had gained during eight or ten years. He cannot influence the public now. The admirers also leave him because they do not find any solace or influence in his company. The people imagine that the Mahatma has got Siddhis and they can get wealth and children through his grace, and roots for removal of diseases. They always approach a Sadhu with various motives. The aspirant through bad association loses his Vairagya and Viveka. Attachment and desires crop up now in his mind. Therefore an aspirant should hide himself always. Nobody should know what sort of Sadhana he is doing. He should never attempt to exhibit any Siddhi. He should be very humble. He should pass for quite an ordinary man. He should not accept any rich present from householders. He will be affected by the bad thoughts of

MENTAL OBSTACLES 1. Anger It is a gate to hell. It destroys the knowledge of Self. It is born of Rajas. It is all-consuming and all-polluting. It is the greatest enemy of peace. It is a modification of lust. Just as milk is changed into curd, so also lust or desire becomes transmuted into anger. When a man’s desire is not gratified, he becomes angry. Then his mind becomes confused. He loses his memory and understanding. He perishes. A man when he is angry will talk anything he likes and do anything he likes. He commits murder. A hot word results in fighting and stabbing. He is under intoxication. He loses his senses for the time being. He does not know what he is exactly doing. He is a prey to anger. He is under the sway of anger. Anger is a form of Sakti or Devi. In Chandipatha you will find: “Ya devi sarva-bhuteshu krodharupena samsthita Namas-tasyai namas-tasyai namas-tasyai namo namah.” “I bow to that Devi who is seated in all beings in the form of anger.” Resentment, indignation, fury, wrath and irritation are all varieties of anger according to degree or intensity. If a man wants to correct another man and uses slight anger unselfishly as a force to check and improve him, then it is called �righteous anger.’ Suppose a man molests a girl and tries to outrage her, and a by-stander becomes angry towards this criminal, then it is called �righteous indignation.’ That is not bad. Only when the anger is the outcome of greed or selfish motives, it is bad. Sometimes a religious teacher has to express a little anger outwardly to correct his disciples. This is also not bad. One has to do it. But he should be cool within and hot and impetuous outside. He should not allow the anger to take deep root in his Antahkarana for a long time. It should pass off immediately like a wave in the sea. If a man becomes irritable for trifling things very often, it is a definite sign of mental weakness. One should control irritability by developing patience, Vichara, Kshama, love, mercy and spirit of service. When anger is controlled it becomes transmuted into an energy that can move the world. It becomes changed into Ojas, just as heat or light is changed into electricity. Energy takes another form. If an aspirant has controlled anger completely, half of his Sadhana is over. Control of anger means control of lust also. All vices, evil qualities and wrong actions take their origin in anger. If anger is controlled all bad qualities die by themselves. He who has controlled anger cannot do any wrong or evil actions. He is always just. An easily irritable man is always unjust. He is swayed by impulses and emotions. Too much loss of semen is the chief cause for irritability and anger. The root cause for anger lies in egoism. Through Vichara, egoism should be removed. Then only can one control anger completely to the very root. Through development of the opposite virtues such as Kshama, love, Santi, Karuna and friendship it can be controlled to some extent. The force can be reduced. Jnana only completely fries all Samskaras. But practice of Mouna is of great help in controlling anger. It is very difficult to say when a man will be thrown into a state of fury. All of a sudden he gets a terrible fit of anger for trifling matters. When the anger assumes a grave form, it becomes difficult to control. It should be controlled when it assumes the form of a small ripple in the subconscious mind. One should watch the mind carefully, whenever there is a sign of irritability. Then it becomes very easy. When a man is furious, he has lost all control. Anger gains strength by repetition. If it is checked, man gains strength of will gradually. An aspirant should direct all his attention towards conquest of his powerful enemy. Sattvic food, Japa, meditation, prayer, Satsanga, Vichara, service, Kirtan, Brahmacharya, Pranayama-all will pave a long way in eradicating this dire malady. A combined method should be adopted in its removal. When a man abuses, you try to keep quiet. Bear the insult. You will gain strength. Check the impulses and emotions to begin with. Whenever there is likelihood of a burst of anger during conversation or debate, stop your speech. Always try to speak sweet and soft words (Madhura and Mridu). The words must be soft and the arguments hard, but if the words are hard, it will bring discord. If you find it difficult to control anger, leave the place at once and take a brisk walk. Drink some cool water immediately. Chant OM loudly for 10 minutes. Smoking, meat-eating and drinking of liquors make the heart very irritable. Therefore they should be completely abandoned. Tobacco brings diseases of heart. It gives rise to �tobacco-heart’ which gets easily irritated. Be careful in the selection of companions. Talk little. Mix little. Plunge yourself into spiritual Sadhana. Think that the world is a long dream; that the world is Mithya. This will prevent anger. Make Vichara: “What is abuse? What do I gain by getting angry? It is only wasting of energy and time. I am not body. The Atman is the same in all.” This will completely remove anger. Anger spoils the blood. It throws various poisons into the blood. Instances are recorded of women who have killed children by nursing them with breast milk when they were in a fit of anger. In the light of modern psychology all diseases take their origin in anger. Rheumatism, heart diseases and nervous diseases are due to anger. The whole nervous system is completely shattered by one fit of anger. It takes months before it is restored to normal equilibrium. 2. Backbiting This is a dirty, abominable habit of petty-minded people. Almost all are victims of this dire malady. This has become an ingrained habit of

PHYSICAL OBSTACLES IN MEDITATION 1. Aimless Wandering Some aspirants have got the habit of wandering aimlessly. They cannot stick to one place even for a week. The wandering habit must be checked. They want to see new places, new faces and want to talk with new people. A rolling stone gathers no moss. A Sadhaka should stick to one place at least for a period of twelve years (one Tapas period). If his health is delicate, he can stay for six months in one place during summer and rainy seasons and in another place for six months during winter. During winter he can stay either at Rajpur (Dehra Dun) or Rishikesh. During summer he can go to Badrinath or Uttarakashi. Sadhana suffers if one wanders constantly. Those who want to do rigorous Tapas and Sadhana must stay in one place. Too much walking produces weakness and fatigue.2. Cessation of Sadhana The aspirant is very enthusiastic in his Sadhana in the beginning. He is full of zeal. He takes a great deal of interest. He expects to get some results or Siddhis. When he does not get these results, he gets discouraged. He loses his interest in his Abhyasa and slackens his efforts. He gives up his Sadhana completely. He loses his faith in the efficacy of the Sadhana. Sometimes the mind gets disgusted with one particular kind of Sadhana. It wants some new kind of Sadhana. Just as mind wants some variety in food and other things, so also it wants variety in the mode of Sadhana. It rebels against monotonous practice. The aspirant should know how to coax the mind on such occasions and to extract work from it by a little relaxation of mind. The cessation of Sadhana is a grave mistake. Spiritual practices should never be given up under any circumstances. Evil thoughts will be ever waiting to enter the gates of the mental factory. If the aspirant stops his Sadhana, his mind will be Satan’s workshop. Do not expect anything. Be sincere and regular in your daily routine, Tapas and meditation. The Sadhana will take care of itself. Mind your own daily business. The fruit will come by itself. Let me repeat here the words of Lord Krishna-“Thy business is with the action (Tapas, Sadhana and meditation) only, never with its fruits; so let not the fruits of action be thy motive, nor be thou to inaction attached.” Your efforts will be crowned with sanguine success by the Lord. It takes a long time for purification of the mind and getting a one-pointed mind. Be cool and patient. Continue your Sadhana regularly. Be careful in the selection of your companions. Undesirable persons easily shake your faith and belief. Have full faith in your spiritual preceptor and the Sadhana which you are pursuing. Never allow your own convictions to be changed. Continue your Sadhana with zeal and enthusiasm. You will have quick spiritual progress and you will ascend the spiritual ladder step by step and reach the goal ultimately.3. Deha-Adhyasa When you go in seclusion for intense Tapas and meditation or when you practise intense meditation in a quiet room, do not bother much about your shaving. Let the hair grow. These mechanical thoughts such as thoughts of shaving, etc., will produce great distraction in your mind, and interfere with the continuity of Divine thoughts. Do not think much of the body, bread, clothing, etc. Think more of God or Atman. 4. Diseases Diseases are generated in the body through sleeping in daytime, late vigils overnight, excess of sexual intercourse, moving in crowd, the checking of the urine and the excreta, the evils of unwholesome food, laborious mental work, lack of regular exercise, etc. If the Yogic student develops some diseases on account of his failure in observing the laws of health and indiscretion, he says, “My diseases have arisen from the practice of Yoga.” Then he will discontinue his practice. This is the first obstacle of Yoga. This body is an instrument for attaining God-realisation. If you do not possess good health, you cannot do any rigorous Yoga-practice and meditation. Therefore keep this body healthy and strong by regular exercise, practice of Asanas and Pranayamas, wholesome food, sunbath, fresh air, cold bath, etc. Just as clouds screen and obstruct the sun, so also the cloud of sickness stands in your way. Even then you must not leave the practice of Japa, concentration and meditation. These small clouds of sickness will pass off soon. Give the suggestions to the mind. “Even this will pass away.” Just as you do not leave your food even for a day, so also you should not leave your spiritual practice even for a day. The mind is ever ready to deceive you and stop you from the practice of meditation. Do not hear the voice of the mind. Hear the sweet voice of the soul. Meditation itself is a tonic, and a panacea for all diseases. If you are seriously ailing you can do Japa and light meditation while lying on the bed. 5. Discussing Too Much Some people in whom the reason has developed have got the habit of entering into unnecessary controversies and discussions. They have got Tarkika Buddhi. They cannot remain quiet even for a second. They will create opportunities for heated debates. Too much discussions end in enmity and hostility. Much energy is wasted in useless discussions. Intellect is a help if it is used in the right direction of Atmic Vichara. Intellect is a hindrance if it is used in unnecessary discussions. Intellect takes the aspirant to the threshold of intuition. Thus far and no further. Reason helps in inferring the existence of God and finding out suitable methods for Self-realisation. Intuition transcends reason but does not contradict reason. Intuition is direct perception of Truth. There is no reasoning here. Reasoning concerns matters of the physical place. Wherever there is ‘why’ and ‘wherefore,’ there is reasoning. In transcendental matters which are beyond the reach of reason, reason is of no use. Intellect helps a lot in reflecting and ratiocination.