Part 4.4 - Yogic techniques for control of Vrttis (3): Abhyasa and Vairagya

[Full title: The Concept and Content of Patanjali Yogadarsana (4): Yogic techniques for control of Vrttis (C) Abhyasa and Vairagya]

There are two means for restraining the vrttis or destractions mentioned in Yogasutra^[1] that follow immediately after the verses on regulation of the vrttis and they are persistent practice (abhyasa) and non-attachment or absolute detachment, renunciation (vairagya).

All our efforts should be directed towards attainment of transcendental, ultimate state of reality. And these efforts should be prolonged, consistent and with reverent devotion. Yoga practices can not be pursued as a hobby, it needs wholeheartedness and dedication. It is true that highest numbers of vrttis occupy and agitate our mind due to raga (attachment) and dvesa (aversion) in the form of desires, for which a sense of detachment is the best remedy. Unless we control or minimize these desires, no spiritual practice including any form of meditation will work. Though, vairagya (conscious disinterest) helps to eliminate cittavrtti in the form of desires, but additional support of abhyasa (consistent efforts to attain the ultimate state) brings about complete nirodha, cessation of vrtti. Even Bhagavadgita (6.35) and Isvarakrsna (Samkhyakarika) have prescribed these two important aspects to bring mind under our control.

Such practice or effort to reach and remain in steady state should be uninterrupted, for long time without losing our patience and with firm foundation. These terms are applicable to all Yogic practices.

This spiritual process may take several lives also depending on how sincerely, seriously and consistently we practice with full awareness. The other factors accelerating the spiritual journey are grace and guidance of a genuine guru (spiritual master), mantrasadhana, following yama-niyama and other meditative practices.

Yoga philosophy does not deny the existence of heaven and hell, but heavenly pleasures are nothing as compared to bliss and power which a Yogi acquires when he takes his consciousness to higher level. Vasikarasamjna according to Patanjali is deliberate destruction of all attachments and conscious mastery over desires. This means, even if we come in contact with any such object of desire, we voluntarily do not succumb to the temptation. For this self control, we need to develop viveka, the discrimination power through proper application of buddhi (intellect). Viveka and vairagya may be considered as two aspects of the same process of dissipation of illusion and attachments which are the main causes of bondage through discrimination and renunciation. This process takes us to the light of real knowledge.

When the desires for the object of experience, that are seen or heard through tradition, are ceased, such detachment is known as vasikara (perfect mastery over desires).^[2]

Every power and pleasure which is born out of contact with “prakrti” and which is not contained in the self of a Yogi is to be included in anusravika visaya. Visaya or objects of distraction are those which are seen and those about which we hear from religious masters or mentioned in the scriptures. Anusravika also refers to those enjoyments which a layman or a follower of orthodox religion expects to gain in the life after death. The practice of Vairagya seeks to destroy the thirst of both kinds of enjoyment vasikara samjna and anusravika visaya.

Footnotes and references:

[1]:

abhyāsavairāgyābhyāṃ tannirodhaḥ || Patanjali Yoga Sutra, 1.12

[2]:

dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasañjñā vairāgyam || Patanjali Yoga Sutra, 1.15, Swami Ananda Rishi, Patanjalayogadarsana, Yogavidyaniketan, 2012, p. 26