Virakti of the anchorite vs our Virakti

[Guest guest]

Dear Bhagavatas,

 

I am writing in regard to Sri. Sudarshan's posting on Virakti.

Sri Sudarshan states:

Virakti of the anchorite, represents the triumph of

human spirit over matter. Our *Virakti* symbolizes

the exact opposite.

 

Although, the former part of the statement creates an impulse

that triggers reverence for anchorites, the latter part saddens

me; it paints a very bleak and hopeless picture of all

non-anchorite aspirants of moksha; it does a great injustice to

the vast majority of mumukshu, who are not anchorites; and

thus, are still subject to domination by their load of karma.

 

According to the metaphysics of Visitadvaita, the association

of the soul with the body (which is known as avidyaa)

prevents the soul from realizing its true nature and its

relationship to other jivas and Paramaatma. Birth implies

bondage, but the degree of bondage varies according

to the prarabdha of each jiva.

 

While in bondage the jiva is ruled by the manas and ahaMkAra,

which are responsible for desire, hatred, pleasure and

pain. Due to the transparent nature of the phenomenal

world, one only needs to exert minimal effort (to inquire

into the nature of the truth) to recognize the transitory

nature of worldly pleasures. This effort will also reveal

that the manas and ahaMkAra, acting as agents of the

senses, are the source of misery and not bliss. This

revelation is experiential; it manifests itself in the Cit. The

initial effort with the ever present grace of God leads to this

experience; which is the point at which a faith becomes a

conviction (or as per the metaphor of *The Spiritual Endevour

Is Like Climbing Mount Everest* the point where one reaches

the base and has a partial manifestation of the dharma of

Vaikuntam.) Reaching this point, one develops a

conviction about the nature of reality and realizes that the

practice of spiritual discipline to cleanse the mind of the self

gratifying tendencies is the means to achieving moksha.

 

In summary, spiritual progress for most is gradual.

As the Manu Smriti States in Verse 96 chapter 2

*Those organs which are strongly attached to sensual

pleasure cannot be effectually restrained by

abstinence (from enjoyments) as by a constant

pursuit of true knowledge.* (The constant here

implies continuous progress and is consistent with

the Visistadvatic interpretation of Vedanta, which

denounces the concept of Jivan Mukti.) The first step

in the spiritual endeavor is to recognize, through

inquiry, the transitory nature of worldly pleasures

and to realize that the manas and ahaMkAram are

agents of the senses and that they are the source

of misery and not bliss; this becomes manifest in

the cit by the grace of God. This *Virakti* can be

viewed as the beginning of the triumph of human

spirit over matter (a positive entity.) Trying to lump

bhagavatas with all other jivatmans is unjustifiable,

and goes against the fundamental tenant of

Visistadvaita (respect for bhagavatas, regardless

of location on Everest.) Secondly, it is futile to

compare a bhagavata at or near the base of

Everest to someone who is nearing the summit;

such comparisons only lead to pessimistic

conclusions, and do injustice to the positive nature

of our great siddantham.

 

Please excuse any errors as tried to outline my conviction,

as best I can. I am well aware of my limited knowledge of our siddantham, but I

am very sure that this characterization of

virakti is not in accordance with it. Please correct me if I am wrong.

 

Adiyen ,

Venkat

KrishNArpaNam