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dispassion (Vairagya).
You must try your extremest level best to be free from any desire for any pleasure, seen or
unseen, and this dispassion can be attained through constant perception of evil in them. Dispassion
is renunciation of attainment. It is aversion to sensual enjoyments herein and hereafter. The
dispassion or detachment is of two kinds, the lower and the higher. Vijnana Bhikshu distinguishes
the superior and the inferior types of Vairagya in the following way: The former is a distaste for the
good things of life, here or hereafter, due to the experience that they cannot be acquired or preserved
without trouble while their loss causes pain and that the quest is never free from egoistic feelings.
The latter, however, is based on a clear perception of the difference between intelligence and the
objects that appear in its light.
There are various stages in dispassion. The determination to refrain from enjoying all sorts
of sensual objects is the first stage. In the second stage certain objects lose their charm for the
spiritual aspirant and he attempts to destroy the attraction for others also. In the third stage the
senses are controlled, but a vague longing for the sensual enjoyment remains in the mind. In the
fourth the aspirant loses completely all interest whatsoever in the external objects. The final stage is
a state of highest desirelessness. It is this kind of dispassion that bestows Absolute Independence on
the Yogi. In this stage the Yogi renounces all kinds of psychic powers even such as Omniscience,
etc.
It is by practice and dispassion that the passage of thought towards external objects can be
checked. Mere indifference will not serve the purpose. Practice is also necessary. Remembering
God always is also practice. Lord Krishna says to Arjuna with reference to this practice of
controlling the mind: Abandoning without reserve all desires born of the imagination by the mind,
curbing in the aggregate of the senses on every side, little by little let him gain tranquillity by means
of Reason controlled by steadiness; having made the mind abide in the Self, let him not think of
anything. As often as the wavering and unsteady mind goeth forth, so often reining it in, let him
bring it under control of the Self. (Bhagavad-Gita: VI-21, 25, 26).
Sound and other objects make the mind wander away. Mind is drawn towards external
objects by the force of desire. By convincing oneself of the illusoriness of sense-objects through an
investigation into their nature and by cultivating indifference to worldly objects, the mind can be
restrained and brought back to the Self to abide finally. In virtue of this practice of Yoga, the Yogi s
mind attains peace in the Self. Practice consists in constantly repeating the same idea or thought
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YOGIC DISCIPLINE
regarding any object. By constant reflection and exercise of will-power, suggestions should be
given to the sub-conscious mind not to look for enjoyment in the changing world without, but in the
changeless within. You should exercise great vigilance to get hold of opportunities, when the mind
dwells on sense-objects, and suggests to it new meanings and interpretations and make it change its
attitude towards them with a view to its ultimate withdrawal therefrom. This is called practice.
The chief characteristic of the mind in the waking state is to have some object before it to
dwell upon. It can never remain blank. It can concentrate on one object at a time. It constantly
changes its objects and so it is restless. It is impetuous, strong and difficult to bend. It is as hard to
curb it as the wind. That is the reason why Patanjali Maharshi says that the practice must be steady
and continuous and it must stretch over a considerable period and be undertaken with a perfect faith
in its regenerating and uplifting powers. You must not show any slackening symptoms at any stage
of practice.
Restraint does not come in a day, but by long and continued practice with zeal and
enthusiasm. The progress in Yoga can only be gradual. Many people give up the practice of
concentration after some time, when they do not see any tangible prospect of getting psychic
powers. They become impatient. They do little and expect much. This is bad. Doing any kind of
practice by fits and starts will not bring the desired fruit. Direct experience is the goal of life.
Though the effort or practice is painful in the beginning, yet it brings Supreme Joy in the end. Lord
Krishna says to Arjuna: Supreme joy is for this Yogi, whose mind is peaceful, whose passionate
nature is controlled, who is sinless, and of the nature of the eternal. (Bhagavad-Gita: Ch. VI-27).
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