PART II
7. False Tushti
The Sadhaka gets some experience during the course of his Sadhana, sees wonderful visions of Rishis, Mahatmas, astral entities of various descriptions, etc. He hears various melodious Anahata sounds (Nada). He smells Divya Gandha. He gets the powers of thought-reading, foretelling, etc. The Sadhaka now foolishly imagines that he has reached the highest goal and stops his further Sadhana. This is a serious mistake. He gets false Tushti or contentment. These are all auspicious signs that manifest on account of a little purity and concentration. These are all encouragements which God gives as a sort of incentive for further progress and intense Sadhana. The aspirant gets more strength of conviction by having these experiences.
8. Fear
This is a very great obstacle in the path of God-realisation. A timid aspirant is absolutely unfit for the spiritual path. He cannot dream of Self-realisation even in one thousand births. One must risk the life if he wants immortality. The spiritual wealth cannot be gained without self-sacrifice, self-abnegation. A fearless dacoit who has no Deha-Adhyasa is fit for God-realisation. Only his current will have to be changed. Fear is an imaginary non-entity. It assumes solid forms and troubles the aspirant in various ways. If one conquers fear, he is on the road to success. He has almost reached the goal. Tantrika Sadhana makes the student fearless. There is one great advantage in this line. He has to make practices in the burial ground, by sitting over the dead body at midnight. This kind of Sadhana emboldens the student. Fear assumes various forms. There are fear of death, fear of disease, scorpion-phobia, fear of solitude, fear of company, fear of losing something and fear of public criticism in the form of "what will people say of me?"
Some are not afraid of tigers in the forests. Some are not afraid of gunshots in the battlefield. But they are awfully afraid of public criticism. Fear of public criticism stands in the way of the aspirant in his spiritual progress. He should stick to his own principles, and own convictions, even though he is persecuted and even though he is at the point of being blown up at the mouth of a machine-gun. Then only he will grow and realise. All aspirants suffer from this dire malady, fear. Fear of all sorts should be totally eradicated by Atma-Chintana, Vichara, devotion and cultivation of the opposite quality, courage. Positive overcomes negative. Courage overpowers fear and timidity.
It took me many years to understand thoroughly the secret subtle workings of the mind. Mind havocs through the power of imagination. Imaginary fears of various sorts, exaggeration, concoction, mental dramatisation, building castles in the air, are all due to the power of imagination. Even a perfect, healthy man has some imaginary disease or other due to the power of imagination of the mind. A man may have a little weakness or Dosha (fault). When he becomes your enemy, you at once exaggerate and magnify his weakness and Dosha. You even superimpose or concoct many more weaknesses and Doshas. This is due to the power of imagination. Much energy is wasted on account of imaginary fears.
9. Fickleness
Fickleness of mind is a great obstacle in meditation. Light Sattvic diet and the practice of Pranayama will remove this state of mind. Do not overload the stomach. Walk briskly in your compound hither and thither for half an hour. As soon as you have made a firm resolve, you must carry it out promptly at any cost. This will remove fickleness of mind and develop your will-power.
10. Five Hindrances to Meditation
The five hindrances to meditation, viz., sense-desire, ill-will, sloth and torpor, flurry and worry, and perplexity should be removed. For, when these are not removed, meditation cannot arise. The mind that lusts after many things through sense-desire, is not concentrated on one object or being overcome by sense-desire, it does not enter in meditation in order to put away the sensuous element. The mind that is harassed by ill-will concerning an object does not leave it at once. The mind that is overcome by sloth and torpor is unwieldy. Obsessed by worry and flurry, it does not repose but flirts about. Struck by perplexity, it does not go on the path that leads to the attainment of meditation and Samadhi.
11. Force of Old Samskaras
When the aspirant does intense Sadhana to obliterate the old Samskaras, they try to rebound upon him with vengeance and with redoubled force. They take forms and come before him as stumbling blocks. The old Samskaras of hatred, enmity, jealousy, feelings of shame, respect, honour, fear, etc., assume grave forms. Samskaras are not imaginary non-entities. They turn into actualities when opportunities crop up. The aspirant should not be discouraged. They will lose their force after some time and die by themselves. Just as the dying wick burns with intensity before it gets extinguished, so also those old Samskaras show their teeth and force before they are eradicated. The aspirant should not get unnecessarily alarmed. He will have to increase the force or momentum of spiritual Samskaras by doing Japa, Dhyana, Svadhyaya, virtuous actions, Satsanga and cultivation of Sattvic virtues. These new spiritual Samskaras will neutralise the old vicious Samskaras. He should be intent on his Sadhana. He should plunge himself into his spiritual practices. This is his Kartavya or duty.
When you again sit for meditation in evening, you will have to struggle hard to wipe out the new worldly Samskaras that you have gathered during the course of the day and get a calm one-pointed mind again. This struggle brings in headache. The Prana which moves inwards in different grooves and channels and which is subtle during meditation has to move in new and different channels during worldly activities. It becomes very gross during work. During meditation, the Prana is taken up to the head.
12. Gloom and Despair
Just as clouds screen and obstruct the sun, so also the cloud of gloom and despair will stand in your way of practice. Even then you must not leave the practice of Japa, concentration and meditation. These small clouds of gloom and despair will pass off soon. Give the suggestion to the mind: "EVEN THIS WILL PASS AWAY."
13. Greed
First comes Kama. Then comes anger. Then comes greed. Then comes Moha. Kama is very powerful. So prominence is given to it. There is intimate connection between Kama and Krodha. Similarly there is close relationship between greed and Moha. A greedy man has got great Moha for his money. His mind is always on the money-box and the bunch of keys he has tied on his waist-cord. Money is his very blood and life. He lives to collect money. He is a gatekeeper only for his money. The enjoyer is his prodigal son. Money-lenders are the favourite tools of our friend, greed. He has taken his stronghold in their minds. They are the Shylocks of the present day. They suck the blood of poor people by taking enormous interest (25 per cent, 50 per cent and even 100 per cent at times). Cruel-hearted people! They pretend to show that they are of charitable disposition by doing acts such as opening of Kshetras, building temples, etc.
Such acts cannot neutralise their abominable sins and merciless acts. Many poor families are ruined by these people. They do not think that the bungalows and palaces in which they live are built out of the blood of these poor people. Greed had destroyed their intellect and made them absolutely blind. They have eyes but they see not. Greed always makes the mind restless. A man of one lakh of rupees plans to get ten lakhs. A millionaire schemes to become a multimillionaire. Greed is insatiable. There is no end to it. Greed assumes various subtle forms. A man thirsts for name and fame and applause. This is greed. A sub-judge thirsts for becoming a High Court Judge. A third-class magistrate thirsts for becoming a first-class magistrate with full powers. This is also greed. A Sadhu thirsts for getting psychic Siddhis. This is another form of greed. A Sadhu thirsts for opening several Ashrams in different centres. This is also greed. A greedy man is absolutely unfit for the spiritual path. Destroy greed of all sorts by Vichara, devotion, meditation, Japa, Dhyana, Santosha, integrity, honesty, disinterestedness and enjoy peace.
14. Hatred
This is the deadliest foe of an aspirant. It is an inveterate enemy. It is an old-standing associate of the Jiva. Ghrina, contempt, prejudice, sneering, taunting, teasing, ridiculing, mocking, frowning and showing wry faces are all forms of hatred. Hatred bubbles out again and again. It is insatiable like lust or greed. It may temporarily subside for some time, and may again burst out with redoubled force. If the father dislikes a man, his sons and daughters also begin to hate that man without any rhyme or reason whatsoever, although that man has not done them any wrong or injustice. Such is the force of hatred. If any one even remembers the figure of a man who has done him some serious injury some forty years ago, at once hatred creeps into his mind and his face shows clear signs of enmity and hatred.
Hatred develops repetition of hatred-Vritti. Hatred ceases not by hatred but by love only. Hatred needs prolonged and intense treatment as its branches ramify in various directions in the subconscious mind. It lurks in different corners. Constant selfless service combined with meditation for a period of twelve years is necessary. An Englishman hates an Irishman and an Irishman hates an Englishman. A Catholic hates a Protestant and a Protestant hates a Catholic. This is religious hatred. There is communal hatred. One man hates another man at first sight without any reason. This is Svabhavika. Pure love is unknown in this world amongst worldly people. Selfishness, jealousy, greed and lust are retinues of hatred. In Kali Yuga the force of hatred is augmented.
A son hates his father and sues him in the court. The wife divorces her husband. This has come to stay even in India. In course of time divorce courts also will be established in India. Where is the Pativrata-Dharma of Hindu ladies? Has it disappeared from the soil of India? In India marriage is a sacrament. It is a sacred act. It is not a regular contract as in the West. The husband holds the hand of his wife, both look at Arundhati star and take a solemn pledge before the holy fire. The husband says, "I shall be as chaste as Rama and promise to live with you peacefully, procreating healthy intelligent offspring. I shall love you till I die. I will never look the face of another lady. I will be true to you. I shall never separate myself from you." The wife in return says, "I shall be unto you like Radha unto Krishna, like Sita unto Rama. I shall serve thee till the end of my life in sincerity. Thou art my very life-Thou art my Prana-Vallabha-I shall realise God by serving thee as God." Look at the horrible state of present-day affairs. Absolute freedom should not be given to Hindu ladies. Manu says, "Hindu ladies should always be kept under control." This deplorable state of affairs is due to so-called modern civilisation and modern education. Pativrata-Dharma has gone. Ladies have become independent. They forsake their husbands and do whatever they like. Culture does not consist in husband and wife walking on Mount Road and Marina Beach, holding their hands or placing their hands on the shoulders. This is not real freedom. This is vile imitation. This is unbecoming of Hindu ladies. This fashionable habit will unsex the Hindu ladies and destroy the feminine grace and modesty which are their characteristics and which adorn them.
Pure unselfish love should be cultivated. One should have fear of God. Solomon says, "Fear of the Lord is the beginning of wisdom." Service with Atma-Bhava can remove hatred completely and bring in Advaitic realisation of oneness of life. Ghrina, prejudice, contempt, etc., will completely vanish by selfless service. Vedanta in daily life when put into actual practice can eradicate all sorts of hatred. There is one Self hidden in all beings. Then why do you frown at others? Why do you treat others with contempt? Why do you divide and separate? Realise the unity of life and consciousness. Feel Atman everywhere. Rejoice and radiate love and peace everywhere.
15. Impatience
When you sit in Asana for meditation, you want to get up soon not on account of pain in the legs but on account of impatience. Conquer this undesirable negative quality by developing patience gradually. Then you will be able to sit for three or four hours at a stretch.
The aspirant who wants to attain Samadhi should have patience like that of the bird Tittibha which tried to empty the ocean with its beak. Once he makes a firm resolve, gods will come to his help in the same way as Garuda came to the help of Tittibha. Help invariably comes from all beings in a righteous act. Even the monkeys and squirrels helped Rama to rescue Sita. He who is endowed with self-control, courage, prowess, fortitude, patience, perseverance, strength and skill, can achieve anything. You should never give up your attempt even if you face insurmountable difficulties.
16. Independent Nature
Some do meditation for some years independently. Later on they actually feel the necessity of a Guru. They come across some obstacles in the way. They do not know how to proceed further and how to obviate these impediments or stumbling blocks. Then they begin to search for a master. A stranger in a big city finds it difficult to go back to his residence in a small avenue even in broad daylight, though he has walked half a dozen times. When difficulty arises even in the case of finding out the way in streets and roads, what to speak of the difficulties in the razor-path of spirituality when one walks alone with closed eyes!
Do not allow the mind to move in old ruts, grooves and avenues. When it falls down during meditation, elevate it at once. Generate new divine vibrations and thought-waves. Pray. Repeat the Gita-Slokas!
Energy is wasted in useless thinking. Conserve the mental energy by driving useless, obnoxious thoughts. Then you will improve in your meditation.
Just as water when it leaks into the rat-holes instead of running into the proper channels in agricultural fields becomes wasted and does not help the growth of plants, fruit-bearing trees, grain, etc., so also the efforts of an aspirant in meditation become a wastage if he has not the virtue-Vairagya. He gets no progress in meditation.
If the mind constantly dwells on sensual objects, the conception of the reality of the universe will surely increase. If the mind ceaselessly thinks of Atman (Absolute), the world appears like a dream.
17. Jealousy
This is also a great obstacle. Even Sadhus who have renounced everything, who live with one Koupeen only in the caves of Gangotri and Uttarkasi in the Himalayas are not free from this evil Vritti. Sadhus are more jealous than the householders. Their hearts burn when they see some other Sadhu in a flourishing condition, when they notice that the neighbouring Sadhu is respected and honoured by the public. They try to vilify the neighbour and adopt methods for his destruction or elimination. What a sad sight! What a deplorable spectacle! Horrible to think! Dreadful to imagine! When the hearts burn, how can you expect peace of mind? Even highly educated people are very mean and petty-minded. Jealousy is the worst enemy of Peace and Jnana. It is the strongest weapon of Maya. Aspirants should always be on the alert. They should not become slaves of name and fame and jealousy. If there is jealousy, he is a small, little being only. He is far from God. One should rejoice at the welfare of others. One should develop Mudita (complacency) when he sees others in prosperous condition. He should feel Atma-Bhava in all beings. Jealousy assumes various forms such as Irshya, Asuya, Matsarya, etc. All forms of jealousy must be totally eradicated. Just as milk bubbles out again and again during the process of ebullition, so also jealousy bursts out again and again. It must be entirely rooted out.
Continues...
The Sadhaka gets some experience during the course of his Sadhana, sees wonderful visions of Rishis, Mahatmas, astral entities of various descriptions, etc. He hears various melodious Anahata sounds (Nada). He smells Divya Gandha. He gets the powers of thought-reading, foretelling, etc. The Sadhaka now foolishly imagines that he has reached the highest goal and stops his further Sadhana. This is a serious mistake. He gets false Tushti or contentment. These are all auspicious signs that manifest on account of a little purity and concentration. These are all encouragements which God gives as a sort of incentive for further progress and intense Sadhana. The aspirant gets more strength of conviction by having these experiences.
8. Fear
This is a very great obstacle in the path of God-realisation. A timid aspirant is absolutely unfit for the spiritual path. He cannot dream of Self-realisation even in one thousand births. One must risk the life if he wants immortality. The spiritual wealth cannot be gained without self-sacrifice, self-abnegation. A fearless dacoit who has no Deha-Adhyasa is fit for God-realisation. Only his current will have to be changed. Fear is an imaginary non-entity. It assumes solid forms and troubles the aspirant in various ways. If one conquers fear, he is on the road to success. He has almost reached the goal. Tantrika Sadhana makes the student fearless. There is one great advantage in this line. He has to make practices in the burial ground, by sitting over the dead body at midnight. This kind of Sadhana emboldens the student. Fear assumes various forms. There are fear of death, fear of disease, scorpion-phobia, fear of solitude, fear of company, fear of losing something and fear of public criticism in the form of "what will people say of me?"
Some are not afraid of tigers in the forests. Some are not afraid of gunshots in the battlefield. But they are awfully afraid of public criticism. Fear of public criticism stands in the way of the aspirant in his spiritual progress. He should stick to his own principles, and own convictions, even though he is persecuted and even though he is at the point of being blown up at the mouth of a machine-gun. Then only he will grow and realise. All aspirants suffer from this dire malady, fear. Fear of all sorts should be totally eradicated by Atma-Chintana, Vichara, devotion and cultivation of the opposite quality, courage. Positive overcomes negative. Courage overpowers fear and timidity.
It took me many years to understand thoroughly the secret subtle workings of the mind. Mind havocs through the power of imagination. Imaginary fears of various sorts, exaggeration, concoction, mental dramatisation, building castles in the air, are all due to the power of imagination. Even a perfect, healthy man has some imaginary disease or other due to the power of imagination of the mind. A man may have a little weakness or Dosha (fault). When he becomes your enemy, you at once exaggerate and magnify his weakness and Dosha. You even superimpose or concoct many more weaknesses and Doshas. This is due to the power of imagination. Much energy is wasted on account of imaginary fears.
9. Fickleness
Fickleness of mind is a great obstacle in meditation. Light Sattvic diet and the practice of Pranayama will remove this state of mind. Do not overload the stomach. Walk briskly in your compound hither and thither for half an hour. As soon as you have made a firm resolve, you must carry it out promptly at any cost. This will remove fickleness of mind and develop your will-power.
10. Five Hindrances to Meditation
The five hindrances to meditation, viz., sense-desire, ill-will, sloth and torpor, flurry and worry, and perplexity should be removed. For, when these are not removed, meditation cannot arise. The mind that lusts after many things through sense-desire, is not concentrated on one object or being overcome by sense-desire, it does not enter in meditation in order to put away the sensuous element. The mind that is harassed by ill-will concerning an object does not leave it at once. The mind that is overcome by sloth and torpor is unwieldy. Obsessed by worry and flurry, it does not repose but flirts about. Struck by perplexity, it does not go on the path that leads to the attainment of meditation and Samadhi.
11. Force of Old Samskaras
When the aspirant does intense Sadhana to obliterate the old Samskaras, they try to rebound upon him with vengeance and with redoubled force. They take forms and come before him as stumbling blocks. The old Samskaras of hatred, enmity, jealousy, feelings of shame, respect, honour, fear, etc., assume grave forms. Samskaras are not imaginary non-entities. They turn into actualities when opportunities crop up. The aspirant should not be discouraged. They will lose their force after some time and die by themselves. Just as the dying wick burns with intensity before it gets extinguished, so also those old Samskaras show their teeth and force before they are eradicated. The aspirant should not get unnecessarily alarmed. He will have to increase the force or momentum of spiritual Samskaras by doing Japa, Dhyana, Svadhyaya, virtuous actions, Satsanga and cultivation of Sattvic virtues. These new spiritual Samskaras will neutralise the old vicious Samskaras. He should be intent on his Sadhana. He should plunge himself into his spiritual practices. This is his Kartavya or duty.
When you again sit for meditation in evening, you will have to struggle hard to wipe out the new worldly Samskaras that you have gathered during the course of the day and get a calm one-pointed mind again. This struggle brings in headache. The Prana which moves inwards in different grooves and channels and which is subtle during meditation has to move in new and different channels during worldly activities. It becomes very gross during work. During meditation, the Prana is taken up to the head.
12. Gloom and Despair
Just as clouds screen and obstruct the sun, so also the cloud of gloom and despair will stand in your way of practice. Even then you must not leave the practice of Japa, concentration and meditation. These small clouds of gloom and despair will pass off soon. Give the suggestion to the mind: "EVEN THIS WILL PASS AWAY."
13. Greed
First comes Kama. Then comes anger. Then comes greed. Then comes Moha. Kama is very powerful. So prominence is given to it. There is intimate connection between Kama and Krodha. Similarly there is close relationship between greed and Moha. A greedy man has got great Moha for his money. His mind is always on the money-box and the bunch of keys he has tied on his waist-cord. Money is his very blood and life. He lives to collect money. He is a gatekeeper only for his money. The enjoyer is his prodigal son. Money-lenders are the favourite tools of our friend, greed. He has taken his stronghold in their minds. They are the Shylocks of the present day. They suck the blood of poor people by taking enormous interest (25 per cent, 50 per cent and even 100 per cent at times). Cruel-hearted people! They pretend to show that they are of charitable disposition by doing acts such as opening of Kshetras, building temples, etc.
Such acts cannot neutralise their abominable sins and merciless acts. Many poor families are ruined by these people. They do not think that the bungalows and palaces in which they live are built out of the blood of these poor people. Greed had destroyed their intellect and made them absolutely blind. They have eyes but they see not. Greed always makes the mind restless. A man of one lakh of rupees plans to get ten lakhs. A millionaire schemes to become a multimillionaire. Greed is insatiable. There is no end to it. Greed assumes various subtle forms. A man thirsts for name and fame and applause. This is greed. A sub-judge thirsts for becoming a High Court Judge. A third-class magistrate thirsts for becoming a first-class magistrate with full powers. This is also greed. A Sadhu thirsts for getting psychic Siddhis. This is another form of greed. A Sadhu thirsts for opening several Ashrams in different centres. This is also greed. A greedy man is absolutely unfit for the spiritual path. Destroy greed of all sorts by Vichara, devotion, meditation, Japa, Dhyana, Santosha, integrity, honesty, disinterestedness and enjoy peace.
14. Hatred
This is the deadliest foe of an aspirant. It is an inveterate enemy. It is an old-standing associate of the Jiva. Ghrina, contempt, prejudice, sneering, taunting, teasing, ridiculing, mocking, frowning and showing wry faces are all forms of hatred. Hatred bubbles out again and again. It is insatiable like lust or greed. It may temporarily subside for some time, and may again burst out with redoubled force. If the father dislikes a man, his sons and daughters also begin to hate that man without any rhyme or reason whatsoever, although that man has not done them any wrong or injustice. Such is the force of hatred. If any one even remembers the figure of a man who has done him some serious injury some forty years ago, at once hatred creeps into his mind and his face shows clear signs of enmity and hatred.
Hatred develops repetition of hatred-Vritti. Hatred ceases not by hatred but by love only. Hatred needs prolonged and intense treatment as its branches ramify in various directions in the subconscious mind. It lurks in different corners. Constant selfless service combined with meditation for a period of twelve years is necessary. An Englishman hates an Irishman and an Irishman hates an Englishman. A Catholic hates a Protestant and a Protestant hates a Catholic. This is religious hatred. There is communal hatred. One man hates another man at first sight without any reason. This is Svabhavika. Pure love is unknown in this world amongst worldly people. Selfishness, jealousy, greed and lust are retinues of hatred. In Kali Yuga the force of hatred is augmented.
A son hates his father and sues him in the court. The wife divorces her husband. This has come to stay even in India. In course of time divorce courts also will be established in India. Where is the Pativrata-Dharma of Hindu ladies? Has it disappeared from the soil of India? In India marriage is a sacrament. It is a sacred act. It is not a regular contract as in the West. The husband holds the hand of his wife, both look at Arundhati star and take a solemn pledge before the holy fire. The husband says, "I shall be as chaste as Rama and promise to live with you peacefully, procreating healthy intelligent offspring. I shall love you till I die. I will never look the face of another lady. I will be true to you. I shall never separate myself from you." The wife in return says, "I shall be unto you like Radha unto Krishna, like Sita unto Rama. I shall serve thee till the end of my life in sincerity. Thou art my very life-Thou art my Prana-Vallabha-I shall realise God by serving thee as God." Look at the horrible state of present-day affairs. Absolute freedom should not be given to Hindu ladies. Manu says, "Hindu ladies should always be kept under control." This deplorable state of affairs is due to so-called modern civilisation and modern education. Pativrata-Dharma has gone. Ladies have become independent. They forsake their husbands and do whatever they like. Culture does not consist in husband and wife walking on Mount Road and Marina Beach, holding their hands or placing their hands on the shoulders. This is not real freedom. This is vile imitation. This is unbecoming of Hindu ladies. This fashionable habit will unsex the Hindu ladies and destroy the feminine grace and modesty which are their characteristics and which adorn them.
Pure unselfish love should be cultivated. One should have fear of God. Solomon says, "Fear of the Lord is the beginning of wisdom." Service with Atma-Bhava can remove hatred completely and bring in Advaitic realisation of oneness of life. Ghrina, prejudice, contempt, etc., will completely vanish by selfless service. Vedanta in daily life when put into actual practice can eradicate all sorts of hatred. There is one Self hidden in all beings. Then why do you frown at others? Why do you treat others with contempt? Why do you divide and separate? Realise the unity of life and consciousness. Feel Atman everywhere. Rejoice and radiate love and peace everywhere.
15. Impatience
When you sit in Asana for meditation, you want to get up soon not on account of pain in the legs but on account of impatience. Conquer this undesirable negative quality by developing patience gradually. Then you will be able to sit for three or four hours at a stretch.
The aspirant who wants to attain Samadhi should have patience like that of the bird Tittibha which tried to empty the ocean with its beak. Once he makes a firm resolve, gods will come to his help in the same way as Garuda came to the help of Tittibha. Help invariably comes from all beings in a righteous act. Even the monkeys and squirrels helped Rama to rescue Sita. He who is endowed with self-control, courage, prowess, fortitude, patience, perseverance, strength and skill, can achieve anything. You should never give up your attempt even if you face insurmountable difficulties.
16. Independent Nature
Some do meditation for some years independently. Later on they actually feel the necessity of a Guru. They come across some obstacles in the way. They do not know how to proceed further and how to obviate these impediments or stumbling blocks. Then they begin to search for a master. A stranger in a big city finds it difficult to go back to his residence in a small avenue even in broad daylight, though he has walked half a dozen times. When difficulty arises even in the case of finding out the way in streets and roads, what to speak of the difficulties in the razor-path of spirituality when one walks alone with closed eyes!
Do not allow the mind to move in old ruts, grooves and avenues. When it falls down during meditation, elevate it at once. Generate new divine vibrations and thought-waves. Pray. Repeat the Gita-Slokas!
Energy is wasted in useless thinking. Conserve the mental energy by driving useless, obnoxious thoughts. Then you will improve in your meditation.
Just as water when it leaks into the rat-holes instead of running into the proper channels in agricultural fields becomes wasted and does not help the growth of plants, fruit-bearing trees, grain, etc., so also the efforts of an aspirant in meditation become a wastage if he has not the virtue-Vairagya. He gets no progress in meditation.
If the mind constantly dwells on sensual objects, the conception of the reality of the universe will surely increase. If the mind ceaselessly thinks of Atman (Absolute), the world appears like a dream.
17. Jealousy
This is also a great obstacle. Even Sadhus who have renounced everything, who live with one Koupeen only in the caves of Gangotri and Uttarkasi in the Himalayas are not free from this evil Vritti. Sadhus are more jealous than the householders. Their hearts burn when they see some other Sadhu in a flourishing condition, when they notice that the neighbouring Sadhu is respected and honoured by the public. They try to vilify the neighbour and adopt methods for his destruction or elimination. What a sad sight! What a deplorable spectacle! Horrible to think! Dreadful to imagine! When the hearts burn, how can you expect peace of mind? Even highly educated people are very mean and petty-minded. Jealousy is the worst enemy of Peace and Jnana. It is the strongest weapon of Maya. Aspirants should always be on the alert. They should not become slaves of name and fame and jealousy. If there is jealousy, he is a small, little being only. He is far from God. One should rejoice at the welfare of others. One should develop Mudita (complacency) when he sees others in prosperous condition. He should feel Atma-Bhava in all beings. Jealousy assumes various forms such as Irshya, Asuya, Matsarya, etc. All forms of jealousy must be totally eradicated. Just as milk bubbles out again and again during the process of ebullition, so also jealousy bursts out again and again. It must be entirely rooted out.
Continues...