ḍṛṣṭanuśravika-viṣaya-vitṛṣṇa vaśīkāra-saṁjñā vairāgyam
Detachment is described as that state where the mind is controlled and
tranquil, and one loses all desire for both material sense objects or enjoyment
found in this world, and the heavenly enjoyments described in the Vedas. So
this is the second of the two items which Patañjali mentioned that are
necessary to succeed: first of course being practice, and now this word 'vairāgyam'.
Vairāgyam is
a very special word in Sanskrit. I'm translating it as detachment;
some people use renunciation. But I think the term detachment or dispassion,
are probably a lot closer to the actual meaning of the word. And as we go through
the discussion on this particular verse then I think it may become
apparent... or you'll more clearly be able to appreciate what it actually means. So
vairāgyam is defined as the absence of desire for sense objects, or 'viṣaya' - the
absence of the desire for these things. So immediately what we're seeing
from that is there is... it's not the same as having a burning desire for something
and then not giving into it, as it were, but actually coming to the point where
one loses the attraction for things that are considered painful or things that bind
us to material existence.
Vyāsa states that one who is actually renounced understands the great flaws
of sensuality, and they understand those flaws by considering it's consequence. So
this is almost like yogic mindfulness. When the mind becomes drawn to something
and dictates, "Let's go enjoy that, let's go do
that," the yogi considers, "If I go down this path, what's actually going to be
the consequence; what's actually going to be the result?" Yes, there may be some
momentary pleasurable sensation, but all the nature of pleasure... sensual
pleasure, is that it has a beginning and it comes to an end. And it often involves
me doing so many other things, in order to be able to get that thing that I want
to try and enjoy. And then the experience is, that it does not actually fulfill me;
it doesn't actually provide me with what I'm looking for. It's not like my heart
becomes completely full, and I'm overwhelmed with calm blissfulness. The
example is given that in catering to the desires of the senses, what we end up
doing is quite often, as they say, "Pouring gasoline on the fire." We feel this
burning agitation; this desire to go do something, or to engage in something or
to experience something. And then I do it with the hope that the desire will
become fulfilled, and I'll be peaceful and satiated afterwards. But I'm not
satiated. It won't be too long before that same desire arises again, and every
time I cater to the idea of sensual enjoyment, what I'm doing is making it so
that fire within my heart burns actually brighter and stronger. So in thinking
things through; in considering things... I mean I teach this in
the prison programs that we do. You know the need to in life... one of the
things I tell these guys is in life you should never engage in an act, speak, or
make a decision in a moment of heightened passions - whether they are
negative things like fears or anger or things, or out of desire, or whatever... one
should not, in that state, be making decisions that will alter and affect my
life. I need to be able to make decisions in the calmest possible state and
consider, "What would be the actual benefit to me and to others from those
actions?" So this process of thoughtfulness - of yogic mindfulness, it
actually leads to freedom, and it really helps us in our life in making better
choices which deliver more desirable outcomes. So based on taking things to
their logical conclusion, this is called viveka, or discriminative knowledge.
Before engaging in something, I really think about, "Okay, what would be the
consequences; where is this going to go; how are things going to be down the road?"
We often jump into things with our eyes closed, with a hope that it will turn out
perfectly wonderfully well, and that's often not the case at all. And then by
exercising our discrimination, we will come to the understanding that
sensual pleasure and happiness are not the same thing. And I frequently use
Russell Brand, the English comedian, as my 'go-to' example here, and he talked about
overcoming addictions. This guy is incredibly thoughtful and very
very intelligent, and he talked about how... you know...he had fame, he had good
looks, he had money; he could... you know ...he had a massive appetite for cocaine and
for heroin, and for alcohol - which he drank... you know... in copious amounts. And
anytime that he wanted to engage in any sexual activity, it was readily available
to him. But in spite of all of this
highly magnified sensual stimulation; the senses going... you know... getting blasted
with all these experiences, and that are considered pleasurable, he became
incredibly depressed and even suicidal. And it took him some time, but then he
came to actually realize that there was a vast difference between sensual
pleasure - the pleasures that you can experience, which are very temporary in
nature - and happiness. And quite often there's no connection between them -
they're two completely different things. And so this idea of discriminative
examination of things is really an important part of yoga also. Rather than
just accepting things in a very shallow way, we actually put a bit of thought
into these things. One of the well-known commentators...very old
commentators on the Yoga Sutra... his name was Vācaspati Miśra ... he stated that
the strength of renunciation does not come from being free from desires, but
rather, from being indifferent to them. So what happens is... part of this process
of growing realization is that I begin to increasingly experience my
individuality and identity as a spiritual being, separate from my body
and mind. And my body and mind can be dictating all kinds of things, and
desiring all kinds of things, and I can become...or come gradually to this point
of being increasingly more and more in control of my life, and being less and
less affected - not feeling like I must immediately respond to these things.
So desires may come and they may go, and being... or becoming indifferent to them is
really what vairagyam is really about. To to be in a strong... to have a strong
practice of what we might call renunciation, really lies in this growing indifference
that will develop as part of my spiritual practice. The result of all
pleasurable sensual stimulation... we really have to understand and then
constantly reflect on it... is that it is fleeting and temporary, it
does not satiate or satisfy the self, and what it does is, it lays the groundwork
for future or further desires through saṁskāras or latent impressions, that
these experiences leave upon the mind. And this in turn binds the eternal
spiritual being - the puruṣa; you or I - to the endless cycle of material existence.
So another thing to remember, or to become aware of, is that the loss of
desire stated in this verse, does not mean the elimination
of saṁskāras. These saṁskāras - these latent impressions that are... you know... imprinted
upon our consciousness, are capable of resurfacing at at any time. And even if
one comes to an advanced spiritual state, where they are actually not being
bothered by many of these things, it doesn't necessarily mean that you have
completely overcome them. And I think a good example of this is in the life
of a great rishi - his name was Saubhari Muni.
He was an intense practitioner of this process ...of this Ashtanga process... and he
had such tremendous strength of will, and had practiced so diligently for so long,
he had mastered prāṇāyāma in an incredible way, where the inward breath is merged
into the outward breath and becomes completely suspended. And because of this,
he took to meditating underwater in a river. And he did this so that he would
be freed from the distraction. There is not much to distract you when you are in
the waters of the river. And the way in which the meditation would be performed
by these yogi's is that there would be a very soft gaze towards the tip of the
nose, the eyes would be somewhat closed but not tightly closed. And of course this
meant that there was some small vision right in front of you.
And one day, while sitting under the water in meditation for a considerable
period of time, Saubhari Muni saw two fishes copulating, and of course
the fishes copulating... it's not like dogs or anything... I mean one of them lays the
eggs the other one fertilizes it. And it's just kind of like you know... it's not
like something particularly startling. But because that caught his attention...he
noticed it...then he immediately began this latent impression of sexual
activity, which was imprinted in his mind, now rose to the surface. And
contemplating or considering it, even for a brief moment, meant that he broke
his concentration and had to come out of the water quite quickly. And that set off
now a whole series of events, where he ended up breaking his vows of celibacy...
doing it in a proper way...he got married and everything. And it just
descended into this whole other experience for him, which he later very much
regretted. But it is an example of how we should appreciate that until we come to
the highest spiritual platform, latent impressions that are stamped upon our
consciousness - our mind...or consciousness rather...by sensual activity of any type,
doesn't just immediately vanish, even when one is living a life of
great control and focus, and experiencing great happiness in that. It's not until a
person comes to the full realization of their spiritual being, that one is able
to escape from the influence of these latent impressions. I did just want to
make one final comment, that in this verse he mentions... you know... material
sense objects, or enjoyment found in this world; he also references heavenly
enjoyment. And the Vedas is full of stories of different personalities who
engaged, or were drawn towards these heavenly dimensions, where they describe
sensual enjoyment that is ten thousand times greater or more intense, than
anything that a person can experience on this particular planet. And so that
attraction is going to be there, if one reads these types of things. And so
Patañjali is speaking about... you know ...when, after gaining knowledge of the ātmā
or the puruṣa through self-realization, that they become indifferent, or they
become untouched by the desire for enjoyment - sensual enjoyment of this
world, or in the heavenly planets.