Vairagya - The art of giving up

Hello, it is nice to be back after a brief holiday. I would like to respond to Shuba's question first.


Anumānā :- Ma means to measure, that is to understand something. Anu - means to follow . So Anumānā is to arrive at an understanding following a lead where direct perception is not possible. Arthapatti, Upamānā etc fall under the broad classification of Anumānā. (Anumānā is an interesting and big subject. Maybe we could discuss this as a separate topic later on.)

Sūtra I.2 states:

Yoga is "Citta Vritti Nirodha" - to move towards, reach and stay at the state of 'Nirodha'. Explaining the means to reach this state, Sage Patanjali highlights the inseparable twins, Abhyāsa and Vairāgya [practice and dispassion] as the first and foremost tools. They, like the two wheels of a bicycle, must roll together and synchronise to ensure a smooth forward movement and progress.

Regarding abhyāsa, practice, Patanjali explains in detail 'how to practice' in Sūtra I.14. Practice comprises [i] a long term regime [ii] must be done without a break, not in fits and starts [iii] done with an element of trust and belief [iv] one should enjoy the practice and be enthusiastic about it.

If these four encompass the practice, it rests on a strong foundation and bears fruitful results.

In Sūtra-s I.15 and I.16 Patanjali talks about the second wheel Vairāgya, [the state where 'Rāgam' having gone], one naturally restrains from doing things that hinder progress. He avers "When the senses are under control [Vasikāra], there is no thirst, and when there is no thirst, no force entices, resulting in dispassion". Very logical and fundamental. But the crucial point is how to reach the state of Vasikāra. It looks like Patanjali has stated what Vairāgyam is without any guidance whatsoever on how to achieve this.

The state of Vasikāra is the fourth and last step in the ascent towards vairāgya. By stating Vasikāra, Patanjali has included the other three steps that one has to climb in order to reach the fourth. We learn from 'Sānkhya Karika', specifically the commentary on sutra 23 to understand this.

The four steps are [i] Yatamāna [ii] Vyatireka [iii] Ekendriya [iv] Vasikāra.

Step I

Yatamānā:- comes from the sound Yat - to align, to make a beginning - a state of endeavour. To identify the things that weigh one down, distract and prevent one from moving towards the goal. Having identified them, to take a 'Sankalpa', a resolution to overcome and eradicate them is the first step, Yatamānam.

Step II

Vyatireka:- comes from the word 'Vyāti' - meaning to go beyond. It is to go beyond a mere resolution and actually implement. There are three steps to this. [1] classify your indriyas in terms of control, from easy to very difficult. [2] develop the mental capability to control them. [3] abandon those that are easy to give up and slowly progress.

Step III

Ekendriya:- having listed out the senses, take them one at a time. Select and tackle the rāga-s one by one and slowly work towards eradicating each. Finally, all the senses are purified and incapable of drawing and dragging the mind along. However these emotions continue to dwell in one last instrument - the mind in the form of craving. This is eka-indriyam, one organ stage.

Step IV

Vasikāra:- Further practice should reduce and eliminate this craving also. This cessation of attraction towards both sensuous and supersensuous objects of enjoyment even when they are well within our grasp is called Vasikāra Samjna.

So as with Abhyāsa, Patanjali has chalked out a path to progress for Vairāgya also.

All this looks complicated. Therefore Sri Krishnamacarya, the legend, says Vairāgya is simple if we just follow four golden rules assiduously.

Whatever you want to avoid,

1.Do not think about it

2.Even if you think of it, do not see it.

3.Even if you happen to see it, do not go near it.

4.Even if you go near it, do not engage with it.

As simple as that. ALL THE BEST