Vairagya And Tapas “Indriyartheshu Vairagyam”

For the samsara chakra (the wheel of samsara), the chitta (Mind) is like an axle. Vairagya plays a very important role in controlling such a mind. Atma is covered by the mind. This is called “_avarana_” (veil or cover). Mind is the avarana for atma. Since the senses run after the objects, they become the cause for bondage and sorrow. In order to restrain the senses from running after the objects vairagya is most essential. When the senses running after the objects are controlled by vairagya, they will not be able to exercise any influence on the mind. When the mind is thus freed from the clutches of the senses, it casts away the avarna surrounding it. Then, atma will reveal its true nature. Therefore, the Gita teaches that vairagya is most essential for atma samskara (self-purification) and atma sakshatkara (selfrealisation).

Vairagya And The Discarding Of Objects 

When the senses perceive an object either through the eyes or ears, a desire for that object is created in the mind of a person. Vairagya casts away that desire, say Patanjali yoga sutras. They established the fact that vairagya is to keep your interest away from the nature and form of an object. The Shankara Bhashya has stressed the fact that it is most essential to realise the transient nature of the objects in this world, to keep away our desire for such objects and to develop a sense of vairagya towards them. 

Now about Shruti Pramana (Vedic Authority). The shrutis teach that vairagya is the act of developing an aversion towards all objects in this world including the Deha (body). They established the fact that the main reason for man’s feeling of bondage was the influence of the senses running after the objects. Just as the fire subsides on its own when the firewood is removed from the hearth, similarly, when we control our desires, the senses become subdued of their own. The Shastras (scriptures) have brought out this fact in a more direct and unequivocal way. They ruled that an ascetic who cared a straw even for the position of Brahma was the true renunciant (viragi). When Nachiketa went to Lord Yama, he taught several things to him and offered to give an unlimited quantity of worldly possessions and comforts. But, Nachiketa politely refused the offer saying that what he wanted was atmanveshana (seeking Divinity) and atma sandarshana (self-realisation) and not the transient, perishable, impermanent and illusory worldly pleasures and comforts. Even if the power to rule the entire earth was given, he would flatly refuse, he said. Therefore, these bondages and sorrows are only for those who crave for fulfilment of the desires of the senses.

Attachment Is The Reason For Bondage 

Supposing we had lived in a particular house for a number of years. One day we had to vacate that house and move into another house. Then all those articles which we considered as ours, would be packed and put in a lorry for transporting to the new house. What is the reason for this care? It is only our attachment (mamakara) for these objects which were acquired for the gratification of our senses. Now, there is a College Principal or the Headmaster of a School. There are a number of articles belonging to the Institution. There is furniture like chairs, benches, desks, costly laboratory equipment, and wall clock, etc. However, the Principal or the Headmaster leaves the Institution after retirement empty handed keeping all these articles intact, just as when he came there for the first time. He does not at all feel “Oh! How do I leave these articles and go away? this furniture, this equipment? How do I leave this Insitution?” The reason being, these articles do not belong to him. They belong to the Management or the Trust or the Government. Because they do not belong to him, there is no attachment for these articles. He can, therefore, leave the Institution happily. This is called "anapeksha" (non-attachment). Here, there is no scope for "_apeksha" (_attachment) at all! For, there is no feeling of mamatwa (mine or the sense of belonging to me). Where there is mamatwa, there is bandhana (bondage); there is dukha (sorrow). Where there is no mamatwa and only upeksha (a state of non-involvement), there is no scope for dukha and bandhana. For all the sorrows and bondages of man, the root cause is abhimana (attachment) and mamakara (the egoistic feeling of mine). You can enjoy all the objects in the world. Certainly! you need not discard the objects at all! you need not desist from activity (karma tyaga). The only thing you have to do is change your attitude towards the objects and karmas. Leave the feeling of I and mine. Leave your mamatwa for the result of your actions. Perform all Kartavya karmas (duties ordained on you). Recognise the defect or impurtiy in the object. When once you do it, the object itself will vanish from your vision (meaning, you will not like to touch a defective or impure object). Before your birth, who is mother? what is your relationship with her or vice versa? Before marriage, who is husband and who is wife? It is only after marriage you have become husband and wife. It is only after birth a relationship of mother and child is developed. Thus, there is no relationship prior to that and after that. All these relationships are in this intervening period only; these feelings of mamatwa and abhimana are the result of an aberration of our vision only. When we recognise these defects properly, there will be no scope for such feelings. 

Tyaga And Abhimana (Sacrifice And Attachment) 

In these two, tyaga (sacrifice) is tarakam (one that protects and helps to cross the Ocean of Samsara) and abhimana (attachment) is marakam (death and destruction). The jeevatma tatwa (individual self) is always merged in Brahma tatwa or Paramatma tatwa (supreme self). It means that we should not develop abhimana (attachment) and mamakara (the feeling of mine) even in the swapna (dream) and sushupti (deep sleep) states. When you develop a strong feeling of mamatwa in the Jagrit (waking) state, the same feeling in a subtle form appears in the swapna (dream) state. The dream state is like a mirror. Whatever experiences we have in the waking state, their reflections will appear now and then in the dream state. Both the waking and dream states are like the object and its image. In the waking state, if we recognise the Truth, follow the right path and reach a higher level, it is possible for us to visualise the reflections of Truth and Eternity in the dream state. Thus, we must gradually discard the defects and impurities in the objects and try to attain a state of vairagya. 

With the passage of time, everything in this objective world undergoes a change. We consider the food cooked today as good, fresh and pure. When it is “hot, hot,” its taste and freshness are very much acceptable. It is like amrita for us. Keep the same food for two days and try to eat it. It becomes poison. What is believed to be good, what is desirable, what is fit for our consumption, becomes poison and unfit after some time. In accordance with this phenomenon, the differences between artha (one who develops an intense yearning for God), artharthi (one who seeks power and wealth), Jignyasu (inquirer of spiritual knowledge) and gnyani (realised soul) can be taken to be the changes in the stages of the same individual. With the passage of time, the names and forms have changed. Man is subject to several changes in this world, namely, “who are parents? who are the children? Who are friends? Who are enemies? To whom does this wealth beong? To whom these houses belong? who are the people residing in these houses? who are we? where did we reside in our earlier birth? where will we reside in our next birth?,” etc. All these are big questions for which there are no answers. Everything is uncertain. In the eternal flow of time, man undergoes several such changes. Placed in such a situation, it is a great folly on the part of man to develop a feeling of mamatwa. The Gita has exhorted us to recognise such follies and gradually develop vairagya. 

The second requirement is abhyasa. What does it mean? We equate abhyasa with practice. What type of practice? Another name given to this is Tapas. Everyone is afraid of this word, Tapas. The mere mention of this word causes ripples in him. We understand Tapas as going to the forest, eating roots and leaves and observing a rigorous routine. No; this is not Tapas (penance). This is emaciating the body with certain external practices. True Tapas is emaciating the rajasic and tamasic qualities and removing the defects, deficiencies and impurities of the senses. This is said to be the correct interpretation of the word Tapas (penance). 

The Three Kinds Of Tapas 

Tapas (penance) is of three types, namely, Shareerika (relating to the body), vachika (relating to speech) and manasika (relating to the mind). Shareerika Tapas means engaging the body in good and sacred activities, and respecting and worshipping the great souls, sages and various deities and remaining grateful to them. When we obtain their grace by these acts, the feelings of ahamkara (I) and mamakara (mine) will be removed. When these are removed, humility and obedience will develop. Man follows right conduct, engages himself in good activities and joins the company of good people. He reads sacred scriptures and great epics like Bhagavad Gita, Ramayana, Bharata and Bhagavata. He undertakes various charitable activities like vidyadana (free education) vaidyadana (free medicine), shramadana [free labour) annadana (free food), bhoodana (giving away land), Godana (giving away cows) and suvarnadana (giving away gold), etc. Thereby, he sanctifies his body. It means, by engaging his body in good and sacred activities, protecting himself from any impurities (mental and physical) and by desisting from doing any evil deeds, he keeps himself away from the rajasic and tamasic influences. All these activities come under shareerika Tapas.

Regarding vachika Tapas, it means speaking pure, sacred and pleasing words full of truth. Even the truth that you speak should not be harsh and pungent, causing mental and physical agony to others. Because you wanted to speak only truth and nothing but the truth, it should not cause displeasure to others. Basing on this principle, the Gita has declared thus:

“Anudwegakaram Vakyam Sathyam Priyahitam Cha Yat Swadhyayabhyasanam Chaiva Vanmayam Tapa Utchyate.”

 Our sacred tongue must be utilised to help and give happiness and joy to others. It should never hurt the feelings of others. Our tongue must be constantly engaged in singing the glory of God. It should teach others the right path to be trodden. When others are treading a wrong path, you should be able to bring them back to the right path by explaining and convincing them by your sweet and pleasing words, full of truth. You must always speak truth. In fact, Sathya and Ahimsa (Truth and Non-violence) must become a part of your nature. 

Truth And Tact 

Sometimes, it is possible that by adhering to Truth and Non-violence, you will be facing so many problems. There may be several obstacles for doing Tapas. There was a sage who was deeply engaged in Tapas, only on these two values. He had taken a vow that he would not speak untruth or harm anybody. Having heard of his deeksha (steadfast adherence to the values), an evil-minded hunter vowed to divert this Sage’s attention from his path, somehow or the other. He came running after a deer in front of the ashram, where this sage was doing Tapas. The sage saw the deer hiding in a thick bush. The hunter who was running behind the deer came to the sage and enquired of him whether he knew the direction in which the deer went. With this query, the sage got into a difficult situation. He was in a fix. If he revealed the place where the deer was hiding, the hunter would shoot an arrow and kill it. If he did not reveal, it amounted to speaking an untruth. Either way, he was in trouble. Therefore, he thought of a plan by which he could save himself as well as the deer. He replied, “That which saw, cannot speak; that which can speak, did not see. The eyes saw, but they cannot speak; the tongue can speak; but it did not see. One part sees and the other part speaks. How can it be the Truth? Therefore, please go and search for yourself.” In such a situation, one has to adopt such tactics. We should speak neither the truth nor untruth. You should never speak untruth under any circumstances. If you do not want to speak truth for any reason, better keep silent. You need not speak untruth. 

The third type of Tapas, manasika Tapas has a bearing on the above. The manasika Tapas enjoins on us to cultivate good thoughts always. Whatever thoughts we entertain in our mind, their reflection is visible on our face. That is why it is said “face is the index of mind.” If we are sorrowful in our mind, our face also will look sorrowful. If pure and sacred thoughts are entertained in our mind, our face will be beaming with happiness and smiles. The influence of the mind is reflected on the face. 

When there are good feelings and good thoughts in the mind, man feels happiness outwardly also. While man is suffering great mental agony within himself, if he puts up a smiling face, it looks artificial. We can easily identify such a man’s mental feelings. We should not be like this. We must attain a stage where we are always happy, both inwardly and outwardly. When do we attain this stage? Only when we entertain good thoughts constantly. For this purpose, it is necessary to control our tongue (speech or vakku) as far as possible. We must observe mouna (silence within and without) daily for atleast a few hours. Then only, the mind will have some rest. It is also possible to purify the mind by doing some japa (chanting the Divine name) and dhyana (meditation). All the japa, Tapa and dhyana as well as Vedadhyayana (reading of the Vedas and scriptures) are meant for purifying the mind. It is said, one should maintain purity internally as well as externally. Just as we take bath everyday to keep the body clean, similarly we must constantly contemplate on divinity to remove bad thoughts in the mind. Today, we are trying for shareerika shuddhi (to keep our body clean) but we are not making any efforts to maintain manasika shuddhi (to keep our mind clean and pure). Good thoughts, Good intentions and Good feelings help maintain manasika shuddhi. 

Tapas Is Attaining The Unity Of Trigunas

Tapas is the coordinated effort to achieve transformation in Shareerika, Vachika and Manasika fields. A mahatma (a great soul) is one who has achieved unity in the trigunas (satwa, rajas and tamas) By satwic quality or attribute, one has to control rajas and by rajas, the tamas. Thus, to attain the unity of these three, is Tapas. Ultimately, even the satwic quality has also to be removed. A small example for this. Suppose a thorn got stuck in your foot. To remove that thorn, it is not necessary to get hold of an axe or a sickle or a knife. We can remove the thorn only with the help of another thorn. After removing the thorn, we throw away the thorn that got stuck in our foot as well as the one we used to remove that thorn. Similarly, the thorns of rajas and tamas will be troubling us. We have, therefore, to remove these thorns with another horn of satwa guna. However, we have to keep this thorn of satwa only till we remove the thorns of rajas and tamas. Thereafter, this thorn of satwa has also to be discarded. Satwaguna is like a gold chain. Rajoguna is like a copper chain. Tamoguna is like an iron chain. All the three bind us. The bondage is the same in all these three. Only the value of the chain varies. Will anybody feel happy for being bound in gold shackles? Whether it is gold, copper or iron chain – a bondage is a bondage. Satwaguna is necessary till we attain divinity. Once we attain divinity, none of these gunas (attributes) is necessary. In this immortal stage, where is the place for these gunas? When we offer these trigunas (satwa, rajas and tamas) to God, all our actions (karmas) will become Bhagavat Preetyartham (performed for the pleasure of God). 

The Gita has laid special emphasis on the necessity of abhyasa (practice) and vairagya (detachment or renunciation) to control the mind. Abhyasa does not mean worldly practices. It means sacred practices in the Shareerika (relating to the body), manasika (relating to the mind) and vachika (relating to the speech) fields. All these three karanas (instruments) must be engaged in divine activities. We must develop relationship with things which are eternal and true. We must develop a pure mind. These are the proper instruments helpful to real Tapas. I wish you should develop such qualities and make your life purposeful and earn the grace of God.