Pathanjani yogasutra

II.3
The causes of suffering are not seeing things as they are, the sense of I,
attachment, aversion, and
clinging to life.
II.7
Attachment is a residue of pleasant experience.

II.8
Aversion is a residue of suffering.

Kama - Raaga

Bhagavathgitha chapter 2

62. When a man thinks of objects, attachment for them arises. From

attachment arises desire; from desire arises wrath. Attachment for objects

arises when a man thinks of them specifically. Wrath arises when desire is

frustrated by some cause or other.

Desire/ Pleasure Kama
Source- Mind its mysteries & control swami sivananda
Page 96SENSE-PLEASURE IS ONLY A MENTAL DECEPTION

Pleasure and pain, beauty and ugliness are all false imaginations of the mind. Mind
is a false
illusory product. Conceptions of the mind also must, therefore, be false. They are all
Mrigatrishna
(like a mirage in the desert). What is beautiful for you is ugly for another. Beauty
and ugliness are
relative terms. Beauty is only a mental concept. It is only a mental projection. It is
only a civilised
man that takes much of symmetry of form, good features, graceful gaits, elegance
of manners,
graceful form, etc. An African negro has no idea of all these things. Real beauty is in
the Self only.
Pleasure and beauty reside in the mind and not in the objects. Mango is not sweet;
the idea of mango
is sweet. It is all Vritti. It is all mental deception, mental conception, mental
creation, mental Srishti.
Destroy the Vritti; beauty vanishes. The husband stretches his own idea of beauty in
his ugly wife
and finds his wife very beautiful through passion. Shakespeare has rightly expressed
this in his
Mid-summer Nights Dream: Cupid is painted blind. It finds Helens beauty in the
brow of
Egypt.
Pleasure arising from external objects is evanescent, transitory and fleeting. It is
mere
nerve-titillation and mental deception. Jiva joins with mind and Vritti and enjoys the
Vishayas
(sense-objects). The thing that gives you pleasure gives you pain also. Ye hi
samsparsaja bhoga
duhkhayonaya eva teThe delights that are contact-born, are verily wombs of
pain. The body is
an abode of misery and disease. Wealth brings a lot of trouble in acquiring and
keeping safe. Sorrow

springs from every connection. Women are a perpetual source of vexation. Alas!
People prefer this
path of misery to that of spiritual enjoyment.
No true, lasting satisfaction comes from the enjoyment of worldly objects. Yet,
people rush
headlong towards objects even when they know that the objects are unreal and the
world is full of
miseries.
PLEASURE ARISES FROM VRITTI-LAYA:
NOT FROM SENSE-OBJECTS
Really, there is no pleasure in objects. Atman gives a push to the mind and sets it in
motion.
A Vritti or thought-wave arises in the mind on account of the force of a Vasana. The
mind is
agitated and runs towards the particular object. The agitation will not subside till the
mind gets the
desired object. It will constantly think of the object. It will scheme and plan various
methods to
achieve the desired object. It will be ever restless. It will be ever assuming the
shape of the object.
As soon as the object is obtained and enjoyed, the particular Vritti that was causing
agitation in the
mind gets dissolved. Vritti-Laya takes place. When Vritti-Laya takes place, you get
peace and
Ananda from the Svarupa or Atman within only and not from the object outside.
Ignorant persons
attribute their pleasures to external objects. That is a serious blunder, indeed.
There is no happiness at all in any of the objects of the world. It is sheer ignorance
to think
that we derive any pleasure from the sense-objects or from the mind. Whenever we
feel our desires

are satisfied, we observe that the mind moves towards the heart, towards Atman. In
pleasure also,
there is exercise of the mind. It expands. It turns inward and moves to its original
home, the place of
its origin, Atman and enjoys Atma-Sukha (Bliss of the Self).
DESIRES ARE INSATIABLE
Mind plays havoc through desires. As soon as a desire arises, you think you will get
all
happiness by its realisation. You exert yourself to achieve the desired object. As
soon as you get it, a
little satisfaction (false Tushti or gratification) is experienced for a short time. Again,
mind
becomes restless. It wants new sensations. Disgust and dissatisfaction come in.
Again, it wants
some new objects for its enjoyment. That is the reason why this world is termed as
mere Kalpana
(imagination) by Vedantins.
Desires are innumerable, insatiable and unconquerable. Enjoyment cannot bring in
satisfaction. It is a mistake to think so. Enjoyment fans the desire. It is like pouring
ghee in fire.
Enjoyment strengthens, increases and aggravates a desire. See the case of Raja
Yayati of yore. He
borrowed the youthful state from his son to have sexual enjoyment for thousands of
years. At last,
he cries out in his old age with bitterness, Alas! What a fool I am! Still my sexual
desires are
waxing. There is no end of desires. I have wasted my life. O God! Have mercy on
me. Lift me up
from this mire of Samsara. This comes in Mahabharata. In the Gita, Chapter III-39,
you will find
Kama-rupena Kaunteya Dushpurena-analena chadesire which is insatiable as a
flame.

WHY DO DESIRES ARISE?

Why do desires arise in the mind? On account of Ananda-Abhava (absence of
Ananda or
spiritual bliss). The cause for desire is the existence of objects outside. Curiosity
becomes a desire
in the mind. Interest and feeling precede a desire. Hope and expectation fatten the
desire.
SATISFACTION OF DESIRE YIELDS ILLUSORY HAPPINESS ONLY
Desire excites the mind and senses. When desire is gratified by enjoyment of the
objects of
desire, satisfaction (Tripti) comes in temporarily. Rapture is delight in the attainment
of the desired
object. Bliss is the enjoyment of the taste of what is attained. Where rapture is there
is bliss; but
where bliss is there is not, quite of necessity, rapture. Rapture is like a weary
traveller who hears or
sees water or a shady wood. Bliss is the enjoying of the water or entering the forest
shade.
When there is desire, then alone is there pleasure. The cause for pleasure is desire.
When
there is no desire, there cannot be any pleasure. When there is no hunger, delicious
food can give
you no pleasure. When there is no thirst, any refreshing beverage will have no
effect. So, hunger is
the best sauce. The first cup of hot milk gives pleasure. The second cup induces
disgust. After the
enjoyment is over, Tripti comes. Hence, disgust arises when the second cup is
taken. There is no
real pleasure in milk. The happiness is in Atman only. It is reflected in the object
(milk) owing to
ignorance, owing to Bhranti (illusion). It is Bhranti-Sukha. If there were real
happiness in milk, it

should induce pleasure always and in every person. It is not the case.
A desire arises in the mind. There is a Vritti now. This Vritti agitates your mind till
you get
satisfaction through enjoyment of the desired object. There is Santi or peace or
happiness after the
enjoyment is over. Another desire arises in the mind.
ATTACHMENT AND PLEASURE
The mind is the cause of attachment to delusive objects. It is the mind which is the
germ of
all Karmas. It daily agitates this body of ours to work and secure for its enjoyment
various
pleasurable objects.
The mind always wants to be doing something and, when it attaches itself with the
objects it
cherishes, feels amused and happy. A play at cards has nothing in it; but, the
attachment and
attention produce pleasure.
There can be attraction without attachment. You can be attracted by a beautiful
cabbage
rose or a young lady. But it is not necessary that you must be attached either to the
rose or to the
lady. Attachment comes after possession and enjoyment.
It is difficult to divert the mind which, from infancy, has fallen into the pernicious
habit of
seeking external pleasure and it shall ever persist in doing so, unless you give it
something superior
to be amused with, a greater form of pleasure to delight in.
Page 115
HOW LUST DEVELOPS AND RUINS
From the bed of Samskaras and Vasanas emanates imagination, through memory.
Then

comes attachment. Along with imagination, emotion and impulse manifest. Emotion
and impulse
exist side by side. Then comes sexual irritation, sexual craving, excitement and
burning in the mind
and throughout the body. The irritation and burning in the mind penetrate into the
physical body just
as water in the pot penetrates into the surface of the pot.
bhagavathgita
Chapter 14 sloka 6

Know thou Rajas (to be) of the nature of

passion, the sourqe of thirst and attachment ; it
binds fast, 0 son of Kunti, the embodied one by
attachment to action.
Bajas is of the nature of passion, coloring (the soul) like
a piece of red chalk, etc. Know it to be that from which

arise thirst and attachment,-thir.st after what has not been

attained, attaoh~nt or mental adherence to what has been

.attained. It binds fast the em bodied Self by attachment to

action, by making Him attached to actions productive of
visible and in\'isible results.*

8. But, kno\v thou Tarnas to be born of

on wisdom, deluding all ern bodied beings ; by heedlessness,

indolence and sloth, it binds fast, 0

Bharata.
The third guna, Tamas, causes delusion or non-descrimination.

12. Greed, activity, the undertaking of works,

unrest, desire-these arise when rajas is predominant,

0 lord pf the Bharatas.

' Greed: desire to appropriate the property of another.
ActiT.#t:y : action in general. Unrest : giving vept to joy,

attachment etc. Desire: thirst after all 'things in general.

These are the characteristic marks seen when Rajas is
Predominant

13. Darkness,

heedlessness, inertness, and

error,-these arise when Tamas is predominant, 0

descendant of Kuru.
Darkness : absence of' discrimination. Inertness :

Extreme inactivity, the result of.darkness. Heedlessness and

error are also the effects of darkness.

Life after death as governed by the gunas.

Whatever result is obtained after death,-even that is
caused by attachment and desire and is all due to the gunas.
15. Meeting

dec:tth in r~ajas, /he is hom

among those attached to . action ; and, dying in

Tamas, he is born in the wombs ot the irrational.
If he meets death when Rajas is predominant, he is born
.among men, who are attached to action. The irrational ;
-cattle and the like.
Here f~llows a summary of what has been taught in the

preceding \l'erses :
sloka 17

and greed.
from Rajas ; heedlessness and error arise from

Tamas, and also ignorance.

Those who fullow Sattva go upwards :
the Rajasic remain in the middle; and the Tama ...
sic, who follow in the coarse of the lowest gutta~
go do~nwards.
63. From wrath arises de1usion ; from delu. sion, failure of memory; from failure of memory,
loss of conscience; from loss of conscience he is
utterly ruined.
From wrath adses delusion, a Jack of discrimination bei:
ween right and wrong. Verily, when a wrathful man gets
"' i.e., thinks of their beauty etc. infatuated, he is led to insult even the Guru. From infatuation

follows failure of memory. Despite the presence of

favourable conditions, no reminiscences arise of things already
impressed npon the mind by the teachings of the sastras and
of the teacher (acbarya). From failure of memory follows

loss of conscience (buddhi)-the inability of tbe inner sense

(antah-karana) to discriminate between right and wrong (karya
and akarya). By loss of conscience he is utterly ruined.
Man is man only so long as his antah-karana is competent to

discriminate between right and wrong. When it is unable to

do so, the man is utterly ruined. Thus, by loss of conscience
(antah-karana, budd hi) he is ruined, be is debarred from attain.

ing human aspirations.

Manusmrti

12.38. The craving after sensual pleasures is declared to be the mark of

Darkness,
7.47. Hunting, gambling, sleeping by day, censoriousness, (excess with)
women, drunkenness, (an inordinate
love for) dancing, singing, and music, and useless travel are the tenfold set
(of vices) springing from love of
pleasure.

2.93. Through the attachment of his organs (to sensual pleasure) a man
doubtlessly will incur guilt;
12.52. In consequence of attachment to (the objects of) the senses, and in
consequence of the non-performance of their duties, fools, the lowest of
men, reach the vilest births.
Anger/Wrath Krodha/Dvesha
Lobha
7.139. Let him not cut up his own root (by levying no taxes), nor the root of
other (men) by excessive greed; for by cutting up his own root (or theirs), he
makes himself or them wretched.

Bharathnatya shastra Ch 6
Attatchment, delight, sadness, anger, enthusiasm, disgust, fear and wonder are the
8 bhavas
which always remain in Mana and hence are known as steady sentiments (Sthayibhavas).

Mana always follows them, so they are known as Anubhavas also. Not a single
human is free
from them.

Ca. Sa 3/13, Ca. Su. 8/5-6

The Sattva or Mana of a person may be of different types at different times. As a
reaction of the action of shoka, bhaya etc., any one type of Sattva may get
stimulated.
According to that reaction, a particular type of Sattva may manifest. Thus,
depressed
state of mind may also be a reaction of some stimulating sentiments.

Vivekachudamani

140.Whenone'sownSelf,endowed

withthepurestsplendour,ishiddenfrom
view,amanthroughignorancefalsely
identifieshimselfwiththisbody,whichis

nonself.Andthenthegreatpowerof

RajascalledVikshepa^theprojecting
power,sorelyafflictshimthroughthe
bindingfettersoflust,angeretc.

HimalayanScriesSo.XL!II.
Paramahamsa yogananda

DESIRES
Excerpts from God Talks with Arjuna: The Bhagavad Gita
by Paramahansa Yogananda

Habits
Arjuna said: O Varshneya (Krishna), by what is man impelled, even against his
will, to perform evilcompelled, it seems, by force?
The Bhagavad Gita III:36
Every man sometimes experiences a peculiar state: even as he strives toward virtuous action,
he seems to be dragged into temptation, almost by force.
Many a moralist trying to control the strongest mental and physical impulse created by Nature
the sex impulsefinds his mind driven, seemingly automatically, to sex thoughts and sex
desires, and consequent illicit sex acts.
Attraction to pleasant tastes and odors, or even to beauty, art, and music, may harmfully lure the
strict ascetic who wants to rise above them and concentrate on self-control.
Repeated performance of good or bad actions forms good or bad habits. Habits are
psychological automatic machines that enable man to perform actions without conscious effort.
To be able to perform good actions under the compelling influence of habit is beneficial,
because good habits make easy the performance of good actions. The psychological machine
of a good habit can create good activities by mass production. Without the automatic power of a
worthy habit, a fresh difficult effort has to be made each time one strives to perform a good
action.
A person is free to choose between good and bad actions before his inclinations solidify into
habits. Once he becomes used to good or evil, he is no longer free.
Even a devotee who is not easily influenced must guard against the unconscious creation of
bad habits. If he has already been poisoned by a bad habit he should cure himself by
continuously using the antidote of good actions, good habits, and good company. Strange it is!
often a personeven while loathing his own actionsfinds himself indulging in anger, lust,
prevarication, dishonesty, overeating, sloth, disorderly life, and so on, owing to his careless
creation of bad habits.
Bad habits of past lives appear as strong moods and octopus-like inclinations whose tentacles
are strengthened by evil company and thoughtless actions. Wrong tendencies should be
curtailed by man's seeking good company and practicing self-control; and he should wholly
consume those evils with the fire of discrimination and meditation.

Desire Can Never Be Fulfilled

The Blessed Lord said:
Born of the activating attribute of Nature (rajo-guna), it is desire, it is anger, (that

is the impelling force)full of unappeasable craving and great evil: know this
(two-sided passion) to be the foulest enemy here on earth.
The Bhagavad Gita III:37
Both material desires and anger are created by man while he is incarnate on earth, working
under the activating influence of the rajas quality of nature. This activating quality produces in
man the desire for pulsating change. The soul, having descended into the senses from the
sphere of unvaried calmness, becomes feverishly active with desire, anger, and habits arising
from actions, and thereby finds itself identified with the body, the fluctuating mind, material
environment, moods, and inclinations inherited from the past or recently acquired. (...)
Desire and anger can never be appeased by fulfillment, not even by control over all
matter. Every material desire leads man farther away from bliss, delaying his task of
finding the way back to his native state of absolute peace. The unfulfilled longing of desire
and the obstructed longing of anger, therefore, are disastrously inimical to the recovery of bliss.
Lord Krishna warns that this duo-force is man's great enemy.

Changeless Bliss
As fire is obscured by smoke, as a looking glass by dust, as an embryo is
enveloped by the womb, so it (wisdom) is covered by this (desire).
The Bhagavad Gita III:38
The blissful wisdom-nature of the soul is enveloped and obscured by the impelling and often
wrathful force of desire in one whose consciousness is identified with the attributes of Nature.
By the commanding influence of the three qualities (triguna) of Nature through which desire
expresses itself, the concealment of the blissful soul wisdom is of varying degrees, comparable
to the progressively grosser coverings produced by smoke, dust, and the density of the womb.
The soul is bedimmed by any relativity, whether of the good, active, or evil modes of Nature.
Influenced by environmental attributes, the soul succumbs to desire and adopts the guises of
Nature. When the soul's pure nature is hidden behind sattvic (good) attributesas a fire is
covered by smokethe smoke screen is easily dispersed by a strong breeze of discrimination.
Even through this screen the soul's dazzling bliss can be slightly perceived, though in a
distorted way. The devotee looks beyond good attributes, distinguishing their paleness from the
brilliance of the soul. Goodness gives a semipermanent mental happiness, but soul realization
imparts unending, changeless bliss.
When the rajasic (activating) qualities dim the soul's splendoras dust obscures a mirrorone
needs the cloth of continuous right effort to wipe off the ever cumulative covering of selfish,
desire-producing activities. In other words, it is more difficult to remove the thick rajasic layer
of restless, active, selfish desires from the soul than it is to disperse the smoke
of sattvic qualities.

When the tamasic (evil) attributes are paramount, the soul is as hampered and darkened and
hidden as an embryo in the womb. It is very difficult to release it from the desires of the tamasic
qualities of ignorance and sloth.

Desire is a Relentless Foe

O Son of Kunti (Arjuna)! the constant enemy of wise men is the unslakable flame
of desire, by which wisdom is concealed.
The Bhagavad Gita III:39
Wood sustains fire; the flame vanishes with the exhaustion of the fuel. Similarly,sense
pleasures sustain the fire of material desires that hide any view of the soul. When a
sense pleasure is exhausted, the fire of longing ceases for a moment. But, owing to a lack
of knowledge as to the nature of inflammable desires, the foolish man soon adds more fuel of
sense indulgence; the raging fire continues to obscure wisdom. While such stupidity continues,
a man never finds the peace of lasting satisfaction; he momentarily wakes up to this fact only
when his longings are thwarted. He doesn't realize the consuming power of desires because his
sense of discrimination is paralyzed. Thus desire is the hail-fellow-well-met companion of the
foolish man; the wise man knows desire to be a relentless foe.
The materialist is identified with the body surface and is goaded to action by sense temptations.
The wise man watches and governs his mind processes with discrimination and selfcontrol. The sensual man does not realize the destructive power of desires; he embraces
them and is consumed by them, like an insect that is burned by its attraction to a flame.
The thinking, watchful devotee is conscious whenever even a slight spark of malevolent desire
starts to spread in the huge timbers of inner wisdom; he puts out the fire of desire at its first
tantalizing flicker.

Awareness
The senses, mind, and intellect are said to be desire's formidable stronghold;
through these, desire deludes the embodied soul by eclipsing its wisdom.
Therefore, O Best of the Bharata Dynasty (Arjuna)! first discipline the senses,
then destroy desire, the sinful annihilator of wisdom and Self-realization.
The Bhagavad Gita III:40-41
Sense acts create sense habits. Sense habits create sense desires. Sense desires create
sense acts. This vicious circle is to be avoided. So the temporarily charming catering-to-thesenses acts must be stopped, first by discriminating and staying away from the objects of
temptation, then by using the fire of wisdom to destroy the inner tendencies toward temptation.
The greater one's sense indulgence, the more urgent and increasing the desire to cater to the
senses. As the sense desires increase, like tenacious weeds they choke the growth of the

healing herbs of discrimination and meditation-born Self-realization. Matter exists without; Spirit
withinthe former exists opposite the latter. As the sensuous desire to look without increases,
the discriminating desire to look within decreases. The concentration on sense temptation
automatically destroys the vision of Spirit, simply because they exist in diverse spheres; the
paths to matter and Spirit lie in opposite directions.
To find freedom from the enslaving power of the senses, the greedy, angry, sensual
individual first must avoid the material environment that easily excites his specific
psychophysical weakness, and then must kill the inner desires that will otherwise
accompany him wherever he goes. The devotee who exercises outward self-restraint and
thereby feels secure against temptation should introspectively remind himself: "Perhaps you can
easily run away from outer temptations, but can you escape from the inner living photograph of
hypnotic eyes of desires that you have created and preserved within yourself? Let not their
subtle manipulative power catch you in a moment of vulnerability!" These inimical desires must
be brought out from their subconscious hiding places and slain by the counteracting agents of
spiritual perception developed by meditation. The more awareness of lasting inner bliss one
attains, the less he is entrapped by desire.
In the sacred scriptures of India, a carriage drawn by ten horses and guided by a driver who
holds the reins is compared to the soul riding in a body-chariot drawn by ten sensory-motor
stallions reined in by the mind and charioteered by the intelligence. The owner is most
important, for the carriage is his responsibility. Next to him in importance is the driver, then the
reins which are necessary for control. Then come the horses, and lastly, the vehicle itself.
Similarly, the soul, the creator of the bodily carriage, is most important. Next to the soul comes
the directing intelligence; then the mind or instrument of control; then the sense stallions; then
the body. (Chapter III, God Talks With Arjuna by Paramahansa Yogananda, p. 415)

Attachment & Desire

For sanctification of the ego, yogis perform actions solely with (the instruments of
action) the body, the mind, discrimination, or even the senses, forsaking
attachment (disallowing ego involvement, with its attachments and desires).
The Bhagavad Gita V:11
The ego is always identified with and engrossed in material things. Its effect on actions results in
self-perpetuating attachments and desires. Desire is produced by the contact of the instruments
of action with matter when those instruments are under the influence of the ego.
Attachment is the offspring of desire; attachment then gives birth to further desire. Attachment is
not possible without desire, but desiring can be initiated without an obvious prior prompting of
attachment. This is because of the underlying ego's intrinsic attachment to things material.
Every time the egoistic man entertains a desire, he puts a condition on himself that he will have
to fulfill. Every desire is a burden that he will have to work out at some future time. Even a
forgotten desire continues to lurk behind the screen of his subconsciousness, ready at an
opportune moment to ensnare its host and exact its dues. With every desire, man travels further
from the natural peace of his soul, because desire's indiscriminate temperament makes him
forget the purpose of his existence. He is led by attachment, born of desire, to cling to those

things that are incompatible with his soul's nature; he prays for things that are even dangerous
to its peace. (pg.542)

Anger
Mind- its mysteries & control - Swami Sivananda
ANGERHOW IT ARISES
Anger arises in him who thinks of his enemy. Even if you have forgotten the
feeling of
annoyance, it lurks in the mind in a dormant form. The effect is there for
some time. If you renew a
number of times the same kind of thought of jealousy, envy or hatred about
the same person, the
effect lasts longer. Repetition of angry feeling intensifies hatred. Mere illfeeling develops into
intense malice by repetition of anger.
On days when you have many troubles, vexations, worries from the morning
to evening, a
trifling causes much irritation in the mind. The balance of mind is upset by a
paltry affair. A single
harsh word throws you out of the balance, whereas when you are peaceful
throughout the day, even
a strong abuse and severe censure do not produce any effect whatsoever.
Anger resides in the Linga Sarira or astral body. But, it percolates into the
physical body just
as water percolates through the pores into the outer surface of an earthen
pot.
ILL-EFFECTS OF ANGER
Just as heat melts lead, just as heat and borax melt gold, even so, Kama and
Krodha, the
heating factors of the mind, melt it. When you are angry, the mind becomes
disturbed. Similarly,

when the mind is disturbed, the body also becomes disturbed. The whole
nervous system is
agitated. You become enervated.
Anger spoils the brain, nervous system and blood. When a wave of anger
arises in the mind,
Prana begins to vibrate rapidly. You are agitated and excited. Blood becomes
hot. Many poisonous
ingredients are formed in the blood. When the blood is agitated, the semen
also is affected.
Conquest of Anger Swami Sivananda

The Blessed Lord said: It is desire, it is anger born of the Rajo-Guna, all devouring,
all sinful; know this as the foe here (in this world). Gita Ch. III-37.
The cause of sin or wrong action in this world is desire. Anger is only a modification
or form of desire. Anger is desire itself. When a desire is not gratified the man
becomes angry against those who stand as obstacles in the path of fulfilment. The
desire is born of the quality of Rajas. When desire arises, it generates Rajas and urges
the man to work in order to possess the object. Therefore know that this desire is
mans foe on this earth.
Triple is the gate of this hell, destructive of the Selflust, anger, and greed, therefore
one should abandon these three. Gita Ch. XVI-21.
Lust, anger and greed,these highway robbers will cause a man to fall into the dark
abyss of hell, misery and grief. These are the three fountain-heads of misery. These
three constitute the gateway leading down to the lowest of hells. These are the
enemies of peace, devotion and knowledge.
From anger comes delusion, from delusion the loss of memory; from
loss of memory the destruction of discrimination; from destruction
of discrimination he perishes. Gita Ch. II-63.

Anger And Its Forms

Anger is a negative Vritti or whirlpool in the mind-lake. It is born of ignorance.

It is a strong emotion, excited by a real or fancied injury and involving a desire for
retaliation.
Anger is the natural passion or emotion of displeasure and antagonism aroused by
injury or insult, real or imagined, and directed against the cause thereof. Anger arises
from an idea of evil having been inflicted or threatened.
Anger is often accompanied by a desire to take vengeance, or to obtain satisfaction
from the offending party.
It begins in folly and ends in repentance.
There fire you kindle for your enemy burns yourself.
When anger arises, think of the consequences. It will soon subside.
You think of objects of senses. Attachment to these objects develops. From attachment
desire is born. From desire anger comes forth. From anger proceeds delusion; from
delusion confused memory; from confused memory the destruction of reason; from
destruction of reason you perish.
Raga or attachment is a long-standing associate of anger.
Control anger through patience, enquiry, self-restrained love and meditation. This is
manly and divine. This is wise and glorious.
To become angry for trifling things is mean childish and brutal.
An angry man is angry with himself when he comes to his senses.
Anger is personal and usually selfish, aroused by real or supposed wrong to oneself.
Indignation is impersonal and unselfish displeasure at unworthy acts. Pure indignation
is not followed by regret and needs no repentance. It is also more self-controlled than
anger. Anger is commonly a sin. Indignation is often a duty. We speak of righteous
indignation.

Raga drives one beyond the bounds of prudence of discretion. Fury is stronger and
sweeps one away into uncontrollable violence.
Wrath is deep and vengeful displeasure. It simply expresses the culmination of
righteous indignation without malice in a pure being.
Anger is a stronger term than resentment, but not so strong as indignation which is
awakened by what is flagitious in character or conduct, nor as wrath, fury, rage in
which anger is wrought up to a still higher point in the order of these words. Anger is
a sudden sentiment of displeasure, resentment is a continued anger, wrath is a
heightened sentiment of anger.
Philosophy of Anger

The blessed Lord said: Kama esha krodha esha rojogunasamudbhavah, Mahasano mahapapma vidhyena-miha vairinam.
Dhumenavriyate vahniryathaadarso malena cha, Yathodbenavrito
garbhah tatha tenedamavritamIt is desire, it is wrath, which,
springs from passion. Know that it is our enemy here, a monster of
greed and sin. As a flame is enveloped by smoke, as a mirror by
dust, and as an unborn babe by the womb, so is this enveloped by
that. Gita: Ch. III-37&38. Then again says Sri Krishna: Trividham
narakasyedam dwaram nasanamatmanah kamahkrodhastatha
lobhastasma-detattrayam tyajetThree are the gateways of this hell
leading to the ruin of the soullust, wrath and greed. Therefore let
man renounce these three. Gita Ch. XVI-21
Anger is a Vritti or modification that arises in the mind-lake when
the GunasRajas and Tamaspredominate. It is Rajo-Guna Vritti.
Some take it as a Tamo-Guna Vritti. It is a wave of unpleasant
feeling that arises from the Antahkarana, when one gets displeased
with another. It is in other words, a modification of desire or passion.
Just as milk is changed into curd, so also desire becomes changed
into anger. It is the most formidable enemy of peace, knowledge and
devotion. It is the straightest road to hell itself.
Anger resides in the Linga Sarira (astral body), but it percolates into the physical body
just as water percolates through the pores to the outer surface of an earthen pot. Just as

heat melts lead, just as heat and borax melt gold, so also Kama and Krodhathe
heating factors of the mindmelt the mind.
Anger begets eight kinds of vices. All evil qualities and actions proceed from anger. If
you can eradicate anger, all bad qualities will die by themselves. The eight vices are;
injustice, rashness, persecution, jealousy, taking possession of others property, killing,
harsh words and cruelty.
When a mans desire is not gratified and when someone stands in the way of its
fulfilment, the man becomes angry. The desire gets transformed into anger. When one
is under the sway of anger, he will commit all sorts of sinful deeds. He loses his
memory, his understanding becomes clouded and his intellect gets perverted.
Krodhat bhavati sammohah sammohat smriti-vibhramah: Smritibhramsat
buddhinaso buddhinasat pranasyati.
From anger comes delusion, from delusion, the loss of memory; from loss of
memory, the destruction of discrimination; from destruction of discrimination he
perishes.
An angry man commits murder. He himself does not know what he is exactly doing.
He becomes emotional and impulsive. A man when he is angry will talk anything. He
will do anything he likes. A hot word results in fighting and stabbing. He is under
intoxication. He loses his normal consciousness for the time being. He falls a prey to
anger.
Irritation, frowning, resentment, indignation, rage, fury, wrath are all varieties of
anger, according to the degree of intensity
If a man wants to correct another man and manifests slight anger unselfishly, as a
force to check and improve him, then it is called righteous indignation or spiritual
anger. Suppose a man molests a woman and tries to outrage her modesty and a
bystander becomes angry with the criminal, it is called righteous indignation or
noble rage. This is not bad. Only when the anger is the outcome of greed, of selfish
motives, it is bad. Sometimes a religious teacher has to manifest a little anger
outwardly to correct his disciples. This is not bad. He has to do it. But he should be
cool within and hot and impetuous without. He should not allow the anger to take

deep root in his Antahkarana for a long time. It should pass off the next moment even
as a wave subsides in the sea.
If a man becomes irritable for trifling things very often, it is a definite sign of mental
weakness. When a man abuses you, and when a man takes away your cloth or coat, if
you keep quiet, that is a positive sign of inner strength. Self-restraint, or self-control is
a sign of great mental strength. An easily irritable man is always unjust. He is swayed
by impulses and emotions.
Anger gains strength by repetition. If it is checked then and there, man gains immense
strength of will. When anger is controlled, it becomes transmuted into spiritual energy
that can move the three worlds. Just as heat or light is changed into electricity, so also
anger becomes changed into Ojas. Energy takes another form. Energy is wasted
enormously when one gets angry. The whole nervous system is shattered by an
outburst of anger. The eyes become red, the body quivers, the legs and hands tremble.
No one can check an angry man. He gets enormous strength for the time being and
gets a collapse after sometime on account of reaction.
Instances are recorded wherein women have killed their children by nursing them with
breast-milk when they were in a fit of anger. Various poisons are thrown into the
blood when one is angry. Fiery dark arrows shoot out from the astral body. These can
be seen clearly by clairvoyant eye. In the light of modern psychology, all diseases take
their origin in anger. Rheumatism, heart-disease, nervous disease are all due to anger.
It takes some months for the restoration of normal equilibrium in the nervous system.
Passion is the root and anger the stem. You will have to destroy the root (passion)
first. Then the stem (anger) will die by itself. A passionate man is more angry.
The root cause of anger is ignorance and egoism. It is usual to
regard Anger as a corollary or counterpart of desire, since it usually
appears when desire becomes frustrated. Psychologically, the two
are interrelated.
Yet from the point of view of the spiritual Sadhaka whose main task
is to purify the mind, anger is a more powerful foe than desire.
Anger, like fever, is a symptom which shows that something has
gone wrong in the inner mechanism.

Cause Of Anger

Anger makes everybody its slave and victim. It breaks the friendship of even very
intimate friends. It even induces wives to quarrel with their husbands and make them
file suits. It excites all. It holds sway more or less over the whole world and the
Devatas also.
Anger destroys reason and makes man do things which cannot be dreamt of. Under
the influence of anger man abuses, insults and even murders his father, brother, wife,
Guru or king and repents afterwards.
Anger influenced even Hanuman the mightiest Brahmachari to burn Lanka. He lost
his understanding and then repented Alas! I have burnt the whole of Lanka under the
influence of anger. This fire might have burnt Mother Sita also. What shall I do now?
How can I return without Janaki Devi? I became a victim to anger. How powerful is
anger? I am a powerful Brahmachari. I have destroyed passion to its very root and
branch and yet I have not controlled anger. How powerful it is! It is more powerful
than passion.
Too much loss of semen is the chief cause of irritability and anger. Passion is the root
and anger the stem. You will have to destroy the root (passion) first, then the stem
(anger) will die by itself. A passionate man is more angry. A man who has wasted his
seminal energy becomes irritated soon for little things even.
Forms Of Hatred

Jealousy is hatred
Anger is hatred
Ghrina is hatred
Irshya is hatred
Asuya is hatred
Amarsha is hatred
Remove hatred through love,
Prayer, Japa, service and meditation.
Boomerang

Anger acts as a boomerang

Because it injures the man
Who becomes angry.

It comes back to the angry man

And does harm to him.
Therefore control anger
By Kshama, love, enquiry and service.
Ill-Effects Of Anger

Anger is born of ignorance.

Anger is a modification of desire.
Anger arises from avarice, selfishness.
Anger arises when one is insulted, abused, criticised,
When his defects are pointed out.
Anger springs when a desire
Is not gratified.
Anger comes when someone
Stands in the way
Of gratifying ones desire.
Anger manifests from loving
Ones own opinion.
From desiring to be honoured
From imagining that, one
Is wiser and superior than everybody.
Anger obstructs reason
Anger clouds understanding
And poisons the blood, nerves and the whole system.
Fear
Conquest of Fear
In enjoyment, there is fear of disease; in social position, there is fear of
falling off; in
wealth, there is the fear of (hostile) kings; in honour, there is the fear of
humiliation; in power,
there is the fear of foes; in beauty, there is the fear of old age; in scriptural
erudition, there is the fear of opponents; in virtue, there is the fear of
traducers; in body, there is the fear of death; everything in this world
pertaining to men is attended with fear; renunciation alone leads to

fearlessness. (Vairagya-Shatakam)
There is fear from duality. (Non-duality alone is fearless). (Brih. Up. 1. 4.2).
Page 1
The Sanskrit equivalent for fear is Bhaya. Fear is an emotion or Vritti in the
mind that
is produced when ones life is in danger on account of external forces or
things. Man reacts to
the situation with a fear-emotion.
It is characterized by pallor of the face, palpitation of heart, slowing of pulse
or stoppage,
tremor of limbs, perspiration, expressionless condition of the eyes, passing of
urine and faeces
unaware, in extreme cases, choking of voice, inability to speak, etc. The body
becomes like a log
of wood. The mind gets stunned. The functions of the senses are inhibited. In
extreme cases
one may die of shock. In ordinary cases when the cause of fear is removed,
he slowly recovers
from the morbid symptoms and comes back to his original state.
3. C AUSE O F F EAR
Ignorance is the cause of fear. Man tasted the forbidden fruit and became a slave
of
lust. He forgot his original, divine nature and was thus caught up in the whirlpool of
ignorance.
The infinite fearless Brahman became the finite Jiva with fear. Identification of the
body or
Dehadhyasa is the cause of fear.
Dehadhyasa is another form of ignorance. This physical body is an instrument for
mans

sensual enjoyment. If he suffers from any disease he is afraid that he will lose this
body which
serves him as a vehicle for his enjoyment. He tries his level best to preserve this
body. All other
causes of fear are traceable to Dehadhyasa.
Feeling of inferiority is another cause of fear.. This negative feeling produces lack of
selfreliance or self-confidence in man. He is afraid of those who are superior to him in
talents,
power, position and efficiency. He feels that he is incapable of doing anything.
Some physical deformity or deficiency, lack of physical and mental efficiency, wrong
training in children, are other causes of fear.

F EAR A ND R AGA
Fear (Bhaya) and Raga (attachment) are modifications or Vrittis in the mind. They
are
temporary whirlpools or waves. The substance of the mind is nothing but Raga and
fear. They
are twin-sisters. Hence they are closely related to each other. If you destroy fear
and Raga there
is neither life nor existence for the mind. The Upanishad declares, Detachment,
faith, fear,
Raga, shyness, modesty, shame. etc., are only mind.
Fear is a product of ignorance or Avidya. Man forgets his essential, divine nature
through
Moha or infatuation and identification with the body. He was the all-pervading
immortal fearless
Soul or Brahman in the beginning. He was the Santam (Peaceful), Ajaram
(decayless),
Amritam (immortal), Abhayam (fearless) Brahman. On account of egoism he
became a

rebellious child. He separated himself from his Father. He had division of property.
He started
his own independent living in this earth-plane. He rented a house in the mundane
world. He
entered the body-house of flesh and bone and became a little timid man, a little
Jiva, with all
sorts of fears. Thus started his downfall on account of his quarrel with his Almighty
Father and
owing to his starting a new egoistic living with Raga-Dvesha.
He was bodiless muscle-less, fleshless, boneless, I-less, mine-less, desireless,
Vasanaless, when he was one with the Father, when there was a joint family. And so he was
absolutely
fearless, and ever blissful and peaceful. He had no thought of body, house,
property, wife,
children, position and prestige. He had no thought of diseases of body and fall from
his social
status or prestige. He had no thought of enemies, war, riots and of running to any
place for
safety, security. His original bode was peacefully secure and free from any sort of a
danger and
ALL ABOUT FEAR
3
enemies. It was all one Brahman community. There was no Hindu-Muslim trouble
there. There
was no fear of attacks through bombs or torpedoes. It was an impregnable,
invulnerable fortress.
It was disease-proof, bomb-proof, earthquake-proof.
In his new, independent egoistic life, he became selfish, crooked, narrow, and meanminded. He entertained low thoughts. He ever thought of flesh and pleasures of the
flesh. He

practiced the philosophy of flesh and preached the philosophy of flesh which is
synonymous with
Pig-philosophy. Every day fears multiplied, as he was very much attached to his
body, the
bodies of wife, children, and to his house, property, etc.
Raga (attachment) is the long-standing associate of fear. Wherever there is Raga,
there is
fear. Fear and Raga co-exist. Man is attached to his wife. The body of his wife is his
greatest
pleasure-centre. So there is fear for him, fear of losing her, fear of her death, fear of
her running
away with another man, fear of her divorcing him, fear of her being displeased with
him, etc. As
he is attached to his children, house and property, he has fear of losing his house,
property and
children. He is drowned in sorrow and gets terrible shock if these objects are
destroyed or lost.
Hence Raga is the cause of fear. If there is no Raga, there is no fear. The first link in
the chain
of Raga is his attachment to his body. All kinds, of Raga start from this Raga to the
physical
body.
I MAGINARY F EARS
Every man has some imaginary fear of one kind or another. Maya will never allow
anybody to rest peacefully. Man is already agitated by lust, anger, greed, jealousy,
pride and
hatred. Now fear fans the worldly flame. It pours Ghee to the flame of the three
Taapaas. Man
jumps now and dances like a monkey. He has no rest even for a second.
The percentage of normal fear will be only five. Imaginary fears will come to ninety
per

cent.
Imaginary fears cause diseases, deplete all energies in man and produce all sorts of
feverish excitement, low vitality, uneasiness, discomfort, disharmony, etc. When
there is an
epidemic or cholera, or typhoid, fear is the predisposing cause. Man is terribly afraid
of cholera,
worries himself and imagines that the germs have entered his body. Imagination
does serious
havoc. He becomes a victim to the actual disease itself!
Page 5, P HOBIAS
Peculiar, private, irrational and unnatural fears are called phobias. They have no
objective reality. There is nothing to frighten people. There is no threatening
situation in their
environment which should cause fear in them and yet they cannot free themselves
from fears and
negative feelings. The original word in Greek is Phobos meaning fear.
Some are terribly afraid of scorpions. This is scorpion-phobia. Some are afraid of
snakes. This is snake-phobia. Some are afraid of rats (rat-phobia). Some are afraid
of thunder.
Some are afraid of walking in the dark. Some are afraid of seeing great multitude of
people
(plurophobia). Some Brahmacharins are afraid of seeing a bevy of ladies. Some are
afraid to
remain alone. Some are afraid to sleep in a room without a lamp. Some are afraid of
closed
spaces such as tunnels, etc., (claustrophobia). Some are afraid of open spaces
(agoraphobia).
Though the doctor has definitely said that there is nothing organically wrong with
some patients,
they still think that they have some heart trouble or kidney disease or livercomplaint. These are

all phobias of the body.

The causes of phobias are nervousness, stupidity in a mild or intense form and lack
of
Vichara or enquiry or right thinking and right understanding.
Page 6
Phobia is an unnatural form of fear. A normal fear arises when ones life is in danger
when some external object such as cobra or a tiger or situation like a riot threatens
the existence
of the individual. The fear which arises on such occasions is perfectly natural. Man
tries to save
his own life by either fight or defence.
Abhinivesha or love for earthly life is the main cause of all fears Abhinivesha is
clinging
to life and body. Attachment to objects causes fear. Attachment to name and fame
causes fear.
Attachment to money and woman causes fear. Any attachment is the womb of
terrible fear. One
who possesses, fears.
F EAR I N V ARIOUS F ORMS
Fear is a negative quality or modification in the mind. It is the result or product of
ignorance. It manifests when one identifies himself with the body and forgets the
immortal
Atman, his own real Satchidananda Svarupa. It is the old companion of Aasakti
(attachment) or
Moha or delusion. Fear, worry and anger deplete all energy of man and bring
exhaustion and
early death.
No one is absolutely free from some sort of fear. It is only the Jnani or a full-blown
Yogi
and a Bhakta who is absolutely free from fear.

Page 8
There are various degrees in fear. They are simple fright, timidity, shyness, alarm,
terror
and terrible fear. When there is terrible fear, the whole body perspires, urine and
faecal matter
are ejected involuntarily. The mind becomes like a log of wood. Sometimes shock
and
immediate collapse take place and the man dies of sudden heart failure. The face
becomes pale
and the eyes express a peculiar ghastly, listless look.
Mind its mysteries & control Swami Sivananda
Pages 92 RAGA-DVESHA
Raga-dvesha-viyuktaistu vishayanindriyais-charan
Atmavasyair-vidheyatma prasadam-adhigacchati
But the disciplined (lower) Self, moving among sense-objects with senses free from
attraction and repulsion and mastered by the Higher Self, goeth to Peace. (Gita, II64)
RAGA-DVESHA, THE CAUSE OF BONDAGE
Raga (attraction), Dvesha (repulsion) and Tatastha Vritti (indifference) are the three
important Vrittis of the mind. Raga and Dvesha (like and dislike or love and hatred
or attraction and
repulsion) are the two currents in the mind which bind a man to the Samsaric wheel
of birth and
death. Raga and Dvesha are the two Doshas or faults in the mind that have brought
you to this
world. The Svarupa of Bandha (bondage) is Raga and Dvesha. The Svarupa of
Ajnana is Raga and

Dvesha. All the emotions come under the category of Raga-Dvesha. These two
currents are the
Dharma (characteristics) of the mind and not of the spirit. Pleasure and pain, Harsha
and Soka,
exhilaration and depression are due to Raga-Dvesha. If Raga and Dvesha vanish
from the mind,
Harsha-Soka also will disappear

RAGA AS PAINFUL AS DVESHA

Raga (attraction) in the mind is as much dangerous as Dvesha (hatred or repulsion).
Whenever there is Raga, there is Dvesha also. Not only the Dvesha-Vritti (the
modification of
dislike), but also the Vritti of Raga gives pain to man. If an object gives pleasure,
you get Raga for
the object. But when there is Viyoga (separation) from the object, as in the case of
death of your
dear wife or son, you get immense pain which is indescribable. Suppose you are in
the habit of
taking fruits after food. Fruits give you pleasure. You get Raga (liking) for fruits. But
if you cannot
get fruits in a place, you get pain.
Whenever there is pleasure and Raga, there exist side by side fear and anger. Anger
is only a
modification of desire. Fear and anger are two old associates of pleasure and Raga.
Fear and anger
are hidden in Raga. They constantly torment the mind.
Fear is hidden in Raga. When you have got Raga for body, fear of death comes in.
When you
have Raga for money, there is fear of losing money, as money is the means of
getting objects of

enjoyment. When you have Raga for a woman, you always take care in protecting
her. Fear is a very
old, intimate friend of Raga.
THE DIFFERENT STATES OF RAGA-DVESHA
Raga-Dvesha has four Avasthas, viz., Dagdha (burnt up), Tanu (attenuated or
thinned out),
Vicchinna (concealed) and Udara (fully expanded). The first two states pertain to a
Yogin; the last
two to worldlings. In a fully developed Yogin, the Vrittis of Raga-Dvesha are burnt up
by
Nirvikalpa Samadhi. They are Dagdha (like burnt-up seeds). In a Yogin who is
practising, the
impressions of Raga-Dvesha are tenuous. They are in a fine state. He has control
over these two
Vrittis. In those who are given to enjoyments (ordinary mortals), they are concealed
and fully
expanded. In the Vichhinna state, they are concealed. When the wife shows
affection to her
husband, when the Raga-Vritti is in operation, her anger and hatred remain
concealed for the time
being. The moment she gets displeased with him for some reason or other, the
Dvesha-Vritti
manifests itself. In the last (expanded) state, the Samskaras of Raga-Dvesha, having
favourable
surroundings, attain to great activity. A worldly-minded man is a mere slave of RagaDvesha
currents. He is tossed about hither and thither by these two currents of attraction
and repulsion.
In sleep, these two emotions exist in a man in a Bija state (seed form). They are not
destroyed. As soon as the man gets up from sleep, they begin to operate again.
In children, these twin currents manifest for a short time and disappear soon.

THE CAUSES OF RAGA-DVESHA

Raga-Dvesha is due to the Anukula-Pratikula Jnana. You have Raga for things
favourable
(Anukula) and Dvesha for things unfavourable (Pratikula). When this AnukulaPratikula Jnana
which depends upon Bheda Jnana disappears, Raga-Dvesha will vanish.
Raga-Dvesha is also due to Abhimana-Ahankara. As soon as Abhimana manifests,
there
comes Raga-Dvesha. When you conceive yourself as husband, there comes the
attachment (Raga)
for your wife. As soon as you conceive yourself to be a Brahmin, there comes the
love of the
Brahmins. Give up Abhimana, if you want to eradicate Raga-Dvesha. If this
Abhimana, the result
of Avidya (ignorance) vanishes, Raga-Dvesha will vanish.
Some minds hang on you through Raga, while some others hang on you through
Dvesha.
Ravanas mind was hanging on Sri Rama through hatred and fear. He was seeing
Rama everywhere
and in everything through constant, intense thinking of Rama. Similarly, Kamsas
mind was
hanging on Sri Krishna. This is also a form of Bhakti (Vaira-Bhakti). Anyhow their
minds were on
God.
RAGA-DVESHA CONSTITUTES REAL KARMA
Raga-Dvesha in the mind is the real Karma. It is the original action. When the mind
is set in
motion or vibration through the currents of Raga-Dvesha, real Karmas begin. Real
Karma
originates from Sankalpas of the mind. It is the actions of the mind that are truly
termed Karmas.

External actions manifest later on. It is desire that sets the mind in motion. When
there is a desire,
Raga and Dvesha exist side by side in the mind. Desire is a motive force. Emotions
and impulses
co-exist with desire.
From Avidya emanates Aviveka (non-discrimination). From Aviveka originates
Ahankara
and Abhimana. From Abhimana emanates Raga-Dvesha. From Raga-Dvesha comes
Karma. From
Karma comes the body. From body comes misery. This is the chain of bondage with
seven links.
This is the chain of misery.

Moha
MOHA AND ITS CURE
Moha (delusion) is a strong weapon of Maya. Do not say, my friend, that desire is
more
powerful than Moha. Moha is as much powerful and dangerous as desire is. Moha
does three things.
It creates the idea of minenessmy wife, my son, my house, etc. It produces
infatuated love and
attachment for body, wife, son and property. It creates the Nitya-Buddhi (the idea
of stability) in
the perishable objects of the world and Dehatma-Buddhi. It makes a false thing
appear as true.
The world appears as real on account of Moha. The body is mistaken for Atman or
pure Self owing
to the delusive influence of Moha.
Although you know fully well that the body of a woman is made up of flesh, bone,
skin, hair,

blood, urine and faeces, yet you passionately cling to the form. Why? Because of
the force of Raga,
Moha, Samskara, Vasana and Kalpana (imagination).

Pride
PRIDE
Pride is a feeling of superiority over others. It is of nine kinds: (i) physical pride
(pride of
possessing great physical strength), (ii) intellectual pride (pride of great learning),
(iii) moral pride
(pride of possessing great moral virtues), (iv) psychic pride (pride of possessing
great psychic
powers or Siddhis), (v) spiritual pride, (vi) pride of noble birth, (vii) pride of power,
wealth and
other possessions, (viii) pride of being handsome and (ix) Rajamada (pride of
sovereignty). All
these varieties of pride should be completely overcome.
Arrogance is a form of pride. It is undue assumption of self-importance. It is claiming
too
much.
Darpa is vanity. It is vain display. It is vain show. The man is puffed up even though
he
actually does not possess anything. A man of pride actually possesses something.
That is the
difference between pride and vanity. Vanity is a form of exaggerated pride.
Hypocrisy (Dambha) is pretending to be what one is really not. It is feigning. It is
concealment of ones true character. It is the opposite of Adambhitva of the Gita
(XIII-7). A
hypocrite pretends to be what he is really not, in order to extract money, honour,
fame or something

else from others.

Hypocrisy, falsehood, cheating, avarice and Trishna (avidity) are very closely
related. They
are members of one family. Hypocrisy is the offspring of avarice. Falsehood is the
son of hypocrisy.
Hypocrisy co-exists with falsehood. Trishna is the mother of hypocrisy. Hypocrisy
cannot live even
for a moment without falsehood, the son and avarice and Trishna (father and
mother). When there is
a craving for objects, greed for money comes in. Without money, there can be no
enjoyment. To
satisfy the hunger for money, persons have to put on hypocrisy, tell lies and cheat
others. The root
cause of all this is craving for enjoyment. Deceitful diplomacy and falsehood are old
allies of greed
and hatred.
JEALOUSY AND ITS MODIFICATIONS
Jealousy is a form of continuous anger. Irshya is a form of jealousy. It is a form of
hatred.
Blaming, accusing, mocking, ridiculing, unjust criticism, censure, cavilling, vilifying,
tale-bearing,
backbiting, scandalmongering, faultfinding, complainingall proceed from jealousy,
either subtle
or gross, a hatred of various sorts. They all indicate lack of proper mental culture
and meanness of
the person. They should be removed.
Taunting is to censure sarcastically. Teasing is to torment or irritate with jests.
Sneering is to
show contempt by the expression of the face, as by turning up the nose. Frowning is
to wrinkle the
brow as in anger. Mocking is to laugh at in ridicule, to mimic in ridicule. Ridiculing is
to make a wit

exposing one to laughter. It is derision or mockery. It is exposing one to merriment.

A joke is a
clever insult. You must avoid all these when you move with others, as they cause
rupture between
friends, heated feelings and a sense of hostility.