Apoorva Avasar

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 9

when one loves somebody, he does not hurt him. Even when one is overcome with acute rage, it is seen that he does not become violent towards those whom he loves. Amity is thus the antithesis of violence.
This aspect of Ahinsä may seem to be militating against the popular concept of renouncement, which is normally associated with giving up ties of the family members and other relatives. Renouncing does not, however, mean that the person has to give up amity and affection. It actually means that he wants to reach a level, where he cannot confine his affection to his family, friends and other relations. He has outgrown that limitation, and now he wants to spread it, spread it to the entire realm of consciousness.
This does not mean that one should bear attachment for anyone. How can he do it, when he wants to remain detached? He does not want to have attachment even for his own body. He considers every living being on the same footing as himself. Affection would innately flow from within. As such, he would remain vigilant to protect the interests of others and be willing to sacrifice his own. For that purpose he would exercise his physical, vocal and mental faculties in common interest, when necessary. Otherwise, he would endeavor to remain tuned to the soul. In other words, he would observe Samiti with the objective of practicing Gupti.
The objects of senses and defiling instincts (Vishay and Kashäy), as they are called, are the main obstacles that come in the way of spiritual pursuit. Every spiritual aspirant therefore needs to overcome the same. For that purpose the people normally adopt restraints and observe severe austerities. That usually does not help in uprooting the defilement, and it happens to bounce back when the suppressing forces are not operative. In stanzas 6 to 8 Shrimad therefore presents the ways of effectively removing those obstacles.
6) Panch Vishayamän Rägdwesh Virahitatä, Panch Pramäde Na Male Manano Kshobh Jo; Dravya, Kshetra Ne Käl, Bhäv Pratibandh Van, Vicharavun Udayadhin Pan Veetlobh Jo. Apoorva.
Without craving or aversion for five sense-objects and avoiding the mental distraction from five types of indolence, we may move about as ordained and lust-free, without impact of substance, space, time or mode.
When?
It would be remembered that the previous two stanzas related to the state, where one can stay calmly within the Self. For that purpose one has to overcome his indulgence in objects of senses and defiling instincts, which are the major factors that perturb the mind. This stanza deals with the former. Touch, taste, odor, sight and sound are the five objects of senses and skin, tongue, nose, eyes and ears are the respective organs with which one can avail the sense objects. The worldly beings are used to indulge therein depending upon the sense organs they are equipped with.
We, human beings, are imbibed with all the five sense organs and can therefore avail every object of sense. Mere availing of the objects is not objectionable. As a matter of fact, it is not possible to prevent a sense organ from availing the object of its sense. For instance, the tongue is going to experience the taste of what is taken in the mouth, the nose is going to feel the odor that it comes across, and so on. The problem arises when one develops attachment or resentment for any of them. If one comes across a beautiful girl, there is nothing wrong in making out that she is beautiful. Similarly if he comes across an ugly one, it is not out of place to make out that she is ugly. What, however, happens is that one becomes enamored of the beauty and despises the ugliness. In other words, he develops attachment for the former and resentment towards the latter. Similarly he likes to have tasty food, pleasant odor etc. and abhors distasteful food, unpleasant odor etc. Such sense of craving and aversion leads to acquisition of Karma and that needs to be avoided.
This stanza therefore urges to avail the sense objects dispassionately. It means that one should take food only for nourishment without regard for its taste. Similarly he should have dispassionate attitude towards rough or smooth touch, sweet or foul smell, beautiful or ugly sight and thrilling or harsh sound. He should merely know and stay aware of the nature of the object concerned. It is thus necessary to remain free from mental distraction while availing any object. In that case one would not acquire the bondage of Karma.
Staying tuned to the Self necessitates utmost vigilance. There are various factors that lead to the loss of vigilance and to mental distraction. That is known as Pramäd (indolence). Depending upon the source from which it may arise, Pramäd is considered mainly of five types, viz. i) attachment to the objects of senses, ii)