Manda Vairagya and Theevra Vairagya

                                      Manda Vairagya and Theevra Vairagya

Vairagya is of two types - Manda Vairagya (mild or light detachment) and Theevra Vairagya ( intense detachment). 

     Supposing somebody wants to do good work he will go on postponing and waste time.

     Supposing they wish to do bad deeds, they deside to do then and there thinking that tomorrow will be too late.

     Postponing good the good thing and deciding to undertake bad things, is called Manda Vairagya 

    Theevra Vairagya : once decided that a particular act is good, sacred and permanent, he will put into action straightaway. He will not sleep till it is accomplished. 

     Thapas and Trigunas;

     Vairagya does not mean leaving everything of this world, retiring  to the forests and doing severe thapas (penance).

    Thapas means one's intense yearning for Divinity. It is a state of mind, where one cannot bear his seperation from God at any time and at any place. In such thapas there will not be the Trigunas. All the three gunas Sathwa, rajas and thamas lose their distinct identity and merge into one. That is why thapa-phala is the bliss enjoyed by the unity of trigunas. 

    We get air when the three blades of the fan rotate in unison. Similarly, Bliss comes out of the unison of the three gunas. 

Heart                      ; Room

Three blades of fan : Three gunas.

Intellect                   : Switch

Atmic Power           : current

Sadhana                  ; effort to put on the switch. 

The air that gives us comfort: Bliss

Thus our life can be converted into a thapas.

When man turns his visionon perishable world, it becomes thamas.

When the same vision is turned towards the eternal Atma, it becomes thapas (penance). 

     'Mana Eva Manushyaanam Karanam Bandha Mokshayoh" (It is only mind that becomes the cause for our liberation or bondage). Therefore, vairagya is said to be the effort to concentrate our mind on the Eternal Divinity, without turning it towards the perishable and impermanent world. We must cultivate intense vairagya. We should not postpone this sadhana saying "next time", "next time".

     We must always be ready and fully prepared for our last journey, with intense vairagya. Time does not wait for anybody. Human beings follow time, but, time will not follow them. Time is always pravahika (flowing). Even while enjoying this objective world, we must always discharge our assigned duty in life, with intense vairagya and devoid of attachment; thus teaches the Bhagavad Gita.

     

    

Conquer Desire With Detachment

                                                     Conquer Desire With  Detachment

Second one is kama (desire). Desire has to be won by detachment.(vairagya). Vairagya does not mean going to the forest, leaving wife and children to fend for themselves. It is not giving up property and other belongings and taking to sanyasa (renunciation). When we recognise the defect in an object,we naturally discard that object.

 One should discard those objects and actions which are found to contain bad and evil qualities. This is vairagya. 

Roga (disease) and Bhoga (enjoyment)

   All the food items that we eat must be taken as a medicine to cure the disease of our hunger. All that we enjoy in this world must be taken as a medicine to cure the disease of our desires. 

   We feel we are leading a very happy and prosperous life in this world. We consider this as an enjoyment for us. But, these are not  really objects that provide enjoyment for us. The consequenses of this so called "enjoyment" will be bitter in our later life.

   So we have to control our desires with our good actions with discrimination whether the actions contain  good qualities  or evil and bad qualities, whether the actions please the God. We must discard the actions which contain evil and bad qualities.

    Charity is greater than wealth.

     When the disease of kama and krodha affects us, we crumble one day suddenly, inspite of our rolling wealth. In spiritual field  charity is considered to be greater in value  than money. 

     When the money is accumulated without utilising it for charitable purposes, the thief will have his eye on it. He will be waiting for an opportunity to steal the money. The government will also try to raid his house and take away the money. Even if these two heirs forget, suddenly a fire can erupt and destroy everything. Therefore, the Gita has established the fact that charity is greater than wealth. 

     The second declaration  ' Ritham' (truth) is greater than 'vakku' (speech). When a person speaks truth and his behaviour is based on truth, his value increases. you must earn good reputation. Then only will it bring glory to your human nature. You must do good, see good and be good. That is your fundamental duty. You must never get a bad name. It is enough, if you live for a short period earning a good name and fame like a  "Hamsa" swan. The Gita considers such a person a "Paramahamsa". ( an ascetic of the highest order).

     Now about the "Deha" (body). Sathkarmas (good actions) are more important than the body. A body that does not engage in doing good to others is useless like a "Jeegachchava" (living corpse). 

    This body is given for doing selfless actions. In order to keep selfishness at bay, one must engage himself in self-less and sacred karmas that help others. 

    Get rid of kama and krodha with constant practice. 

That is why in Bhagavad Gita it is said:

"Sreyohi Jnanamabhyasaath Jnanaath
   Dhyanam Visishyathe

Dhyanaath Karmaphalathyagath Thyagath

Santhir Anantharam.

    If you want to have santhi (peace) you must travel from abhyaasa (practice) to jnana (wisdom) and from jnana (wisdom) to dhyana (meditation). From dhyana you have to go to the stage of karmapala thyaga ( renouncing the fruit of your actions). When you are able to thus renounce or sacrifice (thyaga), you will ultimately attain 

amrutathwa (immortality). Bhagavad Gita is teaching the truth that in thyaga (sacrifice) alone lies your welfare. 

    The twin qualities kama and krodha are embedded deep in our heart as we have allowed them to flourish in several of our previous births. These cannot be rooted out by mere words. 

    Kama tastes very sweet and pleasing in the beginning. But, gradually it develops sourness. If you want to keep it at a distance at this stage, it is not possible. Therefore, kama has to be kept away from the beginning itself with vairagya (detachment). 

    Sometimes, both kama and krodha together  try to attack a man. 

Therefore they must be put under control right from the beginning. 

  

     If we do not develop that controlling power, we cannot win God's Grace.

     The sense control is essential. Mental impulses or agitations should not be let out freely to roam out. By unlimited expression of these mental impulses or agitations, one becomes mentally deranged. we must ourselves set a reasonable limit and spend our life happily. This is called discipline. Discipline helps man to progress. Without limit, man becomes an animal.

     You should make efforts to control and conquer the formidable internal enemies of kama and krodha in your life. Then only you can easily conquer external enemies. Bhagavad Gita has established the fact that kama and kodha are the main enemies to moksha (liberation).

The Method of controlling Kama and krodha

                               The  Method of controlling Kama and  krodha

Krodha comes out of Kama. Kama is born out of Sankalpas (thoughts and resolutions). Therefore, Gita says that sankalpas are the rootcause for Kama and Krodha. The Gitaharya has given a new name "analam" (fire) for kama and krodha. 

     The fire-power destroys human nature and supress Divine nature, making it demonic. kama can never be satisfied. 

     Analam has another meaning "not sufficient", No satisfaction. 

     There are limits for the power or heat of the fire. However there is no limit or rule or goal for the fire of kama and krodha. However much you enjoy, you still feel like enjoying more. How to control them? How to conquer them? Ofcourse, there are methods for this.

Conquer the fire of Anger, with Love.

 

Gitacharya advises us to conquer anger with love, and desire with detachment. The sadhaka must install love in his heart. In accordance with Lord's promise ( wherever my glory is sung, I shall firmly install myself). When God is installed in our heart, there is no place for others in our heart. Keeping this statement in view, the sadhakas must give place in their heart to only one Divine Power, One Divine Nature, One Divine Feeling and One Divine Love. When you want to conquer anger with love, you must give foremost place to love in your heart, forever. Love can forgive any blemishes and mistakes. It has such a great quality. 

"Love lives by giving and forgiving

self lives by getting and forgetting.

Where there is  love, there is no selfishness. You can achieve anything with Love. Therefore, if you want to conquer anger, you must develop Love. If you are able to  realise, that the same Lord permeates the whole universe, there is no scope for hating anybody or showing anger to others. Therefore, first and foremost, we must cultivate Love.

Love associated with our thought becomes truth.

Love put into action becomes righteousness.

When love is understood, it becomes peace.

when love is associated with our feelings, it becomes non-violence.

     Love is the undercurrent in all these four. This is the true Divine Force. This is God's power. That is why it is said,  "Love is God; Live in Love." It is only by love that  anger can be subdued easily.

   Therefore, first and foremost, you must develop love to keep the anger under control.