Microsoft Word - Taimni - The Science of Yoga.doc

All aspirants who are treading the path of Yoga must therefore try to understand
clearly the role which desire plays in our life and the manner in which it keeps the
mind in a constant state of agitation. Many Sadhakas not realizing sufficiently the dis-
turbing influence of desire try to practise meditation without giving sufficient attention
to the problem of controlling desires with the result that they do not succeed to any
considerable extent in freeing the mind from disturbances at the time of meditation.
Trying to render the mind calm without eliminating desire is like trying to stop the
movement of a boat on a surface of water which is being violently agitated by a strong
wind. However much we may try to hold it down in one position by external force it
will continue to move as a result of the impulses imparted to it by the waves. But if the
wind dies down and the waves subside completely the boat will come to rest—in
time—even without the application of an external force. So is the case with the mind.
If the driving force of desire is eliminated completely the mind comes to rest (Nirud-
dha state) naturally and automatically. The practice of Vairagya is the elimination of
the driving force of desire using the word desire in its widest sense of Vasana as ex-
plained in Section IV. But the elimination of Citta-Vrtti by practising Vairagya alone,
though theoretically possible, is neither feasible nor advisable. It is like trying to stop
a car by merely shutting off the supply of gas. Why not also apply the brakes and make
the car stop more rapidly and effectively. Herein comes the role of Abhyasa. Abhyasa
and Vairagya are therefore jointly utilized for Citta-Vrtti-Nirodha. After this general
consideration of the role of Vairagya let us now take note of some of the phrases used
in I-15 with a view to understand the full implication of the definition given therein.
Visaya are the objects which produce the attraction and consequent attachment.
They have been divided under two heads, those which are seen and those about which
we merely hear, i.e. those which are mentioned in scriptures. Anusravika, of course,
refers to the enjoyments which the followers of orthodox religions expect to gain in
the life after death. The practice of Vairagya seeks to destroy the thirst for both kinds
of enjoyments.
It will be seen from what has been stated above that the Yogic ideal is entirely
different from the orthodox religious ideal. In the latter, a particular kind of life and
conduct are prescribed and if the votary of the particular religion conforms to that code
of conduct he expects to live after the dissolution of the physical body in a super-
physical world with all kinds of enjoyments and means of happiness. The heavens of
different religions may differ with regard to the amenities which they provide but the