The Divine assumes two roles: 1. Ishwar – the role that oversees the creation, sustenance, and dissolution of the universe. 2. Sadguru — the role that oversees the removal of Jiva’s ignorance (Adnyan). Offering a reverential remembrance to both these roles, let us, by their very grace, reflect upon an important spiritual subject.
This study requires participation from both the author and the reader. Therefore, let us pray ‘अवतु श्रोतारं अवतु वक्तारम् ।’ at the lotus feet of the Divine. When he blesses our prayer with Tathastu (so be it), both the author and the reader will make good progress in this study.
We will study the topic of obstacles in spiritual progress (‘प्रतिबंध’).
Today, among the educated, there is a noticeable increase in spiritual consciousness. Some are engaged in various forms of worship; some are interested in the study of scriptures and spiritual literature; some have turned to Yog — primarily Dhyan (meditation), while others follow practices like deity worship (Puja), going on a pilgrimage, temple visits, Japa (chanting) etc. This is the true picture of the current situation. The other side of this true picture is that, regardless of the practice undertaken, the practitioner does not experience satisfaction in proportion to the effort put into the spiritual practice. Such an outcome arises only when there are imperfections, hindrances, or obstacles in the practice or the path. The adversity born of these three itself becomes the ‘obstruction’ on the path to the fulfillment of the goal.
When we say “spiritual goal”, it can be considered in three aspects:
Attainment of Knowledge (either Paroksha i.e. theoretical or Aparoksha i.e. experiential)
Accomplishment of Dhyan (and Samadhi)
Attainment of Moksha or Self-realization
Let us consider the obstacles related to these three aspects, one by one.
Obstacles to Dnyan (Knowledge)
Primarily –
परोक्षज्ञानमश्रद्धा प्रतिबध्नाति नेतरत् । अविचारोऽपरोक्षस्य ज्ञानस्य प्रतिबंधकः ।। (पं.द.ध्यान.३१)
Meaning – The only obstacle to Parokshadnyan (theoretical knowledge) is Ashraddha, lack of faith. Faith (Shraddha) means holding a firm conviction that the teachings of the scriptures (Shastra) and the Sadguru are true. Not having this conviction is what is called Ashraddha.
The only obstacle to direct realization (Aparoksha-Dnyan) is lack of contemplation (Avichara), because the realization that arises from knowledge — that is, direct knowledge — can occur only through deep reflection. The final form of mature contemplation is none other than the nature of Brahman itself. The ultimate culmination of thought is Self-realization.
Therefore, Adi Shankaracharya declares: ‘अतो विचार: कर्तव्य: जिज्ञासोरात्मवस्तुनः ।’ “Hence, it is the duty of the sincere seeker to inquire (about the Self).”
Thus, for the seeker, inquiry is essential.
The Nature of Inquiry
कोऽहं कथमिदंजातं को वा कर्तास्य विद्यते । उपादानं किमस्यास्ति विचारः सोऽयमीदृशः ।।
(Who am I? How has this world come into being? Who created all this? What is its material cause? This essentially is how the inquiry should be conducted)
Such an inquiry is not a one time exercise, but something that must be pursued continuously throughout one’s life — and perhaps even over several future lifetimes. The one who does not engage in such inquiry is called Avichari. For such a person, Self-realization is impossible.
वस्तुसिद्धिर्विचारेण । (The realization of the Self can only be attained through self-inquiry)
Therefore, by strengthening faith (Shraddha) and cultivating inquiry, one should overcome the obstacles that stand in the way of knowledge.
The root causes of Ashradhaha (lack of faith) and Avichara (lack of inquiry) are also obstacles to attaining Dnyan.
These are:
Mala (impurity)
Vikshep (distractions)
Avarana (veil of ignorance)
Also known as “defects of the Inner Instrument (Antahkaran)” (Chittadosha), their seat lies in the intellect (Buddhi), the mind (Manas) and subconscious or memory (Chitta).
Mala – Impurity of the Subconscious Mind
The impressions arising from prohibited actions remain imprinted on the Chitta and make it impure. This impurity is what is known as the Maladosh.
Causes:
Engaging in sinful actions
Acting against Dharma (righteousness)
Consumption of the forbidden food & drink
Disrespect towards virtuous actions (satkarma), righteous conduct (satdharma), moral behavior (sadachar), and noble individuals (satpurusha)
Violence, excessive desire for sensory pleasures
Symptoms:
Natural inclination towards sinful actions
Attraction of Adharmik (unrighteous) behavior
No guilt or hesitation while doing unrighteous acts
Lack of faith (in scriptures and Sadguru)
Consequences:
Dullness of the intellect (Buddhi-Mandya)
Dullness or sleepiness when spiritual clarity is most needed such as listening to a spiritual discourse
Carelessness and negligence leading to mistakes, wasting time and losing sight of the goal
Ways to Remove Mala:
The selfless execution of one’s righteous duties, as prescribed by scriptures (Shastra), without any desire for personal gain
Performing Sadhuseva – selfless Service to the saintly
Keeping the company of enlightened beings (Satsang)
Exercising control over one’s senses (and their objects of desires)
Vikshep (Distraction)
Vikshep refers to the tendency of the mind to wander and become restless. It arises from accepting the unreal as real. It is the constant agitation of the mind that prevents it from becoming steady and focused. This leads to the mind taking charge of you instead of you being in charge of the mind.
Causes:
The mind’s natural tendency to wander
The diversity of Maya and mind’s natural inclination for it
Mistaking illusion for truth
Excessive reliance on the sensory knowledge
Symptoms:
A mind that is constantly wandering
A butterfly-like disposition — the tendency of the mind to flit from one object to another without stability or depth
Identifying oneself only with the body-mind, and conducting all actions under the influence of that false identification
Consequences:
The intellect becomes perturbed and distraught
Restlessness and agitation
Inability to maintain consistency in spiritual practice
Inability to carry any task to completion
Weakening of the intellect’s power of discernment
Increased indulgence in sensory pleasures
Kutarka: Mind becomes inclined towards fallacious arguments that go against Shastra
Ways to Remove Vikshep:
Practice selfless worship (Nishkam Upasana): There are two approaches:
Nishkama Saguna Upasana (desireless worship of the manifest Divine – Saguna): This is recommended when the senses prevail.
Nishkama Nirguna Upasana (selfless worship of the formless reality): This is recommended if one’s ability for deep contemplation is strong.
However, worship is indispensable, as it makes the intellect subtle and refined.
Strengthen dispassion (Vairagya) by practicing discernment (Viveka) between the real and the unreal.
Avarana (Veil of Ignorance)
The Vedantic truth is hidden, as if covered by a veil of ignorance, best described in following verses:
‘सत्य गेले भोळ्यावरी । अविद्येची चाले थोरी ।।’ (“For the majority of people (referred to as gullible), the truth is lost and the power of ignorance takes charge”)
‘अज्ञानेन आवृतं ज्ञानम् ।’ (“Knowledge is covered by ignorance.”)
The true nature of reality is veiled. It is not directly experienced. What is experienced is only the superimposed expanse of the world upon it.
Causes:
The defects of impurity (Maladosh) and distraction (Vikshep-dosh) in the mind
Deep conviction about the body-mind and the world to be real
Symptoms:
Dullness of the intellect
Sleepiness
The rise and influence of the quality of inactivity and inertia (tamas)
Strengthening the tendency of mental distraction (Vikshep)
Maya has two powers: 1) Avarana (veiling), 2) Vikshep (projection). Initially, the veiling power (Avarana Shakti) conceals the true reality, and subsequently, the projecting power (Vikshepa Shakti) creates the appearance of a false, illusory world.
Consequences:
One gets increasingly entangled in the worldly pursuits (Samsara)
The intellect gropes in the darkness of ignorance, but it does not find the Truth. (Ultimately intellect never attains the Truth)
One is totally distanced from the spiritual practice
Ways to Remove Avarana:
Surrender to Sadguru (an enlightened spiritual teacher) in deep reverence
Living in association with the physical presence of Sadguru or his teachings
Abiding faithfully in Sadguru’s exclusive grace
Study the great teachings (Mahavakya) describing Jiva-Brahm-Aikya directly from Sadguru
Subsequent contemplation on the Mahavakya’s meaning and later inquire about one’s own true nature in accordance with them
Obstacles to Samadhi and Dhyan (Meditation)
Dhyan (meditation) is defined by Yog Sutra as – ‘तत्र प्रत्ययेकतानता ध्यानम् ।’ (Patanjali Yog Sutra, Vibhuti Paad – 2) – “In that state where the same experience (Pratyaya) that arises in a single moment of focus (on the object of concentration) continues to persist in every succeeding moment is called Dhyan”
This means: When the mind holds onto an object of focus (Dharana), and the same state continues from moment to moment without interruption, that is called Dhyan (meditation). Nididhyasana (Deep contemplation on a chosen subject) is another name for Dhyan.
Sustained and unbroken experience of the same state for a considerable time defines meditation. During this period, the concentration of the mind does not waver. Yet, there is a clear awareness of what is being experienced. One clearly knows that, “I am in a state of Dhyan”.
Samadhi is defined by Yog Sutra as
‘तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ।’ (Patanjali Yog Sutra, Vibhuti Paad – 3)
“Only the object itself shines forth; it is as if there is no sense of one’s own identity—this is Samadhi.”
Only the object upon which one was meditating in Dhyan shines forth in awareness of the meditator. The mind becomes so absorbed in it that even the sense of “I am in a state of Dhyan” disappears.
Another analogy for Samadhi is – ‘निवातदीपवच्चित्तं समाधिरभिधीयते ।।’
Samadhi is like the flame of a lamp in a place undisturbed by the wind—steady and calm. This is the mature state of Dhyan, also known as Samadhi.
There are two types (or levels) of Samadhi:
Savikalpa (with support)
Nirvikalpa (without support)
Obstacles that disturb the states of Dhyan and Samadhi are as follows: 1. Laya, 2. Vikshep, 3. Kashay, and 4. Rasasvad.
Let us look at each of these obstacles.
Laya – Sleepiness, Laziness, Dullness (Mainly Sleepiness)
Symptoms: Whenever one attempts to steady and concentrate the mental activities (vrittis), they cease to be — this is the characteristic of sleep. Laya means disappearance of the mental activity. Even while chanting (japa), one can experience laya as dullness or sleepiness.
Causes:
Consuming foods that cause heaviness
Addiction to drugs
Excessive exertion
Poor health
Impurity in the mind
Ways to Overcome Laya:
Moderate in eating (kind & quantity)
Moderate in recreation (kind & quantity)
Introspection and purification of the mind
Maintaining physical health
Avoiding strenuous physical activity shortly before meditation
Vikshep – Outward-Turned Tendency of the Mind (Instability/Restlessness)
Symptoms: To identify with the body — ‘I am the body’ (देहोऽहं) — is a mark of extroversion. Whereas the awareness ‘I am the Self’ signifies introversion or turning inward. The sense of ‘I am the body’ is the very essence of outward-facing consciousness.
Everything apart from the true Self, including the body, leads to sorrow. By letting go of them (mentally), the mind tries to turn inward to seek the Ananda (bliss) that is the Self. Pure consciousness being the subtlest, the mind must be kept steady for a while in order to realize the bliss of the Self.
(स्थिरावलेनि अंतःकरणे । आथिला तो चि जाणे ।। ज्ञाने.) (“Only the one who has a steady mind, is capable of the realization.” —Dnyaneshwari)
Causes:
Movement is the nature of the mind and it cannot tolerate even short periods of stillness, so it quickly turns outward again.
In the world of sensory experiences, this tendency is being perpetually fed.
Flitting from one subject to another, like a bee, leads to mental instability — this instability is called Vikshep.
Its restless movement stems from the fundamental notion: ‘I am the body’.
Ways to Remove Vikshep:
Reduce the influence of Rajoguna (one of the three Gunas or qualities associated with restlessness) on the mind.
Lessen attachment to sense pleasures—this requires seeing the limitations and hidden suffering in sense-objects.
Cultivating dispassion (Virakti).
When Vikshep is removed, the mind becomes tranquil (Shama).
Kashay (Latent Desires)
Attachment (raga), aversion (dvesha), and the deep impressions they leave on the mind are collectively called Kashay.
Symptoms:
Attachment towards presently held relationships and possessions (like wife, children, wealth, and home) is an external form of Kashay.
Dwelling on the past — events, people, or possessions — and indulging in fantasies or projections about the future are forms of internal Kashay.
Causes:
The mind is either restless (Kshipta) or deluded (Moodha). These states result from the influence of rajoguna and tamoguna (one of the three Gunas or qualities associated with dullness) on the mind, respectively.
Such a mind is not fit for Yog (Dhyan or meditation). Only a mind that is steady (single-pointed, Ekagra) or controlled (restrained, Niruddha) is suitable for meditation.
The mind (Chitta) or its states (Chitta-Vrutti) are described as having five types:
Kshipta – A mind imbued with LokaVasana (desire for societal validation), DehaVasana (attachment to the body), and ShastraVasana (attachment to scriptural knowledge) is driven by deep-rooted non-Self impressions. (This state is due to excess rajoguna—restless energy.)
Moodha – A mind characterized by sleepiness, laziness, and negligence. (This state is due to excess tamoguna—dullness or inertia).
Symptoms: Constant love of sleep, neglect of duty, lethargy, actions and thoughts that are scripturally flawed, craving for sensual enjoyments and an attraction to novelty.
Causes: Increase of tamoguna; food, lifestyle and habits that support tamas.
Ways to overcome: Consciously choosing diet and lifestyle that help reduce rajasic and tamasic tendencies.
Vikshipta – Outward movement of the mental tendencies during meditation.
Ekagra – In the state where the mind is Brahmakar (of the form of Brahman, all mental activities dissolved), all temporal divisions — past, present, and effect — become alike.
Niruddha – A state where concentration (ekagrata) is at its highest and the flow of thoughts is fully controlled.
Ways to remove Kashay: By developing dispassion (vairagya). How to develop dispassion: By recognizing the inherent flaws in worldly objects of desires and sense pleasures.
Rasasvad (Savoring the Experience)
During the state of Samadhi, when distractions (Vikshep) and obstacles subside, the practitioner experiences joy in their removal. This joy becomes so absorbing that they remain engrossed in it, which prevents further spiritual progress. Being absorbed in the joy of obstacle removal (Vighna Nivrutti) is called Rasasvad (savoring the experience), which keeps one distant from the supreme bliss of Brahman.
As an example, suppose a snake (obstacle) guarding the treasure (wealth) is removed, many remain content only with the joy of its removal. They do not truly experience the joy of acquiring the treasure itself. The pleasure derived from the removal of obstacles is temporary and may prevent one from attaining the true bliss of possession.
In Savikalpa Samadhi, the triad of knower, known, and knowing still persists. The joy experienced therein is of this subtle duality. Though deeply inward, duality is yet present and thus, the supreme bliss of non-dual unity, the oneness of the individual self with Brahman (JivaBrahmaikya), remains out of reach. This subtle enjoyment, though seemingly elevated, veils the truth of one’s essential identity as Brahman—bliss itself. For the realized ones (Jivanmuktas), their true wealth lies in Nirvikalpa Brahman beyond all distinctions, in pure, undivided awareness.
How to Overcome Rasasvad: Practice meditation with care and vigilance, in the presence of the Sadguru, following his guidance.
Obstacles to Moksha (Liberation)
Aparoksha-Dnyan is the direct realization that “the individual self (Jiva) is none other than Brahman. It is the immediate, experiential knowledge (Sakshatkar) of the non-duality — the indivisible oneness (Abheda) — of Jiva and Brahman. This realization of their unity is called Jiva-Brahma-Aikya, the Aparoksha Anubhava — direct, non-conceptual experience. Such direct realization is what is called Moksha — final liberation.
The hidden meaning behind the word Moksha is that the Jiva (individual self) is currently suffering due to the three-fold miseries and is therefore unhappy. In experiencing pleasure or pain, he is bound by the fruits of his own actions (karmaphala) and does not have true freedom. When he realizes that “I am neither this body nor this mind but the limitless Brahman itself”, he is freed from the cycle of birth and death. He transcends all suffering, attains pure and lasting Ananda (bliss), and the bondage from his karma ceases to exist.
The main obstacle to direct knowledge, and therefore Moksha, is lack of inquiry (Avichara). The solution is evident — inquiry itself! Such inquiry culminates in the direct realization of the Self. However, it is seen in some cases that even after practicing a continuous and genuine inquiry for a prolonged duration, it doesn’t bear fruit in the form of knowledge (Brahmdnyan).
In such a case, the obstacles to Brahma-Vichara (inquiry into Brahman) must be carefully examined. These very obstacles are, in fact, the obstacles to Moksha. Until they are removed, the practice of inquiry (Vichara) must be continued with perseverance.
Thus, it is said:
‘तद्वदात्मविचारोऽपि शनैः कालेन पच्यते ।।’ (ध्यानदीप ३७) “Like that, inquiry into the Self gradually ripens with time.” (Panchadashi, Dhyan Deep 37)
According to the Vartikas (sub-commentaries on Adi Shankaracharya’s Bhashya), there are three main obstacles:
कुतस्तज्ज्ञानमिति चेत् तद्धि बन्ध परिक्षयात् । असावपि च भूतो वा भावी वा वर्तेऽथ वा ।।
“If one asks, ‘From where does direct knowledge arise?’ — it results only from the removal of all bondage — let that be from the past, from the future, or present.”
Three primary obstacles are as follows –
अतीतेनापि महिषीस्नेहेन प्रतिबन्धतः । भिक्षुस्तत्त्वं न वेदेति गाथा लोके प्रगीयते ।। (Panchadashi Dhyan-Deep 41)
“There is a proverbial verse that due to the lingering attachment to his queen from (his) pre-monastic life, the King turned monk did not attain knowledge of the truth.”
Obstacles of the Past
Nature of the obstacles: In the present moment, a seeker who is steadily engaged in contemplation may be deeply absorbed and may have made significant progress on the path. Yet, even during such advanced stages, a sudden remembrance of a past person, event, or experience may unexpectedly arise. This breaks the continuity of contemplation, disrupts the integration of thought, and results in a considerable regression. Therefore, remembrance of the past (Bhut-Smaran) is regarded as a major obstacle on the inward journey.
For example, as explained in the previous verse: A king with deep love for his beautiful and noble wife later became a monk and began intense Sadhana. Yet, the memory of his queen and feeling of the love for her kept disturbing his mind, preventing him from remaining absorbed in inquiry. He could not realize the Self. Only later, when his Sadguru revealed the true nature of his queen, was he able to attain Self-knowledge.
It is true that a seeker can easily get lost in thoughts about the past, and this tendency causes the mind (chitta) to remain restless and unstable.
Solution: Before taking up Self-inquiry, overcome worldly attachments, weaken the strong likes and dislikes, and give up clinging desires. Do not rely too much on one’s own strength; instead, humbly follow the Upanishadic advice — ‘स गुरुमेवाभिगच्छेत्’ “Follow the path laid by the Guru (surrender)”.
Obstacles of the Present
Even in the present moment, certain ongoing situations can become obstacles to sustained contemplation.
Such adverse circumstances constitute the obstacle of the present (Vartman Pratibandh).
This type of obstruction manifests its influence in four distinct ways.
प्रतिबन्धो वर्तमानो विषयासक्तिलक्षणः । प्रज्ञामांद्यं कुतर्कश्च विपर्ययदुराग्रहः ।।
(The present obstruction is characterized by attachment to sense objects; there is dullness of intellect, false logic, and a stubborn insistence on wrong understanding.)
Attachment to Sense Objects
The mind is constantly entangled in sense objects in every stage of life.
ह्या विषयांवाचूनि कंही । आणिक सर्वथा रम्य नाही । हा स्वभावोचि पाही । इंद्रियाचा ।। (ज्ञाने.)
“Without these desires for sense pleasures, nothing else seems truly pleasant to them. This is essentially the nature of the senses.” (Dnyaneshwari)
बालस्तावत्क्रीडासक्तस्तरुणस्तावत्तरुणीरक्तः । वृद्धस्तावच्चिन्तामग्नः परे ब्रह्मणि कोऽपि न लग्नः ।।
“As a child, one is absorbed in play; as a youth, one is attached to romantic pursuits; when one grows older, he is sunk in worries. Rarely is anyone truly devoted to Brahman. (Charpatapanjarika)
Because of this, the mind never gets a chance to engage in spiritual inquiry. This obstacle is extremely powerful.
Dullness of the Intellect
Due to the dullness of intellect (Buddhi-mandya or Pradnya-mandya), the intellect cannot become pure, steady, and hence subtle. There is a lack of clarity in thoughts. The mind remains submerged in ignorance, missing clarity. There is no place for inquiry to arise.
Faulty Reasoning
Due to this obstacle, the teachings of scripture are misinterpreted. Proper reasoning leads to right understanding and progress. Wrong reasoning leads to faulty thinking. Those referred to as mere intellectuals are often troubled by faulty reasoning; their intellect lacks the power of firm conviction.
‘संशयात्मा विनश्यति ।’ (“A suspicious mind leads to self-destruction.”)
Stubborn Misunderstanding
This means interpreting the teachings in scriptures (Shruti) opposed to their true meaning and stubbornly clinging to those false views. For example: believing that the Self is the doer and the experiencer, that it dies, and so on. Those who hold such interpretations are troubled by this obstacle.
Such erroneous interpretations stand in direct opposition to reason, scriptures, revealed wisdom, logical inquiry, and experiential realization.
Ways to Remove These Obstacles:
For attachment to sense objects — attain the six-fold spiritual wealth (Shamadi-Shat-Sampatti).
For dullness of the intellect — listen to the teachings of scripture directly from Saints and Sadguru.
For faulty reasoning — reflect deeply and sincerely (Manana).
For stubborn misunderstanding — meditate and contemplate on the truth (Nididhyasana).
By studying and reflecting on the teachings (Manana), doubts regarding the non-dual teachings are removed (Asambhavana); by meditation and deep contemplation, contrary views are overcome (Viparit-Bhavana).
Future Obstacles
This obstacle takes effect in the form of Prarabdha (fruit of the karma already performed in the past).
Desire-motivated actions (Sakam-Kriyamana Karma) create new latent tendencies (Vasana), which become the cause of future births. Each such action adds to one’s warehouse of karma (Sanchit), preparing the basis for many future lives. In a given life, the compulsive tendencies that originate from Prarabdha weaken one’s power to discern the right from wrong. The intellect no longer even considers reflecting on the higher truth until the force of karmic experience is exhausted. In such a case, there is no question of Moksha. Such a state can continue from birth to birth. For the sage Vamadev, one birth was needed; for King Jadabharata, three births were needed to completely exhaust the Prarabdha (भोगादेव क्षय:).
In accordance with this obstacle, the Bhagavad Gita guides us:
‘अनेक जन्मसंसिद्धः ततो याति परां गतिम् ।’ “After gaining perfection over many births, one attains the supreme goal.”
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् । “There (in current birth), he regains connection with the wisdom acquired in past births.”
‘शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ।’ “Such a Yogabhrashta is born (again) in a wealthy and noble family.”
‘अथवा योगिनामेव कुले भवति ।’ “Or, he is born in a lineage of yogis who have attained the highest knowledge”
Actions like rituals, if desire motivated (ishtapurti and similar karmas), create such obstacles. Attainments like supernatural powers (siddhis) or heavenly pleasures (svarga)—though seemingly desirable—are in fact obstacles to moksha, and they are considered future (agami) obstructions.
No matter how intense one’s spiritual practices may be, liberation is delayed due to the presence of these subtle hindrances. Therefore, the removal of such obstacles must come first. Only then does freedom from karmic bondage becomes possible, leading to the ultimate goal of realizing the individual self (jiva) with Brahman—that is, moksha, or Nihshreyasa (supreme good).
Thus, blessings upon all.
Saints’ Wisdom – P. P. Dr. Shrikrishna D. Deshmukh
Your birth as a human is a fortune supreme, Don’t let it fade like a fleeting dream.
If you are vigilant and guard your mind, On self-knowledge’s path, no darkness you’ll find.
Do the assigned deeds with Shriram in your heart, Keep the wisdom of true bliss always a part.
Your Sadguru lovingly whispers, “You are the Brahman” Grasp this ultimate truth to dwelve in the Atman
– Translated by: Sau. Mrudul Deshpande
