[ Pobierz całość w formacie PDF ]
the non-eternal for the eternal, the impure for the pure and
pain for pleasure. Pratyahara is greatly helped by this
analysis, for the senses, by this understanding, refrain from
clinging to things. The entanglement of the senses in their
respective objects and their organic connection with the
objects is so deep and strong that it is not easy to extricate
consciousness from matter. Just as one cannot remove one s
skin from one s body, it is difficult to wean the senses from
things. The organic contact artificially created between the
senses and objects should be snapped by vichara or
53
philosophic investigation. This is a stage in vairagya or
dispassion for what is not real.
It is not necessary that in a state of pratyahara the senses
should always be active. Many a time they appear to lie down
quietly and yet cause great disturbance to the student. When
they are positively active, the student becomes conscious of
them, but, when they resort to subterfuges, it is difficult to
perceive them. The activities of the senses have stages or
forms of manifestation. A mischief-maker might be
maintaining silence, but thereby it does not mean that he is
inactive, because he might be scheming over a course of
action in which he wishes to engage himself at a proper time.
At times, his activities might get thinned out due to the work
of the police and when he is harassed from many sides. When
he is overworked, he might get fatigued and in this condition,
again, he may not do anything. Yet, it does not follow that he
is free from his subtle intentions or that he is really free from
activity. Sometimes, it might also happen that he suspends his
activity for other reasons like the marriage of his daughter or
the sickness of his son. This suspension of action does not
also mean a closure of his plans. When all circumstances
become conducive, he will resume his work in full vigour.
This is also the way of working of the desires. They may
be asleep, attenuated, interrupted or actively operative. When
we sleep, the desires also sleep; they regain strength for
further activity on the following day. They also get tired and
then cease from work for a while. They lie dormant
(prasupta) when there is frustration due to the operation of
the laws of society, the absence of means for fulfilment, or
the presence of something obstructing satisfaction. In
frustration, the activity is temporarily stopped. When one is
in an environment which is not conducive to the expression
of desire, one suppresses it by will, and here it is in a
condition of induced sleep. In cosmic pralaya or the final
dissolution, when all individuals get wound up in a causal
state of the universe, the senses with their desires lie latent;
they remain in a seed form. The desires are not wholly blind,
because they know how to create circumstances for their
54
expansion and fulfilment. Even instinct has intelligence.
Sometimes intelligence gets stifled by instinct. Intelligence
often justifies instinct and accentuates its work.
Though this may be one of the conditions of desire in
ordinary persons, it gets thinned out and becomes thread-
like in the case of students of yoga. Sadhana attenuates
desire, makes it feeble, though it is not easily destroyed. The
desire loses some strength in the presence of the spiritual
Guru, inside a temple or place of worship, because it is not
the atmosphere for its exhibition. This is another condition of
desire, where it remains feeble or thin (tanu).
There is a third state of desire, where it may be
occasionally interrupted (vichhinna) in its activities. One may
have love for one s son, but for a mistake committed or an
unpleasant behaviour of his, one may get angry with him.
Here the love for the son has not vanished but is temporarily
suspended in a state brought about by passing
circumstances. This frequently happens between husbands
and wives. Love is suppressed by hate and hate by love due
to situations that may arise now and then in society. For the
time being, the object of affection may look like one of hatred.
We see, among monkeys, the mother-monkey will not allow
her baby to eat and she may even snatch away from its
mouth the piece of bread it has. This does not mean that the
monkey hates the baby and we can also observe the extent of
attachment the mother-monkey has for her baby. Love and
hate are mysterious psychological conditions and we cannot
know where we stand at a given time until we are strongly [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl szkicerysunki.xlx.pl
the non-eternal for the eternal, the impure for the pure and
pain for pleasure. Pratyahara is greatly helped by this
analysis, for the senses, by this understanding, refrain from
clinging to things. The entanglement of the senses in their
respective objects and their organic connection with the
objects is so deep and strong that it is not easy to extricate
consciousness from matter. Just as one cannot remove one s
skin from one s body, it is difficult to wean the senses from
things. The organic contact artificially created between the
senses and objects should be snapped by vichara or
53
philosophic investigation. This is a stage in vairagya or
dispassion for what is not real.
It is not necessary that in a state of pratyahara the senses
should always be active. Many a time they appear to lie down
quietly and yet cause great disturbance to the student. When
they are positively active, the student becomes conscious of
them, but, when they resort to subterfuges, it is difficult to
perceive them. The activities of the senses have stages or
forms of manifestation. A mischief-maker might be
maintaining silence, but thereby it does not mean that he is
inactive, because he might be scheming over a course of
action in which he wishes to engage himself at a proper time.
At times, his activities might get thinned out due to the work
of the police and when he is harassed from many sides. When
he is overworked, he might get fatigued and in this condition,
again, he may not do anything. Yet, it does not follow that he
is free from his subtle intentions or that he is really free from
activity. Sometimes, it might also happen that he suspends his
activity for other reasons like the marriage of his daughter or
the sickness of his son. This suspension of action does not
also mean a closure of his plans. When all circumstances
become conducive, he will resume his work in full vigour.
This is also the way of working of the desires. They may
be asleep, attenuated, interrupted or actively operative. When
we sleep, the desires also sleep; they regain strength for
further activity on the following day. They also get tired and
then cease from work for a while. They lie dormant
(prasupta) when there is frustration due to the operation of
the laws of society, the absence of means for fulfilment, or
the presence of something obstructing satisfaction. In
frustration, the activity is temporarily stopped. When one is
in an environment which is not conducive to the expression
of desire, one suppresses it by will, and here it is in a
condition of induced sleep. In cosmic pralaya or the final
dissolution, when all individuals get wound up in a causal
state of the universe, the senses with their desires lie latent;
they remain in a seed form. The desires are not wholly blind,
because they know how to create circumstances for their
54
expansion and fulfilment. Even instinct has intelligence.
Sometimes intelligence gets stifled by instinct. Intelligence
often justifies instinct and accentuates its work.
Though this may be one of the conditions of desire in
ordinary persons, it gets thinned out and becomes thread-
like in the case of students of yoga. Sadhana attenuates
desire, makes it feeble, though it is not easily destroyed. The
desire loses some strength in the presence of the spiritual
Guru, inside a temple or place of worship, because it is not
the atmosphere for its exhibition. This is another condition of
desire, where it remains feeble or thin (tanu).
There is a third state of desire, where it may be
occasionally interrupted (vichhinna) in its activities. One may
have love for one s son, but for a mistake committed or an
unpleasant behaviour of his, one may get angry with him.
Here the love for the son has not vanished but is temporarily
suspended in a state brought about by passing
circumstances. This frequently happens between husbands
and wives. Love is suppressed by hate and hate by love due
to situations that may arise now and then in society. For the
time being, the object of affection may look like one of hatred.
We see, among monkeys, the mother-monkey will not allow
her baby to eat and she may even snatch away from its
mouth the piece of bread it has. This does not mean that the
monkey hates the baby and we can also observe the extent of
attachment the mother-monkey has for her baby. Love and
hate are mysterious psychological conditions and we cannot
know where we stand at a given time until we are strongly [ Pobierz całość w formacie PDF ]