Vairāgya - 3

Boundaries between spiritual and material life should be carefully chalked out. Otherwise, we tend to stay completely engrossed in our kids. Strong involvement or affinity is highly condemned by Vedānta. If spiritual discrimination (Viveka) is consistently used, then the real ‘pleasure of detachment’ can be enjoyed when kids grow up. Grown-up kids do not listen to others, behave like rebels and ignore elder people. We feel dejected in such situations, which is mainly due to the sense of ‘mineness’. Such attitude is distressful for others and agonizing for us.

The main purpose of renunciation is being able to maintain ‘total internal contentment’ under all circumstances. If renunciation is practiced by keeping its core objective in mind, it will start being alluring, engaging and delightful. It will not be intimidating. The root of Pure Bliss lies in ability to maintain the detached mindset. Mindful detachment can be learnt from small incidents if Viveka is alert and on-guard.

Upanishads have mentioned a principle of life –

Atmānastu kāmāy sarvam priyam bhavati ||

(आत्मानस्तु कामाय सर्वं प्रियं भवति) –

- ‘The feeling of love for others is ultimately for the pleasure of the Self, not for the pleasure of others.’

It is difficult to accept, learn and internalize this dictum. Honest introspection proves that it is true. We love others only for our own pleasure, not for their pleasure. Little kids are generally considered angelic and innocent. But we can see a sense of ‘mineness’ reflected even in them. Kids don’t like to share their toys with others, but they want to acquire things that belong to others. ‘What is mine is mine, what is yours is mine too’ is their attitude. It is proliferated everywhere. The love for others is only for one’s own pleasure. Renunciation is for self-gratification too. We should cultivate renunciation with the conviction that it indeed is meant for perpetual happiness. There is no reason to be intimidated by it. We are expected to detach from sense of ‘mineness’ not from ‘ownership’ of objects.

Sometimes we lose our belongings. Consider a situation where an expensive golden ornament is lost and we strive to search for it. Searching is necessary. However, restlessness due to the theft, and blaming self or others is incorrect. We become anxious, sleepless and develop distrust for other people in such situations. Sometimes, next day the ornament is found somewhere in a closet, bed or table, where it was mistakenly hidden. If Viveka is vigilant, and Vairāgya is present, then such situations will not be distressful. If a valuable ornament indeed gets stolen, it’s because we don't keep it in proper place. We give a chance to the thief. The thief just makes use of that chance. Viveka should be alert while reacting in such situations.  If Viveka awakens later, it leads to repentance. The presence of renunciation depends on Viveka. Without it, the mind gets disturbed. In general, people get punished only for their own mistakes. When an ornament gets lost, we don't tend to think that it is due to our own mistake. No matter what object we lose, it never leads to a loss that cannot be made up for. Some solution can be found for the loss in the due course of time. There is no need to keep mourning for the loss. But we feel despair mainly because of excessive involvement in that lost object, and hurt ego due to the loss.

Detachment from the Body

Renunciation needs to be discussed in the context of gross body as well. This is the closest possession that needs to be renounced. If a golden ring is lost, we can buy it again. But that is not the case with gross body. One should carefully think about detachment from body. Hair naturally turn white as we get older. Teeth start falling, vision and hearing become feeble. Power of each sensory faculty diminishes slowly and then leaves the gross body. This continues as per the scheme of Ishvara. We do not control the process of aging in any way. The condition of body deteriorates, whether we like it or not. So why not accept it happily?  People take immense efforts to look youthful even when the body grows old. Such efforts are preposterous and such people look contemptible. Accepting the natural scheme of Ishvara about body is an important part of renunciation. If inevitable changes in body are happily embraced, then one can always be content with one’s looks.

‘Does the body exist for me or do I exist for the sake of body?’These questions need careful thinking. The body exists for ‘my’ sake so it is my duty as well as responsibility to take proper care of it. The body can be used just like an instrument or household servant or worker. We ask a maid to do household chores and give her wage in return. Similarly, we should get a required job done from body. It is an essential commodity, so it should be carefully attended and looked after.  Ownership of the body is with us, so we must tend to it, but in a detached manner. Nobody feels sad when a servant or worker leaves the job. Similarly, we should not feel pain or anguish while leaving the body at the time of death. There is no way to control the growth, decaying or the death of the body. If we don’t control it, how can it belong to us? Ishvara, who owns the body has just given it to us for a limited period. We must give it back to Him when He asks for it. Hence, one should not feel ‘mineness’ (Mamatva, ममत्त्व) towards the body. This is called as renunciation.

It is imperative that Vairāgya (renunciation) is coupled with Viveka. Saints say that Vairāgya without Viveka is the equivalent to a blind person.  Viveka without Vairāgya is equivalent to a crippled person. They are incomplete without each other. Any one of them does not lead to perpetual, Supreme, Pure Bliss.

One is not supposed to give up actions but stay ‘detached’ or ‘indifferent’ from the results of actions. ‘Ownership’ need not be renounced but ‘mineness’ needs to be given up. Gross body need not be renounced, but the association with body (deha-tādātmya, देह-तादात्म्य) should be given up. Theoretical thinking about renunciation is superficial as well as pointless. Theoretical study is merely a matter of coffee-table discussions. This is not expected in spiritual pursuit. Renunciation needs to be used in everyday life. This precisely is Vairāgya.

|| Hari Om ||

adaghbcb