THE OBSTACLES TO ENLIGHTENMENT

The path to enlightenment is arduous, fraught with onerous challenges and formidable obstacles. However, identifying and characterising these obstacles makes them easier to surmount. There are three main obstacles to enlightenment that a spiritual seeker must overcome. These obstacles arise from the three fundamental defects of the mind namely Chit mal, vikshepa and aavarana. 1) Chit mal refers to the acquired impurities and ingrained impure tendencies of the mind. 2) Vikshepa refers to the propensity of the mind to be scattered, distracted, disturbed and agitated. Vikshepa is an effect of Rajas or Rajo guna. It is produced by Maya which possesses the power of projection and distraction known as Vikshepa shakti that leads to a scattered, fluctuating deluded mind hankering after material objects in distracted pursuit of illusory multiplicity. 3) Aavarana refers to the veil of ignorance and Agyan that conceals the knowledge of the Self and keeps the mind anchored in ignorance. It is an attribute of Maya. It is a manifestation of Tamas which functions as an Aavarana or veil of concealment that obscures and conceals from us the ultimate truth of our existence and real nature. To progress on the spiritual path these three defects need to be removed and the mind needs to be rendered fit for enlightenment and salvation.

To remove Chit mal or impurities of the mind such as kaam, krodh, lobh, moha, mada and matsarya, purification of the mind or Chit Shuddhi is required by performing the sadhana of Karma yoga. Karma yoga involves the performance of selfless actions with pure motives without attachment to outcomes or expectations of reward return or recognition( Nishkam Karma) and desireless meritorious deeds for the benefit and welfare of others known as Seva. Only selfless noble actions in the performance of duty, actions dedicated to the welfare of others and actions performed to serve and please the Lord can lead to Chit Shuddhi. Selfish unethical actions and sinful adharmic actions lead to karmic demerits known as Paap which generate painful reactions known as Dukh. Even Sakam karma or desire-ridden actions that fall within the ambit of morality, can also lead to an increase in impurities in the mind as they arise from raga-dvesha or attractions and aversions and result in the generation and accumulation of Vasanas which are latent impressions of past actions that leave subtle imprints in the mind and form the seeds of future desires. Therefore, if the impurities of the mind are to be eliminated then the path of selfless action must be pursued. So karma yoga must form the foundation of the spiritual process as an essential initial step for a person embarking on the spiritual path. Without a pure mind no further progress can be achieved. An impure mind cannot become focused or fixed on God or on the transcendental knowledge of the Absolute, with single-minded one-pointed concentration known as Ekagrata. Impurities lead to scattered mind or Vikshepa. A mind imbued with Vasanas and impurities is unfit for any further sadhana such as meditation, dhyana, upasna or devotion or gyan. An impure mind is unable to focus or concentrate on meditation or develop deep devotional love or accept, assimilate and integrate any spiritual knowledge. Such a mind, suffering from agitation distraction and restlessness due to Vikshepa, must be first purified and prepared for dhyana and upasna through Karma yoga. Once the mind is purified it is ready for the next stage of spiritual practice which is the removal of Vikshepa and is accomplished through the process of dhyana and upasna or Bhakti. The mind needs to be gathered, focused and concentrated and made one-pointed by the regular disciplined performance of meditation or devotional activities of worship. The tendency of the mind to flow outwards to interact with sense objects and pursue sensory pleasures can only be overcome by the regular practice of dhyana-upasna-bhakti which turn the mind inwards, directing its focus towards the Self or God. Thus, dhyana yoga upasna and bhakti help to steady and concentrate the purified mind by fixing it on God or Brahman through continual loving remembrance and unbroken contemplation. The first two steps of Karma yoga and dhyana-upasna-bhakti are essential to purify and focus the mind by eliminating the first two obstacles i.e. impurities or Chit mal and Vikshepa or scattered mind. This enables the mind to overcome its smallness and selfishness and become pure, humble, subtle, refined, stable and disciplined. 

Once the mind becomes purified, focused and one-pointed it is rendered fit for the next stage of illumination by knowledge through Gyana yoga, which removes the third obstacle to enlightenment that is Aavarana or veil of Maya. Only transcendental spiritual knowledge of the Absolute or Brahma Gyan can remove the Aavarana or veil of ignorance which obscures the true knowledge of Reality. Once this Aavarana is removed all ignorance and illusions are permanently dispelled... the final impediment to enlightenment is eradicated and one is able to transcend the deceptions and temptations of the mind. Through the gyana yoga practices of intense focused shravan manan nidhidhyasan or sustained introspection, protracted reflection and profound contemplative meditation on the eternal principles of knowledge with mind fixed on Brahman or God, Self-realisation is attained and enlightenment comes easily in a flash and akhand Brahmaakara vritti is established in the mind leading to direct unobstructed realisation of Brahman, the Supreme indivisible changeless eternal reality that is self-existing, self-luminous, self-contained, all-encompassing, all-pervading, all-full, pure being existence consciousness bliss. 

The process of spiritual evolution  progresses steadily, continuing over several lifetimes until it reaches its culmination in enlightenment and self-realisation. The structure of sadhana prescribed by the masters is designed to remove all the impediments and obstacles in a systematic step-wise manner until complete fulfilment and realisation is achieved. Beginning with Karma yoga then progressing to dhyana yoga or bhakti and then finally culminating in gyan yoga for direct realisation of the absolute truth. The most efficacious enlightenment path entails a synthesis of all the yogas although the process may involve many lifetimes. Any consistently practised steadfastly pursued spiritual sadhana extends over successive lifetimes till it eventually attains completion and fruition. A spiritual aspirant who has accumulated substantial spiritual merit or punya in past lives due to the performance of righteous virtuous deeds is born with elevated spiritual sanskars and harbours an innate inclination towards the pious spiritual paths of dhyan, upasna and bhakti. Being imbued with exalted spiritual virtues and excellent essential qualifications, he aspires for sublime spiritual pursuits and practises ardent devotional bhakti in the next life and beyond. Consequently, by the outstanding merit of bhakti and the unfathomable benevolent grace of the Lord, he is directly propelled into Gyan Marg thereafter. If, somehow, the journey does not reach its culmination in that life, then in the next life such a person is born as a mumukshu and naturally gravitates to Gyan yoga to attain the ultimate objective of enlightenment and liberation. Thereafter, upon gaining enlightenment, a realised being who remains immersed in spiritual practice with complete absorption of mind in Brahman achieves abiding cessation of desires and becomes liberated while living, enjoying the ultimate fulfilment and supreme bliss of jivan mukti in the form of atyadhik dukh nivritti and paramanand prapti.