Philosophy and Desire

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 1)

Desire is our greatest enemy. What happens when desire arises? How does it affect us? Sri Krishna presents three striking examples: (Bhagavad Gita 3:38) fire covered by a screen of smoke; a mirror concealed by dust; and a fetus enveloped in the womb. Similarly, our knowledge is covered by the constant enemy in the form of irresistible and insatiable desires, lust, passion and cravings.

Three Contemplative Examples

Let us examine these three examples. Fire is not seen because it is covered by smoke. We have all experienced this. Here it is noteworthy to understand that fire is actually present with its quality of heat and light, but we are unable to see it. In the same way, a mirror has the capacity to reflect. It does not lose it even when it is covered with dust. But because of the dust we are not able to see any reflections. In the same way, the fetus is present in the womb, it exists, but it is not seen.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 2)

Sri Krishna points out that (Bhagavad Gita 3:39) knowledge is covered by desire. The Knowledge, capable of removing ignorance, is indeed present, but it is covered by the veil of desires.

Knowledge

What is the meaning of Knowledge in this context? Here, Knowledge denotes the ability to discriminate and understand. This faculty of discrimination is also called jnanam. With this faculty, we have gathered lot of knowledge right from childhood – information from our parents, from school, by reading books, from our own and other people’s experiences. All of it is stored as our total knowledge. What is right and wrong, good and bad, is also known - to some extent. Hence, jnanam refers to the faculty of understanding as well as the knowledge (worldly and scriptural) that we have gathered.

However, when you are in the suffocating clutches of desire, there is a ‘stay order’; you do not have access to that knowledge. Your ‘bank account’ of knowledge is frozen and you cannot operate it.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 3)

The three examples are given to highlight this point. Pujya Gurudev Swami Chinmayananda interpreted them as indicating the three types of coverings depending upon the types of desires - noble and (sattvic), restless (rajasic) or inertia (tamasic) - that shroud Knowledge.

Sattvic, Rajasic and Tamasic Desires

Certain desires are noble in nature. Just as a slight breeze is sufficient to remove the smoke and reveal the blazing fire, sattvik desires are very light in nature. In this case, knowledge is veiled temporarily and manifests with very little effort. Let us take the example of a very sentimental and emotional person who says, ‘I can’t bear to see people suffering; I want to do something to help them.’ Such a person cannot sit down and comprehend the highest knowledge because the mind is too emotional at that time. Once the desire is fulfilled by serving the community, he will easily understand.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 4)

Other desires are rajasic – if an ambitious person, who wishes to acquire possess and enjoy, is told about seeking the highest knowledge, he will not be interested at all. He will retort, “Keep quiet! There is no time for such pursuits now. I have too much to achieve, too much to become and many goals to reach.” Rajasic desires are like the dust that covers a mirror – more effort is needed to wipe it clean.

The third type is tamasic - like the fetus in the womb. A gentle breeze or concentrated rubbing is not sufficient to remove the impurities of the mind. Tamasic desires are very stubborn. In their case, both time and effort are necessary for the preparation of the mind to grasp the knowledge. A person may even have to undergo some suffering before understanding dawns.

Whether the desires are low, ambitious or even noble, they all veil, in different degrees, our knowledge and faculty of discrimination.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 5)

Desire is the constant enemy of the wise man. In this context the term ‘wise’ refers neither to a man of enlightenment nor an ‘ignorant’ man who continuously seeks pleasure from the outside world.

The man of enlightenment is not troubled by desires as he is always content and reveling in the Infinite Self.

The ‘ignorant’ person feels very happy when a desire crops up; he rushes to fulfill it and enjoys the consequent result. His main preoccupation is to satisfy all the desires that arise in his mind.

Dilemma of the Wise

It is the ‘in-between’ man, who is disturbed by desire. He has understood that desires cause problems and agitations. They lead to wrong doing. Yet, at the same time, he is unable to give them up. That is a very unenviable position. Let us take the example of a simple desire of going to watch a movie. We know it is a useless movie, but still head to the Cineplex. On reaching there, we feel guilty, ‘What a foolish thing I have done. It is a waste of time and money.’ Hence, we neither enjoy the movie nor can we give it up.

Such people are constantly troubled by their desires. When a desire crops up, they cannot overcome it; but when they attempt to fulfill it, the wisdom and understanding gained through previous experiences interfere with the enjoyment. Therefore, the person laments, ‘Anything that I want to enjoy, I know it is illegal, immoral or fattening. But what to do, I just can’t give it up! I have read so much about the evil effects of overeating, drinking and smoking, that I have stopped reading altogether!’ He does not heed the warning of the intellect because he does not have the will power to say, ‘No’.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 6)

Abode of Desire

Now, having discussed who the enemy is and how it veils our wisdom and understanding, Sri Krishna tells us (Bhagavad Gita 3:40) where the foe (desire) resides and its methodology of operation. Thereafter, Bhagavan reveals how to gain victory over this mighty and seemingly invincible enemy. He gives a complete and perfect answer to Arjuna’s question.

The Lord points out that the dwelling places of desire (kama) are the sense organs (eyes, ears, nose, tongue, skin), the mind and intellect. Through these, desire deludes man. It puts a veil over the ‘light’ of his understanding and knowledge. When a thief wishes to rob a house, he first cuts off the power supply and telephone lines. In the resulting darkness and confusion, he is able to operate better and walks away with many valuables. Similarly, when desire arises it first veils the ‘light’ of discrimination in us, thereby rendering us incapable of benefitting from our wisdom and understanding. Our ‘head light’ is off. Confused and groping in the dark, we become overwhelmed by desire and are unable to fight it.

What exactly does Sri Krishna mean when he states that the senses, the mind and the intellect are the dwelling places of desire?

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 7)

The Senses

How does a desire arise? Sometimes it happens when you see an object. Let us take a simple example. You go to an elderly aunt’s home and are asked, “What would you like to have - something hot or cold? What about a snack to go with it?”

“No, no, I am full. I just had my lunch. I don’t want anything”.

Your aunt does not take ‘No’ for an answer and insists on serving dessert. A slice of chocolate cake and delicious mango ice cream are placed in front of you. You see them and say, “Well, on second thoughts, I think I will have some ice cream. Any time is ice cream time!”

Now what changed your mind and created a desire for ice cream? It arose because you saw the object - ice cream. Had you not seen it, there may not have been any desire for it.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 8)

Sometimes desire arises when someone describes an object. For instance, your friend relates the story of a fascinating movie. The desire to see it arises in your mind. You think, “What a wonderful movie; I should also go and see it soon.” Or your sister tells you about the great clothes she bought at a sale and you decide “I must not miss out on such good bargains. I too will go.” Hence, longing can arise after hearing about an object, without actually seeing it,

Even an aroma can create a desire. You may be working at the computer and smell something frying in the kitchen. Instantly you imagine, “How nice it would be to eat some samosas!” Sometimes, a desire is born by just tasting something. “I am a diabetic you know, I cannot eat that much, but, thoda to kha hi sakta hun.” You taste it and immediately crave for more, “thoda sa aur”. It is said that man puts on weight not because of the hours spent on the dining table, but because of seconds - too many second helpings! I am giving examples related to eating, but the same logic can be applied to other situations as well.

All the desires that trouble man, not only about food, but other indulgences, arise because of seeing, hearing, smelling, tasting and touching - that is, they arise from the senses.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 9)

The Mind

Sometimes, you are sitting alone and the mind relives an earlier enjoyable experience. The very memory of it creates a desire to repeat it. “I must go again on a vacation to Europe. It was so nice”. Here, the object is not in front of you, but your own memories have kindled a desire to repeat that joyful experience.

Actually speaking, perception by itself does not create any desire. It is only when the mind starts projecting beauty, joy and enjoyment on it, that causes a desire to arise. Sometimes, the perception acts as an excuse or a trigger for the mind to fanaticize. At other times, there is nothing; but the mind goes on desiring objects and experiences.

Here, the mind has little to do with the present. It associates with and remembers past pleasant experiences, thereby giving birth to desires.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 10)

The Intellect - Buddhi

Buddhi relates to the future. The intellect has the ability to plan, think and improvise; it also knows how to improve upon previously experienced pleasures. Hence, the intellect relates to the future. The senses see objects in the present; the mind focuses on the past; and the intellect plans the future.

Therefore, desires arise by perception, by remembrance, by thinking and by planning. It is important to know all these details so that we can become alert. As a desire arises, it creates agitation and veils our faculty of thinking and discrimination. At such a time, we say, “Nothing else matters now. I want to fulfill it”. Our viveka disappears.

Thus, when a desire arises, we must be vigilant; we should see whether it is sattvik, rajasic or tamasic in nature; we should question its impact on the mind. We should question whether it should be fulfilled or not.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 11)

Having pointed out that desire is the constant enemy of the wise man, how it operates by veiling our discrimination and the places where it resides, Sri Krishna now reveals the strategy by which this mighty foe can be conquered.

The first thing one has to do is to bring the senses under your control. At present, they are taking you for a ride. We find some people restraining their organs of action, but their mind goes on brooding over sense objects and pleasures. That is deceptive conduct. However, other people keep their senses under their control and act in the world in an attitude of karma yoga. They purify themselves.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 12)

Misunderstanding ‘Control’

It is very important to correctly understand the word ‘control’. Controlling the senses does not mean that you do not see, hear, taste or touch anything. Just as some TV programs are not meant for children and they are told to refrain from watching them, we, too, must be vigilant about what we watch, read, hear and so on. We must be aware that certain things are very harmful to our spiritual growth and renounce such unfavorable objects and activities.

On the other hand, we should engage in positive actions such as reading, listening and reflecting on the Bhagavad Gita. That is the meaning of control over sense organs. Many people let loose all their senses and do not wish to control their mind. How, then will it be possible to purify it?

Thus, by exercising control over the senses, this great ‘sinner’ – desire - can be destroyed. ‘Sinner’ is to be understood as that which makes you commit sin. Desire is a destroyer of your knowledge and wisdom – jnana-vijnana-nasanam. Jnanam (Bhagavad Gita 3:41) refers to what one has learnt from teachers, parents, the scriptures and so on. Vijnana (wisdom) is direct realization of the Truth taught by the scriptures and the Guru.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 13)

It often happens that another person’s desire may appear to be strange or ridiculous. One wonders how a person can be so bound by desire. But, at the time, it does not seem absurd. That person is in the throes of desire. All he knows is, “I want this and only this now!”

Later, he may realize his folly. But at that moment, his knowledge and wisdom were not available to guide him.

Guarding Peace of Mind

I would like to ask you a simple question, “Do you want peace of mind?”

You answer would be an emphatic, “Yes, of course, I certainly do.” So peace of mind is a great treasure, is it not? Do you not guard that which is valuable? Do you allow another to take it away from you?

This is exactly what desire does. It robs us of our treasure of knowledge; it robs us of our wisdom and peace. It leaves us shattered. Left in pieces, we lament, “kya ho gaya, kya ho gaya – what happened to me?”

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 14)

We put so much energy, effort and resources into continuously fulfilling desires. Somehow, we satisfy one and in no time another arises; we struggle to exhaust it and in no time, another arises. This is the story of our life – a constant and relentless pursuit of happiness through gratification of desires.

Therefore, Sri Krishna advises us to be always aware and alert as to what we see, hear, taste, think, feel, talk, act and react. If we are ever vigilant, we cannot be overpowered by desire; we will not act contrary to our knowledge and wisdom.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 15)

We have often seen how a small and weak nation attacked by a strong and apparently unconquerable enemy, seeks the aid of a ‘superpower’. 

Arjuna tells Sri Krishna that he has understood the might of the foe, desire – a seemingly invincible opponent. He now requests the Lord to identify a ‘superpower’ whose help he could seek.  

The Mighty Enemy

Bhagwan’s response is beautiful. He draws Arjuna’s attention to the scriptures which declare: “The senses are superior to the body; greater, higher and subtler than them is the mind; superior to the mind is the buddhi, intellect; But the One who is even higher and transcends the buddhi is the Atman.” (Bhagavad Gita 3:42) The Lord adds, “O Arjuna, mahabaho (mighty-armed) by knowing Him who is superior to the intellect and gaining mastery over your mind, kill this enemy (satrum) in the form of desire who is indeed very difficult to catch.” (Bhagavad Gita 3:43)

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 16)

Shatru is one who always persecutes and troubles you. This mighty enemy, desire appears in so many varied forms that sometimes it is difficult to even see it as your enemy; you mistake it to be a friend!

It is very interesting to note that Bhagwan has cleverly addressed Arjuna as ‘mahabaho’. Having accepted that he is powerful, Arjuna cannot, now, refuse to fight the enemy!

Conquering Desire

Let us understand the meaning of Sri Krishna’s words. Sense objects - money, power or objects - have a great sway over our minds. We are easily attracted and tempted by them and unwilling to simply give them up.

But suppose a gunman comes and threatens you, “Give me your money or I will kill you.”

You will respond “Take all of my things, but leave me please!”

What does this imply? You love your body and value your life; you identify with it and for its safety, you are ready to sacrifice money and other objects that you consider valuable.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 17)

Many parents face all kinds of hardships and privations to ensure a good education for their children. Their noble feelings (the mind) enable them to ignore the demands of their body and renounce comforts. So whether noble feelings are for the family, the community or some other higher cause, they help us undergo physical hardship and give up what we are, otherwise, not ready to renounce. This proves, as the Lord states, that the mind is superior to the senses; it can overcome their powerful demands.

Superior to the mind is the buddhi, the intellect. The buddhi has great ideals - freedom of the nation, prosperity of the country, the well-being of the people and so on. Inspired by these higher ideals, a person is able to forgo comforts and luxury, his family, individual problems and even sacrifice his life. Lokmanya Tilak said “I do not have tears to shed for my personal problems when the whole nation is suffering.”

Therefore, Bhagwan counsels us that if we identify ourselves to a higher and nobler cause, it becomes possible to give up the identification and attachment to the lower.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 18)

Identify with the Higher

The highest is the Atman. Even kings and emperors have renounced their kingdoms and the trappings of power for the deep urge for spiritual realization. They rise above all those desires and nothing of this world or the other world has any attraction for them.

The same thing is expressed beautifully in the language of bhakti (devotion) – one should divinize desires. As long as desire is only for material pleasures and comforts, it will become binding. But when the desire is for God and realization, it liberates you.

In Tulsi Ramayana, Sugriva requests Sri Rama, “I want to overcome desire, anger and greed. I am trying, but without Your grace it will not happen.”

Bhakti shastras advise us to divinize our desires and invoke God’s grace. The path of knowledge (jnana), tells us to identify with the higher and higher, so that desire for the lower disappears.

Philosophy of Desire, a deeper look

#SwamiTejomayananda

(Part 19)

This concludes the topic which began with Arjuna’s asking about the power that makes people commit sin.

The Bhagavad Gita exhaustively deals with issues which are relevant to all of us and proves that so long as we are alive, act we must. The only exception is the man of Realization who revels in the Self; for him there is nothing more left to do. At the same time, though he is free from this compulsion, he still continues to work. The Man of Realization alone knows what true selflessness is; he alone is able to identify with all. His acts are selfless.

In this chapter, Sri Krishna has pointed out the type of actions that are to be performed and the attitude with which they should be carried out. He drew our attention to the wheel of action and directed us to contribute to its smooth functioning by acting in the yajna spirit. The essentials of leadership are also elaborated. Finally, Sri Krishna dealt with the factor which propels man to commit sin - desire. He concluded by revealing how to gain victory over this mighty enemy.

Let us invoke the grace and blessings of Bhagavan and Pujya Gurudev Swami Chinmayananda for our spiritual unfoldment and for empowering us to serve the society around us to the best of our ability and knowledge.

Shree Krishna Sharnam Mamah!

(end)