A’ca’rya Gun’iindra’nanda Avadhu’ta
Life is an unrestricted flow of consciousness. The terminal of the flow is the Supreme Consciousness. The consciousness in unit beings intrinsically tends to merge with its original source, the desideratum. For this, it is imperative to maintain the smooth flow of reflected consciousness, human mind (unit citta), must be goaded uni-directionally towards the goal while making a proper adjustment with the objectivities of the mundane world. But practically it does not happen. Mind deviates frequently because it floats from one object to the other and keeps itself engrossed materially believing it the genuine source of fulfillment and usually forgets the goal and even the true purpose and duties of life.
When the flow of the human mind (unit citta), becomes engrossed unduly with the chores of life dealing objectively with the mundane objects and relationships for the survival instinct, it becomes mundane too. That means, the crude waves of objective attractions (colours) keep constantly painting one’s mind and ultimately take the shape of that object accordingly. As mundane objects are finite, the waves of shorter wavelengths emerging out of them make the unit Citta finite or crude. As a result, the human mind(Citta) becomes that object, well- coloured in the texture and flavor of that object. It becomes crude bearing the wavelengths of that particular object at a given time. And like this as the object of mind changes, the Citta takes the shape of that respective object and keeps on changing and being coloured thereby with varied influences of various mundane objects. This restricts the flow of human mind from letting it move towards the cherished desideratum. But the mind being always in search of infinite pleasure to enjoy, never gets contented with whatsoever attractive perceptions it receives from the mundane world and remains fragile and unsatisfied. It is because the human mind functions under the influence of bondages exerted by Operative Principles. The human mind wants liberation or emancipation. It likes to become one with the Supreme Consciousness and enjoy ever-blissful state of being.
Then what should be the ideology, the wayout, the mechanism to follow and to solve the problem of human mind and human life? It is to practice ‘Vaera’gya’ (Non-attachment). Vaera’gya means to ‘decolour the mind’. It is to remain uninfluenced or unassailed by the colours or attractions of mundane objectivities while dealing with them. But how is it possible and what is to be done for that? One may think that one has to leave this world of panaromic attractions. In that case, there is a question of survival and fulfilling one’s aspirations. Then what is the meaning of human existence? So many questions hover around in mind when the question of decolouring the mind comes forth.
The science of spiritual wisdom suggests that there is no need to desert this world of attractions! Because this world is created out of Supreme Consciousness and He pervades in each and everything. Rather, all the waves of different wavelengths are created by trigonal Principles of Prakrti (The Supreme Operative Faculty)- crude(Static), subtle(Mutative) or the subtler(Sentient) by influencing over the Supreme Consciousness. So there is nothing or no place where the presence of Prakrti is not there. At the same time, Purus’a (The Cognitive Faculty) resides in everything as the controlling and witnessing entity. So the panaromic phenomenal attractions are but natural and intrinsic. It is very difficult or next to impossible to by-pass them. It does not mean either to become subservient to them and remain engrossed as far as bringing material fulfilment of life is concerned.
Then how to practice ‘Vaera’gya’, the solution? There are certain fundamentals to follow Vaera’gya. The first thing is to believe that the Cosmic Consciousness (Parama Purus’a), singular in nature, has created this Universe and He operates in everything which finally merges with Him. That is, everything mundane has imbibed the reflection of the Supreme Consciousness and tends to exist. The second fundamental is all the inferences perceived by human mind are the objective manifestations of the Supreme Consciousness in different shape and forms. The third fundamental is to believe that there is inherent oneness of the Supreme with all these manifestations. All are moving around the Supreme Nucleus which controls all the actional manifestations. The fourth is that all the manifestive expressions are transitory and not eternal, and exist and grow under the relative phenomena of time, space and person. So, there is no need to take anything for granted as the means of objective pleasure for ever. The fifth one is to remember that the Supreme Consciousness as the only eternal and permanent entity and to cherish and associate one’s mind with His Supreme Ideation is the only wayout. For this one has to practice offering all the colors of one’s mind on the altar of the Supreme Veracity. It is termed as Varn’a’rghya Da’na (offering of mental colors). Varn’a’rghya Da’na must be offered on the Lotus Feet of Brahma-Guru who manifests Himself in Human Form while being pervaded in the whole Creation. Because the offerings are the essential food (Nimitta’ha’ra) of Brahma-Guru which helps clearing the mundane colors having impacts on the human mind.
The modus operandi of the above fundamentals comes by the way to ideate upon the Supreme Consciousness (Brahma) while dealing-with-objects as His veritable expressions at a given time and make proper use of that or deal with a sense of benevolence. By this way one can evoke the Brahma-Consciousness on the object to divulge the finite existential sense of that particular object which will help to neutralise the possible influence of the attributional attractions of objective manifestations over the mind. Mind, thus, will grow in magnitude successively by transcending the limitations of lower awareness of Citta into Aham’ and Aham’ into Mahat and Mahat into the Pure Cosmic Consciousness. Of course, one must practice As’t’a’unga Yoga Sa’dhana’ (Spiritual Cult) to establish the Supreme Merger with the Supreme Consciousness (Parama Purus’a). It is imperative to follow Yama and Niyama(the ten principles of Cardinal Human Values) which are, verily, the part and parcel of Sa’dhana’.
Vaera’gya basically awakens in human mind when one comes to know the inherent characteristics of an object or entity, when the faculty of discrimination between eternal and ephemeral, proper and improper, good and bad prevails. Because the knowledge of propriety of objective existence promotes the sense of proper use of resources- natural or human. That is why one of the essential meanings of Vaera’gya is ‘the proper use of resources’. At the same time, the awakened consciousness to feel the supreme oneness in all finite objects reveals an exceptional inner realisation which is called Madhu Vidya'(the Sweet knowledge of the Supreme Oneness). The constant use of Madhu Vidya’, the remembrance of Brahma-hood in all objects, consolidates the Brahma-Consciousness and helps to decolour the mind of objective colors when all the actions are performed thinking oneself as the yantra(machine) and Brahma as the true Doer, Yantrii (Machine-man). Ascribing Brahma-hood while performing any action relieves the human mind of its possible reactions to be created. Because Parama Brahma (Supreme Consciousness) is beyond all colors. When an aspirant practices Madhu Vidya’, he maintains an association with the Infinite Entity and the finite attractions do not bother him/her at all due to the sense of discrimination. Discrimination precedes Vaera’gya and it goes together all along the ensconcement with the Supreme, Sama’dhi. This is how the ‘proper adjustment’ with material world, the world of mundane objectivities, is maintained while pursuing to realise the Supreme Consciousness (Emancipation). Attachment breeds bondages and Vaera’gya leads to Moks’a (Emancipation). That is why it is said, ‘Subjective Approach with Objective Adjustment’. It is only possible by following the principles of Vaera’gya (non-attachment).
A’ca’rya Gun’iindra’nanda Avadhu’ta
