Page 58 - Dawn of Reality an Exposition of REALITY AT DAWN of Sri Ramchandraji Maharaj

Vairagya is also brought about by certain other causes too. For example, when we are fed up with worldly objects after indulging in them to our heart’s content we sometimes begin to feel an inward repulsion towards them. In such cases our attention is naturally diverted towards some nobler ideal and we feel a bit awakened to Godly thought. Secondly, when we have been deeply pricked by the treachery and faithlessness of the world we feel disgusted and inwardly averse to worldly things. Feeling of dissatisfaction and detachment also develops when we are in a state of bereavement on account of the death of some of our dear ones. But Vairagya created under such circumstances is seldom genuine or lasting. It soon disappears with the change of adverse circumstances. There is a story, which relates that a certain man wanted to see Kabirdas. When he reached his house he was informed that Kabirdas had gone with a funeral party to the cremation ground to burn the dead body of one of his deceased relations. The man proceeded to the cremation ground to see him there. But as he had never seen him before he thought it might be difficult for him to recognise Kabirdas among the party. For this purpose, he was told that he should look to the halo round everybody’s face. The halo round the face of each one of the party would be found glowing as he proceeded towards the cremation ground, but would grow dimmer and dimmer and finally disappear as they returned. Only the halo round Kabir’s face would remain glowing all through with equal lustre. Thus, the feeling of Vairagya actuated by such sudden causes is generally short-lived and changes with the change of circumstances. For, though the sudden shock temporarily creates a feeling of Vairagya, the seed of desires and enjoyments still lies buried deep within the heart and may sprout forth immediately when it finds a congenial atmosphere. The feeling of Vairagya in the real sense and with the lasting results can only be developed after thorough cleaning and due moderation.
Vedantins practice Vairagya in a different way. They force their imagination to believe that everything they see is Maya, hence transitory or false and conclude that reality at the bottom is Brahma. They apply their power of will to strengthen the thought so much so that they get habituated to it, causing modification in outward actions and habits only. Hence the effect is mostly merely external. It may, however, after long and continued practice possibly reflect somewhat inward. Similarly Viveka actuated by mere forcing of imagination without a touch of practicality has no sound basis. A close study of the subject will show that really Viveka and Vairagya are not the means (Sadhana) but only the result of some means (Sadhana). Viveka orVairagya is a state of mind developed at different stages by constant practice of certain Yogic Sadhanas, e.g. remembrance, devotion or love, etc. Viveka in true sense never develops unless the senses are thoroughly purified. This happens only