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The Need for Both Dispassion and Practice

By

Sri Swami Atmaswarupananda

The normal way of thinking about the spiritual life is that the individual soul has taken birth after birth and needs to be liberated from this round of births and death. But the scriptures tell us that we are already what we are seeking: That thou art... You are the Atman, ever-free, ever-pure.

If that is so, then where is the question of any bondage or any liberation in reality? The scriptures explain that it is the mind that is the cause of both bondage and liberation in the human being. In other words, it is an illusion that the mind believes in, and, therefore, how to control the mind, how to correct the mind, how to purify the mind, becomes our task.

This gives special significance to Lord Krishna’s instruction to Arjuna in the sixth chapter of the Gita. Lord Krishna tells Arjuna to sit for meditation in order to control the mind. Arjuna protests: "It’s easier to control the wind than to control the mind." Lord Krishna doesn’t say that it is easy, but He does say that it can be done through dispassion and practice.

So if bondage and liberation are both in the mind, and we need to learn to control the mind, then perhaps the words dispassion and practice contain the essence of the spiritual life. Dispassion means dispassion for thinking that we can get permanent happiness from anything of this world be it physical or mental, and practice is the practice of the presence of God.

As seekers it is important for us to realise that we require both dispassion and practice and usually a judicious balance between the two. It is possible to develop dispassion for the world, to see how fickle our own mind is, how impure our intellect, and thus develop true dispassion for everything about the world including ourselves, but if we haven’t developed the practice of the presence of God, it will be impossible for us to truly understand what liberation means. On the other hand, if we ignore dispassion and only practise the presence of God, we may experience the liberated state, understand liberation, but ultimately the pull of the world will make us unable to sustain that bliss and understanding. The mind will continuously pull us down by telling us that there is happiness to be had in the things of this world.

Therefore, the importance of following both of Lord Krishna’s instructions. We must develop dispassion and at the same time practise the presence of God. And as both bondage and liberation are in the mind, this combination of dispassion and practice will ultimately allow us to see through the illusion and to recognise that we have ever been free.

 

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DISPASSION



Babaji, could you please define dispassion?

It means “without passion.” But the term dispassion in yogic language is more subtle. We translate it as dispassion, but the term is vairagya. Rag is the attachment which connects us to every object. Vi = without. So dispassion means “without that attachment that connects us to every object.” You have a child and you love your child. It's natural. In a state of vairagya, your love doesn't change. Your duty doesn't change. But the mind understands that your connection is only an idea. How we create an idea which appears very real? In marriage, what makes two people wife and husband? When they divorce, what breaks? That idea. So it's only mental conditioning and de-conditioning.



Why was Arjuna's desire to know God not directly seeking for God?

Because it was out of fear that he wanted to know God. In reality, God is known by dispassion for the world. His attachment to his family and friends possessed his mind and he was afraid that they all will get killed. So he wanted to renounce the world and live like a recluse.



Is it true that the only way to know God is through dispassion and not through fear?

There are four conditions out of which a person seeks for God. 1) Arta or out of pain which includes fear. 2) Artharti or desire for worldly prosperity. 3) Jigyansu or out of desire to know God. 4) Jnani or one who has knowledge of God principle. Dispassion is in all four conditions in degrees.



Can a person feel dispassion and compassion simultaneously?

Compassion is our nature. It is blocked by the ego and develops when the mind is pure. The mind is purified by dispassion. Compassion means deep sympathy for the sufferer. Because we have experience of sufferings and we understand the sufferings of others, so we develop compassion. But it is still a lower type of compassion. The highest compassion is with dispassion. We are not attached to the act of compassion. It automatically happens.



How can one develop dispassion or a disinclination to be attracted to the world?

How do you get attached to the world? When our senses enjoy the world, they create an illusory reality of the world and, hence, get attached to it. By understanding that in the absence of sensual pleasures, there is pain, we remove ourselves from that momentary pleasure. That is dispassion.



In Patanjali's Yoga Sutras it says that in order to achieve dispassion we have to shun desire for experience. What is a good way to approach this? Should we take the attitude of “it is my duty”?

One can also find fault in the object of desire in order to weaken the desire for the world. Think how it ends up causing pain. For example, wealth: it is an attachment. It creates fear of losing, being stolen. But you can still deal with it without attachment, like a bank manager deals with money as his duty and doesn't develop attachment to it. In the same way, when the mind is not attached to worldly activities, but still must be engaged in activities, it will not harm. Non- attachment creates dispassion.



Is vairagya (dispassion) created by understanding or by practicing austerity?

1) Knowledge of reality is viveka. 2) Detachment from unreal is vairagya. When you attain knowledge of reality, you become detached from the unreal. They both develop simultaneously. But when we say develop vairagya, or detachment, we mean developing good qualities which will remove bad qualities. Austerities are practiced to weaken desires for the world. When the desire for the world is weakened the mind automatically becomes dispassionate.



I'm wondering whether it is appropriate for Westerners to focus on death and dying as a method of learning dispassion toward the body.

Death creates dispassion in any person in any country. It's a reality of life which is seen. We struggle for our whole lives for possessions, for pleasure, and for self-gratification. And then what do we see? A person is dead. 



© 1995 Sri Rama Publishing           
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Dispassion is what you invoke in yourself

Bangalore, May 17:

Q: Dearest Guruji, is it true that every chapter of the Bhagavad Gita has influence on a particular plane? Kindly explain.
Sri Sri Ravi Shankar: Planets are far away, they have an influence on your mind, on your Self. Every chapter has an influence on you.

Q: Dear Guruji, my business keeps me busy but I have this urge of doing some seva. Is there something that I can support financially without giving too much of my time? Will that be counted as seva?
Sri Sri Ravi Shankar: Yes, that is okay. Some can give time, some can provide resources. Seva happens with both time and resource. So if you can’t give time you can put your resources into that.

Q: Guruji, you asked us to be dispassionate and you also say that dispassion is a happening. I really want to be dispassionate but I am confused how can I create a happening in my life? Please guide
Sri Sri Ravi Shankar: Dispassion is not a happening; I would say dispassion is what you invoke in yourself. When you widen your awareness, when you see everything is going to disappear and death is imminent, we are all going to die and everything is changing; when this knowledge comes - then dispassion is spontaneous. You need to understand and see life from a broader perspective and then automatically dispassion comes within you; but there is some effort. A little effort from you and then it will happen.

Q: Guruji, my wife and me separated two years back, we want to remarry now. You can say in our case our divorce did not work but we both are scared, are we committing the same mistake again? Please guide.
Sri Sri Ravi Shankar: It’s a good intention that you want to make it work. As time goes your consciousness changes, your mind changes, and you are understanding changes. In this changed scenario if you feel like giving another try to make things work, there is nothing wrong, try it anyway. If it doesn’t work, then don’t choose the same partner in the next lifetime.

Q: How do I enjoy life if it is going to get finished one day? This thought doesn’t let me enjoy Guruji.
Sri Sri Ravi Shankar: It should make you appreciate life more. See, a flower is going to wither away but don’t you enjoy looking at the flower? You have a gulab jamun (an Indian sweet), ice creams, once you eat it’s going to finish but don’t you enjoy it? Now see, there is the beautiful full moon there and it is going to disappear one day but still we enjoy it today. Good!

Q: Dear Guruji, generally one of these shaktis are predominant in us: either Brahma shakti, Vishnu shakti or Shiva shakti. How to use them and how to balance them?
Sri Sri Ravi Shankar: Simply do it! That’s it. Brahma shakti: you create but don’t just drop it. Vishnu shakti is to see that whatever you start, you continue.

Q: Guruji today is Buddha Purnima, so please tell us something about it.
Sri Sri Ravi Shankar: Buddha stood for meditation all his life, all the time. We will do a short meditation now.

Q: I am from Rajasthan, there are many ashrams in Rajasthan and I was thinking that if a small ashram of The Art of Living is built there, that would be a very nice thing. What are your thoughts? 
Sri Sri Ravi Shankar: Alright, build an Ashram, all of you get together and make one. I make people, you make the Ashram. Just yesterday we were discussing that there are so many ashrams but there are no people. In the ashrams, there are no Yogis. So that is why I thought first, let’s make strong people and that is why I called this ‘Vyakti Vikas’ not ‘Ashram Vikas’. So now this work you do, the other work I have already started.

Q: When someone of our own suddenly passes away and we are not prepared when he leaves. There is so much to talk and to say and when he leaves you want to feel him. You said they are always there so how to do that?
Sri Sri Ravi Shankar: Those who have left will understand that this world is just a play, there is nothing really; it’s just a wave so there is no need to tell them or explain anything to them, without saying anything they will understand. When in the body, we understand using words but once we are out of the body, then communication happens through feeling. So don’t worry, you be happy, those who have gone have gone and we are here now.

Q: Guruji, if our nearest and dearest ones don’t understand the feelings that we have towards you and they logically try to analyze and this hurts us. How do we handle this situation, this often comes in our life.
Sri Sri Ravi Shankar: Why do you want to explain everything to everybody? Feelings are such that people don’t understand. You don’t have to express all your feelings like that. They could be insecure and think that you will leave home and go to the Ashram and be there. So see that people don’t get into that fear. Your love and devotion should be expressed only as much as they can understand. Same with joy, sometimes you don’t know how to express your happiness; if you express too much people don’t understand.

One devotee went to a funeral of somebody, a mourning meeting and there were bhajans and he started dancing and the people didn’t understand. There is satsang and bhajans, of course you dance when you are in joy and he said that anyways everything should be a celebration. But if you dance there people can get annoyed. So you should see what a person can understand; how much they can understand and how to convey what you want to convey. Be skillful in conveying so that your expression doesn’t bring fear and anger in others as much as possible. And then ignore. Beyond a level you should simply ignore.

Q: I feel that India’s socio-economic problems are a lot based on over population, do you agree?
Sri Sri Ravi Shankar: No, no. India’s problems are not based on over population, they are based on corruption. The problem is because of corruption. Population was thought to be a curse till a few years ago but today it’s the population that is the basis for improving the economy. Population means big market, why would other countries look at India? Because it’s a huge market.