Archive for the ‘Hatred’ Category


Question 1: Everyone in spiritual life talks about ego, and that it is the greatest impediment when it comes to attaining God. What, actually, is ego? How does it cause trouble to us?

Answer 1: “Ego… is the self-asserting principle…born of ignorance…It is the ego which has created the idea of separateness from God or the Atman, It is the ego which is the ROOT CAUSE of ALL human sufferings and births and deaths.” (pg. 44, Jnana Yoga by Swami Sivananda)

Question 2: How do we know whether we have ego? Or, whether we are acting out of egoistic tendencies? Are there are definite signs of the existence of ego?

Answer 2: “…ego identifies itself with the body, mind, prana, and the senses. Wherever there IS ego, there are mine-ness, SELFISHNESS, LIKES and DISLIKES, LUST, ANGER, greed, HYPOCRISY, PRIDE, JEALOUSY, delusion, arrogance, conceit, impertinence, vasanas (=tendencies), trishnas (=cravings)…”   (pg. 44, Jnana Yoga by Swami Sivananda)

Question 3: How do we get rid of this ego that causes so much trouble?

Answer 3: “…destrouction of thought, DESIRES, cravings, mineness, selfishness, JEALOUSY, PRIDE, LUST is really destruction of mind or egoism. Control of SENSES also is annihilation of the mind or egoism.” ( (pg. 44, Jnana Yoga by Swami Sivananda)

Question 4: Do people who are in spiritual life or who practise religions have ego?

Answer 4: “This egoism assumes a subtle form. The gross egoism is NOT so dangerous as the subtle egoism.”  (pg. 44, Jnana Yoga by Swami Sivananda)

Question 5: I have known people who claim that their religion is the truest and the rest are bogus, or they claim that their group, congregation, church, mosque or temple is genuine and the others, although they may belong to the same religion, do not belong to the true path of and to God. Are they actually working under the influence of ego?

Answer 5: “..Institutional egoism is a subtle form of egoism. The man identifies himself with the institution and gets ATTACHED to the institution or cult. He has no broadmindedness or catholicity.”  (pgs. 44-45, Jnana Yoga by Swami Sivananda)

Question 6: How to easily detect ego as it is so subtle and abstruse?

Answer 6: “The working of egoism is very mysterious. It is VERY difficult to detect its various ways of working. It NEEDS a SUBTLE and SHARP intellect to find out its operation. If you practise INTROSPECTION DAILY in silence, you WILL be able to find out its mysterious ways of working.”  (pg. 44, Jnana Yoga by Swami Sivananda)

Question 7: In your answer to Question 2 you said if we identify ourselves with the body, mind, senses, etc., it is an indication that we have that lurking ego in us. If this is so, what about our feelings regarding foreigners, strangers and people who do not belong to our society, culture, etc. Is that feeling of seeing the difference between us and others in terms of nationality, attainment, class, status, etc., the work of ego too?

Answer 7: “The seed of this ego is the differentiating intellect or Bheda Buddhi… This ego likes his own birth, place, and district, people of his district, own mother tongue, his own relations, and friends, his own ways of eating, mode of dressing. He has his own predilection and preferences, He dislikes others’ ways of eating, dressing, etc. (pgs. 44, 45 Jnana Yoga by Swami Sivananda).

Question 8: You see, I have spiritual friends—great spiritual friends, who are excellent advisers, guide and counsels. They have the little tendencies that you have described. Does it mean they too have the ego?

Answer 8: “It is the ego which has created the idea of separateness from God or the Atman… This ego wants to exercise POWER and INFLUENCE over others. He wants TITLES, prestige, STATUS, RESPECT, prosperity, house, wife, children. He wishes to domineer and rule over others. If anybody points out his defect his vanity feels offended. If anyone praises him he is elated. This ego says, ‘I know everything. He does not know anything. What I say is quite correct. What he says is quite incorrect. He is inferior to me. I am superior to him.’ He forces others to follow his ways and views.”  (pgs. 44, 45 Jnana Yoga by Swami Sivananda)

Question 9: It, indeed, is subtle and dangerous. But how to destroy it?

Answer 9: “This ego lurks like a thief when you start introspection and self-analysis. It will ELUDE your grasp and understanding. You must be alert and vigilant. If you obtain the GRACE of the Lord through JAPA, kirtan, prayer and DEVOTION, you CAN EASILY kill this ego.”  (pg. 46, Jnana Yoga by Swami Sivananda) 


Paramahansa Yogananda: “The soul has worn many garbs: today you are an American and in the next life possibly Chinese, and so on. That is why it is unwise to hate any nationality, for hate attracts just as love attracts. Anything you hate, you attract to yourself that you may may learn to overcome that prejudice. That is the law. For instance, those who hate dark race will be born in that race — invariably. The greater the hatred, the stronger will be the karmic attraction to the object hated.

(pg. 231, Journey to Self-realisation)


A worldly-minded person is a prey to sexual thoughts and thoughts of hatred, anger and revenge. These two types of thoughts actually take possession of his mind. He is a slave to these two sets of thoughts. He does not know how to divert his mind and fix it on some other good, noble thought. He does not know the laws of thought.

He is quite unaware of the nature and subtle workings of the mind. His position is extremely deplorable despite his earthly possessionsand bookish knowledge obtained in universities. Viveka has not awakened in him. He has no Sraddha in saints, Sastras and God. He is unable to resist an evil desire, craving or temptation on account of his weak will. The only potent remedy to remove his world-intoxication, world-charm, world-delusion is constant… association with Sadhus, Sannyasins and Mahatmas.

After retirement, everybody should have a background of thought and should spend his time in philosophical studies and divine contemplation. Old habits of loose thinking must be replaced by cultivating fresh habits of good thoughts. At first, a tendency to think of good thoughts will be formed. By continued practice, a positive definite habit of thinking of virtuous, helping thoughts will be developed. You will have to struggle very hard. The old habits will try to recur again and again. Till you are firmly established in the habit of thinking of good thoughts only, you will have to fill the mind again and again with Sattvic thoughts, divine thoughts, thoughts of the Gita, Lord Krishna, Lord Rama, the Upanishads, etc. New grooves and avenues will be formed now. Just as a gramophone-needle cuts a small groove in the plate, Sattvic thinking will cut new, healthy grooves in the mind and brain. New Samskaras will be formed.

(pg. 172, “Conquest of Mind” by Swami Sivananda)


This is the deadliest foe of an aspirant. It is an inveterate enemy. It is an old-standing associate of the Jiva. Ghrina, contempt, prejudice, sneering, taunting, teasing, ridiculing, mocking, frowning and showing wry faces are all forms of hatred. Hatred bubbles out again and again. It is insatiable like lust or greed. It may temporarily subside for some time, and may again burst out with redoubled force. If the father dislikes a man, his sons and daughters also begin to hate that man without any rhyme or reason whatsoever, although that man has not done them any wrong or injustice. Such is the force of hatred. If any one even remembers the figure of a man who has done him some serious injury some forty years ago, at once hatred creeps into his mind and his face shows clear signs of enmity and hatred.

Hatred develops repetition of hatred-Vritti. Hatred ceases not by hatred but by love only. Hatred needs prolonged and intense treatment as its branches ramify in various directions in the subconscious mind. It lurks in different corners. Constant selfless service combined with meditation for a period of twelve years is necessary. An Englishman hates an Irishman and an Irishman hates an Englishman. A Catholic hates a Protestant and a Protestant hates a Catholic. This is religious hatred. There is communal hatred. One man hates another man at first sight without any reason. This is Svabhavika. Pure love is unknown in this world amongst worldly people. Selfishness, jealousy, greed and lust are retinues of hatred. In Kali Yuga the force of hatred is augmented.

A son hates his father and sues him in the court. The wife divorces her husband. This has come to stay even in India. In course of time divorce courts also will be established in India. Where is the Pativrata-Dharma of Hindu ladies? Has it disappeared from the soil of India? In India marriage is a sacrament. It is a sacred act. It is not a regular contract as in the West. The husband holds the hand of his wife, both look at Arundhati star and take a solemn pledge before the holy fire. The husband says, “I shall be as chaste as Rama and promise to live with you peacefully, procreating healthy intelligent offspring. I shall love you till I die. I will never look the face of another lady. I will be true to you. I shall never separate myself from you.” The wife in return says, “I shall be unto you like Radha unto Krishna, like Sita unto Rama. I shall serve thee till the end of my life in sincerity. Thou art my very life-Thou art my Prana-Vallabha-I shall realise God by serving thee as God.” Look at the horrible state of present-day affairs. Absolute freedom should not be given to Hindu ladies. Manu says, “Hindu ladies should always be kept under control.” This deplorable state of affairs is due to so-called modern civilisation and modern education. Pativrata-Dharma has gone. Ladies have become independent. They forsake their husbands and do whatever they like. Culture does not consist in husband and wife walking on Mount Road and Marina Beach, holding their hands or placing their hands on the shoulders. This is not real freedom. This is vile imitation. This is unbecoming of Hindu ladies. This fashionable habit will unsex the Hindu ladies and destroy the feminine grace and modesty which are their characteristics and which adorn them.

Pure unselfish love should be cultivated. One should have fear of God. Solomon says, “Fear of the Lord is the beginning of wisdom.” Service with Atma-Bhava can remove hatred completely and bring in Advaitic realisation of oneness of life. Ghrina, prejudice, contempt, etc., will completely vanish by selfless service. Vedanta in daily life when put into actual practice can eradicate all sorts of hatred. There is one Self hidden in all beings. Then why do you frown at others? Why do you treat others with contempt? Why do you divide and separate? Realise the unity of life and consciousness. Feel Atman everywhere. Rejoice and radiate love and peace everywhere.

(pgs. 203-204, Concentration and Meditation by Swami Sivananda)


This is a dirty, abominable habit of petty-minded people. Almost all are victims of this dire malady. This has become an ingrained habit of narrow-hearted, mischievous people. This is a Tamo-Guna Vritti. The Lila of this world is kept up by this evil habit of man. It is Maya’s strong weapon to spread restlessness throughout the world. If you see four men sitting in a group, think that some backbiting is surely going on there. If you behold that four Sadhus are talking, you can at once infer without any shadow of doubt that they are backbiting against some person or other. The Sadhu will be talking: “The food of that Kshetra is very bad. That Swamiji is a very bad man.” Backbiting is more prevalent amongst the so-called Sadhus than amongst householders. Even educated Sannyasins and householders are not free from this dreadful disease. A real Sadhu who is engaged in contemplation will always be alone.

The root cause of backbiting is ignorance or jealousy. The backbiter wants to pull down or destroy the man who is in a prosperous condition by false vilification, slander, calumny, false accusation, etc. There is no other work for a backbiter except scandal-mongering. He lives on backbiting. He takes pleasure in backbiting and mischief-making. This is his Svabhava. Backbiters are a menace to society. They are worst criminals. They need capital punishment. Double-dealing, crookedness, diplomacy, chicanery, quibbling, tricks and artifices are the retinues of backbiting. A backbiter can never have a calm, peaceful mind. His mind is always planning or scheming in wrong directions. An aspirant should be absolutely free from this dreadful vice. He should walk alone, live alone, eat alone and meditate alone. If a man who has not removed jealousy, backbiting, hatred, pride, selfishness says, “I am meditating for six hours daily,” it is all nonsense. There is no hope of getting a meditative mood even for six minutes unless a man removes all these evil Vrittis and purifies his mind first by selfless service for six years.

(pgs. 192-193, Concentration and Meditation by Swami Sivananda)


Hatred is another evil quality. This world is full of hatred. There is no real love. The son dislikes his father and tries to poison him to take possession of the legacy soon. The wife poisons the husband to marry another young man of wealth and position. Brothers fight in courts. Guru Nanak and Kabir have tried their best to unite the two great communities in our land but failed very miserably in their attempts. Vedanta alone can unite them. How can a man who beholds the same self in all, hate or dislike another man? The principles of Vedanta should be taught in all schools and colleges. This is an imperative necessity. The sooner this is done the better. From the very early boyhood healthy Samskaras should be sown in the minds of young boys. All boys should be trained in the service of humanity. The necessity of universal love should be very clearly emphasized. Then alone there can be a possibility of developing pure love and eradicating hatred. You all should try from now onwards to remove hatred by love, jealousy by love and intolerance by love and you will succeed in life.This is the deadliest foe of an aspirant. It is an inveterate enemy. It is an old-standing associate of the Jiva. Ghrina, contempt, prejudice, sneering, taunting, teasing, ridiculing, mocking, frowning and showing wry faces are all forms of hatred. Hatred bubbles out again and again. It is insatiable like lust or greed. It may temporarily subside for some time, and may again burst out with redoubled force. If the father dislikes a man, his sons and daughters also begin to hate that man without any rhyme or reason whatsoever, although that man has not done them any wrong or injustice. Such is the force of hatred. If any one even remembers the figure of a man who has done him some serious injury some forty years ago, at once hatred creeps into his mind and his face shows clear signs of enmity and hatred.
Hatred develops repetition of hatred-Vritti. Hatred ceases not by hatred but by love only. Hatred needs prolonged and intense treatment as its branches ramify in various directions in the subconscious mind. It lurks in different corners. Constant selfless service combined with meditation for a period of twelve years is necessary. An Englishman hates an Irishman and an Irishman hates an Englishman. A Catholic hates a Protestant and a Protestant hates a Catholic. This is religious hatred. There is communal hatred. One man hates another man at first sight without any reason. This is Svabhavika. Pure love is unknown in this world amongst worldly people. Selfishness, jealousy, greed and lust are retinues of hatred. In Kali Yuga the force of hatred is augmented.

A son hates his father and sues him in the court. The wife divorces her husband. This has come to stay even in India. In course of time divorce courts also will be established in India. Where is the Pativrata-Dharma of Hindu ladies? Has it disappeared from the soil of India? In India, marriage is a sacrament. It is a sacred act. It is not a regular contract as in the West. The husband holds the hand of his wife, both look at Arundhati star and take a solemn pledge before the holy fire. The husband says, “I shall be as chaste as Rama and promise to live with you peacefully, procreating healthy intelligent offspring. I shall love you till I die. I will never look the face of another lady. I will be true to you. I shall never separate myself from you.” The wife in return says, “I shall be unto you like Radha unto Krishna, like Sita unto Rama. I shall serve thee till the end of my life in sincerity. Thou art my very life-Thou art my Prana-Vallabha-I shall realise God by serving thee as God.”

Look at the horrible state of present-day affairs. Absolute freedom should not be given to Hindu ladies. Manu says, “Hindu ladies should always be kept under control.” This deplorable state of affairs is due to so-called modern civilisation and modern education. Pativrata-Dharma has gone. Ladies have become independent. They forsake their husbands and do whatever they like. Culture does not consist in husband and wife walking on Mount Road and Marina Beach, holding their hands or placing their hands on the shoulders. This is not real freedom. This is vile imitation. This is unbecoming of Hindu ladies. This fashionable habit will unsex the Hindu ladies and destroy the feminine grace and modesty which are their characteristics and which adorn them.

Pure unselfish love should be cultivated. One should have fear of God. Solomon says, “Fear of the Lord is the beginning of wisdom.” Service with Atma-Bhava can remove hatred completely and bring in Advaitic realisation of oneness of life. Ghrina, prejudice, contempt, etc., will completely vanish by selfless service. Vedanta in daily life when put into actual practice can eradicate all sorts of hatred. There is one Self hidden in all beings. Then why do you frown at others? Why do you treat others with contempt? Why do you divide and separate? Realise the unity of life and consciousness. Feel Atman everywhere. Rejoice and radiate love and peace everywhere.

(pgs. 311-314, How to Cultivate Virtues and Eradicate Vices)


(Dictated on October 18th, 1998)
Purity is achieved by freedom from desire, and desire should be distinguished from necessity. When one is hungry, one should eat, when one is thirsty one should drink, when one is fatigued, one should sleep. These absolute necessities cannot be called desires because without these necessities one cannot even survive.

Desire is a destructive form of longing which innervates the whole system, longing for things which are not necessary for the maintenance of the body. Every kind of luxury should be considered as desire. One has to judge for oneself whether this particular thing is absolutely necessary, or one can be comfortable even without that. Each one is one’s own judge. If one can comfortably live happily without certain things, asking for those things once again is called desire. It will disturb the mind.

There are levels of desire, of a lower category and a higher category, etc. You may feel like having a cup of tea, it is a minor desire, have it. You may like to go for a walk – go, go for a walk. Any object that brings about tumult in the emotion, that is an object of desire by which you either want it intensely or hate it intensely. Intense wanting and intense hating will affect the emotions. The test of good health is freedom from emotion, correct understanding without any kind of ebullition, burning desire of any kind. This is briefly the definition of desire.

There are two kinds of desires, anabolic and catabolic. Anabolic desires are constructive, helpful and necessary for maintaining health and peace of mind. Catabolic desires are destructive in their nature. They throw the energy out. Any procedure by which we can conserve our energy is anabolic. Any process by which we deplete our energy and then become weak, that is catabolic. One must be able to very carefully distinguish between one and the other. Understanding is the judge, it is called Viveka-Shakti, capacity to distinguish between what is absolutely essential for living a normal life and what is irrelevant. This is a preliminary definition to the question “What is purity?”.

So purity is not like an apple that falls from a tree, it has shades of definition. You will not find any such clear description of this subject in any book, each one has to use one’s common sense.

It is necessary to save life. Suppose you find a snake is wriggling encircled by forest fire, you would like to save it but you do not go and catch hold of its neck. So even a good desire like wanting to save the snake should not be fulfilled in a reckless way. People generally take a long stick and throw it like this, etc., etc.

There are desires of a different type, like sexual desire. It is neither good nor bad, like fire. Do you consider fire as a good thing or a bad thing? You cannot say anything about it. It can destroy or it can cook your food. So, likewise, sexual desire is a conservative process of maintaining a balance in the system, it is not capable of definition in a cut-and-dried manner. It is, as any desire is, relative to circumstance. But if it is a passion, you may distinguish between desire and passion. Passion is voluptuous, tumult-like, and makes one sick afterwards. Great discrimination has to be exercised here.

There is a famous passage called Kama Gita in the Mahabharata. The desire says, “People try to conquer me, but they do not know that even the desire to conquer me is a desire, they don’t understand that, so I am behind all their attempts.”

Desire for God sublimates all other mortal desires. The higher absorbs the lower, the lower should be transmuted to the higher by meditation.

Pujya Sri Sri Krishnananda Mahraj is a senior direct disciple of Sri Sri Srila Sivananda Maharaj of Divine Life Society. In 1944, He met Swami Sivananda and fell prostrate before him. His future Guru Sivananda Maharaj told Him: “Stay here till death; I will make kings and ministers fall at your feet.”

Swami Chidananda: “Fear, jealousy, hatred, intolerance—all these things are emotional. They do not easily go out of the mind. We constantly move amidst the heterogeneous type of society. If any one does something which is not to your satisfaction, immediately you get irritated, and if some one stands before you whom you do not like, feelings of hatred come. He who is not established in equanimity becomes a constant prey to fits of temper. We may have to move amidst people who are wicked and who are spiritually on a lower plane than us. Then our mind is filled with hatred. We may have to move amidst equals. Even though one is your friend, you do not want him to be greater than you. The feeling that you get may be full of jealousy, etc., and this disturbed thought always persists with equals. With superiors also you may have a different type of jealousy. “Why these people are superior to us? Why we may not have the same position as they have?”—such are our thoughts. The poor people may be jealous of rich people. One may resent the superiority of intellect of another man, and the moment one sees him, one may be thoroughly upset. One thinks: “Why I should not have the same popularity as this man has?” If you become a prey to this habit of the mind, what happens? You are constantly torn amidst these emotions.

 

“There are so many pairs of opposites in this world, heat and cold, respect and disrespect, etc. Therefore you have no balance of mind and it is constantly agitated. Emotions are common experiences in the life of every man and therefore, the mind is always in an unpleasant state which disturbs your concentration. Therefore, the ancients have given a formula how the Yogi should move in society, amidst people of different types. Suppose you are always seeing and hearing wicked deeds of various kinds in this world. You ask yourself: “Why such wicked people are there?” You should not lose your balance. How? Practise friendliness towards equals, and compassion towards inferiors. Let your heart be moved when you are in the presence of inferiors. One may be inferior in status, age or wealth. If you are compassionate, you will bear all shortcomings. Maintain a state of calm cheerfulness to superiors. Be serene whatever they are. Be happy in their presence. Towards the pairs of opposites what attitude you should have? Let all these pairs of opposites fill this world. Do not pay any attention to them. Why should you worry about them? The Lord is looking after everything. Therefore, this sort of Maitri (friendship), Karuna (compassion) and Udasinata (indifference) should be practised. If you practise all these, then the mind will become serene, and its emotions of hatred, intolerance and competition will be completely eliminated. This is the master-technique they have given.

This is an excerpt from Swami Chidananda’s work “Path to Blessedness”.