|| Shree Hari ||
13th June 2010, Sunday, Jyeshth Shukla Dwitiya, Ravivar
Vikram Samvat 2067,Sri Krishna Samvaat 5236
Freedom from Worldly Desires – 2 (Vairaagya)
Freedom from Worldly Desires (Vairaagya) due to Fear – Vairaagya that is due to fear is better than vairaagya that is due to suffering. Fear of health, fear of rulers/law, fear of society, fear of name-fame, fear of birth-death and fear of hell – The non-existence of attractions due to various different types of fears is called “Freedom from Worldly Desires (Vairaagya) due to fear”.
On indulging in sense pleasures, the body becomes weakened, diseases increase, energy and strength is exhausted, there is inertia in doing work – etc. etc. – The mind is moved away from various foods and drinks, from sense pleasures with women, and various other sense enjoyments due to fear of various afflictions. Also, due to fear that a disease may not get worse, on begins to see unwholesomeness in sense pleasures, and the mind is moved away from it, this is ” Freedom from worldly desires due to fear of loss of good health.”
To move your mind away from engaging in stealing, adultery, robbery, violence etc. for fear of fines and penalties, imprisonment, punishment, death penalty etc., is called “Freedom from Worldly Desires due to fear of the Law.”
Fear of caste-outcasting, material extravagance, difficulty in marriage of children, defame in society etc. and thus staying away from breaking rules (pertaining to caste etc.), due to desire for sense enjoyment is called “Freedom from Worldly desires due to fear of society.”
Refraining from engaging in violence, drinking of alcohol, and going to prostitutes etc. for fear of destroying heritage, honor, and of being called and seen as lowly. On having such sentiments of leaving worldly enjoyments is “Freedom from worldly desires due to defame.”
Where birth and death are the main reason – To remain strongly infatuated and attached to objects, actions, sentiments and individuals. Thinking that if these objects will be remembered at the time of death then accordingly the next birth will take place – this fear causes one to not have attractions for those things and activities, this is “Freedom from Worldly Desires due to fear of Birth and Death”
To come under the sway of sense pleasures, anger, greed and various modifications. Also, having the feeling that relying on various intoxicants and drugs and other substances will surely lead to hell. The fear of the terrifying difficulties that will be encountered in hell and feeling that the enjoyments in sense objects will be momentary here, however the outcome of this which can be gross suffering in hell that will be terrifying and long lasting. Due to such fears one moves away from sense passions and anger. This is called “Freedom from worldly desires due to fear of hell.”
In this manner, the “vairaagya” that comes from fear can take on many different forms. In this the freedom from worldly desires that comes due to fear of hell is better, and more stable (sustaining) than vairaagya due to various other fears, but that too is not real (genuine) vairaagya. In this vairaagya too one does not leave the subtle attraction for sense enjoyments. Only due to fear the mind moves away from sense objects. This is freedom from worldly pleasures due to fear; if this fear does not remain then for this “vairaag” to remain is also difficult.
Freedom from Worldly Desires through Thinking – The “Vairaag” that takes place through thinking is far superior then the “vairaag” from fear. The meaning of “Thinking” is discriminating between real-unreal, essential-non-essential, IS- Is-not, duty-non-duty etc. From this discrimination one has to renounces from the mind, the unreal, non-essential, Is-not, and non-duty, in other words, the attraction of the mind for these things must become non-existent in these should be removed is called freedom from worldly desires through “thinking”
On indulging in sense-objects the outcome is that the attraction and attachment to these objects increase, which is the reason from all the suffering and there is no happiness whatsoever in the objects of pleasures. Only in the beginning there appears to be happiness. Gitaji has said –
Yeh hi sansparshjaa bhogaa dukhyonaya eva te |
Adhyaantvantah kaunteya na teshu ramate budhah || (Gita 5/22)
“The pleasures that are born of attachment (with objects), are only sources of pain, these have a beginning and an end, O’ son of Kunti (Arjuna), no wise man finds happiness in them.” (Gita 5/22)
Vishayeindriyasanyogaad yattdagremrutopamm |
Perinaame vishamiv tat sukham rahansan smrutam || (Gita 18/38)
“Happiness which is derived from the contact of senses with their objects and which is like nectar at first but as poison at the end – such happiness is said to be rajasika (of the mode of passion) .” (Gita 18/38)
From book “Saadhan, Sudha, Sindhu” in Hindi pg 497 by Swami Ramsukhdasji.
The same message is available in HINDI titled “Vairaagya – 2” at: http://www.satcharcha.blogspot.com/