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The practice of trāṭaka develops concentration and memory. It is good for eyesight, and it develops the saṅkalpa śakti. You know, those who perform some kind of miracle, what are they doing? They look intently, and then they say it should come. So they are sending energy through their eyes. It is very strong. I have very strong energy. If you look someone in the eyes, the other has no power to look continuously; they will look away or blink or something. The eyes show reality. So through the eyes we can give energy or receive energy. This technique one should do carefully. If you are gazing too long, then it can bring disturbances in your consciousness. So greedy persons always come into trouble. You gaze and gaze and gaze and gaze on it, then hallucination begins. Or if you gaze at someone, you must also be careful. Then trouble can come in the future. So there are many things. So citta vṛtti is purified through this practice of trāṭaka and mauna. The aura of ignorance is removed through satsaṅg. Go to satsaṅg, or read those books which inspire you and help you to continue your path. Kṛṣṇa said in the Bhagavad Gītā to Arjuna: when you wish something and you are doing something, before doing, you should know the form or the kind of your deed. Then you will see the result already. At that time, your vivekā will decide if you should do it or not. But our problem is this, that we do not want to see what result it will be. We are too much involved in the emotion. We want to have in the present whatever will come in the future, and we do not worry about it. And this mistake we are all making. And that is why we are also having difficulties. So God gave humans the abilities to decide, to wish, and to realize. But God did not give us the abilities to solve the problems; He kept that with Him. If we knew how to solve the problems, then we would do many stupid things and solve them again. So it is not like that. Wisdom has to be developed, knowledge. Then many, many things that you wish for, you will say, "It is not necessary, I do not want this." So these are mala, vikṣepa, and āvaraṇa: impurities, disturbances, and ignorance. Now the disturbances can also be from outside. So there are inner disturbances and outer disturbances. Sometimes it is easy to understand and overcome the inner disturbances, but sometimes it is difficult to overcome the outer disturbances. You are sitting peacefully in your house, meditating, you are doing nothing against anybody. You have beautiful, harmonious thoughts, and suddenly someone throws a stone through your window. It is natural that you are angry, disturbed, curious: who threw it, why did they throw it, how terrible people can be, vandalism. Now this is the outer disturbance, vikṣepa. And nowadays, in this time, it is very hard for us to protect ourselves from outer disturbances.