Vairagyam VIII

April 24, 2006

Vairagyam VIII

Namaste Sadhakas,

The Scriptures teach us that the most effective way of overcoming inimical vasanas, mental impressions, born of past practice, is to cultivate the opposite current of vasanas, known as 'pratipaksha-bhaavanam'. The Yoga sastra teaches this in the sutra: 'vitarka-baadhane pratipaksha bhaavanam' (II.33). The path to realisation of the Supreme is not a smooth one. The obstacles take the form of thoughts that distract one from sadhana. These are listed by the scriptures as the 'six-fold enemies', 'ari-shad-varga'. This hexad constitutes raga=desire, dvesha=anger, lobha=greed, moha=infatuation or delusion, mada=pride or arrogance, and maatsarya=envy. One or the other of these or a combination of these could cause obstacles to yoga. It is not that we are conscious of their raising their heads and attacking us; their presence is known only after they have presented themselves to our intellect and often only after the damage is done. The best way to tackle them is to

consciously cultivate, during calmer moments of our lives, the set of sad-vasanas, favourable or noble vasanas, so that when we are faced with a situation that is conducive to the manifestation of the dur-vasanas, inimical ones, the set of sad-vasanas, if they have been cultivated with enough strength, manifest themselves and save us from any damage. This invariably depends upon the sincerity, vigour, ardour, consistency, etc., involved in the practice of the sad-vasanas. There is ample scope for the creativity of the aspirant in nurturing these sad-vasanas.

The Laghu-yoga-vasishtha (28. 48-51) gives a succinct definition of vasana:

'Latent impression may be described as that hankering after things, which gains such mastery over the mind, as to preclude even inquiring into their antecedents and consequents. He at once becomes that which he identifies himself with, by force of strong and deep attachment and loses, O strong armed one! memory of every other thing in the act. The man thus subdued by vasana, fixing his eye on anything whatever, is deluded into believing it as the real thing; owing to loss of control due to the powerful influence of vsana, the object (thus percerived) gives up its real form. Thus one with beclouded eye perceives everything quite in this deluded fashion, like one under the influence of a strong intoxicant.'

Sri Sadashiva Brahmendra, the Great Yogi of Nerur, in his Yoga-sutra-vritti specifies a method of 'pratipaksha-bhaavanam': When an aspirant is troubled by defiling thoughts, one should contemplate thus: 'With a view to get over the scorching heat of samsara, I have resorted to the path of yoga. If I yield to these defiling thoughts, how different am I from a dog that repeatedly resorts to consuming excreta?'. Care should be taken to cultivate the opposite thought currents at calmer, saner, sober moments as the actual moments of crisis would not be conducive to the application of discrimination, viveka, and generally emotion is seen to have the upper hand. The Yoga Sutra II.34 teaches the method thus: 'Everything we do, say, or think, or even indirectly cause or passively sanction, will inevitably produce consequences – good, bad, or composite – and these consequences will react in some measure upon ourselves. Our most secret ill-wishes toward others, our remotest

permission of evil done to others, can only end by hurting us by increasing our own ignorance and pain. This is an absolute law of nature. If we could remember it always, we should learn to control our tongues and our thoughts.'

When a counter-thought current is suitably set up, the following will ideally be the result:

Supposing an aspirant has dvesha-buddhi towards a particular person. The very sight or even a thought of that person will bring up unsavoury feelings of hatred and enemity in the aspirant. Now, when the aspirant tries to set up a current of opposite thoughts in this particular case, the effort will be characterised by developing prema vasana instead of the dvesha vasana that normally comes up. When this is done adequately, when the aspirant encounters that man next, the most likely thing to happen is, both the dvesha and the prema vasanas will come up; the prema vasana if practiced adequately strongly, will take precedence and the dvesha vasana will become subdued. When the effort is maintained, in time, the dvesha vasana will altogether vanish and get replaced by the prema vasana as though it is a natural one with respect with that particular person. This is something that can be verified by anyone by applying the course of action in one's own case with respect

to any of the negative tendencies.

Here lies the great role of personal effort purusha prayatna. Even though 'fate' (which is only personal effort exercised in the past) appears to overpower us, the scriptures point out the invaluable nature of personal effort in overcoming the harmful effects of fate.

It is said that desire for enjoyment has to be 'kept at a distance' (Laghu Yoga-vaasishtha 4.114) This is because once the smallest desire for enjoyment is admitted, there will be nothing to prevent it from exceeding the limit, as borne out by the adage, 'This will continually increase like fire constantly fed with fuel' (Manu II.94).

The Bhagavadgita teaches the Daivi and Aasuri sampat in the 16th chapter. The Aasuri is the propensity to live the life of the lower-self and the Daivi is the one that is conducive to the life of the higher-self. The former is shown in order to enable their identification in ourselves and the latter, with a view to overcome them by personal effort. Thus is the 'pratipaksha bhavanam' accomplished through the teaching of the Gita.

As no sadhana will proceed smooth in the absence of inner purity which in essence is an undisturbed mind, the Yoga shastra (Sutra I.33) specifies this method to bring about the same: Undisturbed calmness of mind is attained by (1) cultivating friendliness towards the happy ones, (2) compassion towards those who suffer, (3) joy at the sight of virtuous ones and (4) indifference towards the vile.

Normally when one sees a happy person, envy may raise its head and sully the mind. To counteract this and the allied defiling thoughts, one is advised to feel, 'All these happy ones are my own'. Just as a father can rejoice on seeing his son's comforts and power, so too can the aspirant acquire the happiness of joyous ones. The feeling brought about by 'vasudhaiva kutumbakam' = 'The entire world is my family' is conducive to this practice.

When tendencies like cruelty and sadism manifest, one feels elated at the agony of another. To counteract defilement of mind by such proclivities, the Yoga Sastra advocates the feeling, 'Just as I do not wish to suffer, so too let there be no suffering for another.' The prayer 'maa kashchit duHkha-bhaag bhavet' = 'Let none be an experiencer of suffering' is invaluable in developing the tendency spoken of here.

The third class of persons, apart from joyous and sorrowful ones, are those who are virtuous. If one were to cultivate joy with regard to such people, then one develops the tendency to engage in virtuous deeds without being lax. Being associated with virtuous persons and institutions that espouse the cause of virtuous living will generate the feeling of joy in aspirants.

The fourth type of persons are the vile ones. Association with such people corrupts one's mind, for the mind is influenced by the company one keeps. The other extreme is to hate sinners for the harm they produce in one. Both these attitudes do not make the mind calm and so must be regarded as defiling it. Hence the Yoga Sastra prescribes indifference. The invaluable moral: 'Keep good company and avoid association with the vile' is a golden rule that helps develop calmness of the mind..

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A lesson in vairagya:

The Maharaja of Mysore had submitted a high quality, imported mattress for Acharyal's use. At Secunderabad, Raja Limbekar too had offered imported blankets for the use of His Holiness. It was the attendant's duty to make the bed for Acharyal every night before Acharyal and myself entered the room. Thereafter, the door would be locked. Acharyal would then remove His upper cloth and roll it up. This, He would use as His pillow. A deerskin served as His bed and, His lower cloth was the blanket! He would chant 'Shambho Mahadeva' thrice and go to sleep. In the morning, as soon as He got up, He would slightly rumple the blankets to make it look as if it had been used by Him as His bedding. This was going on for a few days. One day, I asked His Holiness: 'Why is Acharyal doing like this?' Acharyal clarified: 'I am a sannyasin and I don't require such comforts. However, those who donate such articles to Me, expect Me to use them. If they come to know that I am not

utilising them, they may come to the conclusion that the items offered were not of good quality and feel bad about it. As a result, they may trouble themselves further and get Me even more valuable objects. Why give room for all these? That is why I give an impression even to My attendants that I make use of the blankets presented to Me!

(as told by Sri Rajagopala Sarma)

My father once posed this question to His Holiness: 'At the Mutt Acharyal could afford to have all the comforts. Why not Acharyal enjoy all comforts? Why should You strain Yourself by getting up early in the morning and working so hard all through the day and go to bed as late as eleven o'clock? What do You get out of this?' Acharyal smiled at him and said, 'Suppose you are offered jaggery and badam halwa both of which are sweet, which one of these would you prefer?' My father said, 'Where is the doubt here? I will choose the badam halwa'. 'Well said', remarked His Holiness. 'Those who have tasted the bliss of the Supreme will not pine for these mundane things', added Acharyal.

(as told by Sri S.Shivaswamy, son of Justice Somanatha Iyer)

Warm Regards,

subbu

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