Vairagyam I

The seminal role that Vairagyam, dispassion, plays in Spiritual

sadhana needs to be reiterated often as it is this that adds
strength to whatever mode of sadhana we follow. It is a member in
the four-fold qualification that a spiritual seeker is required to
be equipped with so that the enquiry on Brahman will be fruitful.
Without this, Adi Shankara says in the Vivekachoodamani that all
other virtues are but a mirage. That is, the other virtues will
remain just a seeming ornament and would not come of any real use.
With a view to remind ourselves of the need to strengthen this King
of virtues, dispassion, I propose to post now and then messages from
a variety of scriptures, books of recent times, sayings of the
Elders, the Wise, etc. Here is a verse (just the
meaning) from Bhartrihari's Vairagya Shatakam:

The objects of enjoyment, even after staying with us for a long

time , are sure to leave us sometime; then what difference does
their privation in this way make to men, that they do not of their
own accord discard them? If the enjoyments leave us on their own
initiative, i.e. if they tear themselves from us, they produce great
affliction of the mind; but if men voluntarily renounce them, they
conduce to the eternal bliss of self-possession. (verse 12)

Pranams,
subbu

Namaste Advaitins,

When i thought of posting messages on Vairagya, i had in mind that a

focussed consideration of this one Element itself will percolate to
the others in the Sadhana-chatushtaya. My idea was to elicit a good
variety of vairagyam-based teachings, observations, anecdotes and
what not, so that the reading of these during this period will
itself be a samskara. It will no doubt spill over to topics of
Bhakti and Shraddha and Karma Yoga too. A person devoid of adquate
Bhakti and Vairagya cannot be a Karma Yogi of a high order. So, we
see that all the sadhanas, of the Chatushtaya, Quartet, are
interconnected.

To start with, there is the Brihadaranyaka teaching of the sequence:

Avidya, kama and karma. When one is ignorant of his native
Purnatva, there is the thinking, 'I need to acquire something
outside of me in order to become 'adequate''. There starts 'raga',
desire, for something outside of me. As the starting point itself
is 'i am finite', there is a longing for something that is again
finite. And then starts karma to acquire it. But since the finite
thing acquired does not give infinite satisfaction, there is a
search for something else. So goes the samsarik chakra.

When the scriptures teach vi-raga, the opposite of raga, there is

the viveka element and the tyaga element. Let me detail these in a
subsequent post, but the tyaga word brings to my mind a humorous
observation by Sri Maha Periyaval of Kanchi:

It seems when the Paramacharya was visiting some place, He was shown
a person who was ailing and in bed and had taken 'Aapat-
sannyasam'. ('Aapat-Sannyasam' is a scripturally permitted
arrangement meant for a person who is on the death-bed and desirous
of renouncing his worldly ties. After this not-very-elaborate
ritual, he is deemed to be a Sannyasi and upon death is given a
samadhi, etc. However, if he survives, the rule is that he has to
undergo the elaborate ritual of regular Sannyasa).

Coming to the incident, the Paramacharya saw that man and noticing
the variety of eatables stacked in several bottles by his bedside,
remarked: 'Idu sannyaasattukke periya aapattaacche' 'This spells
great danger to Sannyasa itself'. (Aapat = emergency, danger)

Warm regards,
subbu

Namaste Sadhakas,

On this Holy SriRamanavami day, a message on Vairagyam coming from

the unparallelled Ramabhakta, Sri Hanuman, is presented:

Hanuman was carrying out his Master's command, engaged in the search
for Mother Sita in Lanka. It was much before day-break and Hanuman
was inside Ravana's harem, the quarters for the female members of
the royalty. He had not seen Sita before, yet he hoped he could
identify Her for he believed She is definitely different from the
Rakshasa clan. On his search in every part of that vast premises,
he beheld many sleeping belles. Now, Hanuman is a Naishthika
Brahmachari, on the vow of celibacy for life. It is improper for
such celibates to behold women in sleeping posture. He became
conscious of this dharma for a Brahmachari and suddenly entertained
a doubt if he was not incurring sin by beholding sleeping belles. He
quickly got a reply from the deep recesses of his own mind:

Mano hi hetuH sarveshaam indriyaanaam pravartane |

Shubha-ashubhaasvavasthaasu taccha me suvyavasthitam ||

The mind indeed is the cause of the functioning of the senses in

righteous and unrighteous states and that mind of mine is well
grounded.

Jai Hanuman, Jai Sitaram.

Pranams to all,
subbu
Vairagyam II

Doshadarshanam, Perception of faults

As we saw in the Panchadasi exposition, the doshadrishti or perception of faults in the

sense objects forms the foundation for developing vairagyam. The method involves
considering objectively the undesirable effects that result from resorting to the sense
objects concerned and form a conviction as to their worthlessness. It is the intention of
the Shastram that the objective of this exercise is cultivation of dispassion and not hatred
to the objects or persons or relationships. This would be another problem by itself
requiring a separate treatment. Hence, care should be taken in the doshadarshana
abhyasa. Ideally it culminates in developing indifference, audaasInyam, udasina bhaava,
towards sense objects.

Here is a famous verse of Bhartrihari that is really frightening:

Bhoge rogabhayam, kule chyutibhayam, vitte nrupaalaad-bhayam

Maane dainyabhayam, bale ripubhayam, roope jaraayaa bhayam |
Shaastre vaadibhayam, gune khalabhayam, kaaye krtaantaad-bhayam
Sarvam vastu bhayaanvitam bhuvi nrnaam Vairaagyameva abhayam || 31 ||

The meaning: In enjoyment, there is the fear of disease; in social position, the fear of
falling-off; in wealth, the fear of (hostile) Government (A rule could confiscate excess
wealth, or impose very high taxation); in honour, the fear of humiliation; in power, the
fear of foemen; in beauty, the fear of old age; in scriptural erudition, the fear of
opponents; in virtue, the fear of traducers; in body, the fear of death. All things of this
world pertaining to man are attended with fear; renunciation alone stands for
fearlessness!!

A deep contemplation of the above makes us accord concurrence with the teaching of the
verse. Let me relate just one real-life story in substantiation of the first named 'fear'. I
had a friend from a very respectable Mudaliar family. He was one among three brothers
and two sisters. They were quite well-to-do. This boy had good talents in sports and had
accumulated innumerable prizes and citations, medals, cups and what not in several
athletic events. By virtue of all this, even without much higher education, he got a
clerical job in a bank. After about two years into the job, he got married to his cousin, his
maternal uncle's daughter. Thereafter started his downfall. With somewhat good looks,
he ventured in vain in film acting. He fell into evil company. All sorts of vices he fell
into. His banking career took a beating. He borrowed money to fund his vices and the
creditors were after him. Unable to bear the fallout of his vices, his wife committed
suicide leaving behind two small boys. The vices took a toll on his robust body and one
day I got information that he was in the ICU of a hospital. What I saw through the glass
door is a sight that I can never forget. The handsome man of less than 35 that he was,
had shrunk to a skeleton of about three feet. The next day he passed away. In those days
nobody talked about AIDS. In retrospect I feel he was afflicted by this. 'Bhoge roga
bhayam' !
Nachiketas, in the Kathopanishad gives a very telling account of dosha-darshanam:

Yamadharmaraja, the Acharya, offered a wide variety of attractions very rare to be

obtained in the human world and also of the heaven. In order to enjoy these, Yama
offered to bestow Nachiketas with a very long, healthy life as well. Although tempted
thus, Nachiketas who, like a vast lake, was not to be perturbed said: O Death, the
enjoyable things enumerated by you are ephemeral – whose existence invariably is
subject to the doubt as to whether they will exist or not tomorrow; moreover, all those
enjoyable things such as nymphs etc. waste away the vigour of all the organs of a human
being; so these enjoyable things are an evil since they wear away 1.virtue = dharma, 2.
strength = virya 3. intelligence = medha, 4 energy = balam, 5. fame = yashas etc. As for
long life which you wish to offer, about that too listen: all life – even that of Brahmaa is
short indeed; what need be said of the longevity of those like us? Therefore, let the
vehicles etc. and so also the dames and songs remain yours alone. About wealth that was
also offered, Nachiketas says: Besides, Man is not to be satisfied with wealth in
abundance; for the acquisition of wealth is not seen in this world to satisfy anyone.

The Bhajagovindam has a strong word of caution :

Maa kuru dhana, jana, youvana garvam . Harati nimeshaat kaalaH sarvam.
Maayaamayamidam akhilam hitvaa….
Never pride on your wealth, kinsmen and youth. Mighty Time, Death, will take them
away within the wink of the eyelid. Determine that these are all illusory and take to the
enquiry into Brahman.

The 'defects' that the sense enjoyments are endowed with is said to be three-fold:
1. DuHkha-mishritatvam: There is an admixture of pain in them. The acquisition
stage is filled with pain. The preparation and enjoyment is painful. When the joy
comes to an end there is pain. I think it is the Panchadasi which says:
Arthaanaam aarjane kleshaH, tathaiva paripaalane, naashe duHkham, vyaye
duHkham. DigarthaH kleshakaarine ! There is pain in earning, pain in
preservation, pain when it is destroyed (by theft, etc), pain when it depletes. Fie
upon wealth that is pain all-over!!
2. Atriptikaratvam: There is seldom the feeling of 'enough'. The Gita called it:
Mahaashano mahaapaapmaa in the third chapter. Like a glutton it demands more
and more.
3. Bandhakatvam: It enslaves the one who courts it. The man who gets addicted to
sense enjoyments is a picture of misery. All virtues abandon him. He perishes
ultimately. This is brought out in the Second chapter Gita: Dhyaayato vishayaan
….series. The Lord proceeds to point out the source of all evil: (Pl. skip the
Sanskrit words for ease in reading.)

2.62 In the case of a person who dwells on objects, there arises attachment for
them. From attachment grows hankering, from hankering springs anger.
2.63 From anger follows delusion; from delusion, failure of memory; from failure of
memory, the loss of understanding; from the loss of understanding, he perishes.

Pumsah, in the case of a person; dhyayatah, who dwells on, thinks of; visayan, the
objects, the specialities [Specialities: The charms imagined in them.] of the objects
such as sound etc.; upajayate, there arises; sangah, attachment, fondness, love;
tesu, for them, for those objects. Sangat, from attachment, from love; sanjayate,
grows; kamah, hankering, thirst. When that is obstructed from any quarter, kamat,
from hankering; abhijayate, springs; krodhah, anger. Krodhat, from anger; bhavati,
follows; sammohah, delusion, absence of discrimination with regard to what should
or should not be done. For, an angry man, becoming deluded, abuses even a
teacher.

Sammohat, from delusion; (comes) smrti-vibhramah, failure of memory originating

from the impressions acquired from the instructions of the scriptures and teachers.
When there is an occasion for memory to rise, it does not occur. Smrti-bhramsat,
from that failure of memory; (results) buddhi-nasah, loss of understanding. The
unfitness of the mind to discriminate between what should or should not be done is
called loss of understanding. Buddhi-nasat, from the loss of understanding;
pranasyati, he perishes. Indeed, a man continues to be himself so long as his mind
remains fit to distinguish between what he ought to and ought not to do. When it
becomes unfit, a man is verily ruined. Therefore, when his internal organ, his
understanding, is destroyed, a man is ruined, i.e. he becomes unfit for the human
Goal.

Thinking of objects has been said to be the root of all evils. After that, this which is
the cause of Liberation is being now stated: [If even the memory of objects be a
source of evil, then their enjoyment is more so. Hence, a sannyasin seeking
Liberation cannot avoid this evil, since he has to move about for food which is
necessary for the maintenance of his body. The present verse is an answer to this
apprehension.]

2.64 But by perceiving objects with the organs that are free from attraction and
repulsion, and are under his own control, the self-controlled man attains serenity.

Certainly the functions of the organs are naturally preceded by attraction and
repulsion. This being so, caran, by perceiving; visayan, objects, which are
unavoidable; indriyaih, with the organs such as ears etc.; raga-dvesa-viyuktaih, that
are free from those attraction and repulsion; and are atma-vasyaih, under his own
control; vidheya-atma, [A.G. takes atma-vasyaih in the sense of '(with the organs)
under the control of the mind'. He then argues that if the mind be not under control,
there can be no real control over the organs. Hence the text uses the second
expression, 'vidheyatma, whose mind can be subdued at will'. Here atma is used in
the sense of the mind, according to the Commentator himself.] the self-controlled
man, whose mind can be subdued at will, a seeker after Liberation; adhigacchati,
attains; prasadam, serenity, self-poise.

What happens when there is serenity? This is being answered:

2.65 When there is serenity, there follows eradication of all his sorrows, because the
wisdom of one who has a serene mind soon becomes firmly established.
Prasade, when there is serenity; upajayate, there follows; haanih, eradication; asya
sarva-duhkhanam, of all his, the sannyasin's, sorrow on the physical and other
planes. Moreover, (this is so) hi, because; buddhih, the wisdom; prasanna-cetasah,
of one who has a serene mind, of one whose mind is poised in the Self; asu, soon;
pari-avatisthate, becomes firmly established; remains steady (avatisthate) totally
(pari), like the sky, i.e. it becomes unmoving in its very nature as the Self.

The meaning of the sentence is this: Since a person with such a poised mind and
well-established wisdom attains fulfillment, therefore a man of concentration [A man
who is free whom slavery to objects of the senses.] ought to deal with the
indispensable and scripturally non-forbidden objects through his senses that are free
from love and hatred.

To be continued.

Regards to all,

subbu
Vairagyam III

The contemplation of the state where desires have been fully curbed, gives a strong
impetus to the practice of vairagya. A man free from the clutches of desires is a picture
of supreme serenity. No force in the world can cause even a ripple in his mind. The
Yogavasishtha says, 'He who has won over the tongue (taste) and the passion for sex has
virtually the whole world at his feet.' Here is a verse from a Smriti:

Yaccha kaamasukham loke, yaccha divyam mahat-sukham |

Trshnaa-kshaya-sukhasyaite naarhataH shodashiim kalaam ||

Neither the sensual pleasure in this world nor the great pleasure of heaven is equal to a
sixteenth part of the pleasure of the extinction of desire.

In his bhashya to the Taittiriya Upanishad, Anandavalli – 8, Acharya Sayana says:

In that Supreme Bliss beyond the Hiranyagarbha all our separated blisses attain unity;
there all desire for higher and higher degrees of bliss and all knowledge of duality are
absent, in virtue of true Knowledge; and there freedom from desire in all its ascending
degrees reaches its culminating point. Having thus arrived at the knowledge of the
Supreme Bliss, we should then understand through the scriptures that 'I am this Supreme
Bliss'.

In contrast, let us see what the Sreyomarga says:

'Alas! because the small pleasures of the embodied beings are hard to procure and subject
to decay, and conduce only to misery, therefore, there are only miseries upon miseries in
this world.'

Advaita is Bliss:

In the waking and dream states involving duality, we experience only pain, for the most
part. If there is pleasure at all now and then, even that is a mere pain, as involving many
imperfections, namely, the trouble of procuring it, its inferiority as compared with higher
pleasures, and its perishability. In the deep sleep state and in Samadhi, the two states of
non-duality, there is Bliss as there are no sense objects and interaction with them.

What causes misery?

A man given to desires knows no peace. One after another the desires keep demanding
his attention to fulfil them. He constantly expends his energy to work to procure the
objects that his desires bid him and enjoying them. The Panchadasi puts it in a
metaphorical way:

Kurvate karma bhogaaya, karma kartum cha bhunjate |

Nadyaam kita iva aavartaad-aavartaantaram aashu te |
Vrajanto janmano janma labhante naiva nirvrtim || (I.30)
The deluded engage in hard labour with a view to enjoy later. And they enjoy the fruits of
their labour only to engage in further labour. Like a worm that is caught in an eddy of a
river, is thrown from one eddy to another, these deluded men go from one birth to
another, never experiencing true respite.

Here is an account of a real-life instruction on vairagyam; it is included in some detail as

several aspects of vairagyam are brought out:
( an excerpt from the book Yoga Enlightenment and Perfection)

Finally, Paramacharyal asked, “Now, tell Me. Is it better to become a householder or a sanyasin?”
Bereft of any hesitation, Sri Srinivasa Sastry averred that taking up Sannyasa was, indeed,
superior.

One day, He posed some queries to Vaidyanatha Sastry. These were:

(i) I have heard that the eldest son in the family must compulsorily get married. Is it so?

(ii) Our Guru embraced monasticism after becoming highly erudite. Is it obligatory that one
acquire a deep knowledge of the scriptures prior to renouncing the world?

(iii) I have heard that when one is born, immediately a set of debts accrue to one. Some of these
are repaid by serving one’s parents, some by worshipping the deva-s and yet others by begetting
progeny. Is this indeed the state of affairs?

(iv) Is one permitted to enter another ashrama only after dwelling for long as a brahmacarin in the
hermitage of the Guru?

(v) Can a young boy like Me take up Sannyasa if he desires to? Parents may not grant permission.
Can Sanyasa be taken up without their approval?

Vaidyanatha Sastry was not in a position to reply satisfactorily to Him. Subsequently,

Paramacharyal went on His usual evening walk to the Kalabhairava temple with both of them. On
the way, He recited the following verse (II.35) of the Prabodha-Sudhàkara:

(The Veda says that “loka” is not there for one bereft of a son. What is that loka? Is it liberation
or transmigration or another world? It cannot be the first one.)

Paramacharyal then asked Vaidyanatha Sastry to recite the next two sloka-s of the Prabodha-
Sudhàkara and give the meaning.
Sastry gave the overall meaning on the following lines:

It cannot be said that begetting a son confers liberation. This is because not all people who have
sons have attained the exalted state. Further, if mere procreation were to yield emancipation, then
the cycle of transmigratory existence itself would cease since numerous people do have children.
A son cannot necessarily be the cause of happiness in this world and the next. The reason is that
to attain a higher world, the Veda prescribes the performance of special rites, such as the
jyotisthoma. It does not explicitly declare begetting of progeny as constituting the means. The
Veda clearly proclaims that wealth, progeny and the like cannot serve to confer liberation. Only
the realisation of the Àtman, by hearing the Truth, cogitating upon It and focusing one's mind on
It, yields immortality.
Utterances of the Sruti to the effect that a son is essential should be understood as merely
eulogising the performance of sacrifices, such as the putresti. The putresti-yàga serves to obtain a
son. To induce people who have a desire for children to perform it, its importance is stressed. The
Veda, which is like a mother, certainly does not intend to compel one without desires to perform
such sacrifices.

After this, Paramacharyal proceeded to give a detailed exposition. He said that marriage is
compulsory only for a person who wants to enjoy sensual pleasures. It is not obligatory on one
who has strong dispassion to lead a house-holder's life. Further, there is no Vedic injunction that a
dispassionate one should get married. The Veda-s indicate remedies for the removal of desires
and never exhort the gratification of longings or procreation. Just as fond parents would only try
to save their child from falling into fire and would not induce it to tumble into it, so too do the
Veda-s indicate the means for people to abstain from bad ways and to proceed in the holy path. In
fact, the moment one becomes extremely dispassionate, one can renounce and become an ascetic.
Thus, a man can become an ascetic regardless of whether he is a celibate or a house-holder or a
forest-dweller.

Paramacharyal went on to explain the futility of begetting a child. He strengthened His

explanations by various citations and firmly drove home His points. For instance, He said that
only rarely one happens to get a son who is endowed with all good qualities. Even on such a son
being born, if the lad were to be short-lived or diseased or were to later have no children, the
parents would have to put up with mental suffering. If a young child were to suffer on account of
diseases or planetary influences, the grief of the parents would know no end. If the child were to
grow up a little but were to be stupid then too the parents would be far from happy. Further, if
after upanayana, the boy were not to become learned or, if learned, he were to refuse to get
married, then also the parents would suffer agony.

Paramacharyal explained that shraaddha (a rite performed for the deceased parents) is an
obligatory duty that purifies the performer. He emphasised that the manes do not sustain
themselves exclusively on the pinda (ball of cooked rice) that is offered during the shràddha
ceremony. He went on to add that the stories found in texts like the Mahàbhàrata about the
necessity of offspring are not meant for advanced spiritual aspirants who have strong dispassion.
All the queries raised earlier by Sri Srinivasa Sastry were thus categorically answered by the
Paramacharyal; neither He nor Vaidyanatha Sastry had mentioned them to Paramacharyal.

At times, nature seemed to aid Paramacharyal’s imparting of instructions about detachment. For
instance, on one occasion, when Paramacharyal was proceeding to the Kàlabhairava temple
together with His students, a funeral procession was seen. On beholding the scene, Paramacharyal
spontaneously identified the deceased one as a wealthy gentleman and gave out his name. He
went on to say that that man was young and had been living in comfort. However, the Lord of
Death, Yama, had not chosen to spare him.

At this juncture, Vaidyanatha Sastry cited the following verse that Paramacharyal had composed
when in a state of seclusion.
Dhanam vaa dhaanyam vaa bhavatu bahusho bhogyamapi vaa
Viraame ko bruute nanu chiram aham nirvrta iti |
Prakopa-prodbhinna-prakata-yama-damshtraam tu purataH
Prapashyat-kim kuruaat-prasabham avasaane prabhurapi ||
 (Though having much wealth, grains or objects of enjoyment, who says at the end of his life that
he has been contented for long. On seeing in front of him the teeth of Yama bared in wrath, what
can even a king do?)

On hearing this, Paramacharyal said, “There is a verse of Bhagavatpàda in the Prabodha-

Sudhàkara that is appropriate to this occasion and worthy of being cited.” All but Sri Srinivasa
Sastry remained silent. He chanted:
Yo dehaH supto'abhoot supushpa-shayyopa-shobhite talpe |
Samprati sa rajju-kaashthair-niyantritaH kshipyate vahnau || (I.25)
(The body that slept on a bed adorned with flowers is now taken, tied by ropes to logs, and
consigned to fire.)

Paramacharyal explained the significance of the verse. He pointed out that the dead man had,
even on the previous night, been in the midst of all comforts. His heart had suddenly collapsed
while he was asleep and so he now lay tied by ropes to bamboos. He was about to be consigned to
fire. This would be the fate of all and none was an exception.
Nityam sannihito mrutyuH kartavyo dharma-samucchayaH
(Death is ever at hand. Hence, one should accumulate dharma.)

Grhiita iva kesheshu mrutyunaa dharmamaacharet

(One should practise dharma (without delay) as if one’s tuft were in the grip of death.)

We should perform our dharma and purify the mind so that we can obtain the realisation of the
Àtman and become liberated from all misery. Only then will the goal of our lives have been
reached. As He spoke, Paramacharyal's gaze was constantly on Sri Srinivasa Sastry’s face. At that
juncture, a woman's wail was heard. Seeing the pitiful face of the dead rich man, his mother had
given the cry of anguish. “Even the son that I gained after the observance of many a fast and vow
has not lasted. Even if he had not been born, I would not have had to suffer my present deep
anguish. Having got married, he has now left his young wife a destitute. Is this the only benefit of
begetting progeny?” wailed the disconsolate mother. Sri Srinivasa Sastry noted all this. “Is this
the worth of ephemeral existence? I do not want this at all,” He muttered. These words were
heard by Vaidyanatha Sastry. From His facial expression, Paramacharyal could readily
comprehend His disciple's state of mind. He felt glad that His teachings were having the desired
effect.

On several occasions, Paramacharyal spoke to Sri Srinivasa Sastry in private about detachment
and Brahmacarya. What follows is a brief account of the advice given in some of the private
sessions. [They were narrated to me in detail by Acharyal, partly in 1977 and partly in 1984.]

(i) No amount of learning, wealth or enjoyment can confer total freedom from sorrow and
everlasting bliss. Only the realisation of the Truth can do so. Kingship, divine weapons, heavenly
damsels and the power to even create a new universe did not, for instance, free Visvàmitra from
all unhappiness. In the Chàndogya Upanióad, it is narrated that though versed in the Veda-s and
various shàstra-s, Nàrada continued to experience sorrow; he transcended all sorrows only when
he received enlightenment from Sanatkumàra.
Labhdaa vidyaa raajamaanyaa tataH kim
Praaptaa sampat praabhavaadhyaa tataH kim |
Bhuktaa naari sundaraangi tataH kim
Yena svaatma naiva saakshaat-krto'abhut || (Anàtmasrivigarhanam 1)
(So what if learning respected by the sovereign himself has been acquired? So what if
unsurpassed affluence has been obtained? So what if a belle has been enjoyed? What is there for
him who has not realised his own Àtman?)

Enlightenment dawns only in a very pure mind. Desires are impurities that sully the mind. To
render the mind pure and fit for enlightenment, they must be assiduously eradicated.

(ii) Sense objects are not the source of happiness. It is a mistake to think that they are. Were an
object intrinsically a source of joy to a person, he ought not to ever find it to be a pain. However,
it is well known that objects are sometimes liked and sometimes disliked. For instance, to a
person who develops severe nausea during a meal, the very dishes he found delectable appear to
be unappealing and a burden to consume. How can an object intrinsically be a source of
happiness to a person when, though remaining just the same, it is at times a bane to the very same
person?

When a desire for an object arises in the mind, the mind loses peace and the period of longing is
not one of joy. When the desired object is obtained, the desire that agitated the mind becomes
temporarily quieted. With the calming of the mind, there is joy. Thus, calmness gives happiness
and not desire or a sensory object. In deep sleep, when no sensory object whatsoever is
apprehended and the mind is in a state of latency, there is very great happiness. The sage whose
mind is very calm and focused on the Supreme has unsurpassed happiness.

Stable mental calmness can never be had by the gratification of longings. Though briefly quieting
a desire, gratification only leads to the growth of the desire; the desire manifests again later, with
increased strength. Desiring and striving for sense objects constitute, therefore, the wrong
approach to obtain happiness, which is what all want. By discerning that sense objects are never
the cause of happiness, one should develop detachment towards them. The dispassionate one is
calm and happy.

(iii) There is great benefit in observing perfect Brahmacarya. For this, complete control over the
mind is important. To achieve such mastery, one should avoid thinking of sense objects. The
reason is that as one thinks of sense objects, one gradually develops a degree of attachment to
them. When attachment is allowed to grow, it becomes an intense desire. When a powerful
longing is permitted to manifest, it becomes difficult to check and uproot. When a man strongly
desires some object or honour and a person or situation thwarts the consummation of his longing,
he becomes irritated.

When a man gives way to anger, he loses his power of proper discrimination between right and
wrong. It is well known that an irritated man may be disrespectful even to his Guru. From
delusion, the recollection of what one has been taught regarding righteous conduct is lost. This
destruction of memory disrupts the functioning of the buddhi and the man in this state is as good
as destroyed. The seed of all this evil is thus thinking about sensory objects. So, if You wish to
control Your mind, You must not allow Your mind to cogitate upon the objects of the organs.

(iv) Married life is a big source of bondage. A householder has to cater not only to his own
requirements but also to those of his family. Hence, he cannot devote himself entirely to
meditation and such spiritual practices. Many are the people who get married and think that that
course of life is good for them. Actually, for a discriminating person, family life is so full of
misery that it is better to stand on burning coal rather than to get married.
The body is made up of skin, blood, flesh, bones and so on. It contains within it urine and faeces.
The body of even the female whom the undiscriminating consider to be extremely beautiful is
only of this kind. Bhagavatpàda has taught:

Nari-stana-bhara-naabhii-desham drshtvaa maa gaa moha-aavesham |

Etan-maamsa-vasaadi-vikaaram manasi vichintarya vaaram vaaram ||
(Seeing the breasts and the navel region of a woman, do not fall a prey to delusion. The female
form is but a modification of flesh, fat, etc. Reflect well thus in your mind, again and again.)

Such recourse to discrimination enables one to combat lust and be established in Brahmacharya.

{Acharyal has told me, “My Guru was so kind that even when I was too young (He was hardly
14) to be afflicted by passion, He emphasised the worthlessness of sensory pleasures and stressed
the importance of dispassion and thereby precluded any scope for even the seed of passion
finding a place in My mind. He rendered Me fit for Sannyasa.”}
End of excerpt from the book Yoga Enlightenment and Perfection

Pranams to all,
subbu
Vairagyam IV

Namaste Advaitins,

The deep attachment to the feeling of ' I ' and 'mine' forms the core of samsara. The one
aim of all spiritual disciplines is to gradually erase this feeling and finally be totally free
from it. Since it is not that easy to accomplish this, the scriptures teach a wide variety of
methods to practise discrimination. Here is a verse that points to the mean nature of the
feeling of 'mine':

Daaraa ime me tanayaa ime me gRhaa ime me pashavashcha me me |

Ittham naro mesha-samaana-dharmaa me-me-karaH kaala-vRkeNa nItaH ||

(These wives are mine (mey), these children are mine (mey), these houses are mine (mey)
and these cattle are mine (mey). The man who thus says 'mey, mey' and has the same
disposition as sheep (which bleat 'mey, mey') is taken away by the wolf, time.)

(Here is an instance of the same sound giving rise to more than one sense. In Sanskrit
the syllable 'mey' means 'mine'. The syllable also represents the sound made by sheep.)

@@@@@

Here is a story depicting the strong hold of longing for material gain that man often
becomes a victim of:

A group of boys wanted to write a story for a competition. After much discussion, they
completed it and one of them narrated it in its final form to the others. As he was doing
so, three people who were passing that way paused to hear the story. They did not
mistake it to be a factual account but liked what they heard. As they moved on, they
discussed the story among themselves. A teenager happened to overhear them when they
talked about a pot of gold hidden under a banyan tree in a forest situated about 500
kilometres away.

The lad immediately developed a strong desire to somehow possess that gold. Without
telling anybody, he proceeded to the concerned forest. There, he saw a man place a fruit
in a small-mouthed vessel and then tie the vessel to a tree by means of a long rope.
Moved by curiosity, he initiated a conversation with that man:
Teenager: What are you doing?
Man: I am setting a trap for a monkey. I intend to train a simian to perform tricks.
Teenager: How will your contraption serve your purpose?
Man: This place is infested with monkeys. One of them will certainly notice this vessel
and the fruit in it. So, it will put its hand into the vessel and grab the fruit. The vessel's
mouth is too small for the monkey to take out its hand while gripping the fruit. The
vessel has been tied to the tree and so the monkey cannot carry it away. The animal will
thus be forced to remain here and I shall catch it.
Teenager: Are you joking? The monkey will release the fruit, extricate its hand and
escape.
Man: No, it will not. It will simply refuse to discard the fruit.
Teenager: I cannot imagine a simian behaving so foolishly because of its desire for fruit.
Man: Remain by my side and watch.

Both hid themselves a short distance away. Soon, a monkey came and behaved exactly
the way the man had predicted. The lad said, "How stupid and crazy this monkey is!' and
went his way.

After some time he beheld a frog shooting out its tongue and catching a fly with it.
Amused, he turned his attention to another frog that was nearby. As it was about to trap a
fly, a snake stealthily came up to it and swiftly caught it in its mouth. The frog's tongue
shot out and the fly stuck to it. Meanwhile, the snake proceeded to swallow the frog.
The lad thought to himself, "What a strange sight! Even at its moment of death, this silly
frog was busy catching a fly!"

He walked on and encountered a forester. The latter said, 'Do not go much further in this
direction. There is a wild tusker there and it may attack you." However, so intense was
the lad's desire for the gold he hoped to find that he disregarded the advice. In about half
an hour, he was deep within the forest. He was looking around for the banyan tree that
he had heard was located somewhere there when he heard the trumpetting of an elephant.

In a few moments, he saw a ruttish tusker barging at him. He immediately took to his
heels, with the elephant in hot pursuit. Though he ran as fast as he could, the pachyderm
steadily gained on him. To his chagrin, he slipped and fell into a pit that he had not
noticed. Flailing his arms, he providentially managed to catch a creeper and arrest his
fall. The elephant reached the top of the pit and gazed at him.

The lad looked down and saw that the pit was deep. Further, he espied a cobra with
upraised hood at the bottom. He realized that he was in very deep trouble, without the
option of climbing up or down the creeper. As if his problems were not adequate, the
creeper began to give way; some insects were busy at work on it.

Unexpectedly, a drop of honey from a beehive on the tree overhead, fell on his nose and
began to slowly flow down towards his lips. The boy stretched out his tongue and licked
it. The honey seemed like ambrosia to him. He then heard the roar of a distant lion. The
tusker felt terrified and swiftly left the place. The boy began to climb up the creeper. As
he neared the top of the pit, the creeper gave away. But, somehow, he managed to hold
on the pit's edge.

In moments, he felt his hands slipping. However, to his surprise, he found himself being
lifted up by the woodman who had advised him not to venture into this region. "When I
heard the trumpetting of the elephant, I knew that you were likely to be in danger. I am
far more familiar with this forest than people like you are. So, I rushed in the direction
you had proceeded, to help you. I see that I have arrived just in time.
The lad thanked him profusely. Still possessed by the longing for gold, he explained the
reason for his coming there and sought the forester's help to locate the banyan tree in that
region. His saviour told him that he was not going to find any gold and tried to persuade
him to return before the tusker chose to come back. However, finding the boy adamant,
he led him to the banyan tree. They searched there for the gold but did not succeed in
finding any.

Finally, the boy returned to his native place. He described his misadventure in detail to an
elder. The elder laughed and informed him that what he had overheard was only a
portion of the tale authored by a group of boys for a competition. He then proceeded to
tell the lad, "You felt that the monkey and the frog had behaved thoroughly foolishly
because of their longing. Your behaviour was far worse. The poor monkey refused to let
go of the fruit that was in its hand. You, on the other hand, were led on by intense
longing for gold that was actually non-existent. The frog stretched out its tongue at the
moment of its death but possibly did so purely by instinct. You, on the other hand, are a
human being endowed with discrimination. Yet, when you were about to perish, you
savoured the drop of honey that fell on your nose. See the power of longing." The boy
realised the devastating force of longing and hung his head in shame.

(Story excerpted from the book: 'Edifying Parables'.

Pranams to all,
subbu
 VAIRAGYA AS FOUND IN PATANJALA SUTRAS

The ultimate object of Ashtanga Yoga of Patanjali is cessation of mental modes –

Yogaschitta vritti nirodha (Yoga Sutra 1-2)

When this is accomplished Jeevatma will be established in his intrinsic nature.

Tada Drashtuhu Swarupe avasthanam (Yoga Sutra 1-3)

This Nirodha is accomplished by Abhyasa and Vairagya –

Abhyasa Vairagyabhyam Tannirodhaha (1-12)

We may recall sloka 6-35 of Bhagavad Geetha. Abhyasa is defined as the practice of the
means like Yama, etc. to obtain Chittavritti Nirodha –
Tatra Stithou Yathno Abhyasa (1-13)

When this Abhyasa is carried out for a long time without interruption it becomes stable –
Sa tu Deerghakala Nairantarya Satkara Sevitha Drudha Bhoomi (1-14)

Vairagya is defined as dispassion towards things seen like various objects of pleasure and
unseen like things learnt from Shastras like heaven etc.
Drishtanushravika Vishaya Vithrushnaya Vashikara Sangya Vairagyam (1-15)

Vairagya is said to be of two types: -

1. Dispassion in seen and unseen objects, by recognizing the defects in them

2. When the seeker by diligent practice is able to comprehend the SELF, will be
completely contented, then he gets dispassion even in the qualities of seen and
unseen things. Then the Vairagya is said to be Supreme. Thus this Vairagya is
said to be the Acme of Knowledge.

Tatparam Purushakhatherguna Vaithrushnyam (1-16)

The second chapter called Sadhana pada gives various means of attaining Yoga
Siddhi. The first Anga of Ashtanga Yoga is Yama –

Yama Niyama Asana Pranayama Prathyahara Dharana Dhyana Samadhayoshtavangani

(2-29)

Yama consists of five elements in each of which Vairagya plays an important part –
Ahimsa Satya Asteya Brahmacharya Aparigraha Yamaha (2-30)

When these practices are not limited by Jathi, Desha, Kala and Samaya, they are
called the Supreme Vrata; for example when a fisherman does not kill any other animal
except fish, it is limited by Jathi; if a person does not kill in a place of pilgrimage it is
limited by Desha. If the killing is not done on a particular day it is limited by Kala; if a
Kshatriya says that he will kill only in war, then it is limited by Samaya –

Jathi Desha Kala Samayanachinna Sarvabhouma Mahavratam (2-31)

Vitarka Badhane Pratipaksha Bhavanam (2-33)

When the practice is obstructed by undesirable intentions, the opposites should be

contemplated –

Vitarka himsadayaha krita karitha, Anu moditha, Lobha krodha Moha poorvaka Mridu
Madhyadhimatra, Dukha Ajnana Anantaphala iti Pratipaksha Bhavam (2-34)

Opposites of Ahimsa etc. like himsa are classified as follows: -

1) Done by oneself
2) Got done by others
3) Approved after committed by another

In each of these categories, it could be due to 1) Lobha, 2) Krodha, 3) Moha

These are again threefold: 1) Mild, 2) Moderate, 3) Intense

All these result in sorrow and ignorance is the Pratipaksha Bhavana.

With constant practice of Yama etc. the seeker gets Ishwarya indicative of
Siddhis. For example in the presence of a seeker established in Ahimsa there will be no
enemity among beings.

Ahimsa Pratishtayam Tat Sannidhou Vairathyagaha (2-35)

For a seeker established in truth, whatever he speaks comes true.

Sathya Pratishthayam Kriya Phala Ashrayatvam (2-36)

For a seeker established in Asteya, all wealth will be his

Asteya Pratishthayam Sarva Rathnopasthanam (2-37)

Established in Aparigraha, the seeker will get the knowledge of his past and future lives

Aparigraha Sthyrye Janmakathantha Sambodhihi (2-39)

Vairagyam V
Namaste Advaitins,

The Yoga sutras of Maharishi Patanjali offer a good deal of teaching on Vairagya.
Vairagya is defined as dispassion towards things seen, like various objects of pleasure
and unseen, like things learnt from Shastras like heaven etc.
Drishta-anushravika-vishaya-vitrushnasya Vashikaara Sanjnaa Vairagyam (1-15)

Dispassion in seen and unseen objects, by recognizing the defects in them

.
Tatparam Purushakhyatherguna-vaithrushnyam (1-16)

When the seeker by diligent practice is able to comprehend the SELF, will be completely
contented, then he gets dispassion even in the qualities of seen and unseen things. Then
the Vairagya is said to be Supreme. Thus this Vairagya is said to be the Acme of
Knowledge.

The first limb, anga, of the Ashta-anga Yoga Sutras is Yama, restraint. This consists of
Ahimsa = Non-injury, Satyam = Truthfulness, Asteyam = Abstinence from theft,
Brahmacharyam = Continence, and Aparigraha =Non-acceptance of possessions. It will
be pertinent to note that the role of Vairagya is a sine qua non for the successful practice
of each of the above.

It would be worthwhile to learn from real-life incidents the great importance true
practitioners of Yoga accorded to Vairagya:

(Below are two extracts from the book 'Exalting Elucidations' of Sri Abhinava
Vidyateertha Swamigal, Sri Sharada Peetham, Sringeri)

When Acharyal was touring in North India for the first time, a highly influential and
scholarly monk decided to test His sense-control. So, he arranged for a belle to try to
tempt Acharyal. She entered the room where Acharyal was giving darsana just as the last
of the devotees were leaving and remained till she alone was left. However, when she
observed Acharyal, she was so overwhelmed by His patent purity that she became
disconcerted. Acharyal compassionately asked her, “Mother, what is it?” At this, the girl
simply broke down. She was about to confess and seek Acharyal’s pardon when the
monk who had sent her himself entered. He told Acharyal, “I knew that You are a scholar
par excellence. However, I wanted to ascertain whether You are also a master of the
organ of taste and are free from fondness for valuables. So, some time back, I sent you
tasty dishes and jewels through people. However, You turned down the offers. I finally
wished to examine Your brahmacharya and, hence, sent this beauty to try to tempt You. I
now realize that You are so pure and self-controlled that You are beyond temptation. I
truly acknowledge Your greatness and pay obeisance to You.”
[Sri A. Ramaswamy]

Acharyal told me the following in 1987:

When I was about twenty years of age, two Bairàgi-s, who lived on the banks of the
Narmada in Madhya Pradesh, came to Sringeri. They wanted to have Paramacharyal’s
darsana and seek some clarifications from Him. As He was in antarmukha, seclusion, at
that time, they were unable to approach Him. They met Me. One of them looked weak
and somewhat effeminate, while the other had powerful muscles and resembled a
wrestler.

In the course of his conversation with Me, the first one hesitatingly said, “I have been
leading a life of renunciation but am not free from sexual desire. While I never
misbehaved with any woman, bad thoughts troubled me off and on. This was the situation
till a few months ago, when I met a Baba and posed my problem to him. He gave me a
large packet of medicinal powder and said that if I consumed a little of it every day, I
would obtain relief. I have been sincerely following his advice. My desires have largely
vanished. I think that I have gained a great spiritual benefit. However, my muscular
strength has come down and my chest has become a little like that of a female. My
companion is in need of help to deal with lust. He is hesitant to take the Baba’s medicine
because he fears that his muscles will become weak. He wanted to ask Guruji whether in
the interest of spiritual growth, he should overcome his hesitation and resort to the
medicine. I wanted to ask Guruji if I should continue with this medicine or whether
Guruji would give me some other medicine without the side effects. We have, however,
not had the good fortune of being able to talk to Him. Would You like to keep and use
some of the medicine that I have? I can replenish my stock from the Baba who gave it to
Me.” I declined his offer.

The second person asked Me, “You are young. Are You not troubled by sexual
thoughts?” I answered that I was not. At this, both of them asked, almost in unison, “Will
You please help us and tell us what we should do?” I answered, “Do not use the
medicine. You cannot gain any spiritual benefit by checking the sexual instinct through
it. Kings employed eunuchs in their harems because they were confident that the eunuchs
would not be tempted and misbehave with the women. However, none regards those
eunuchs as great celibates. None deems that they became spiritually great on account of
castration. On the other hand, all of us regard sage Shuka as established in continence and
as spiritually great. His body was intact but he was so free from desire that even damsels
in the nude did not care to cover themselves when he passed them. A dumb person does
not lie but he is not looked up to as one who never lies. A person who is unconscious is
not revered as a Yogin just because he is free from all thoughts of the world. Incapacity
does not confer spiritual benefit. The medicine with you temporarily and partially reduces
you to the state of a eunuch. It is, as far as gaining spiritual benefit is concerned, no better
than castration. I shall provide you a medicine that will enable you to be rid of lust and to
gain spiritual benefit.”

Then, I asked them to go to Sharadamba’s temple, spend half an hour gazing at Her with
devotion and to pray to Her with faith to rid them of lust. They returned after half an
hour. I told them, “In the Durga-saptashati it is said that all women are the Divine
Mother’s forms. Whenever you are tempted by the sight of a woman or think of a female
with desire, immediately think of the gracious Divine Mother. Feel that it is She who is in
the form of all women. Also implore Her now and then from the bottom of your heart to
free you from lust.” “Need not contempt for women to be cultivated to combat lust?”
asked the muscular Bairagi. I replied: “No. Just as desire is bad for your mind, so is
hatred. Both likes and dislikes are impurities that agitate the mind. The scriptures speak
of seeing the defects in an object just to neutralize a pre-existing attachment born of the
notion that the object is pleasurable. The aim is definitely not to generate hatred. Shuka
certainly did not hate or look down upon any woman. He looked upon everything as the
Supreme Brahman” The Bairagi-s left Sringeri shortly thereafter.

They returned after about a year. This time, both the Bairagi-s looked healthy and
muscular. On seeing Me, they joyfully said, “Swamiji, Your medicine is very effective
and has no side effects.” I clarified that it was not My medicine and that what were
working were Sharadambà’s grace and their dedicated efforts. During this trip, they had
the great good fortune of getting Paramacharyal’s darshana and blessings.

[Sri R.M. Umesh]

Pranams to all,
subbu
Vairagyam VI
Namaste Sadhakas,

The Bhagavadgita, 13th chapter teaches the Atma-gunas, that is, the qualifications
necessary to enter the enquiry of Brahman. This is done in the verses 7 to 11. Herein in
the verse 8 vairagyam is mentioned and the means to secure it:
Absence of attachment for objects of the senses….perception of evil in birth, death and
old age, in sickness and pain.

Evil in birth: The evil here lies in having to dwell in the womb and to issue forth through
the uterus. Maybe, people might say there are modern methods of conception and
pregnancy and the need to lie in the womb and issue out of the uterus could be avoided.
Nevertheless, there is immense suffering connected with birth. A friend's baby
overstayed in pregnancy and it seems the baby started consuming orally the dirty liquid
inside for want of food. Upon being delivered by caesarean, the baby was found to be
very underweight and had to be placed under the specialised care of another hospital over
ten kilometres from the place where it was delivered. My friend, the father, had to make
several trips to the two places every day and twice the baby was treated for jaundice and
went close to death. The ordeal of the parents was extreme. The friend's mother spoke to
me one day and wept: My son pleaded with us to leave him alone. It was we who forced
him into wedlock. Now when we see this ordeal of our boy, we feel we made a mistake.'

Even otherwise, to think of 'us' in the form of some food grain consumed by the father
and being converted into semen and being deposited into the womb of the mother through
the ugly tube in the penis and start growing, first in the form of some lump of foam and
then a lump of flesh and slowly sprouting out hands and legs and fingers and forming the
slits for the eyes, nose, ears, etc. and being inside a congested place and finally issuing
out through the uterus along with dirty liquids – is it not disgusting? Vedanta teaches we
are the unbroken Pure Consciousness, all pervading like space, ever free. Oh ! what a
contrast ! Would anyone who gives a deep thought to this contrast ever like to go through
the ordeal of birth again ? …Punarapi janani jathare shayanam…

Death: The pain of death is described elaborately in some smritis. It would be

worthwhile contemplating on the pain related to death. Again, we have instances to
relate from our own lives. A boy of 26, was sent to Canada for a three month project by
his employers, Infosys. At the end of the term, he arranged with his friends in Bangalore,
to visit Shivasamudram, a tourist spot a little away. Soon after arrival, as planned, the
party left for the picnic spot. Spotting a rock in the middle of a huge lake, the boys
decided to be there and take photographs. This boy, while posing for a photo, suddenly
slipped and fell into the waters. The body could be recovered only after three days with a
large diving team deployed at enormous cost. His mother told me that they had to carry
the highly decomposed body virtually in a huge bucket. He was their only son. And
fortunately, not married.

Old age and Disease: The evil of old age consists in the decay of intelligence, power and
strength, and in being treated with contempt. The problems related with disease have
various ramifications. In a family known to me, both the parents, in their eighties,
remained in bed for more than seventeen years put together. In this they were both
simultaneously in bed for over seven years. Both had suffered paralytic strokes. The
ordeal that family went through is unimaginable. They had to do the nursing job
themselves as they could not afford a professional. Several relatives and friends helped
them by contributing whatever they could. Even old clothes like dhotis and saris were
donated to that family as the patients defacated and urinated in bed. Even with the best
sanitation, bedsores were another problem to manage.

I came across a case of a mother and her two teenaged daughters, all the three of them
afflicted with cancer. The man of the family, the sole earner, could not afford the heavy
medication bills and chemotherapy charges. He literally begged from known and
unknown people.

The Bhagavadgita verse asks us to undertake a deep contemplation on these miseries

attached to embodied life. The Acharya says: From this perception of the evil of pain in
birth, etc, there arises indifference to the pleasures of the body and of the senses; and then
the senses turn towards the innermost Self to obtain a glimpse of the Self. Because the
perception of the evil of pain in birth, etc., conduces to knowledge, it is itself spoken of
as knowledge.

Bhartrihari says in his Vairagya shatakam 38:

Old age looms ahead frightening men like a tigress; different diseases afflict the human
body like enemies; life is flowing away like water running out of a leaky vessel; still,
how wonderful, that man goes on doing wicked deeds!

And in verse 36 he says:

Life is changing like a big wave, beauty of youth abides for a few days; earthly
possessions are as transient as thought; the whole series of our enjoyments are like
occasional flashes of autumnal lightning; the embrace round the neck given by our
beloved ones lingers only for a while. To cross the ocean (of the fear) of the world,
attach your mind to Brahman.

Again he says in verse 37:

In the womb man lies within impure matter in discomfort with limbs cramped; in youth
enjoyment is tainted with the intense suffering of mental distraction arising from
separation from our beloved; even old age is undesirable, being the object of
contemptible laughter from women. Oh men, say if there is a particle of happiness in the
world.

Pranams to all,
subbu
Variragyam VII

The Prahlada charitram shines as a resplendent jewel in the Srimad Bhagavatam.

Prahlada, a devotee par excellence, displays the most laudable qualities of a bhakta, a
karma yogi, a Jnani, all rolled into one.

Here is a selection of those verses from the Canto 7, Chapter 9, 10 and 15 of the Srimad
Bhagavatam. that convey a message on various aspects of vairagyam. These have been
copied from the material available at the following link:
http://sanskrit.gde.to/ . My thanks to Sri Sundar ji for providing this link to me long ago.

Bhakta Prahlada addresses Lord Narasimha:

9.43 Sure I am from being absorbed in the broadcasting of Your sweet ocean of glories not
worried, o Supreme One, about the hard to cross Vaitaranî that is this world; I rather lament,
despite of them being fools, for the ones missing the liberation who, for the good of their senses,
plan for illusory forms of happiness and duty [see also 6.17:28].

O best of the great personalities, I am not at all afraid of material existence, for wherever
I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only
for the fools and rascals who are making elaborate plans for material happiness and
maintaining their families, societies and countries. I am simply concerned with love for
them.
(45) The concern of sex indeed is trivial like the itch relieved by rubbing one's hands; the ones
falling short with this find, suffering all kinds of misery, the different feelings of sorrow never
satisfied in it, but if one learns from that, recognizing it to be a figment, is one a sober person that
is able to bear the itch [see also B.G. 7.14].

Sex life is compared to the rubbing of two hands to relieve an itch. Grihamedhis, so-called
grihasthas who have no spiritual knowledge, think that this itching is the greatest platform of
happiness, although actually it is a source of distress. The kripanas, the fools who are just the
opposite of brâhmanas, are not satisfied by repeated sensuous enjoyment. Those who are dhira,
however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools
and rascals.

(46) Silence, vows, vedic knowledge, austerity, study, dutifulness, explaining the
scripture, living alone, prayer and absorption, belong to the path of liberation, but often
are they with them who do not control their senses the only way of living, o my Lord, and
so one must say that in this connection it is nothing but false pride [see also 6.1.16].

O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation--to
remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to
undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of
varnâs'rama-dharma, to explain the s'âstras, to stay in a solitary place, to chant mantras silently,
and to be absorbed in trance. These different methods for liberation are generally only a
professional practice and means of livelihood for those who have not conquered their senses.
Because such persons are falsely proud, these procedures may not be successful.
 Text 5:

10.5 A person for himself desiring material benefits from his spiritual master is not
really a servant nor is the master really of service who for his own prestige desires
to bestow material profits upon his servant [see also 10.88.8-10].

A servant who desires material profits from his master is certainly not a qualified servant or pure
devotee. Similarly, a master who bestows benedictions upon his servant because of a desire to
maintain a prestigious position as master is also not a pure master.

Text 7:

If You want to give me anything to my desire for a blessing, then I pray for the
benediction from You, o Lord of All Blessings, that no desire for any material
happiness will grow in my heart [see also: Siksâstaka verse four].

O my Lord, best of the givers of benediction, if You at all want to bestow a desirable
benediction upon me, then I pray from Your Lordship that within the core of my heart
there be no material desires.

Text 8:

From one's very birth on are the senses, the mind, the life-air, the body, the
religion, ones patience, intelligence, shyness, opulence, strength, memory and
truthfulness overrun by lusty desires.

O my Lord, because of lusty desires from the very beginning of one's birth, the functions of one's
senses, mind, life, body, religion, patience, intelligence, shyness, opulence, strength, memory and
truthfulness are vanquished.

Text 9:

Only indeed when one gives up all the desires that one of human association finds in
one's mind is one fit for an opulence equal to that of You, o Lotus-eyed Lord.

O my Lord, when a human being is ale to give up all the material desires in his mind, he becomes
eligible to possess wealth and opulence like Yours.

Sage Narada to Yudhishthira (while relating the Prahlada charitram to him at the Rajasuya Yaga):

Text 18:

Or, o King, why should a person of peace not live happily on even a bit of water,
when from the genitals and tongue one in one's struggling becomes a man as good
as a household dog?

My dear King, a self-satisfied person can be happy even with only drinking water. However, one
who is driven by the senses, especially by the tongue and genitals, must accept the position of a
household dog to satisfy his senses.
 Text 19:

For sure will of a discontented man of learning, because of his greed, gradually
dwindle the strength of his senses, his education, austerity and fame and will his
spiritual knowledge vanish.

Because of greed for the sake of the senses, the spiritual strength, education, austerity and
reputation of a devotee or brahmana who is not self-satisfied dwindle, and his knowledge
gradually vanishes.

Text 20:

For someone who is hungry and thirsty do the lusts come to an end indeed, of anger
vented there is a relief, but a person will not get over his greed enjoying to conquer
all the directions of the globe [see also B.G. 16: 21].

The strong bodily desires and needs of a person disturbed by hunger and thirst are certainly
satisfied when he eats. Similarly, if one becomes very angry, that anger is satisfied by
chastisement and its reaction. But as for greed, even if a greedy person has conquered all the
directions of the world or has enjoyed everything in the world, still he will not be satisfied.

Text 21:

O King, many scholars, persons of varied experience, many an expert in legal

advice, or many a candidate for the office even, has fallen down in hell simply from
that single lack of contentment.

O King Yudhishthhira, many persons with varied experience, many legal advisers, many learned
scholars and many persons eligible to become presidents of learned assemblies fall down into
hellish life because of not being satisfied with their positions.

Text 22:

With determination lust should be overcome, anger by means of forsaking the

object of desire, to greed one must consider the accumulation of wealth that gives
the trouble, and fear is overcome by contemplation of the truth.

By making plans with determination, one should give up lusty desires for sense gratification.
Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of
accumulating wealth one should give up greed, and by discussing the truth one should give up
fear.
 Text 25:

By the mode of goodness can a person, in devotional service unto the spiritual
master, easily conquer all this passion, ignorance and the goodness itself that one
also should leave behind. (The gunas, sattva, rajas and tamas are spoken of here).

One must conquer the modes of passion and ignorance by developing the mode of goodness, and
then one must become detached from the mode of goodness by promoting oneself to the platform
of s'uddha-sattva. All this can be automatically done if one engages in the service of the spiritual
master with faith and devotion. In this way one can conquer the influence of the modes of nature.

@@@@@

Sannyasa an Vairagya go hand-in-hand. Vairagya is the essence of spirituality.

Acharyal, Sri Abhinava Vidyateertha Swamigal, never failed to stress the need to
cultivate vairagya. He Himself led a life of supreme contentment and dispassion. His
life is a great lesson on the practice of vairagya.

Late one night, Acharyal woke up from sleep, ate a small, shrivelled plantain that was
kept on the windowsill, drank some water and went back to bed. I, who was watching the
scene, felt very bad that He ate the banana, which was fit to be thrown away. When I had
the opportunity to talk to Him next morning, I gave vent to my feelings and said, 'Why
did Acharyal choose to eat the fruit that was in such a bad state?' 'Why not?', asked
Acharyal. 'There are boxes full of luscious grapes from Australia that were submitted to
Acharyal. Why did Acharyal have to eat 'that' banana?' I queried. Acharyal said, "It is
advised that one has to eat something when he feels pain due to peptic ulcers. The
banana served the purpose adequately. Just because better quality fruits are available
today, do I have to eat that? Do you know what 'virakti' is? It is not the dispassion that
you have towards an object in its absence. Even when the object of desire is in front of
you and is also rightfully yours, you should not enjoy it. Even the thought 'I want it'
should not be there in your mind. That alone is true 'virakti' ". Acharyal continued, 'Even
though I may not attempt to procure the object, if I were to entertain a desire for it, the
very longing will remain in My mind as a residual samskara. On a different occasion,
such a samskara may impel Me to act even without My being conscious of it. For
instance, let us suppose someone comes and places a delicious fruit in front of Me and I
too am in need of it. Let us also suppose that I had earlier entertained a desire for it. In
such a situation, I may at once consume the fruit without a second thought. So, 'true
mind control' is that state of mind, where you do not even entertain the thought that you
need something."
(As told by Sri Rajagopala Sarma and excerpted from the book 'Exalting Elucidations')

Om Tat Sat
subbu
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 perceived) 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 enmity 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 to 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 a
disturbed 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.

1. 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.
 2. 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.
3. 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.
4. The fourth type of persons is that of 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.

@@@@@

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
Vairagyam IX

Namaste Sadhakas,

The 'pratipaksha-bhaavanam', cultivating vasanas in order to counteract the vasanas

inimical to sadhana, is an exercise the scriptures prescribe with great concern. While
vairagyam for the sense objects is stressed, the attachment for status in society, power,
etc. too hinders sadhana by strengthening the propensity for the life of the lower self:
pride, arrogance, etc. Vairagyam is essential to overcome these negative tendencies and
give room for the blossoming of humility, devotion to the scriptural teaching, reverence
to the Guru, etc. Several devices are presented to the sadhakas by the scriptures to
accomplish this end. The firm attachment to the opinion of others is pointed out to be a
great hindrance in the path of sadhana. This is called loka-vasana. As one, harassed by
children, friends, wife and the like, feels much disgust for them all and betakes oneself to
renunciation, so should one, afflicted with the impure vasanas, such as arrogance
begotten of learning, opulence, pedigree and the like, cultivate 'discrimination' to
counteract them. Discrimination has been pointed out by Janaka:

'Those who, today, are at the head of the great, sink, in course of time, to the lowest
depths. Alas, O mind! Wherefore do you place such implicit faith in greatness? Whither
has gone the fabulous wealth of emperors? Where are the innumerable worlds created by
Brahma? The old order of things has found its way to oblivion. Why then this foolish
faith of thine? Millions of Brahma-s have come and gone. Myriads of heavens have
vanished one after another. Potentates have been turned into dust. What hold have I then
on this life? Persons, by the closing or opening of whose eyelids, worlds were created or
destroyed, have passed out of memory. Why then should the existence of persons of my
type be noticed at all?'

Says Pattinattar of the ephemeral nature of the worldly riches: This is the Tamil verse:

MuDi-saarnda mannarum matrum ullorum muDivil

PiDi-saambalaai vendu maNNaavadu kanDum ip-
Padi-saarnda vaazhvai ninaippaduve allaamal Ponnambalar
ADi-saarndu vaazhaveNDumendru arivaar illaye !!

Meaning: Even the Monarch and all others meet their ends and become just a handful of
ash and merge with earth. Noticing this day in and day out, ignorant men do not get
disgusted with worldly life. Alas! None is there to take refuge in the Resplendent Shiva
and live a life that leads to Liberation.

Says a smriti:
'If a man of the world, who is bent on picking holes in the character of others, should, in
the same manner, expend his skill in analysing his own, whosoever would not be
liberated from the bonds of ignorance?'

'If they slander the Self (in me), they slander only themselves, of themselves; if they
slander my body, they would be looked upon by me as my friends. How can the intellect
of that sharp yogin, whom slander and insult verily serve to embellish, be overpowered at
all, by the babble of idle prattlers?'

The Naishkarmyasiddhi 2.16,17 speaks of the kind of discrimination a man on the path of
salvation must practice:

'What does it matter to him, who has cast off excreta, as some unclean thing, not worthy
of being retained in the body, if some one should descant on its unclean nature? In the
same manner, when the gross and the subtle bodies have both been given up by one,
through discrimination, if one should find fault with them, what recks the knower for
such slander? Grief, joy, fear, anger, ambition, illusion, desire, birth, death and the like,
belong to egoism, not to the Self.'

The JnAnankusha describes how insult is an ornament:

If people derive pleasure by insulting me, is this not a favor I have generated
without effort? For, desiring the highest goal, people even donate all the
wealth they have acquired with great difficulty to please others.
In the human world where happiness is absent and suffering is always
abundant, if someone derives joy by criticizing me, let him criticize me at will
to my face or behind my back. For in a world of much suffering, it is hard to
find joy.

Anger is twofold: one's anger directed at another, and another's anger directed
at oneself. Of these, this passage addresses anger situated in oneself:
If you have anger at one who does you harm, why do you not have anger at
anger which violently hinders Dharma, Artha, Kaama, and Moksha? [YU p.
317]

If it destroys the Dharma, fame, and wealth of one seeking results, if it is

useless, burns up one's body, if it does not benefit you, in this world or the
next, why does anger occupy the minds of the righteous?

This passage addresses anger directed at oneself:

One must never think "I have done not wrong, so why are people angry with
me for no reason?" He should consider his inability to remove the bondage
with samsara to be his greatest fault.
Let homage go to the god of anger, who is violently burning his own
dwelling, who is bestowing detachment on me, a man prone to anger, and who
is causing me to perceive flaws (in others). [YU p. 317]

In the same way as anger and craving for wealth, craving for women and
children is also to be removed through discernment. Of these, Vasishtha
describes the discernment toward women:
What beauty is there in women who are puppets of flesh stuffed with tendons,
bones, and joints, in a cage of limbs moved by a mechanism? [LYV 1.2.90;
YU pp. 314–315]
Look closely if there is something pleasing in her eyes, after separating the
membrane, flesh, blood, and watery tears. Why are you vainly infatuated?
[LYV 1.2..91; YU p. 315]
Shining with the glitter of a string of pearls on her breast comparable to the
rapid waters of the Ganges glittering on the slopes of Mount Meru, [LYV
1.2.92; YU p. 315]
This very breast of a woman is, at death, devoured by dogs like a small
morsel of food at a remote cremation ground. [LYV 1.2.93; YU p. 315]
Wearing tresses of hair and collyrium, charming to look at but unpleasant
to touch, women, who are the flame of fire of sins, burn a man like grass.
[LYV 1.2.94; YU p. 315]
Even from afar they burn; appearing as full of love,68 they are without
love. For women are the fuel of hell-fire, beautiful yet terrifying. [LYV 1.2.95;
YU p. 315]
Women are snares set by the hunter named Desire, binding the limbs of
birds that are men with foolish minds. [LYV 1.2.96; YU p. 316]
A woman is the bait on a hook tied to the line of evil latent tendencies of
men, who are fish in the pond of rebirth, wallowing in the mud of their minds.
[LYV 1.2.97; YU p. 316]
May I be through with woman forever—of the beautiful casket of all the
jewels of evil wrapped with the chain of suffering. [LYV 1.2.98; YU p. 316]
Flesh here, blood here, bones there—so woman, O Brahman, becomes a
beauty that is poison in just a few (days). [LYV 1.2.99; YU 316]
One who has a woman has desire for pleasure. Where is there room for
pleasure in one who is without a woman? Abandoning woman, you have
abandoned the world; abandoning the world, you would become happy. [LYV
1.2.100; YU p. 316]

Therefore, the mind is bound when it has vasanas, latent tendencies, and is free without
them. O Rama, secure the state without latent tendencies through discernment at once.
[LYV 4.3.45]
Through the true complete insight, latent tendencies are dissolved. On the
dissolution of latent tendencies, the mind becomes still like a lamp. [LYV
4.3.46]

The above account covers a wide range of vasanas and the means to get over them by
applying discernment.
(Portions of the above were copied from Robert Alan Goodding's Translation of the
Jivanmuktiviveka – Vasana-kshaya prakaraNam)

Pranams
subbu
Vairagyam (X)

Namaste Sadhakas,

When the Shastram teaches us to develop vairagyam, there are two

elements involved in it. 1. The viveka, discrimination. and 2. The
Tyaga, giving up. The first is the application of reason and
understanding why attachment to the sense objects is not conducive to
spiritual growth and the second ensures the sustained practice of
vairagyam. Both are important. The discrimination, dosha-drishti, is
required to find out the faults, the dosha, in the objects.
This forms the core of vairagya, for that vairagya alone that is born
out of such a-priori analysis of the faults pertaining to the sense
objects survives the onslaughts of this unpredictable life. The
simultaneous giving up, otherwise called abstinence, is equally
important for however much intellectual understanding is gained about
the faults, when the objects present themselves to us in actual life,
the chances of yielding to them being high, a deliberate 'turning away'
from them is essential. That is the reason 'dama' is prescribed.
Dama is the restraint of sense organs. In a case that Iknow of, a
young sadhaka, had become addicted to watching programs on the
Television. As soon as entering the house on return from work, he
would sink into the sofa and remain glued to the TV to the disregard of
every other thing. His sandhya anushthanam became the first casualty
and all other sadhanas took a severe beating. To him, his Guru
suggested, apart from intellectual counselling, this exercise: As soon
as you enter home walk past the living room where the TV is placed and
enter your private room. Then close the door behind you and tell
yourself: 'Now I am saved from it.' The advice was put into
practice and over time the problem passed off. I mentioned this just
to show that in actual practice, similar instructions in physical
abstinence are given to aspirants. When they have sufficiently grown,
there may not be the need for very strict enforcement of abstinence.
Sri Ramakrishna Paramahamsa says: For a small plant, initially a
strong fencing is required to protect it from goats, cows, etc. But
when the plant has grown into a tree, taking deep roots, no fencing is
required. Even if an elephant is chained to that tree there would be
no harm to it.

There is this verse of Kalidasa in the Kumarasambhavam:

vikaarahetau sati vikriyante yeshaam na chetaamsi ta eva dhiraaH

(They are the truly heroic who are able to stay unperturbed even in the
presence of provocation.)
In the absence of provocation it is easy to say ' I am
not affected by sense objects'. Lord Shiva was engaged in Tapas. Uma,
daughter of Himavan, had dedicated Herself to the Lord and was
permitted to go and serve Lord Shiva during His Tapas. Kalidasa raises
a question: What kind of Tapas could it be when there is a beautiful
damsel around? He himself provides the answer by paying rich tributes
to the Lord in the above verse.

The Panchadasi Chapter VI, Chitradipa prakaranam verse 278 adopts the
method of enquiring into the hetu =cause, svarupam=characteristic and
karyam = effect of vairagyam thus:
Dosha-drishtiH jihaasaa cha punar-bhogeshvadiinataa |
Asaadhaarana-hetvaadyaaH vairagyasya trayo'pyamii ||

1.The extraordinary cause that espouses vairagyam, dispassion, is

the perception of faults in the sense objects in particular and samsara
as a whole.
2. What is the characteristic of vairagya? The experiencing of a
strong dislike, despicability, towards the sense objects marks the
presence of dispassion.
3. What is the fruit of vairagya? The freedom from the strong
clutches, hold, of the sense objects is the result available for
experience.
The Vivekachoodamani 425 specifies the upper limit of the fruit of
vairagya thus:
Vaasana-anudayo bhogye vairagyasya tadaa-avadhiH. = The absence of even
the latent mental impression pertaining to desire for objects of
enjoyment is specified as the ultimate limit of the practice and
perfection of vairagya.

Here are some verses aimed at generating vairagyam:

Detachment to worldly and heavenly pleasures is vital for securing

enlightenment and liberation. The Mahànàràyana Upanishad (I.10.21)
teaches:
Na karmanaa na prajayaa dhanena, Tyagenaike Amrutatvam AanashuH.
(Not by work (rites), progeny or wealth did they attain
immortality. It is by renunciation that some have attained
immortality.)

The Lord has said (Bhagavad-Gätà V.22):

Ye hi samsparshajaa bhogaaH duHkha-yonaya eva te |

AadyatavantaH Kaunteya na teshu ramate budhaH ||
(Since enjoyments that result from contact between the organs and their
objects are decidedly sources of sorrow and have a beginning and an
end, O son of Kunti, the wise one does not delight in them.)

Shaknoti ihaiva yaH soDhum praak sharira-vimokshanaat |

Kaama-krodhodbhavam vegam sa yuktaH sa sukhi naraH || (ibid. V.23)

(One who can withstand here itself - prior to departing from the body –
the impulse arising from desire and anger, that man is a Yogin; he is
happy.)

Asamshayam Mahaabaho mano durnigraham chalam |

Abhyasena tu Kaunteya vairagyena cha gruhyate || (ibid.VI.35)

(O mighty-armed one, undoubtedly, the mind is intractable and restless.

But, O son of Kunti, it can be brought under control through practice
and detachment.)

Paramacharyal (Sri Chandrasekhara Bharati Swamigal) emphasised

detachment to Sri Srinivasa Sastry (Later, Jagadguru Sri Abhinava
Vidyatirtha Swamigal) .

One evening, Paramacharyal was proceeding to the Kàlabhairava temple

taking the students and Vaidyanatha Sastry with Him. V.Sastry submitted
to Paramacharyal that he had noted down some verses uttered by Him when
He had been in an inward-turned state. Paramacharyal directed him to
recite one of them. In response, V.Sastry said:

Nahi nahi manutaam svatvam martyaH sviiya dehe'pi |

Pitrbhoomi-shrgaala-ganaaH svatvam parichintayanti tatkaale ||

(A mortal should never have the sense of “mine” with regard to even the
body. The packs of jackals in the crematorium deem it to belong to them
when the body lies there.)

Then, Paramacharyal proceeded to explain the worthlessness of

attachment to the body. He finally chanted:
Simhaasanopavishtam drshtvaa yam mudam avaapa loko'yam |
Tam Kaala-akrshta-tanum vilokya netre nimilayanti || (Prabodha-
Sudhàkara I.26)

(People shut their eyes on seeing him, whom they had felt joy on
seeing seated on the royal throne, when he is taken away by Death.)
The following day, Paramacharyal directed Vaidyanatha Sastry to come to
Him with just Sri Srinivasa Sastry. When His directive was complied
with, He said, “Today, we shall discuss the comparative merits of being
a householder and a sannyàsin. You first explain the advantages of
family life.” In obedience to the command of Paramacharyal, Sri
Srinivasa Sastry and Vaidyanatha Sastry spoke of the plus points of one
being a householder. Paramacharyal then detailed the disadvantages of
that stage of life. He gave many examples and chanted:

Ko hi jaanaati kasya adya mrtyukaalo bhavishyati |

Yuvaiva dharma-sheelaH syaad anityam khalu jivanam ||

Baalye nashta-viveko vishaya-sukha-aasvaada-lampatas tarunaH |

Parato jaata-viveko vrddho'shaktaH kimaapnuyaat siddhim ||

(Who indeed knows which day shall be his last? Even when young, one
should practise righteousness; life is decidedly transient. During
childhood, one is bereft of discriminative insight. While a youth, one
is engrossed in the experience of sensual pleasures. Later, what
success can an infirm old man achieve after the dawn of
discrimination?)

(The verses are also given in transliterated form so that the very
reciting of these beautiful verses is enjoyable.)
Pranams,
subbu