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[caption id="attachment_1088" align="alignnone" width="275"] OBSTACLES IN YOGA[/caption]

PRACTICAL LESSONS
IN
YOGA
By
SRI SWAMI SIVANANDA

There are certain obstacles in the path of Yoga, which you should, by all means, overcome
in the very beginning of your Yogic career. If you do not adequately guard yourself against these
impediments in right time by the warning voice of your Guru, they will smash all your hopes and
aspirations to pieces and will eventually bring about miserable downfall.
Lust, greed, anger, hatred, jealousy, fear, inertia, depression, prejudice, intolerance, evil
company, arrogance, self-sufficiency, desire for name and fame, curiosity, building castles in the
air and hypocrisy are foremost among these. You should ever introspect and watch your mind. You
should take effective measures to remove these obstacles root and branch.
“Women, beds, seats, dresses, and riches are obstacles in Yoga. Betels, dainty dishes,
carriages, kingdoms, lordliness and powers; gold, silver, as well as copper, gems, aloe wood, and
kine; learning the Vedas and the Sastras; dancing, singing and ornaments; harp, flute, and drum;
riding on elephants and horses; wives and children, worldly enjoyments; all these are so many
impediments.” (Siva Samhita: Ch. V-3).
The Yogic student should not possess much wealth as it will drag him to worldly
temptations. He may keep a small sum to get the wants of the body. Economical independence is of
paramount importance to an aspirant; because it will relieve him from anxieties and will enable him
to continue his practices uninterruptedly.
If you get easily offended even for trifling things, know that you cannot make any progress
in Yoga and meditation. You should, hence, cultivate amiable, loving nature and adaptability.
Some aspirants easily get offended, if their defects and vices are pointed out. They become
indignant and begin to fight with the person who shows the defects. They think that the person is
concocting them out of jealousy and hatred. This is bad. Others can very easily detect your defects.
If you have no life of introspection, if your mind is of outgoing tendencies, how can you find out
your own defects? Your self-conceit veils and blurs your mental vision. If you, therefore, want to
grow in spirituality and Yoga, you must admit your defects, when they are pointed out by others.
You must endeavour to eradicate them and must be really grateful to the man for pointing out your
defects.
It is rather a difficult business to eradicate the self-assertive nature. This nature is born of
ignorance only. Everyone has built his personality from beginningless time. This personality has
grown very strong. It is hard to bend this personality and make it pliable and elastic. You want to
dominate over others. You do not want to hear the opinions and arguments of others, even though
they are quite logical, sound and tenable. You have a pair of jaundiced eyes. You say: “Whatever I
25
PRACTICAL LESSONS IN YOGA
8 A lecture delivered in the Willoughby Memorial Hall, Lakshmipur, by Swami Sivananda Sarasvati, on December
15 1932
say is correct. Whatever I do-is correct. The views and actions of others are incorrect.” You never
admit your mistakes. You try your best to support your own whimsical views by crooked
arguments. If arguments fail, you will take to vituperation and hand-to-hand fight also. If people fail
to show you respect and honour, you are instantaneously thrown into a fit of fury. You are
immensely pleased with anybody who begins to flatter you. You will tell any number of lies to
justify yourself. Self-justification goes hand in hand with self-assertive Rajasic nature. You can
never grow in Yoga so long as you have this self-assertive nature with the habit of self-justification.
You should change your mental attitude. You must develop the habit of looking at matters from the
view-point of others. You must have the new vision of righteousness and truthfulness. Then alone
you will grow in Yoga and spirituality. You should treat respect and honour as offal and poison, and
censure and dishonour as ornament and nectar.
You will also find it hard to adjust yourself to the ways and habits of others. Your mind is
filled, as it were, with likes and dislikes, prejudice of caste, creed and colour. You are quite
intolerant. The faultfinding nature is ingrained in you. You jump at once to find the faults of others.
You cannot see the good in others; you have a pair of morbid eyes. You cannot appreciate the
meritorious actions of others. You brag of your own abilities and merits. That is the reason why you
fight with all people and cannot maintain cordial relations with others for long time. You should
overcome these defects by developing tolerance, love and other good virtues.
The old Samskaras (latent impressions) of vanity, cunningness, crookedness, arrogance,
petty-mindedness, fighting, boasting or bragging nature, self-esteem or thinking too much of
yourself, speaking ill of others, belittling others may be still lurking in your mind. You can never
shine until you remove these faults thoroughly. Success in Yoga is not possible unless these
undesirable negative qualities of lower nature are completely eradicated.
Those who engage themselves in hot discussions, vain debates, wranglings, lingual warfare
and intellectual gymnastics cause serious damage to their astral bodies. Much energy is wasted. The
astral body gets actually inflamed and an open sore is formed. Blood becomes hot. It bubbles like
milk over fire. Ignorant people have no idea of the disastrous effects of unnecessary hot discussions
and argumentations. Those who are in the habit of arguing unnecessarily and entering into vain
discussions cannot expect an iota of progress in Yoga. Aspirants must entirely give up unnecessary
discussions. They should destroy the impulses by careful introspection.
You have heard several brilliant lectures, delivered by learned monks or Sannyasins. You
have listened to several discourses and expositions on the Bhagavad-Gita, the Ramayana, the
Bhagavata and the Upanishads. You have also heard several valuable moral and spiritual
instructions. But you have not at all endeavoured to put anything into serious earnest practice and to
do protracted solid Sadhana.
Mere intellectual assent to a religious idea, a little closing of the eyes in the morning and at
night just to deceive yourself and the Indweller and the Witness, a little endeavour to stick to the
daily spiritual routine and to develop some virtues in a halt-hearted, careless manner, some mild
effort to carry out the instructions of your spiritual preceptor perfunctorily will not suffice. This
kind of mentality should be entirely given up. You should follow the instructions of your master and
the teachings of the Scriptures to the very letter. No leniency to the mind. There can be no half
26
OBSTACLES IN YOGA
measures in the path of Yoga. Exact implicit and strict obedience to the instructions is what is
expected of you.
Do not make any thoughtless remarks. Do not speak even a single idle word. Give up idle
talk, tall talk, big talk, loose talk. Avoid evil company. Become silent. Do not assert for rights in this
physical, illusory plane. Do not fight for rights. Think more about your duties and less about your
rights. These rights are worthless. Assert your birthright of God-consciousness. Then you are a wise
man.
If you are endowed with good character, celibacy (Brahmacharya), truthfulness, mercy,
love, tolerance, forgiveness, serenity these qualities will more than counterbalance many other evil
qualities you may possess. Then gradually these evil qualities also will vanish, if you are careful, if
you focus your attention on them.
If you remain in the company of a developed saint, you will be really benefited by his
magnetic aura and wonderful spiritual currents. His company will be like a fortress for you. You
will not be affected by evil influences. There is no fear of downfall. You can have rapid spiritual
progress. Young aspirants should remain in the company of their Gurus or other experienced saints
till they are firmly moulded and established in deep meditation. Nowadays many young aspirants
wander aimlessly from place to place. They do not care to hear the instructions of their masters.
They want independence from the very start. Hence they do not make any progress in Yoga.
Humour is a rare gift of nature. It helps aspirants in their march on the spiritual path. It
removes depression. It keeps one cheerful. It brings joy and mirth. But you should not cut jokes at
the expense of others and wound their feelings. The humorous words must educate and correct
others.
You should laugh in a mild, delicate and decent manner. Silly giggling, guffaw, or
boisterous, indecent, unrefined laughter in a rude manner should be given up, because it prevents
the spiritual progress and destroys serenity of mind and serious magnanimous attitude. Sages smile
through their eyes. It is grand and thrilling. Intelligent aspirants only can understand this. Don’t be
childish and silly.
Even the slight annoyance and irritability affect the mind and the astral body. You should
not allow these evil modifications (Vrittis) to manifest in the mind-lake. They may burst out as big
waves of anger at any moment, if you are weak and careless. They should be nipped in the bud. You
should develop the noble qualities of forgiveness, love and sympathy for others. There should not
be the least disturbance in the mind-lake. It should be perfectly calm and serene. Then only
meditation is possible.
Success in Yoga is possible only if the aspirant practices profound and constant meditation.
He must practice self-restraint at all times, because all of a sudden the senses may become
turbulent. That is the reason why Lord Krishna says to Arjuna: “O son of Kunti! The excited senses
of even a wise man, though he be striving impetuously, carry away his mind. For the mind, which
follows in the wake of the wandering senses, carries away his discrimination, as the wind (carries
away) a boat on the waters.” (Bhagavad-Gita: Ch. II-60, 67).
27
PRACTICAL LESSONS IN YOGA
A terrible fit of anger shatters the physical nervous system and produces a deep and lasting
impression on the astral body. Dark arrows will shoot forth from the astral body. The germs that
caused the epidemic of Spanish flu may die, but the wave of influenza still continues in various
parts for a long time. Even so, though the effect of the fit of anger in the mind may subside in a short
time, the vibration or wave continues to exist for days or weeks together in the astral body. Slight,
unpleasant feeling that lasts in the mind for five minutes may produce vibration in the astral body
for two or three days. A terrible fit of wrath will produce deep inflammation of the astral body. An
open sore will be formed on the surface of the astral body. It will take months for the healing of the
ulcer. Have you now realised the serious consequences of anger? Do not fall a victim to anger.
Control it by forgiveness, love, mercy, sympathy, enquiry (of “who am I?”) and consideration for
others.
Worry, depression, unholy thoughts and hatred produce a kind of crust or dark layer on the
surface of the mind or astral body. This crust or rust or dirt prevents the beneficial influences to get
entry inside, but it allows the evil forces or lower influences to operate. Worry does great harm to
the astral body and the mind. Energy is wasted by this worry-habit. Nothing is gained by worrying.
It causes inflammation of the astral body and drains the vitality of man. It should be eradicated by
the practice of cheerfulness, vigilant introspection and keeping the mind fully occupied.
By continence, devotion to Guru and steady practice, success in Yoga comes after a long
time. You should be patient and persevering.
Aspirants who take to seclusion generally become lazy after some time, as they do not know
how to utilise their mental energy, as they do not have any daily routine, as they do not follow the
instructions of their Gurus. They get Vairagya (dispassion and disgust for worldly enjoyments) in
the beginning, but as they have no experience in the spiritual line, the Vairagya begins to wane.
They do not make any real progress in the end. Intense and constant practice of Yoga is necessary
for entering into Asamprajnata Samadhi.
If the Yogic student who practices meditation is gloomy, depressed and weak, surely there
is some error in his Sadhana somewhere. True meditation makes the aspirant strong, cheerful and
healthy. If the aspirants themselves are gloomy and peevish, how are they going to impart joy,
peace and strength to others?
You will have to master every step in Yoga. Do not take up any higher step before
completely mastering the lower step. Gradually ascend the successive stages boldly and cheerfully.
This is the right royal road to perfection in Yoga.
Aspirants do not possess true and unshakable faith in their Gurus and the teachings of the
Scriptures. Hence they fail to attain success in Yoga.
Sleepless vigilance is necessary, if you wish to have rapid spiritual advancement. Never rest
contented with a little achievement or success in the path, a little serenity of mind, a little
one-pointedness of mind, some visions of angels and Devatas, a little faculty of thought-reading,
and so on. There are still higher summits to ascend, higher regions to climb.
28
OBSTACLES IN YOGA
A Yogi claims that he can attain extraordinary powers and knowledge by subduing the
passions and appetites and by practicing Yama, Niyama and Yogic Samyama (concentration,
meditation and Samadhi at one and the same time). Patanjali clearly warns the students that they
should not be carried away by the temptations of powers. The gods themselves tempt the unwary
Yogi by offering him a position similar to theirs. Aspirants run more after Siddhis (psychic powers)
than after real spiritual attainment despite the clear note of warning.
Desire for powers will act like puffs of air which may blow out the lamp of Yoga that is
being carefully fed. Any slackness in feeding it due to carelessness or selfishness will blow out the
little spiritual lamp the Yogi has lighted after so much struggle and will hurl him down into the deep
abyss of ignorance. He cannot rise up again to the original height to which he had ascended.
Temptations are simply waiting to overwhelm the unwary aspirant or Yogi. Temptations of the
astral, mental and the Gandharva worlds are more powerful than earthly temptations.
Patanjali enumerates the following nine obstacles: Disease, languor, doubt, carelessness,
laziness, sensuality, mistaken notion (false knowledge), tossing of mind and instability to remain in
the state of Samadhi. He prescribes practice of concentration on one subject (Eka-Tattvabhyasa) to
overcome them. This will give the aspirant steadiness and real inner strength. He further advocates
the practice of friendship between equals, mercy towards inferiors, complacency towards superiors
and indifference towards wicked people. This practice will generate peace of mind or composure
and will destroy hatred, jealousy, etc. A new life will dawn in him, when he practices these virtues.
Perseverance is needed. It is the key-note to success in Yoga. The Yogi is amply rewarded, when he
gets full control over his mind. He enjoys the highest bliss of Asamprajnata Samadhi.
In the Yoga-Kundalini Upanishad you will find: “Diseases are generated in one’s body
through the following causes viz., sleeping in the day-time, late vigils overnight, excess of sexual
intercourse, moving in crowds, the checking of the urine and the faeces, the evil of unwholesome
food and laborious mental operations with Prana. If a Yogi is afraid of such diseases (when attacked
by them), he says: “My diseases have arisen from the practice of Yoga.” Then he will discontinue
his practice. This is said to be the first obstacle. The second obstacle is doubt, the third carelessness,
the fourth laziness, the fifth sleep, the sixth not leaving of objects (of sense), the seventh erroneous
perception, the eighth sensual objects, the ninth want of faith and the tenth the failure to attain the
truth of Yoga. A wise man should abandon these ten obstacles after great deliberation.
Fatigue is harmful for aspirants. They should avoid long walks and much exertion. When
the state of tranquillity prevails during meditation, do not disturb the mind. Do not get up from your
seat. Try to prolong the meditation.
You cannot please the world. Remember the story of the old man, his son and the donkey.
Stick to your ideals, convictions and principles tenaciously, whether you become popular or
unpopular, even if the whole world opposes you. Stand up boldly on your own principles of right
conduct and right living. Do not retrace your steps even a fraction of an inch.
Do not dig shallow pits here and there for getting water. The pits will dry up soon. Dig a
deep pit in one place. Centralise all your efforts here. You will get good water throughout the year.
Even so, try to imbibe the spiritual teachings from one preceptor only. Drink deep from one man
29
PRACTICAL LESSONS IN YOGA
only. Sit at his feet for some years. There is no use of wandering from place to place, from one man
to another man out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a
prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow
their instructions, you will be bewildered. You will be in a dilemma.
Do not relax your efforts. Keep the Divine Flame burning steadily. You are nearing the goal.
The light has come. There is Brahmic aura in your face. You have crossed many peaks and
insurmountable summits in the spiritual path by dint of untiring patient Sadhana. It is highly
creditable indeed! You have made marvellous progress. I am highly pleased with you, O John! You
will have to ascend one more peak and go through one more narrow pass. This demands some more
patient effort and strength. You will have to melt your Sattvic egoism also. You will have to
transcend the blissful state of Savikalpa Samadhi. The Brahmakara Vritti also should die. Then
alone you will attain Bhuma, the highest goal of life. You can do this also. I am quite confident.
There at the summit of the Hill of Eternal Bliss, you can see now the Jivanmukta or the
full-blown Yogi. He has climbed the stupendous heights through intense and constant struggle. He
did severe rigorous spiritual Sadhana. He did profound meditation. He spent sleepless nights. He
kept long vigils at night on countless occasions. He gradually ascended the heights step by step. He
took rest at several halting-places. He persevered with patience and diligence. He surmounted many
obstacles. He conquered despair, gloom and depression. Today he is a beacon-light to the world at
large. You can also ascend to that summit if only you will.8
There are certain obstacles in the path of Yoga, which you should, by all means, overcome
in the very beginning of your Yogic career. If you do not adequately guard yourself against these
impediments in right time by the warning voice of your Guru, they will smash all your hopes and
aspirations to pieces and will eventually bring about miserable downfall.
Lust, greed, anger, hatred, jealousy, fear, inertia, depression, prejudice, intolerance, evil
company, arrogance, self-sufficiency, desire for name and fame, curiosity, building castles in the
air and hypocrisy are foremost among these. You should ever introspect and watch your mind. You
should take effective measures to remove these obstacles root and branch.
“Women, beds, seats, dresses, and riches are obstacles in Yoga. Betels, dainty dishes,
carriages, kingdoms, lordliness and powers; gold, silver, as well as copper, gems, aloe wood, and
kine; learning the Vedas and the Sastras; dancing, singing and ornaments; harp, flute, and drum;
riding on elephants and horses; wives and children, worldly enjoyments; all these are so many
impediments.” (Siva Samhita: Ch. V-3).
The Yogic student should not possess much wealth as it will drag him to worldly
temptations. He may keep a small sum to get the wants of the body. Economical independence is of
paramount importance to an aspirant; because it will relieve him from anxieties and will enable him
to continue his practices uninterruptedly.
If you get easily offended even for trifling things, know that you cannot make any progress
in Yoga and meditation. You should, hence, cultivate amiable, loving nature and adaptability.
Some aspirants easily get offended, if their defects and vices are pointed out. They become
indignant and begin to fight with the person who shows the defects. They think that the person is
concocting them out of jealousy and hatred. This is bad. Others can very easily detect your defects.
If you have no life of introspection, if your mind is of outgoing tendencies, how can you find out
your own defects? Your self-conceit veils and blurs your mental vision. If you, therefore, want to
grow in spirituality and Yoga, you must admit your defects, when they are pointed out by others.
You must endeavour to eradicate them and must be really grateful to the man for pointing out your
defects.
It is rather a difficult business to eradicate the self-assertive nature. This nature is born of
ignorance only. Everyone has built his personality from beginningless time. This personality has
grown very strong. It is hard to bend this personality and make it pliable and elastic. You want to
dominate over others. You do not want to hear the opinions and arguments of others, even though
they are quite logical, sound and tenable. You have a pair of jaundiced eyes. You say: “Whatever I
25
PRACTICAL LESSONS IN YOGA
8 A lecture delivered in the Willoughby Memorial Hall, Lakshmipur, by Swami Sivananda Sarasvati, on December
15 1932
say is correct. Whatever I do-is correct. The views and actions of others are incorrect.” You never
admit your mistakes. You try your best to support your own whimsical views by crooked
arguments. If arguments fail, you will take to vituperation and hand-to-hand fight also. If people fail
to show you respect and honour, you are instantaneously thrown into a fit of fury. You are
immensely pleased with anybody who begins to flatter you. You will tell any number of lies to
justify yourself. Self-justification goes hand in hand with self-assertive Rajasic nature. You can
never grow in Yoga so long as you have this self-assertive nature with the habit of self-justification.
You should change your mental attitude. You must develop the habit of looking at matters from the
view-point of others. You must have the new vision of righteousness and truthfulness. Then alone
you will grow in Yoga and spirituality. You should treat respect and honour as offal and poison, and
censure and dishonour as ornament and nectar.
You will also find it hard to adjust yourself to the ways and habits of others. Your mind is
filled, as it were, with likes and dislikes, prejudice of caste, creed and colour. You are quite
intolerant. The faultfinding nature is ingrained in you. You jump at once to find the faults of others.
You cannot see the good in others; you have a pair of morbid eyes. You cannot appreciate the
meritorious actions of others. You brag of your own abilities and merits. That is the reason why you
fight with all people and cannot maintain cordial relations with others for long time. You should
overcome these defects by developing tolerance, love and other good virtues.
The old Samskaras (latent impressions) of vanity, cunningness, crookedness, arrogance,
petty-mindedness, fighting, boasting or bragging nature, self-esteem or thinking too much of
yourself, speaking ill of others, belittling others may be still lurking in your mind. You can never
shine until you remove these faults thoroughly. Success in Yoga is not possible unless these
undesirable negative qualities of lower nature are completely eradicated.
Those who engage themselves in hot discussions, vain debates, wranglings, lingual warfare
and intellectual gymnastics cause serious damage to their astral bodies. Much energy is wasted. The
astral body gets actually inflamed and an open sore is formed. Blood becomes hot. It bubbles like
milk over fire. Ignorant people have no idea of the disastrous effects of unnecessary hot discussions
and argumentations. Those who are in the habit of arguing unnecessarily and entering into vain
discussions cannot expect an iota of progress in Yoga. Aspirants must entirely give up unnecessary
discussions. They should destroy the impulses by careful introspection.
You have heard several brilliant lectures, delivered by learned monks or Sannyasins. You
have listened to several discourses and expositions on the Bhagavad-Gita, the Ramayana, the
Bhagavata and the Upanishads. You have also heard several valuable moral and spiritual
instructions. But you have not at all endeavoured to put anything into serious earnest practice and to
do protracted solid Sadhana.
Mere intellectual assent to a religious idea, a little closing of the eyes in the morning and at
night just to deceive yourself and the Indweller and the Witness, a little endeavour to stick to the
daily spiritual routine and to develop some virtues in a halt-hearted, careless manner, some mild
effort to carry out the instructions of your spiritual preceptor perfunctorily will not suffice. This
kind of mentality should be entirely given up. You should follow the instructions of your master and
the teachings of the Scriptures to the very letter. No leniency to the mind. There can be no half
26
OBSTACLES IN YOGA
measures in the path of Yoga. Exact implicit and strict obedience to the instructions is what is
expected of you.
Do not make any thoughtless remarks. Do not speak even a single idle word. Give up idle
talk, tall talk, big talk, loose talk. Avoid evil company. Become silent. Do not assert for rights in this
physical, illusory plane. Do not fight for rights. Think more about your duties and less about your
rights. These rights are worthless. Assert your birthright of God-consciousness. Then you are a wise
man.
If you are endowed with good character, celibacy (Brahmacharya), truthfulness, mercy,
love, tolerance, forgiveness, serenity these qualities will more than counterbalance many other evil
qualities you may possess. Then gradually these evil qualities also will vanish, if you are careful, if
you focus your attention on them.
If you remain in the company of a developed saint, you will be really benefited by his
magnetic aura and wonderful spiritual currents. His company will be like a fortress for you. You
will not be affected by evil influences. There is no fear of downfall. You can have rapid spiritual
progress. Young aspirants should remain in the company of their Gurus or other experienced saints
till they are firmly moulded and established in deep meditation. Nowadays many young aspirants
wander aimlessly from place to place. They do not care to hear the instructions of their masters.
They want independence from the very start. Hence they do not make any progress in Yoga.
Humour is a rare gift of nature. It helps aspirants in their march on the spiritual path. It
removes depression. It keeps one cheerful. It brings joy and mirth. But you should not cut jokes at
the expense of others and wound their feelings. The humorous words must educate and correct
others.
You should laugh in a mild, delicate and decent manner. Silly giggling, guffaw, or
boisterous, indecent, unrefined laughter in a rude manner should be given up, because it prevents
the spiritual progress and destroys serenity of mind and serious magnanimous attitude. Sages smile
through their eyes. It is grand and thrilling. Intelligent aspirants only can understand this. Don’t be
childish and silly.
Even the slight annoyance and irritability affect the mind and the astral body. You should
not allow these evil modifications (Vrittis) to manifest in the mind-lake. They may burst out as big
waves of anger at any moment, if you are weak and careless. They should be nipped in the bud. You
should develop the noble qualities of forgiveness, love and sympathy for others. There should not
be the least disturbance in the mind-lake. It should be perfectly calm and serene. Then only
meditation is possible.
Success in Yoga is possible only if the aspirant practices profound and constant meditation.
He must practice self-restraint at all times, because all of a sudden the senses may become
turbulent. That is the reason why Lord Krishna says to Arjuna: “O son of Kunti! The excited senses
of even a wise man, though he be striving impetuously, carry away his mind. For the mind, which
follows in the wake of the wandering senses, carries away his discrimination, as the wind (carries
away) a boat on the waters.” (Bhagavad-Gita: Ch. II-60, 67).
27
PRACTICAL LESSONS IN YOGA
A terrible fit of anger shatters the physical nervous system and produces a deep and lasting
impression on the astral body. Dark arrows will shoot forth from the astral body. The germs that
caused the epidemic of Spanish flu may die, but the wave of influenza still continues in various
parts for a long time. Even so, though the effect of the fit of anger in the mind may subside in a short
time, the vibration or wave continues to exist for days or weeks together in the astral body. Slight,
unpleasant feeling that lasts in the mind for five minutes may produce vibration in the astral body
for two or three days. A terrible fit of wrath will produce deep inflammation of the astral body. An
open sore will be formed on the surface of the astral body. It will take months for the healing of the
ulcer. Have you now realised the serious consequences of anger? Do not fall a victim to anger.
Control it by forgiveness, love, mercy, sympathy, enquiry (of “who am I?”) and consideration for
others.
Worry, depression, unholy thoughts and hatred produce a kind of crust or dark layer on the
surface of the mind or astral body. This crust or rust or dirt prevents the beneficial influences to get
entry inside, but it allows the evil forces or lower influences to operate. Worry does great harm to
the astral body and the mind. Energy is wasted by this worry-habit. Nothing is gained by worrying.
It causes inflammation of the astral body and drains the vitality of man. It should be eradicated by
the practice of cheerfulness, vigilant introspection and keeping the mind fully occupied.
By continence, devotion to Guru and steady practice, success in Yoga comes after a long
time. You should be patient and persevering.
Aspirants who take to seclusion generally become lazy after some time, as they do not know
how to utilise their mental energy, as they do not have any daily routine, as they do not follow the
instructions of their Gurus. They get Vairagya (dispassion and disgust for worldly enjoyments) in
the beginning, but as they have no experience in the spiritual line, the Vairagya begins to wane.
They do not make any real progress in the end. Intense and constant practice of Yoga is necessary
for entering into Asamprajnata Samadhi.
If the Yogic student who practices meditation is gloomy, depressed and weak, surely there
is some error in his Sadhana somewhere. True meditation makes the aspirant strong, cheerful and
healthy. If the aspirants themselves are gloomy and peevish, how are they going to impart joy,
peace and strength to others?
You will have to master every step in Yoga. Do not take up any higher step before
completely mastering the lower step. Gradually ascend the successive stages boldly and cheerfully.
This is the right royal road to perfection in Yoga.
Aspirants do not possess true and unshakable faith in their Gurus and the teachings of the
Scriptures. Hence they fail to attain success in Yoga.
Sleepless vigilance is necessary, if you wish to have rapid spiritual advancement. Never rest
contented with a little achievement or success in the path, a little serenity of mind, a little
one-pointedness of mind, some visions of angels and Devatas, a little faculty of thought-reading,
and so on. There are still higher summits to ascend, higher regions to climb.
28
OBSTACLES IN YOGA
A Yogi claims that he can attain extraordinary powers and knowledge by subduing the
passions and appetites and by practicing Yama, Niyama and Yogic Samyama (concentration,
meditation and Samadhi at one and the same time). Patanjali clearly warns the students that they
should not be carried away by the temptations of powers. The gods themselves tempt the unwary
Yogi by offering him a position similar to theirs. Aspirants run more after Siddhis (psychic powers)
than after real spiritual attainment despite the clear note of warning.
Desire for powers will act like puffs of air which may blow out the lamp of Yoga that is
being carefully fed. Any slackness in feeding it due to carelessness or selfishness will blow out the
little spiritual lamp the Yogi has lighted after so much struggle and will hurl him down into the deep
abyss of ignorance. He cannot rise up again to the original height to which he had ascended.
Temptations are simply waiting to overwhelm the unwary aspirant or Yogi. Temptations of the
astral, mental and the Gandharva worlds are more powerful than earthly temptations.
Patanjali enumerates the following nine obstacles: Disease, languor, doubt, carelessness,
laziness, sensuality, mistaken notion (false knowledge), tossing of mind and instability to remain in
the state of Samadhi. He prescribes practice of concentration on one subject (Eka-Tattvabhyasa) to
overcome them. This will give the aspirant steadiness and real inner strength. He further advocates
the practice of friendship between equals, mercy towards inferiors, complacency towards superiors
and indifference towards wicked people. This practice will generate peace of mind or composure
and will destroy hatred, jealousy, etc. A new life will dawn in him, when he practices these virtues.
Perseverance is needed. It is the key-note to success in Yoga. The Yogi is amply rewarded, when he
gets full control over his mind. He enjoys the highest bliss of Asamprajnata Samadhi.
In the Yoga-Kundalini Upanishad you will find: “Diseases are generated in one’s body
through the following causes viz., sleeping in the day-time, late vigils overnight, excess of sexual
intercourse, moving in crowds, the checking of the urine and the faeces, the evil of unwholesome
food and laborious mental operations with Prana. If a Yogi is afraid of such diseases (when attacked
by them), he says: “My diseases have arisen from the practice of Yoga.” Then he will discontinue
his practice. This is said to be the first obstacle. The second obstacle is doubt, the third carelessness,
the fourth laziness, the fifth sleep, the sixth not leaving of objects (of sense), the seventh erroneous
perception, the eighth sensual objects, the ninth want of faith and the tenth the failure to attain the
truth of Yoga. A wise man should abandon these ten obstacles after great deliberation.
Fatigue is harmful for aspirants. They should avoid long walks and much exertion. When
the state of tranquillity prevails during meditation, do not disturb the mind. Do not get up from your
seat. Try to prolong the meditation.
You cannot please the world. Remember the story of the old man, his son and the donkey.
Stick to your ideals, convictions and principles tenaciously, whether you become popular or
unpopular, even if the whole world opposes you. Stand up boldly on your own principles of right
conduct and right living. Do not retrace your steps even a fraction of an inch.
Do not dig shallow pits here and there for getting water. The pits will dry up soon. Dig a
deep pit in one place. Centralise all your efforts here. You will get good water throughout the year.
Even so, try to imbibe the spiritual teachings from one preceptor only. Drink deep from one man
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only. Sit at his feet for some years. There is no use of wandering from place to place, from one man
to another man out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a
prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow
their instructions, you will be bewildered. You will be in a dilemma.
Do not relax your efforts. Keep the Divine Flame burning steadily. You are nearing the goal.
The light has come. There is Brahmic aura in your face. You have crossed many peaks and
insurmountable summits in the spiritual path by dint of untiring patient Sadhana. It is highly
creditable indeed! You have made marvellous progress. I am highly pleased with you, O John! You
will have to ascend one more peak and go through one more narrow pass. This demands some more
patient effort and strength. You will have to melt your Sattvic egoism also. You will have to
transcend the blissful state of Savikalpa Samadhi. The Brahmakara Vritti also should die. Then
alone you will attain Bhuma, the highest goal of life. You can do this also. I am quite confident.
There at the summit of the Hill of Eternal Bliss, you can see now the Jivanmukta or the
full-blown Yogi. He has climbed the stupendous heights through intense and constant struggle. He
did severe rigorous spiritual Sadhana. He did profound meditation. He spent sleepless nights. He
kept long vigils at night on countless occasions. He gradually ascended the heights step by step. He
took rest at several halting-places. He persevered with patience and diligence. He surmounted many
obstacles. He conquered despair, gloom and depression. Today he is a beacon-light to the world at
large. You can also ascend to that summit if only you will.