Fwd: Vairagyam VIII

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advaitin , V Subrahmanian <subrahmanian_v

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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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