Obstacles in Yoga from the teachings of Bhagavan Dattatreya - From the Markandeya Purana
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V Subrahmanian
Aug 3, 2026, 4:20:41 AM (7 days ago) Aug 3
to A discussion group for Advaita Vedanta, Advaitin
*Obstacles in Yoga from the teachings of Bhagavan Dattatreya*
The first class of obstacles consists of renewed worldly desires. Even after considerable spiritual progress, a yogi may begin to crave various enjoyments and accomplishments. These include desires for human pleasures, beautiful women, fame, wealth, precious objects, learning, magical powers, heavenly pleasures, divine status, rulership over celestial beings, alchemical achievements, miraculous abilities such as flying through the air, entering fire or water unharmed, performing grand sacrifices, obtaining the fruits of charity, ancestral rites, religious vows, fasting, temple worship, and countless other meritorious acts. Although these appear religious or supernatural, attachment to them still binds the mind. Therefore, a yogi must firmly withdraw the mind from such attractions and keep it steadily fixed upon Brahman alone. By maintaining uninterrupted contemplation of the Supreme, he becomes free from these temptations.
After overcoming gross desires, subtler obstacles arise. Dattatreya classifies these into three categories according to the three gunas—sattvic, rajasic, and tamasic. Within them appear five specific forms of spiritual distraction: Pratibha, Shravana, Daiva, Bhrama, and Avarta. Although they may seem like signs of spiritual advancement, they actually hinder complete realization if the yogi becomes attached to them.
The first obstacle, Pratibha, manifests as extraordinary intellectual brilliance. The yogi suddenly gains spontaneous understanding of the Vedas, poetry, scriptures, arts, sciences, and every form of knowledge without formal study. The second, Shravana, grants the supernatural ability to hear sounds and conversations occurring thousands of miles away and to understand every word and meaning. The third, Daiva, enables the yogi to perceive distant objects and events with divine vision, making him appear almost godlike. However, sages warn that attachment even to these exalted abilities can intoxicate the mind and obstruct liberation.
The fourth obstacle, Bhrama, is confusion arising from subtle defects of the mind. The yogi loses steadiness, becomes mentally restless, and gradually abandons proper conduct. The fifth obstacle, Avarta, is compared to a whirlpool in water. Just as a whirlpool drags objects into its depths, this whirlpool of knowledge traps the mind in endless mental activity and intellectual fascination, preventing it from resting in the direct realization of Brahman. These obstacles have caused even highly advanced celestial beings to fall repeatedly from their spiritual attainments. Therefore, Dattatreya advises the yogi to remain covered by the protective cloak of pure contemplation and constantly meditate upon the Supreme Brahman with unwavering devotion, simplicity, self-control, and moderation in food.
The first class of obstacles consists of renewed worldly desires. Even after considerable spiritual progress, a yogi may begin to crave various enjoyments and accomplishments. These include desires for human pleasures, beautiful women, fame, wealth, precious objects, learning, magical powers, heavenly pleasures, divine status, rulership over celestial beings, alchemical achievements, miraculous abilities such as flying through the air, entering fire or water unharmed, performing grand sacrifices, obtaining the fruits of charity, ancestral rites, religious vows, fasting, temple worship, and countless other meritorious acts. Although these appear religious or supernatural, attachment to them still binds the mind. Therefore, a yogi must firmly withdraw the mind from such attractions and keep it steadily fixed upon Brahman alone. By maintaining uninterrupted contemplation of the Supreme, he becomes free from these temptations.
After overcoming gross desires, subtler obstacles arise. Dattatreya classifies these into three categories according to the three gunas—sattvic, rajasic, and tamasic. Within them appear five specific forms of spiritual distraction: Pratibha, Shravana, Daiva, Bhrama, and Avarta. Although they may seem like signs of spiritual advancement, they actually hinder complete realization if the yogi becomes attached to them.
The first obstacle, Pratibha, manifests as extraordinary intellectual brilliance. The yogi suddenly gains spontaneous understanding of the Vedas, poetry, scriptures, arts, sciences, and every form of knowledge without formal study. The second, Shravana, grants the supernatural ability to hear sounds and conversations occurring thousands of miles away and to understand every word and meaning. The third, Daiva, enables the yogi to perceive distant objects and events with divine vision, making him appear almost godlike. However, sages warn that attachment even to these exalted abilities can intoxicate the mind and obstruct liberation.
The fourth obstacle, Bhrama, is confusion arising from subtle defects of the mind. The yogi loses steadiness, becomes mentally restless, and gradually abandons proper conduct. The fifth obstacle, Avarta, is compared to a whirlpool in water. Just as a whirlpool drags objects into its depths, this whirlpool of knowledge traps the mind in endless mental activity and intellectual fascination, preventing it from resting in the direct realization of Brahman. These obstacles have caused even highly advanced celestial beings to fall repeatedly from their spiritual attainments. Therefore, Dattatreya advises the yogi to remain covered by the protective cloak of pure contemplation and constantly meditate upon the Supreme Brahman with unwavering devotion, simplicity, self-control, and moderation in food.
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