accumulated by the soul. There should not be a doubt whether it will yield fruit. We
should not expect fruit in the way we would dream in our mind, because the nature of
the response that is generated by the practice depends upon the extent of obstacles
that are already present and not eliminated. The peculiar impressions created inside
by frustrated feelings will also act as an obstacle. The frustrated feelings are the
subtle longings of the mind, deeper than the level of conscious activity, which create
a sense of disquiet and displeasure in the mind.
We are always in a mood of unhappiness. We cannot know what has happened to us.
We are not satisfied—neither with people, nor with our sadhana, nor with anything
in this world. This disquiet, peacelessness and displeasure which can manifest as a
sustained mood in spiritual seekers is due to the presence of the impressions left by
frustrated desires. We have not withdrawn our senses from objects wantonly or
deliberately, but we have withdrawn them due a pressure from scriptures, Guru,
atmosphere, monastery, or other conditions.
Sometimes factors which are extraneous become responsible for the practice that we
have undergone or are undergoing; and because the heart is absent there, naturally
the feeling of happiness is also not there. When the heart is not there, there cannot be
joy. That is why it is suggested that the sadhana of self-control, or control of the
senses, should be coupled with a deep philosophical knowledge and spiritual
aspiration, which is what is indicated by the term ‘svadhyaya’, and the other term
‘Ishvara pranidhana’, which is adoration of God as the ultimate goal of life.
The purpose of sense control, study of scripture and adoration of God is all single—
namely, the affirmation of the supremacy and the ultimate value of Godhead. This
requires persistent effort, no doubt, and as has been pointed out earlier, it is a
strenuous effort on the part of the mind to prevent the incoming of impressions of
desire from objects outside on the one hand, and to create impressions of a positive
character in the form of love of God on the other hand. Vijatiya vritti nirodha and
sajatiya vritti pravah—these two processes constitute sadhana. Vijatiya vritti
nirodha means putting an end to all incoming impressions from external objects and
allowing only those impressions which are conducive to contemplation on the Reality
of God. Vijati means that which does not belong to our category, genus, or species.
What is our species? It is not mankind, human nature, etc. Our species is a spiritual
spark, a divine location in our centre. The soul that we are is the species that we are.
So all impressions, thoughts, feelings and ideas which are in agreement with the
character of the soul, which is our jati, or species, should be allowed, and anything
that is contrary or different from this should not be allowed. The vijatiya vritti
nirodha is the inhibition or putting an end to all those vrittis or modifications of the
mind in respect of things outside, because the soul is not anything that is outside.
Sajatiya vritti pravah is the movement like the flow of a river, or the pouring of oil
continuously, without break, in a thread of such ideas which are of the character of
the soul—which is universality.
This threefold effort—namely, a positive effort at the control and restraint of the
senses from direct action in respect of objects outside, deep study of scriptures which
are wholly devoted to the liberation of the spirit from the beginning to the end, and a
constant remembrance in one’s mind that God is All with a surrender of oneself to