Dhyana Vahini

The only objective of the life of man is the realization of the Atma, that is to say, to attain Atma-sakshatkaram. To get this realisation, one should be entirely free from Vasanas (impulses or tendencies or impressions). Moksha (Liberation) is nothing but reaching the state of Vasana rahita (no-tendency). These tendencies are of two types: Subha vasanas (Beneficent tendencies) and Asubha vasanas (Maleficent tendencies). The beneficent tendencies are saturated with holiness and do not cause rebirth; the maleficent tendencies feed the mind and make it more and more uncontrollable and unsteady; they spread and strengthen the desire for objective pleasure.

If the Subha vasanas (Beneficent impulses) are encouraged and cultivated, they will not result in rebirth; they are like fried seeds, which will not sprout. If you stick to the beneficent impulses, you can easily acquire Brahma-jnanam (Knowledge of the Brahman). These beneficent impulses are characterised by such activities as: the association with Mahatmas (Great souls), to have Darsana (Audience), Sparsana (Touch) and Sambhasana (Conversation) with such great souls, inclination to meet them and follow their advice, Daya (Compassion), Orpu (Forbearance), Prema (Love), Sahanam (Patience), Satya (Truth), Dhairyam (Courage), Ksama (Continence), Brahmacharya (Chastity), etc. These are called the pure tendencies. The impure tendencies are those that lead one to such vices as: the craving to see things that cater to the lower desires and result in unsteady mind (i.e., watching cinema pictures); craving to eat dishes that are Rajasika, i.e., food which brings passion, like meat and fish; craving to drink intoxicants; to have evil thoughts, Kopam (Anger), Moham (Delusion or attachment), Durasa (Greed), Aham (Conceit), Mosam (Deceit), Garvam (Arrogance), Irsya (Envy), Asuya (Jealousy), and such other qualities. Such impure tendencies are of three types: (1) Worldly impulses, (2) Scholarly or intellectual impulses, and (3) Physical or bodily impulses. The physical impulses make men desire a beautiful physique, a strong sturdy build, a skin that will never be disfigured by wrinkles, and round hard muscles. The scholarly impulses prompt man to crave for becoming a great scholar, an unrivalled expert and defeating every competitor in the field. And, last, the worldly impulses. The craving for glory, power and authority, high status, name and fame, honour, supremacy, and all such desires can be grouped under this head. All these types are impure tendencies. They bind you to the Samsara (Wheel of birth and death) and tie you down to this Earth. The giant tree, called mind, has two seeds, Vasana (Impulse) and Prana (Breath of life). The seed becomes the giant tree, the tree yields the seeds. The Prana moves because of the impulses; the impulses operate because of the movement of Prana.

Of these, even if one is destroyed, the other too is destroyed. So, if the mind has to be free from their influence, it must first destroy the Ajnanam (Ignorance) present in it. That ignorance does not exist alone; he has a demonic offspring, Ahamkaram (Egoism). That Asura (Demon) has two children, Raga (Passion) and Vasana (Impulse). So, Raga and Vasana are closely interrelated. As is the Raga, so is the Vasana. They are very close sisters. Raga means Ichchha (Inclination) or Sneham (Affection). Through Raga, man gets the feelings of Mamata (feelings of my and mine); those feelings provoke Asa (Desire or false expectation); expectations breed worries. Therefore, to remove Raga and Vasana, Ahamkaram (Egoism) has to be annihilated. That means, Ajnanam (Ignorance) has to be removed, for by that means alone can egoism be killed. The aim of Dhyanam (Meditation) lies in destroying that Ajnanam (Ignorance) and developing Sujnanam (Wisdom). The conquest of Ajnanam, Ahamkaram, Raga, and Vasana brings about Moksha (Liberation) for the Jivi (Individual Being).

He who is a slave to Vasanas (Tendencies) is devoid of Jnanam (Wisdom). He is in truth a weakling. But, he need not be worried at all. As soon as Vasanas are uprooted, he can earn back the divine nature that he has lost by neglect. The Vasanas invade the realm of the heart; they cause endless trouble. They remind you of pleasures, agitating the memory of past experiences, and, you start craving for them again. The cravings make the Indriyas (Senses) and their leader, the Manas (Mind), to engage themselves in brisk activities; there is no escape for them from this. So, man attempts to acquire the things he craves for and to enjoy them. All this takes place subtly in the twinkling of an eye, so to say. The Vasanas operate so subtly, and so powerfully. Just as the seed contains within itself, the trunk, the branches, the twigs, the leaves, the flowers and the fruits, so too, in the Vasana, all this lies dormant. So, Vasanas are the cause of all the objective happiness of man. If they are absent, the mind is pellucid and pure; as a result, all the agitations and related movements of the mind caused by the Vasanas will get destroyed. Vasanas are the greatest enemies in the path of Truth, of Atma (Self), and of Amaratvam (Immortality).

A mind full of impure Vasanas will succumb to bondages, whereas a mind free from Vasanas is transmuted and is no longer a mind.

Prakriti (Nature) itself is the world of Vasanas. The mind is attracted towards the external objects of the world, and it starts contemplating on the objects, and dwelling on their qualities, all on account of these Vasanas. If one has no Vasana, his mind will not be affected at all by the objective world. The mind is like a piece of cloth; it takes on any colour, with which it is dyed. Satvika (Pure) Vasanas will make it white, Rajasika (Restless) Vasanas will change it into red, while Tamasika (Ignorant) Vasanas will give it a black colour. So, the mind is shaped by the type of Vasanas with which it is filled. Man must engage in Dharana (One-pointed concentration) and Dhyanam (Meditation) to destroy these Vasanas (Tendencies). Then he will also acquire necessary strength to engage in such practices, Dhyanam and Dharana. The mind is nothing but a bundle of Vasanas.

Some aspirants say to themselves that, in spite of many years of steady practice, they have yet to acquire success in Dhyanam and Dharana. The reason need not be specially pointed out. It is just this, they have not been able to uproot the Vasanas! Therefore, such practitioners must strive to conquer their innate tendencies which are impediments to Dhyanam and Dharana. They must fortify themselves with greater faith, and act.

If the Sadhaka (Spiritual aspirant) is disturbed now and then by impure Vasanas, he must overcome them by his will-power and his spiritual exercises. Jivan-mukta (Liberated one while living) has burnt out his Vasanas, but, the Grihastha (Householder) is cultivating them. There is no profit in simply controlling them; a cobra becomes harmless, only when its fangs are plucked out; so, too, their roots must be burnt. Then only can man attain the Brahman.

Of course, even pure and sacred Vasanas are a bondage. But, they are not hindrances, however many they may be. A thorn is removed by another thorn, and both are thrown out afterwards, is it not? So also, when impure Vasanas are overcome through the influence of pure Vasanas, one has to outgrow both. This means that even the purest of Vasanas, the craving for Moksha (Liberation) has to disappear in time. Only then can You become That. A shackle is a shackle, whether it be of iron or gold. One has to be free from both. That is to say, one should be completely free of Vasanas and attain a stage when neither good nor bad will attract or repel.

Anyone aiming at Sakshatkaram (Realisation of God), should practise the diminishing of Vasanas, the curbing of the mind and the study of Tattva-jnanam (Self-knowledge). Not one of these is sufficient for Moksha (Liberation). All are needed. In Jivan-mukta, Vasanas persist, but, as fried seeds only. They will not cause further births. See, the Karana-sharira (Causal body) is Ajnani, the seat of ignorance. It is saturated with Vasanas (Tendencies) and Samskaras (Impressions). The Atma is free from Vasanas. It is ever pure. It is genderless and has no mind, no senses, no form. Not only that; It has no Prana (Life breath), even! So, It cannot be said to be alive or dead. Contemplation on such an Atma, how can it be anything other than pure? How can light and darkness co-exist? Similarly, how can purity and impurity co-exist? By annihilating Vasanas and by calming and tuning the mind, fix your focus on the Lord who is Sachchhidananda (Existence-Consciousness-Bliss).

Of all the workshops in the world, the workshop of the body is the most wonderful, because it is the tabernacle of the Lord. In such a factory, the Vasanas are sublimated into korika (desires), the impurities are weeded out, beneficent desires are shaped, and good thoughts are brought about. Gradually, a highly invaluable product called the Brahma-jnanam (Knowledge of Brahman) is formed just like the butter is formed by the process of churning the curd. So, Vasanas have to be uprooted first, though this is a difficult task.

Mountains can be swept away sooner than these deep-rooted Vasanas. But, do not lose your heart! With will-power and zest, supported by faith, Vasanas can be overcome, in a short time. Only, do not give up your determination and faith whatever the loss, hardship or obstacle. Remember that the Vasanas overpower your mind and keep you down as their slave. Intoxicants such as opium and brandy enslave you and hold you in their full grip only for some time; but, the power of Vasanas can grip you for many births! The aim of meditation is to eliminate these strong Vasanas.