Vairagya
The Sanskrit word Vairagya is an important term in the philosophy of Hinduism , which can be translated roughly with dispassion , detachment and renunciation . Vairagya is an essential preliminary stage on the way to liberation ( Moksha ).
etymology
The abstract noun vairāgya - वैराग्य - is derived from virāga , which in turn is composed of the prefix vi - वि - (without) and rāga - राग - (passion, feeling, emotion, interest). Vairāgya can thus be translated as ascetic disinterest , namely a disinterest in things that cause a strong attachment in most people. It is a dispassionate attitude towards life. Ascetics who have overcome all passions and desires are called vairāgika . Etymologically , vairāgya can be further split up as vi - rañj + ghaiṋ = virága . The root rañj means color or to color . Virága therefore has a tradition of being beyond color or colorless . The state of virága is called vaerágya - what is meant here is a complete engagement in the world without being "discolored".
description
Real vairagya is a purely internal mindset and not an outward lifestyle. It corresponds to the psychological process of letting go . Vairagya can just as easily be practiced by people who are still involved in family and work (and not just by ascetics). Nor does it imply an oppressive or negative attitude towards material things. By applying vivek (a) (spiritual discernment or discrimination) to the experiences of life, the aspirant gradually develops a strong attraction to the inner spiritual source of fulfillment and contentment, so that other, far more limited, liabilities naturally fall away from him. The balance between one's own inner, spiritual path and life in the outer world is guaranteed by the practice of viewing all limited beings as expressions of a single cosmic consciousness ( Brahman ).
Hindu sources
The Vairagya concept appears in the Yoga Sutra of Patañjali . Along with the practice of Abhyasa , it has a key function in the restraint of mind modifications (YS I. 12 - abhyāsa-vairāgyabhyāṁ tannirodhaḥ ). The term Vairagya also appears in three places in the Bhagavad Gita (6. 35, 13. 8 and 18. 52), in which it is seen as an excellent means of bringing the restless mind under control. It is also the main theme in Mokṣopāya or in Yoga-Vasishtha .
Another important text on renunciation is vairāgya shataka (100 verses of detachment), which is part of Bhartṛhari's Śatakatraya collection .
Levels of Vairagya
In his book How to Get Vairagya , Swami Sivananda Saraswati lists the following four stages for attaining Vairagya:
- Yatamana
- Vyatireka
- Ekendriya
- Vasirara
In the initial Yatamana stage , the mind is prevented from locking into old, worn-out thought patterns.
In the subsequent Vyatireka stage , certain objects exert a strong force of attraction, so that the existing attachment can only be severed with effort. However, Vairagya slowly develops towards these objects as well, which finally enters its stage of maturity. If, even at this stage, there is still a seductive fascination for certain objects, they must be avoided without reservation. In the vyatireka stage the degree of attachment becomes apparent.
In the Ekendriya stage the senses come to rest and the sensory impressions are weakened. The mind still feels raga or dvesha (liking or dislike) towards objects. The mind is now the only independently functioning sense.
The Vasirara stage is the last and highest Vairagya stage in which sense objects no longer exert any deceptive influences. Their attraction no longer exists. The senses are now completely at rest. Even the mind no longer knows either likes or dislikes. The practitioner has now gained mastery over his mental functions and is also aware of it. Only now is he independent. Without achieving this independence, no further spiritual progress is possible.
Vairagya knows three levels of intensity:
- Manda (blurred)
- Tivra (intense)
- Tivratara (very intense)
Manda vairagya is not very helpful on the way to the goal.