What is it that causes a person to act contrary to what will bring them what they seek?
BHAGAVAD GITA, CHAPTER 3, VERSES 36-37
Then by what is one impelled to act so hazardously, even unwillingly, as if compelled by some force?
What is it that causes a person to act contrary to what will bring them what they seek? Even though we take a path best suited to our individual natures (verses 33-35) and do our best to practice these teachings faithfully, we can still be derailed. Why? What causes this?
The Blessed Lord spoke:
This force is desire, this force is anger, of which the rajas guna is the source. It is powerfully ravenous and consuming. Know it to be in this matter, the enemy.
Both desire and anger are problematic because of rajas, not because wanting something or feeling angry are inherently evil, but because of the consuming power of rajas, one of the three gunas (modes) of nature. Of the three, rajas is the most compelling—like a hurricane is compelling, or a tornado, or the heat of the desert, or the frozen tundra of the poles. For this reason, one practicing yoga sadhana is always wary of rajas.
“Desire and anger”
Desire (kama) and anger (krodha) are forms of ‘passion’ (rajas). Kama, desire, refers to sensual desire, and krodha, anger, refers to the reaction brought about by thwarted desire. In this way, they go together, anger being instigated by (thwarted) desire.
- Desire is a function of the senses and the mind, anger is an emotion.
- Desire is a want, anger is a feeling.
- Both desire and anger rely on rajas.
Where desire and anger are concerned, rajas, passion, is the enemy, to greater and lesser degrees—with desire, the greater being lust and the lesser being what you want for lunch; with anger, the greater being wrath and the lesser being simple frustration with a task.
“In this matter, the enemy”
In this verse, we are talking about the rajasic nature of desire and anger making them “powerfully ravenous and consuming”. Rajas is said to be the source of both desire and anger. In other words, they cannot exist without some degree of rajas, and rajas, being a force of nature that is “powerfully ravenous and consuming”, cannot be suppressed.
Rajas is not intrinsically bad any more that desire and anger are intrinsically bad. (By themselves, they might only be irritants.) Rajas is, after all, a property of nature and therefore divine in the relative sense. It is desire and anger that are the problem when they are powerful and ravenous. This understanding has led many a seeker to avoid anything of a rajasic nature, including food, people and places. Not a bad idea, really.
It is often said that by increasing sattvas, tranquillity, the power of rajas is decreased, and that controlling desires controls lust, and that controlling lust controls anger. This is a logical stream of thought. Such practices can be effective, but require rigid willpower and must be constantly monitored.
The real solution to this dilemma is ‘indifference’. If nothing matters, desire is moot and there is nothing to become angry about. When you don’t care, neither desire nor anger can exist because rajas is not present, and both are dependent upon rajas for their existence.
So how do we get there? We take the teachings given by Lord Krishna seriously, and follow them. Chapters two and three are full of them, and more teachings on action will be coming up in chapter four to give us greater understanding. Their practice will bring us to a state of fulfillment where desires do not live. Once we have had a taste of this satisfying state, we will want more, and the more we experience it, the easier it will come, and desires will die a gradual and natural death.
Until that time, stick with your sadhana. Do not be too hard on yourself regarding desires, and control angry behaviors so as not to hurt or upset others, for it is simply not your inherent nature to do so. Such practices are money in the bank for making your road lighter and more fulfilling.
Namaste (I bow to the Divine One that You really are),
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