How to Remove Likes, Dislikes
and Clinging to Life
"They
(the afflictions) are to be destroyed when they are in subtle state by raising the opposite modifications." (II-10)
The
afflictions (kleshas) have two states, gross and subtle, When they are in a state of samskara (tendency or impression) they
are subtle. When the yogi enters into samadhi they are destroyed like burnt seeds and are dissolved along with the mind in
the Purusha (Supreme Spirit) through the fire of knowledge. This takes place when the mind moves inward towards the Purusha
and gets laya (dissolution) in the Purusha during asamprajnata Samadhi*.
* See Chapter 20
By
raising opposite thoughts, the subtle samskaras of afflictions should be destroyed. Hatred ceases not by hatred but by love.
This is the method suggested in this sutra. This is pratipaksha bhavana (thinking of the opposite) method. Habituate the mind
to contraries. Do always virtuous actions. Develop sattvic qualities. These good samskaras will act as antidotes to the samskaras
of afflictions.
How to Remove Evil Thoughts "When obstructed by improper or evil
thoughts, take to thinking on the contrary good thoughts." (II-33)
This is a practical exercise for spiritual
development. If lust troubles you when you are practising brahmacharya, entertain counter divine thoughts. Think of the glory
of brahmacharya and its marvellous benefits and the troubles brought about by lust. If a desire arises to injure anyone, think
of love and its benefits. If the habit of telling lies again manifests, think of the advantages of speaking truth and disadvantages
of uttering falsehood. In this way you can remove all defects by developing counter virtues or habituating the mind to contraries.
What is Pratipaksha Bhavana? "When
evil thoughts arise such as injury, falsehood, etc. whether done, caused to be done or approved of through greed, anger or
delusion, of slight, medium or great intensity and in infinite ignorance and misery, take to the method of thinking contrary
good thoughts, or habituate the mind to contraries." (II-34)
If you hurt another man, cause another
to commit injury to others or even approve of another doing so, it is sinful. Action and reaction are equal and opposite.
If you injure another it is bound to react on you whether in this moment or at a future date. When thoughts of injury come
to you, think of the benefits of non-injury. If you entertain contrary thoughts, all evil thoughts that obstruct yoga will
die.
You may fail in your attempt twenty times, but slowly you will gain inner spiritual strength.
If you send a strong current of anger towards another, it will harm your enemy and pass even to the corners of distant lands
and pollute the atmosphere there and come back again to you and harm you.
For destroying the following
evil vrittis, raise the opposite good vrittis given against each:
1. Lust... Celibacy, intense longing
for liberation.
2. Anger… Love, forgiveness, mercy, compassion, friendliness, peace, patience, non-injury.
3.
Pride… Humility.
4. Greed… Honesty, disinterestedness, generosity, contentment, non-covetousness.
5.
Jealousy... Nobility, magnanimity, complacency.
6. Delusion... Discrimination.
7. Vanity, hypocrisy...
Simplicity.
8. Arrogance...Politeness, modesty.
9. Cunningness, crookedness... Straight-forwardness.
10.
Harshness... Mildness.
11. Attachment... Discrimination.
12. Insincerity... Faith.
13.
Fickleness... Determination.
"The
impressions of works (karmas) have their root in afflictions, and are experienced in this life and in unseen future births."
(II-12)
The afflictions are responsible for actions (karmas). They goad a man to do works and thereby
enjoy the fruits of his actions. Suppose you do a very charitable act in this birth. The impression of this act is imbedded
in a subtle form in the subconscious mind. It will give you fruit either in this or in any future birth. These impressions
become ripe for fruition, either good or bad, when it is their time.
Karmas are beginningless. In the Bhagavad
Gita you will find: "Mysterious is the path of action." (IV-17) The Law of Karma is inscrutable. It is difficult to say what
sort of karmas will cause leprosy or epilepsy and whether the fruit that you enjoy now is the result of one karma or a combination
of several karmas.
A powerful karma, good or bad, may bring fruits in this very birth. All karmas do not produce
their results all at once, nor does one karma succeed another. From the accumulated works (sanchita karma) a certain portion
is taken out for being worked out or exhausted in one birth. This forms the prarabdha or fructescent karmas of the present
life. The works that you do now (current works or agami) are added to the sum total of works. The granary store of a merchant
represents sanchita karma. The things that are kept in his shop correspond to the prarabdha. The things that are sold daily
represent agami karma. This is a rough analogy to illustrate our point. As a merchant closing the year's ledger and opening
a new one does not enter in the new all the items of the old, but only its balance, so does the spirit hand on to the new
brain his judgements on the experiences of a life that is closed, the conclusions to which he has come, the decisions at which
he has arrived. This is the stock handed on to the new life, the mental furniture for the new dwelling, the real memory.
Ripe
karmas produce fruits in the same birth under proper circumstances. Intense austerity brings fruits at once. For instance,
Nandikeshwar, Vishvamitra and Markandeya did a lot of austerity and enjoyed the fruits in the same birth. Nehusa attained
the position of Indra on account of his good deeds in his previous birth; but he was transformed into a serpent in the same
birth on account of his sinful deeds in that birth. The Law of Karma is inexorable.
"The root being there,
its fruition comes through class, life and experience." (II-13)
The root means the root in the form of afflictions.
The results of karma are three-fold. They are class or species, life and experience of pleasure or pain. If there are afflictions,
only then will you enjoy the fruits of karma. From this it is inferred that the yogi who has destroyed the afflictions will
not have the fruits of karma. Just as the paddy loses its power of sprouting when the husk is removed, so also the karmas
lose their power of bringing fruits when the afflictions (husk) are destroyed by the yogi. The yogi destroys these by getting
discrimination between matter (prakriti) and spirit (Purusha).
It is not that one action is the cause
of one life only. As we see different sorts of experiences, happy and painful, in our lives, we infer that many ripe karmas
amongst the accumulated sanchita join together and bring one life. One important karma will direct the course of this life.
It will be the ruling factor of this life. Many small karmas will bring sometimes pleasure and sometimes pain. If you do any
action, the tendency to repeat such actions (or subtle desires to goad you to similar actions) are formed. If the tendencies
are good you will have to increase them through discrimination. If the tendencies are bad you will have to restrain them through
dispassion. You must try to do virtuous actions. The jiva can do actions in the other worlds also to a small extent. But generally,
heaven is a world for enjoyments only. This world of death alone is the world of actions.
"They
(class, life and experience) have pleasure or pain as their fruit according to the cause, virtue or vice." (II-14)
In
Sutra II-13 it is stated that the fruit of afflictions comes through class, life and experience. Virtuous and vicious actions
cause class, life and experience. As soon as these three are formed the experience of pleasure and pain takes place according
to virtue or vice. Karma has its origin in afflictions. Fruition has its origin in karma.
"Their modifications
(five afflictions of mind) are to be destroyed by meditation." (II-11)
In Sutra II-10 instruction is given
to destroy the subtle form of afflictions (kleshas) which are in the form of tendencies (samskaras). Here, the way to destroy
the gross form of afflictions which are in the form of thought-waves, is described. The gross dirt of a cloth is removed by
applying Fuller's-earth. The fine dirt is removed by the application of soap. There may be traces of subtle dirt in the cloth
so long as the cloth is not destroyed. Even so, the gross dirt of the mind — the afflictions — is removed by kriya
yoga. The gross thoughts are destroyed by meditation. In samadhi, even the subtle form of tendencies are destroyed along with
the destruction of the mind. Regular systematic meditation is necessary. It must become habitual.
"Actions
of a yogi are neither virtuous nor vicious; for others they are of three kinds." (IV-7)
A yogi is not affected
by his karmas because he has no attachment. He is absolutely desireless. Karmas cannot bind him. He works without expectation
of any fruits for his actions. He has reached perfection. He works for the upliftment of humanity. Yogis acquire no impressions
from their actions. For worldly persons actions are virtuous, vicious and mixed (a mixture of good and evil actions).
"From
these (three kinds of karmas), there is manifestation of those desires alone for which the environment is favourable." (IV-8)
When
one has taken the body of a celestial (deva), the desires and tendencies of a human being will be in abeyance for the time
being. Only those desires which are favourable for the suitable environment in which he lives will manifest. The animal desires
and human desires will be checked when one has taken the body of a celestial. When one takes again the body of an animal,
only the animal desires will manifest at that time. The latent tendencies and desires of a celestial will be under check for
the time being. The impressions and desires for which the conditions are not favourable will lie dormant till their time comes
for sprouting or expression.
"To the man of discrimination, all is painful indeed due to consequences,
anxiety and impressions, and also the contradiction of the functioning of the gunas (qualities)." (II-15)
Pleasure
is in reality pain only. In the Bhagavad Gita you will find: "The delights that are contact-born are verily wombs of pain,
for they have a beginning and an end, O Kaunteya. The wise do not rejoice in them." (V-22) Pleasure is mixed with pain, sin
and fear. Enjoyment increases the thirsting for objects. This gives pain. The mind becomes more restless by tasting sensual
pleasure. There is fear of loss of happiness.
Sensual pleasure is imaginary. It is mental creation.
It is no happiness at all. For a man of discrimination only the happiness that is derived from Self-realisation through asamprajnata
samadhi only, is the ever-lasting real bliss. The very experience of pleasure creates a desire for more. Desires are endless.
When the desires are not gratified there is uneasiness, disappointment and misery. The anxiety that is caused in taking care
of the objects of pleasure brings great pain. The impression of pleasure that is left in the mind creates desire through memory
of pleasure, and brings pain.
Another cause for pain is the natural opposition which exists between the
individual actions of the three qualities, sattva, rajas and tamas. Rajas brings tossing of mind and distraction. Tamas causes
delusion, carelessness, laziness, etc. Therefore, everything brings pain for the discriminating. Enjoyment cannot bring satisfaction
of desires. Just as ghee when poured over fire aggravates it, so also enjoyment augments the desires. Pain comes if the desired
object is not attained. Even if the object is obtained, one gets pain if the sense organ is weak and he is not able to enjoy.
Can a multimillionaire enjoy palatable, rich dishes if he suffers from pain in the stomach?
Hatred
comes towards persons who stand in the way of enjoyment. Too much enjoyment brings diseases. The yogi is afraid of subtle
desires and tendencies that are created during enjoyment. This gives him more pain. A worldly man who has a gross, impure
mind is not conscious of the pain.
"The
misery that has not yet come should be avoided." (II-16)
The avoidable is only the future pain. The
pain which has passed away has already been explained. That which is being experienced now cannot be the subject of consideration
here. Just as in medicine the nature of diseases, their symptoms, prognosis, diagnosis, therapeutics, methods of treatment,
prophylaxis, convalescence, etc., are considered in the treatment of diseases, so also, the nature of misery, its cause, strength,
source and the means to avert it are to be investigated.
"The
junction of the Seer and the seen is the cause of the pain which is to be avoided." (II-17)
The
cause for misery is the connection between the Seer and the seen. As the power of consciousness (chaitanya shakti) of the
Purusha enters the intellect, the Purusha, who is only a witness and supremely indifferent, appears as the Seer. The Seer
constitutes all objects that are seen and also the instrument (or intellect) through which it is seen — the senses,
elements, etc. Intellect is very near to Purusha. It is very subtle. Purusha is ever-free and full of bliss. When conjunction
takes place between the Purusha and the intellect it appears to feel pleasure and pain through reflection. By this conjunction,
through ignorance the body, mind, senses and intellect are mistaken for the real Purusha. Because of its close contact with
the Purusha, as it is very subtle and as the energy of Purusha has magnetised it, the intellect appears like Purusha, just
as the reflection of sun in water appears similar to the real sun. This is avidya, the root-cause for all miseries. Liberation
comes when this delusion is removed. If the conjunction between intellect and Purusha is removed, all miseries will terminate.
"The
seen consists of the elements and the senses, it is of the nature of illumination, action and darkness, and is for the purpose
of experience (through enjoyment) and absolution." (II-18)
The nature of the seen is as follows: from ultimate
matter (pradhana) downwards to the elements and their combinations, it is all the seen. Illumination, action and darkness
are the functions of the three qualities sattva, rajas and tamas. If sattva increases, illumination manifests. If there is
increase of rajas, action increases. If there is increase in tamas, there is more darkness, inertia. Intellect, ego, mind,
subtle elements, the five sense organs, the five organs of action and the five gross elements are all modifications of pradhana
(original substance) which takes the Purusha around this world and gives all sorts of enjoyments for his experience, and finally
makes him free when he gets discrimination between the Purusha and prakriti. The real Purusha is ever pure and free. He is
an embodiment of bliss, peace and knowledge. He is unchanging and immortal. He has no beginning, middle or end. He is unattached.
Get
all experiences of this little world quickly. Do whatever you want to get experiences of this dream-world. But, cut the cycle
of birth and death quickly in this very birth, nay in this very second. Now, or never. Never forget the goal, ideal and centre.
The experiences will teach you that there is no essence in this physical life. It is all pain. It is all a long dream. There
is no real love in this world. You will know that love here is selfish, hypocritical, changing and decaying, and that only
knowledge of Purusha and Atman through asamprajnata samadhi can give real, undecaying bliss and eternal peace and immortality.
Nature, the elements and this world are your best teachers. Be grateful to them. Quickly get out of the net spread by the
illusory world appearance and realise the Self rapidly, with courage and cheerfulness.
Its cause is ignorance. (II-24) Ignorance
is the cause of the junction of the Seer and sight, nature and sight, nature and Purusha. The nature of this conjunction and
its effects has been described. Now the cause is given. To blend or unite the Seer and the seen as one, and to think of this
'I', is ignorance. The jiva increases the feeling of 'I' and 'mine' by mistaking the body and mind to be the Self. The mind,
which is saturated with the subtle impressions of ignorance, gets absorbed in matter during the deluge or cosmic dissolution
and comes back again during projection of this world. Destroy this ignorance. Give up identification with this body and mind.
Rise above body and mind and realise the Purusha who is beyond cause and effect, and who is therefore beginningless, endless
and changeless. Apply yourself to spiritual practices and realise the Purusha. Do not make any delay or the monkey-mind will
upset you.
"Kaivalya, independence of the Seer,
is the removal of the conjunction of the Seer and the seen by the disappearance of ignorance." (II-25)
When
you understand fully that the gunas have nothing to do with the Purusha and that the Purusha is ever free, ignorance vanishes
and discrimination dawns. Then and then alone will you attain the state of kaivalya or moksha (liberation). The scientists
try to understand the external physical forces of nature and to control them by suitable methods. The raja yogis attempt to
control the internal psychic forces of the mind. Physical forces are gross and the inner mental forces are subtle. Those who
have controlled the mental forces can very easily control the external physical forces.
"Among these accessories, abstinence
from injury and killing, truthfulness, abstinence from theft or falsehood, continence and abstinence from avariciousness or
greed are the restraints." (II-30)
Yama is the practice of ahimsa (abstinence from injury or nonviolence),
satyam (truthfulness), asteyam (abstinence from theft or earning through illegal methods), brahmacharya (continence) and aparigraha
(abstinence from avarice or greed).
Yama is the very foundation of yoga, without which the superstructure of
yoga cannot be built. Practice of yama is really the practice of sadachara (right conduct). The noble eightfold path of Buddha
deals with the practice of yama only. Great emphasis is given in every chapter of the Bhagavad Gita to the practice of yama.
In every religion you will find this to be the foremost teaching.
There is a deliberate order in the five
parts or limbs of yama. Ahimsa comes first because man must remove his brutal animal nature first. Even satyam, brahmacharya
and niyama proceed from ahimsa. For instance you tell a lie and thus hurt a person. You get the property of another man and
thus hurt him. If you are established in non-violence, all other virtues will cling to you. Practice of non-violence culminates
eventually in realisation of unity or oneness of life, of cosmic love and universal brotherhood and ultimately consciousness
of that which has no second.
"These restraints are the great vows, universal, not limited by class,
place, time and circumstances." (II-31)
Some people have certain conditions and exemptions in observing certain
restraints. For instance, one may have a principle not to kill anything on new moon day. When such conditions and exemptions
are laid down, then the practice of restraints is not considered to be perfect. They should not be limited by class, place,
time or circumstances. The restraints should be practised at all times, in all places, by one and all, in all circumstances.
They should be practised in thought, word and deed.
Yama is not a policy or company manners or courtesy,
it is sticking to ideals and principles. It is the development of divine traits that will transform human nature into divine
nature. It annihilates desires, cravings and evil qualities. It eradicates brutal instincts and brutal nature. It removes
harshness, violence, cruelty and covetousness. It fills the heart with cosmic love, kindness, mercy, goodness, purity and
divine light. It is the foundation of divine life or yoga, on which the superstructure of samadhi is built, it is the corner-stone
of yoga, on which the edifice of super-consciousness is built.
The practice of yama and niyama removes
impurities of the mind. Asana, pranayama and sense control (pratyahara) remove vikshepa or tossing of the mind.
Yama,
niyama, etc., are the means to the end, viz., meditation. He who does meditation without ethical perfection, without the practice
of yama, niyama, etc., cannot get the fruits of meditation. It is like baking a cake of sand in the fire. The sand will be
hot but not useful for eating. Energy will leak just as water leaks from a pot with holes. Improvement in spiritual growth
cannot be gained by merely sitting with crossed legs while the mind remains in an inert state. An actor can also imitate a
saint, keeping a rosary, putting on a white beard, sitting doing japa and meditating, but he does not derive an iota of benefit.
So is the meditator without the practice of yama, etc.
"Abstinence from injuring and killing
being established, all hostilities are given up in the presence of the practitioner." (II-35)
In
the regeneration and divinisation of man, the first step is to eliminate the beastly nature. The predominant trait in beasts
is cruelty, therefore wise sages prescribed ahimsa (non-violence in thought, word and deed). This is a most effective master-method
to counteract and eradicate completely the brutal, cruel traits in man. O earnest aspirant! Ponder the great significance
and immense importance, value and blessings of non-violence, and start its practice now — this moment.
Non-violence
is not merely non-killing as some think. It is perfect harmlessness and love also. It is to abstain even from the slightest
thought of harm to any living creature — mentally, verbally or by deed. There is no excuse nor exception to the above
rule.
The path of non-violence is very narrow, but if you practise in right earnest you can easily
travel this path, since you cannot but get the divine grace at every step. The immanent Lord will back you up and guide you
at all times. You may not get full success in the practice of non-violence within a short time, in two or three months. You
will be established in it only by a constant and vigilant endeavour. The practice involves continuous suffering, no doubt,
and you will have to cultivate the practice with endless patience and forgiveness. The path of non-violence is like a blade
or the edge of a razor. It is like walking on the edge of a sharp sword. If you are careless you will be seriously hurt, but
if you are vigilant you cannot but attain immortality. You have to pay a heavy price indeed if you wish to have eternal life
and perennial bliss.
Ahimsa is the means to an end. This end is the realisation of the Truth. The 'means' is as
important as the 'end'. If you take care of the means, you must reach the end sooner or later. Keep the ideal before your
mind always and stick to it tenaciously. In attempting to live up to your ideal you may falter or stumble down in the beginning
several times, but eventually you will be established in the perfect state of non-violence and attain the highest, the only
Truth. If you develop this one virtue all other virtues will cling to you by themselves. All sinful and wrong actions are
committed by you when you are under the sway of anger. Anger can be easily subdued by practising non-violence. If anger is
under your control you cannot do evil actions and you will enjoy supreme peace.
Non-violence is a wonderful
quality of the heart. It is a rare virtue. It transmutes a man into divinity. He who is established in it is God himself.
All the celestials (devas) and the whole world pay homage to him. Its power is greater than the power of the intellect. It
is easy to develop the intellect but it is difficult to develop the heart. The practice of non-violence develops the heart
in a wonderful manner.
Ahimsa is soul-force. Practice of ahimsa is practice of divine life. Hate melts in the presence
of love. Hate dissolves in the presence of ahimsa. There is no power greater than ahimsa. Its practice will make you fearless.
He who practises it with real faith can move the whole world, tame wild animals, win the hearts of all and subdue his enemies.
He can do and undo things. Its power is ineffable; its glory is indescribable; its greatness is inscrutable. The force of
ahimsa is infinitely more wonderful and subtle than electricity or magnetism.
Non-violence is never
a policy. It is not mechanical. It is a sublime virtue. It is the fundamental quality of seekers after Truth. No Self-realisation
is possible without it. Through its practice alone can you cognise and reach the Supreme Self or Brahman. Those with whom
ahimsa is a policy may fail many a time. They will be tempted to do violent acts also. On the contrary, those who strictly
adhere to the vow of non-violence as a creed, as a fundamental canon of yoga, can never take to violence. You must practice
ahimsa in thought, word and deed. Practice of non-violence in thought and word is more important than the practice in action.
He who has control over thoughts and who has developed cosmic love will be able to get success in this practice, though it
takes a long time. Patient, continuous struggle is needed. Practice of ahimsa is really the practice of killing egoism. The
practitioner becomes like a block of stone. He develops wonderful will-power.
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NOTE: The section ‘Ahimsa — Non-violence’ resumes next Saturday.
