When samāḍhi is practised, the following obstacles arise with great force—absence of right inquiry, laziness, inclination to enjoyment, absorption (in material object), ṭamas, distraction, impatience, sweat, and absent-mindedness. All these obstacles should be overcome by inquirers into Brahman. Through bhāvavṛṭṭis (worldly thoughts), one gets into them. Through śūnya-vṛṭṭis (void or empty thoughts), one gets into them. But through the vṛṭṭis of Brahman, one gets fullness. Therefore one should develop fullness through this means (of Brahman). He who abandons this vṛṭṭi of Brahman, which is very purifying and supreme—that man lives in vain like a beast. But he who understands this vṛṭṭi (of Brahman), and having understood it makes advances in it, becomes a good and blessed person, deserving to be worshipped by the three worlds. Those who are greatly developed through the ripening (of their past karmas) attain the state of Brahman; others are simply reciters of words.

[paragraph continues] Those who are clever in arguments about Brahman, but are without the action pertaining to Brahman, and who are greatly attached to the world—those certainly are born again and again (in this world) through their ajñāna; (the former) never remain, even for half a moment—without the vṛṭṭi of Brahman, like Brahma and others, Sanaka, 1 etc., Śuka and others. When a cause is subject to changes, it (as an effect) must also have its cause. When the cause ceases to exist in truth, the effect perishes through right discrimination. Then that substance (or principle) which is beyond the scope of words, remains pure. After that, vṛṭṭi jñāna arises in their purified mind; through meditation with transcendental energy, there arises a firm certitude. After reducing the visible into the invisible state, one should see everything as Brahman. The wise should ever stay in bliss with their understanding full of the essence of Chiṭ. Thus ends the first chapter of Ṭejobinḍu.

Chapter II