Pushkarmuni Abhinandan Granth

SR No.: 012012
Original Sutra Author: N/A
Author: Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti
Publication Year: 1969
Total Pages: 1188
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 39 MB

Page 960

Yoga : Personality, Mind and Vairagya
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of both these kinds of objects ceases, one is in the state of vasikara vairagya. In Yoga the chitta is compared to a river. Vairāgya may, in that case, be compared to a dam on the river. It cuts the flow of vrttis about objects of enjoyment.
The higher kind of vairāgya is said to be a product of viveka-khyāti. It puts an end even to the craving for mukti. It denotes the highest state of understanding or realization. It paves the way to 'kaivalya'.
A person who has attained vairāgya is called 'veetaraga'. Patanjali has recommended the chitta to be fixed and absorbed into thoughts of the veetaragas. All the high authorities of Yoga, like Kapila, Panchaśikha, Suka, Janaka, Matsyendra, Jñanadeva, Shankarācārya, and in recent times, Ramakriśņa, Ramana, and Vivekānanda, were examples of veetaraga personalities. They do not crave anything to achieve for themselves. The Jaina Tirthankaras like Bhagavan Mahavira are also called veetaragas. He provided the best example of all that Yoga stands for. And vairāgya is one of the most unmistakable and most fundamental marks of yoga.
There can be no Yoga without vairāgya. Lord Krishna has himself said this in the Gita. The highest form of vairogya may be very difficult or even impossible for most of us to achieve. But every one of us seems to be in need of achieving vairágya in actual practice in our daily life, to some extent. It brings peace and satisfaction, and helps a great deal in reducing tensions. It is very essential that every one of us should learn this essential part of Yoga so as to overcome the present unhappy state of humanity due to conflict, tension and war.
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The Spiritual Heart-Centre is quite different from the blood-propelling, muscular organ known by the same name. The Spiritual-centre is not an organ of body. All that you can say of the heart is that it is the yery core of your being. That with which you are awake, asleep or dreaming whether you are engaged in work or immersed in Samadhi. This conscious entry into the heart will result in consciousness free of body-identification, i.e., thought free awareness. .
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