Vairāgya – Part 2

St. Tukārām provides clear guidance for the practice of renunciation. We should control our senses to prevent them from pursuing sensory pleasures. The mind must also be disciplined so that desires and doubts do not arise. Subconscious desires should be eradicated, not merely hidden, covered, or suppressed. When our senses are controlled and the mind is in an undisturbed state, this leads to the manifestation of Ātmānanda, which is internal, ever-present, pure, supreme Bliss¹.

The term ‘Sañkalpa’ refers to a desire. This desire can relate to the presence or absence of certain things in life. For example, saying “I want a new car” expresses a desire, while “I do not want to travel” is also a form of desire. Inner cravings give rise to more desires. Some of these desires are fulfilled, while others remain unfulfilled. The unfulfilled desires stay ingrained in the mind, and many personal desires are suppressed due to social or family obligations. However, this suppression is ineffective. We need to gradually detach ourselves from these desires and train our minds to eliminate subconscious cravings.

The ultimate goal of renunciation is to realize Ānanda as our true nature. This Ānanda manifests within the mind, known as Antaḥkaraṇa. Therefore, the mind must cultivate dispassion. We need to train our minds to gradually detach from worldly matters, material possessions, and, most importantly, from our own bodies.

Let’s first consider what it means to renounce the surrounding world. The world is inherently fast-paced and dynamic, constantly undergoing transformation. We cannot isolate ourselves from it, as our bodies are ultimately a part of this world. Many people yearn to lead a life of freedom and no restraint, but it is impossible to remain secluded from the world’s dynamics. This idea of freedom is misleading.

Numerous events occur in the world, and their effects invariably impact us; these cannot be avoided. A famous verse states² –

No one is completely autonomous, nor can anyone control the dynamics of the entire world. We are affected by various social incidents and often react to them. We may not have control over the outside world; however, we can manage our individual reactions to worldly matters. Gaining conscious control over our inner responses helps foster detachment from external matters. Therefore, detachment is primarily related to our individual reactions.

The world itself is not autonomous; it operates according to the system established by Ishvara. Nonetheless, we have the autonomy to choose how we react. It is essential to be mindful and aware of our surroundings, but we should refrain from giving pointless reactions or unnecessary opinions about global incidents. Discrimination (Viveka) is key to achieving a balanced approach to life.

Renunciation does not imply that we must leave our homes and live in a forest. It is impractical to think one can escape the world entirely, and such ideas often lead to mockery and create discrepancies in society. The sensible practice of renunciation involves maintaining a neutral, reactionless state while fulfilling our responsibilities in daily life. As St. Tukārām said, “We do not play any role in creating the universe or governing its functioning. Therefore, our reactions should be mild and controlled.”

Let’s consider our small personal world. Scriptures teach us to remain detached from the homes we inhabit. This detachment can occur on two levels. The first is Vastu-tyāga, where one physically leaves the house and resides in a remote location. The second is Sanga-tyāga, where one continues to live in the same house but maintains an internal, mindful detachment from it. The concept of Sanga-tyāga serves as a strong foundation for spiritual progress.

When a house is newly constructed, there is often a feeling of ownership. However, after a few years, a sense of ‘mineness’ develops, which leads to attachment. In this context, renunciation means giving up this sense of ‘mineness’ (Mamattva) regarding the house while still maintaining practical ownership for everyday purposes.

Spiritual pursuits should not disrupt our daily lives. It’s important to distinguish between everyday life and spiritual life clearly. Our routine should remain unaffected; we should be sufficiently engaged in our responsibilities so that our detached mindset does not become burdensome or inconvenient for others. Thus, renunciation does not imply giving up ownership of a house or responsibilities related to household chores. Instead, it means letting go of excessive love and emotional attachment to the house. This is the key difference between Vastu-tyāga and Sanga-tyāga.

As we practice detachment, we should assess whether the feeling of ‘mineness’ is truly diminishing. For example, sometimes we must let go of people or objects that belong to us. If we handle these situations with quiet stability, it indicates that we have successfully put ‘detachment’ into practice. 

Consider a situation where a house catches fire. If we have  genuinely embraced detachment, we can maintain a calm and unperturbed mindset in this crisis. We can take necessary actions, such as calling the fire brigade or pouring water on the flames. Even without the sense of ‘mineness’ or attachment to the house, effective measures can be taken to control the fire. 

Detachment does not imply abandoning our duties or responsibilities. In fact, taking prompt and useful actions with a stable mindset is a sign of true detachment . Not feeling dejected, despairing, hopeless, repentant, or bitter is an integral part of this process. Attachment breeds antagonism toward those who threaten what we consider ours. Many of the hardships we experience stem from excessive attachment. Therefore, detachment should be developed progressively, consciously, and mindfully. Dispassion that arises from adversity or helplessness is not genuine and is unlikely to last in the long run.

As one ages, it becomes essential to divide property such as houses, farms, or land among children. At this stage, feelings of ‘mineness’ regarding real estate can intensify. Some individuals might resort to extreme measures, such as hunger strikes or protests, indicating their despondency. This cannot be considered true detachment.

The same applies to our relationships with loved ones. The love and attachment we feel for those we treasure the most can become significant obstacles in our pursuit of Moksha. While it is natural to feel an overwhelming love for young babies, this attachment is part of the design of Ishvara. Cuddling, playing, and affectionately caring for children are a part of our responsibilities. However, we must be cautious not to let excessive attachment develop within the parent-child relationship.

Loving someone is different from claiming them as ‘mine’ and fostering an emotional attachment to them. Young children depend on adults for all their needs. We can view a baby as an incarnation of God and fulfill their needs with love; this is a form of devotion. Caring for a baby is akin to serving God.

Children need both appreciation and nourishment as they grow, so neglect during this phase is not right. Problems arise when we continue to feel the same degree of ‘love and mineness’ toward a child as they grow more independent. It is more beneficial to nurture only a proportionate level of ‘mineness’ that aligns with the child’s needs and invest the rest of our time and energy in contemplating Antarātman, the all-pervasive, transcendental principle of Ātman, which represents our true nature.

To be continued…

1. इंद्रियांचा जय वासनेचा क्षय । संकल्पा ही न ये वरी मन ॥
   तुका म्हणे न ये जाणीव अंतरा । अंतरीं या थारा आनंदाचा ॥
   Indriyañchā jaya vāsanecha kshaya ।
   Sañkalpāhi na ye vari mana ।
   Tukā mhaṇe na ye jāṇiv añtara । Añtari yā thāra Ānañdācha ॥ ↩︎
2. Jaga jagāpari chale । Te ishvarsūtre bāndhile ॥ 
   (जग जगापरी चाले । ते ईश्वरसूत्रे बांधिले) ↩︎