SAMSKARAS Y VASANAS
Samskaras
and its destruction
A
conscious action-whether cognitive, affective or conative-assumes a potential
and hidden form just below the threshold of consciousness. This is termed a
Samskara.
A Samskara of an experience is formed or developed in the Chitta at the
very moment that the mind is experiencing something. There is no gap between
the present experience and the formation of a Samskara in the subconscious
mind. A specific experience leaves a specific Samskara. The memory of this
specific experience springs from that particular Samskara only, which was
formed out of that particular experience.
When you perceive an orange and taste for the first time, you get
knowledge of an orange. You know its taste. You know the object, orange. A
Samskara is formed in the subconscious mind at once. At any time, this Samskara
can generate a memory of the object, orange and knowledge of an orange. Though
the object and the act of knowledge are distinguishable, yet they are
inseparable.
The Enslaving Chains Of Samskaras
Mind exercises its suzerainty through Samskaras. From Samskaras emanate
Vasanas like swarms of locusts. From Vasana flows the stream of desire and from
enjoyment of objects of desires arises Trishna or internal craving (intense
longing). Trishna is very powerful. The Samskaras are imbedded in the mind, in
the Karana Sarira. There arises a memory of pleasure in the mind. Then the mind
thinks of objects. Maya has her powerful seat in the imagination. There comes
attachment. The mind plans and schemes. You are swayed by the passions. You
exert yourself physically to possess those objects and enjoy them. In your
efforts, you favour some and disfavour others through Raga and Dvesha. You will
have to enjoy the fruits of your virtuous and vicious actions. Through this
six-spoked wheel of Raga and Dvesha, virtue and vice, pleasure and pain, this
Samsaric wheel of birth and death moves on without stopping from Anadi Kala
(beginningless time).
Thoughts And Desires Depend Upon Samskaras
The nature of desires and thoughts depends upon the nature of your
Samskaras. If you have good Samskaras, you will have good desires and good
thoughts and vice versa. Even if you have indulged in vicious actions up to the
age of forty, begin practising virtuous actions such as charity, Japa, Dama,
Svadhyaya, meditation, service of the poor and the sick, service of saints,
etc., from this moment and these Samskaras will prompt you to do more virtuous
deeds. They will stimulate good desires and noble thoughts.
Who is your real enemy? It is your own evil Samskaras. Substitute Subha
(pure) Vasanas in place of Asubha (impure) ones. Then you can approach God. The
mind will be changed. Old Samskaras will be obliterated. Wrong suggestions of
various kinds and crude fantastic superstitions are rooted deeply in your mind.
They are harmful. You will have to knock them down by Vichara, sublime
suggestions, right thinking. "I am body," "I am Mr. John,"
"I am a Brahmin," "I am rich"-these are wrong suggestions
and wrong Samskaras. Suggest to yourself boldly that you are Brahman. The
previous wrong suggestion and Samskara "I am body" will slowly melt
away by strenuous efforts.
If you forget your real Brahmic nature even for a minute, the old
Samskaras of Ajnana will try to come up and overwhelm you. See how Narada's
determination began to fluctuate even though he was absorbed in meditation,
when he saw some Deva-girls. He at once experienced the sexual desire in
himself. The seed came out, he put it in a pot and Chudala in the form of
Kumbha Muni emerged from out of the pot. (Yogavasishtha, story of Sikhidhvaja).
Therefore, you will have to be very, very careful. Keep yourself away from all
kinds of temptations-money, woman, name, fame, etc.
Death Of Samskaras Leads To Moksha
The physical body may die. But, the thoughts and Samskaras of actions,
enjoyments and thinking follow you after death till you attain Moksha. These
are variable Upadhis that accompany you after death. They are variable because
you carry different kinds of Samskaras each time when you die. In defferent
incarnations, you create different kinds of Samskaras. The permanent Upadhis
that accompany you after death are the five Jnana-Indriyas, five
Karma-Indriyas, five Pranas, fourfold mind and the Karana Sarira which is the
support or Adhara for the Linga Sarira or astral body. It is the death of the
Samskaras, it is the death of the Karana Sarira that leads to the final Moksha.
It leads to the attainment of Brahma-Jnana. You will be getting fresh births so
long as there are Samskaras. You will have to take birth again and again till
all the Samskaras are obliterated or fried up by the acquisition of Brahma
Jnana. When the Samskaras are wiped out, Brahmic Knowledge shines by itself in
its own glory.
Sadhana Consists In Destroying The Samskaras
The aim of a Sadhaka is to fry out or burn or obliterate all these
Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the
Samskaras. Breathing, hearing, seeing, feeling, tasting, smelling-all cause
Samskaras or latent Smriti in the mind. The world enters the mind through the
eyes, ears, tongue (speech) and old Samskaras. If you remain in seclusion, you
can shut out the first three doors. Through Vichara (right enquiry of Supreme
Self), you can destroy the fourth route. Then, Jnana (Knowledge of Self) will
dawn. A Jnani is without Samskaras. They are fried out by Jnana. No doubt, the
force of the Samskaras remains in the Antahkarana. But they are harmless. They
will not bind the Jnani.
VASANAS
Vasanas-how They Manifest
Vasana (desire in subtle form) is a wave in the mind-lake. Its seat is
the Karana Sarira. It exists there in the form of a seed and manifests in the
mind-lake. Just as flowers are latent in seeds, Vasanas are latent in the
Antahkarana and the Karana Sarira (seed-body). Daily new flowers blossom out.
They fade out in a day or two. Similarly, Vasanas blossom out like flowers one
by one, come out to the surface of the mind, generate Sankalpas in the mind of
Jivas and goad them to strive to possess and enjoy the particular objects of
enjoyment. Vasanas cause actions, and actions strengthen the Vasanas. This is a
Chakra, vicious circle. On the advent of knowledge of Brahman, all Vasanas are
fried out. The real enemies are the Vasanas within. Annihilate them. Eradicate
them. They are inveterate.
The whole mango tree with branches, leaves and fruits is contained in a
subtle form in the seed. It takes time for manifestation. Even so, the Vasana
of lust lurks in the mind when you are a boy, manifests at 18, fills the whole
body at 25, works havoc from 25 to 45 and then it gradually declines. Various
forms of wrong-doing and mischief are done by human beings between 25 and 45.
This is the most critical period of life. There is no particular difference between
a boy and a girl in their characteristics when they are young. After attaining
puberty they exhibit their characteristic qualities.
Chapalata
Chapalata is Vasana of a mild type. It lasts for a short time only.
There are two kinds of important Chapalatas. There is the Jihva-Chapalata of
the tongue where the tongue wants to eat the various things every now and then.
It is a form of morbid appetite. Rich people who lead a luxurious life have
this form of Chapalata. The other variety is the Upastha-Chapalata wherein the
sex Indriyas wants to taste again and again the sexual enjoyment (Sparsa).
Vasana Causes Restlessness And Bondage
Vasana is the cause of restlessness of mind. As soon as a Vasana
manifests, there is an intimate connection between the mind and the object
through overflowing Vishaya-Vritti-Pravaha. The mind will not retrace its steps
till it gets the object and enjoys it. The restlessness will continue till the
object is enjoyed. The Vritti will flow towards the object till it is obtained and
enjoyed. The common run of men cannot resist or suppress any Vasana owing to
weak will.
It is the Vasana in the mind that causes attraction towards objects and
brings about bondage; with the disappearance of Vasanas, bondage naturally
vanishes. There will not be any attraction, admiration or excitement for any
object outside, if there is no Vasana inside your mind. It is the Vasana that
is at the bottom of all your miseries and troubles. There is no pain from
Isvara-Srishti (objects created by the Lord). Water quenches your thirst.
Breeze gives you comfort. Sunshine enlivens you. Fire gives warmth. It is
Jiva-Srishti that brings about bondage. Ahankara, anger, Abhimana, attachment
are all Jiva-Srishtis. Have Suddha Sankalpa, but no Vasanas.
By mere ethical training, jealousy, Raga, Dvesha, Krodha, Kama, etc.,
can be suppressed though not eradicated completely. These impure, Asubha
Vasanas can be considerably attenuated (Tanu-Avastha) by moral culture. They
attain a subtle condition. They cannot harm the individual. They remain under
perfect control.
Eradication, Not Suppression, The Proper Remedy
A Vasana may be suppressed for the time being by an aspirant. But it
again manifests with redoubled force when a suitable opportunity arises. Like a
minister obeying the king, the five organs of the body act in accordance with
the dictates of the mind. Therefore, you should through your own pure mind and
proper efforts eradicate the Vasanas for objects. You should rend asunder, the
long rope of Vasanas tied to the vessels of man, whirled on the ocean of
Samsara, through enormous efforts on your part. Vasanas should be thoroughly
eradicated. If these Vasanas are destroyed by Vichara (enquiry of Atman) and
discrimination, the mind which is ever restless will get quiescence like a
gheeless lamp.
How To Destroy Vasanas
Sama
Vijnanamaya Kosa serves as a great fortress for the aspirant. From there
he can attack the Vasanas when they try to emerge from the seed-body (Karana
Sarira) into the mind. Through the practice of Sama, the aspirant should
destroy the Vasanas one by one with the help of Vijnanamaya Kosa (Buddhi). He
should crush them as soon as they try to raise their heads on the surface of
the mind-lake. He must not allow them to sprout forth. This is Vasana-Tyaga.
This attack or fight is from inside.
When a Vasana or Sankalpa arises in the mind, the mind gives a push to
the Antar-Indriya. From the Antar-Indriyas, this push is communicated to the
Bahyakaranas (external instruments) such as hands, legs, eyes, ears, etc. The
practice of Sama stops this very push which is the root cause of motion of all
the Indriyas and Karanas.
Sama is peace of mind produced by the eradication of the Vasanas
(Vasana-Tyaga). The Antahkarana of a man who possesses this virtue is cooler
than ice. Even the coolness of the moon cannot compete with coolness of the
Antahkarana of a man of Sama. Generally, the Antahkarana of a worldling is a
blazing furnace. A man of Sama is neither exalted when he gets a desired object
(Ishta) nor depressed when he gets an undesired thing (Anishta). He keeps a
balanced mind always. He has no enemies. The happiness of an emperor is
nothing, nothing when compared with the supreme spiritual bliss of a man of
Sama. Sama is one of the four sentinels of Moksha. If you have Sama, you will
get the company of the other three friends, viz., Santosha (contentment),
Vichara (enquiry into Atman) and Satsanga (association with the wise and
saintly).
Dama
The attack should commence from outside also. Bahyavritti-Nigraha should
be done through Dama (restraint of the Indriyas). You must not allow
sense-vibrations to enter from outside into the mind through the avenues of
Indriyas. This is also necessary. Sama alone is not sufficient. The senses must
be rendered blunt by Dama. The Vasana for sweets, for instance, should be
destroyed by Sama through Vasana-Tyaga, by crushing the Vasanas within as soon
as a desire arises; and the Bahyavritti, which arises by the sight of sweetmeat
should be destroyed by withdrawing the eyes from the same when you move about
the bazaar and by giving up taking sugar. Dama supplements Sama in the control
of mind. Dama is an auxiliary for the complete eradication of Vasanas.
If you give up an old habit of taking tea, you have controlled to a certain
extent the sense of taste. You have destroyed one Vasana. This will give you
some peace, because the craving for tea has gone and you are freed from your
efforts and thinking in getting tea, sugar, milk, etc. Thinking is pain, seeing
is pain, hearing is pain for a philosopher and a Sadhaka. It is all pleasure
for a worldling. The energy that was agitating you to run after tea is now
transmuted into will. You gain peace and will-power by giving up one thing. If
you give up fifteen things, your peace of mind will be still greater and the
will still more powerful. This is the fruit of Tyaga. So, you are not a loser
in Tyaga. You gain more knowledge, more bliss and more power. You give up
something in favour of something higher. Is there anyone who will not give up
black sugar in favour of white sugar? If you once control one Vasana, it will
be easy for you to control other Vasanas too, because you gain strength and
power.
Svadhyaya and Meditation
Increase your Sastra-Vasana in the beginning. Occupy your mind with the
study of standard philosophical books. Thereby you can decrease your
Deha-Vasana (thought of the body) and Loka-Vasana (desire for name and fame,
Kirti, Pratishtha, etc). Later on, you will have to give up Sastra-Vasana also.
You must entirely devote all your time and energy in meditation and meditation
alone. Vasana-Kshaya (destruction of Vasanas) is caused through well-conducted
deliberation (Vichara), Brahma-Dhyana, Vairagya and Tyaga.
Vichara and Brahma-Bhavana
The wise know that the mind associated with Vasana tends to bondage
while the mind absolutely free from Vasana is said to be an emancipated one.
Just as a lion that is shut up in a cage emerges out by breaking the bars of the
cage, so also a Jnani comes out of this cage of physical body victoriously by
breaking or by destroying the Vasanas of the mind through constant Vichara
(Atmic enquiry), constant Nididhyasana (profound and constant meditation on
'OM' and its meaning) and Brahma-Bhavana. The more you attenuate your Vasanas
by Svarupa-Bhavana or the Brahma-Bhavana, the happier you will become. In
proportion to the thinning of the Vasanas, the mind also is proportionately
thinned out. Mind is nothing but a bundle of Vasanas. Mind is no other than the
Vasanas which generate an endless series of rebirths. The true nature of the
mind is the Vasanas. The two are synonymous.
Conquest of Ahankara
If you destroy egoism (Ahankara, this false little 'I') and control the
Indriyas (the senses), the Vasanas will die by themselves. The root cause for
all troubles is Ahankara. Just as the dependants of a family hang upon the
chief of the house- the father-similarly, all Vasanas, Trishnas, Kamanas, etc.,
hang upon Ahankara, the chief of this house-body.
Constantly generate from the Sattvic mind-battery the Akhanda electric
current 'Aham Brahmasmi'-Vritti (Brahmakara Vritti). That is the potent
antidote. Keep it safe in the pocket; smell it when an apoplectic attack of the
Ahankaric false 'I' idea overcomes you. It is only when you eradicate the
painful Ahankara of the mind and conquer the foes of organs (Indriyas) that the
ever-waking Vasanas will subside.
The Meaning Of Moksha
The illusory Samsaric Vasanas that have arisen through the practice of
many hundreds of lives never perish except through the practice of Yoga for a
long time. Therefore, O Aspirants! After having put away at a distance the
desire of enjoyment by discriminative efforts, practise the state of mind
absolutely devoid of Vasana.
Moksha does not mean physical separation from all worldly affairs, but
only a state of mind bereft of all impure Vasanas or clinging to worldly
things, but yet working as usual amidst them. You must realise God in and
through the world. This is the central teaching of the Gita. "But the
disciplined (lower) self, moving among sense-objects with senses free from
attraction and repulsion and mastered by the higher Self, goeth to Peace"
(Gita. II-64). This is the central teaching of Yoga Vasishtha also.
There is no Vasana in Brahman. Complete annihilation of the Vasanas
takes place only in Nirvikalpa Samadhi. Only Nirvikalpa Samadhi can completely
fry up the seeds of impure Vasanas. Through the knowledge of Brahman, there
will be an extinction of all Vasanas, which form the medium of enjoyments. With
the extinction of all Vasanas, the undaunted mind will get quiescence like a
gheeless lamp.
Complete annihilation of the Vasanas takes place only
in Nirvikalpa Samadhi. Only Nirvikalpa Samadhi can completely fry up the seeds
of impure Vasanas.