We talk about vairagya being a necessary sadhanam for knowledge.
A necessary qualification.
However there is many a confusion about what vairagya truly refers to.
Vairagya is understood to refer to sometimes an ability to shun the world, or go to the himalayas etc.
A tendency to avoid luxuries etc, a sort of denial.
While indulgance is certainly a huge chain of bondage, denial is also truly speaking a bondage.
The truth is to KNOW that one is already free, however to know that one needs vairagya.
So if vairagya is not denial, then what is really vairagya?
Vairagya is a maturity in understanding of how we relate to the world as an individual.
To be objective in ones understanding is vairagya.
What does that mean here?
It means here that when we relate to the world, we fully understand that any action, any karma cannot give me 'self approval', it cannot solve the problem of 'self disapproval' and lead to 'self acceptance'.
Any karma or its result cannot lead to 'self fulfilment' which is moksha or freedom centered around self.
This is since ignorance is the cause of self disapproval and hence knowledge ALONE can solve that problem.
Knowing thus, I can relate to the world appropriately in terms of expectations I have from the world.
When I relate to someone , I need not expect HIM/HER to approve me or accept me.
When I perform an action, I need not expect that the result of the action will lead to I accepting myself or approving myself.
While I do expect a certain result from an action, that IS a desire and its very much needed.
When I type this post and submit I DO expect it to get posted in the blog so people can read it.
There is a desire to write a post and there is an expectation from that desire.
However the writing the post succesfuly in no way affects me in terms of me approving myself.
Hence I can relate to the world objectively, since I am not giving a hook to the world, to GIVE ME APPROVAL. I can relate to the world objectively as it IS. This relating in this manner is freedom. It is ishvara.
If the world is ishvara then who am I?
For this I rely on upanishadic knowledge.
Shruti makes it clear that , I am a conscious being. And this conscious being which I am, is satyam and anantam. Which means it is not limited by space, which means I does not define itself in terms of a location or a point in time.
So being anantam chit, I is also sat says the shastra.
This is a very significant statement. I which has been stripped off body mind buddhi, and identified to be a conscious being, shastra now says I is SAT. Sat implies existence itself. That which exists is existance. Now how to make assimilate meaning of sat, it is through example of pot and clay , and gold and jewels. That way I can understand the meaning of sat, as that which exists independently and on which anything that exists has to get its 'existence' from. That is sat.
If shastra says you are satchitanantham, how to now account for the universe , the jagath.
Now shastra has to come in and say, depending on sat are space, air, fire, water and earth which arose in that order. And they all combined with 3 gunas to from the jagath that includes the body mind and the sukshma sharira.
Since they arose depending on sat, they are mithya or maya.
Which includes my body mind also and all that is here.
So I am that satchitananda brahman , on which all that is here depends.
Think about it, that sat , from which everything depends, has to be chit also, has to be intelligent. Since if not, how about all the knowledge the intelligence with which the jagath is desined. So it is an intelligent conscious sat. And other than I, the concious being, is there any other consciousness.
There can only be one conciousness, since it IS conscious. Consciousness itself means to be conscious, so if I am conscious, it means I am consciousness. And if I am consciousness, then I am sat, and since I am sat, I am also anantam. And being satyam gnanam anantam, I am the cause of all that is here.
In fact you can understand as satyam alone is chit, and chit alone is satyam, as in, satyam is intelligent and chit is existence, which mean what we refer to as satyamgnanam anatham is ONE brahman and that brahman is what you are.
All that is as jagath is due to maya shakti which is non separate from me brahman. It is my shakti. Inherent in brahman is shakti called maya. This is the shakti to create and to provide material.
Like a spider , I am looked upon as a 'all knowledge' , when seen from the standpoint of maya creation or nimitta karana ( intelligent cause). I am satyam, looked upon from standpoint of maya as the intelligent cause become ishvara.
And when looked from standpoint of my body jagath, I am looked upon as maya itself, the upadana kAranA ( material cause)
Maya is mithya. Since maya is a parinami karana ( a cause which undergoes change).
Hence I am ishvara with maya upadhi.
Same satayam gnanam anatam brahma, I am the knower of the body mind when looked at from the standpoint of body mind, I am chetana, chaitanya, concious being behind the body mind. And when looked at as the body , I am a jiva, a participant in the creation which is ishvara.
From the standpoint of brahman itself All that exists is brahma alone. Maya is satyam, clay, just as pot is clay.
A necessary qualification.
However there is many a confusion about what vairagya truly refers to.
Vairagya is understood to refer to sometimes an ability to shun the world, or go to the himalayas etc.
A tendency to avoid luxuries etc, a sort of denial.
While indulgance is certainly a huge chain of bondage, denial is also truly speaking a bondage.
The truth is to KNOW that one is already free, however to know that one needs vairagya.
So if vairagya is not denial, then what is really vairagya?
Vairagya is a maturity in understanding of how we relate to the world as an individual.
To be objective in ones understanding is vairagya.
What does that mean here?
It means here that when we relate to the world, we fully understand that any action, any karma cannot give me 'self approval', it cannot solve the problem of 'self disapproval' and lead to 'self acceptance'.
Any karma or its result cannot lead to 'self fulfilment' which is moksha or freedom centered around self.
This is since ignorance is the cause of self disapproval and hence knowledge ALONE can solve that problem.
Knowing thus, I can relate to the world appropriately in terms of expectations I have from the world.
When I relate to someone , I need not expect HIM/HER to approve me or accept me.
When I perform an action, I need not expect that the result of the action will lead to I accepting myself or approving myself.
While I do expect a certain result from an action, that IS a desire and its very much needed.
When I type this post and submit I DO expect it to get posted in the blog so people can read it.
There is a desire to write a post and there is an expectation from that desire.
However the writing the post succesfuly in no way affects me in terms of me approving myself.
Hence I can relate to the world objectively, since I am not giving a hook to the world, to GIVE ME APPROVAL. I can relate to the world objectively as it IS. This relating in this manner is freedom. It is ishvara.
If the world is ishvara then who am I?
For this I rely on upanishadic knowledge.
Shruti makes it clear that , I am a conscious being. And this conscious being which I am, is satyam and anantam. Which means it is not limited by space, which means I does not define itself in terms of a location or a point in time.
So being anantam chit, I is also sat says the shastra.
This is a very significant statement. I which has been stripped off body mind buddhi, and identified to be a conscious being, shastra now says I is SAT. Sat implies existence itself. That which exists is existance. Now how to make assimilate meaning of sat, it is through example of pot and clay , and gold and jewels. That way I can understand the meaning of sat, as that which exists independently and on which anything that exists has to get its 'existence' from. That is sat.
If shastra says you are satchitanantham, how to now account for the universe , the jagath.
Now shastra has to come in and say, depending on sat are space, air, fire, water and earth which arose in that order. And they all combined with 3 gunas to from the jagath that includes the body mind and the sukshma sharira.
Since they arose depending on sat, they are mithya or maya.
Which includes my body mind also and all that is here.
So I am that satchitananda brahman , on which all that is here depends.
Think about it, that sat , from which everything depends, has to be chit also, has to be intelligent. Since if not, how about all the knowledge the intelligence with which the jagath is desined. So it is an intelligent conscious sat. And other than I, the concious being, is there any other consciousness.
There can only be one conciousness, since it IS conscious. Consciousness itself means to be conscious, so if I am conscious, it means I am consciousness. And if I am consciousness, then I am sat, and since I am sat, I am also anantam. And being satyam gnanam anantam, I am the cause of all that is here.
In fact you can understand as satyam alone is chit, and chit alone is satyam, as in, satyam is intelligent and chit is existence, which mean what we refer to as satyamgnanam anatham is ONE brahman and that brahman is what you are.
All that is as jagath is due to maya shakti which is non separate from me brahman. It is my shakti. Inherent in brahman is shakti called maya. This is the shakti to create and to provide material.
Like a spider , I am looked upon as a 'all knowledge' , when seen from the standpoint of maya creation or nimitta karana ( intelligent cause). I am satyam, looked upon from standpoint of maya as the intelligent cause become ishvara.
And when looked from standpoint of my body jagath, I am looked upon as maya itself, the upadana kAranA ( material cause)
Maya is mithya. Since maya is a parinami karana ( a cause which undergoes change).
Hence I am ishvara with maya upadhi.
Same satayam gnanam anatam brahma, I am the knower of the body mind when looked at from the standpoint of body mind, I am chetana, chaitanya, concious being behind the body mind. And when looked at as the body , I am a jiva, a participant in the creation which is ishvara.
From the standpoint of brahman itself All that exists is brahma alone. Maya is satyam, clay, just as pot is clay.
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