(latent impressions, habitual tendencies, strong desires)
(In continuation to the previous discourse)
(Source: 1947_Shri Shankaracharya Vaksudha, p 79 - 81/2017 Guru Dev Legacy Trust)
This is written in relation to destruction of vasana –
Janmantar shatabhyastsa mithya sansarvasna |
Sa chirabhyasa – yogen bina na kshiyate kachit ||
(Muktika Upanishad 2:2:14)
Since decades the practice of worldly desire is prevalent; even though it’s illusive, it cannot be destroyed until we practice for a long time.
And related to this practice it is written –
Na shakyate mano jetum bina yuktimnindatam|
(Muktika Upanishad 2:2:43)
It is not possible to conquer mind (with desire) without practising.
We get to know the method of practise from a sadguru (real teacher). To achieve this always be on a lookout for sadgurus and learn the art of practising in order to master the mind, and practice them regularly. By doing this moss accumulated from multiple births will be wiped out and one can realise the true nature of Sat-chit-ananda, and life becomes contented.
There are of two types of desires - auspicious and inauspicious. It is written-
Shubhashubhabhyam margabhyam vahanti vasanasarit |
(Muktika Upanishad 2:2:5)
The river of desire flows in two directions - auspicious and inauspicious, sometimes in auspicious and sometimes in inauspicious direction.
If the heart is filled with tamasik thoughts (quality of darkness, dullness) the river of desire flows in inauspicious direction, on the other hand if filled with satvik thoughts (quality of purity) it flows in auspicious direction.
So it is required to build a barrier in the name of Bhagvan on the inauspicious direction. Building a barrier in the name of Bhagvan can be explained like this, when in the core of heart tamasik thoughts increases and when influenced by lust, anger, greed, delusion, intoxication, jealousy (the six inner enemies) improper thoughts arise, at that time we should start doing kirtan (singing name and glory of God) or japa (reciting God’s name) or bhajan (song in praise of God) or should start reading Ramayana or Gita.
By enchanting the name of Bhagvan or singing glories of Bhagvan we can overcome inauspicious thoughts. By using the name of Bhagvan as a barrier, the flow of the river of desire towards inauspicious path can be stopped and then there will be only one auspicious way left for it to flow. This means after that only auspicious thinking will rise in the core of our heart and this would make our deeds auspicious also. Gradually, rise of inauspicious desires in the core of heart, which gives birth to inauspicious deeds will be ceased for ever. In this way inauspicious desires will cease to exist.
Now for the complete destruction of desire it is required to restrain the auspicious desires too. The beautiful way to do this is to dedicate the auspicious desires and the good acts that come from them to Bhagvan. The river of good desire after merging with the ocean of God’s shelter will take the form of the ocean. Then it will lose its name and form and will not have its separate identity. This means if we make practice of devoting auspicious desires and the auspicious deeds coming out of it to Bhagvan, then mind will be primarily occupied by desires related to Bhagvan. Gradually auspicious desires arising in the core of the heart will be diminished too. And by practising, the river of auspicious desires will transform into an intact source of godly-desire. At that time in the core of heart, free from both auspicious and inauspicious desire, complete realisation of Sat-chit-ananda will arise. And human being will achieve his real nature and essence of Atma and will become contented.
In order to destroy vasana (latent impressions, habitual tendencies, strong desires), the false desires are to be controlled by remembering the name of Bhagvan and with the help of good desires, and finally good desires should be dedicated to God. For the worldly people this is the easiest way of giving up of desire. This is also the meaning of Nishkaam (without desire) Karma Yoga.