PATH OF PERFECTION
Vaasanas<=
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style=3D'color:black'>
'Vaasanas' in Sanskrit =
means
'Fragrance’. Just like flowers and plants, each individual has vaasan=
as,
distinct and peculiar to him, and they constitute and define his individual=
ity.
These vaasanas are the prime mover of all his actions. As our vaasanas-so a=
re
our thoughts; and as our thoughts-so are our actions. Usually, a person is
assessed solely by his actions. The intelligent critics will evaluate a per=
son
by his feelings. A rare few intelligent ones alone can truly judge a person
through his thoughts and motives.
The 5 sense-organs are
windows in the human structure through which the stimuli from the external
world of objects reach us. The 'mind-and-intellect' react to these stimuli =
and responds
to them in the form of actions, which are executed by the 5 organs-of-actio=
n in
the physical body. The continuous transaction of the receipt of stimuli and=
the
corresponding responses echoing out of the human system, constitute the
"Traffic-of Life". When and where this transaction has ended, life
becomes extinct.
Religion is like a frie=
ndly
policeman who guides man through this 'traffic-of-life' to reach the goal o=
f a
perfectly happy and successful living. The external world of objects is in a
constant flux of change. All living creatures are affected and victimised by
these changes occurring in the environments and circumstances. Man alone has
the unique capacity to neutralize adverse stimuli reaching him and maintain
harmony in existence. This consummation is achieved by the wondrous equipme=
nt
of the 'mind-and-intellect'. The proper maintenance of a healthy and powerf=
ul
'mind-and-intellect' is therefore of utmost importance for all of us. Our
emotions must always be chaste and our intellect subtle and clear.
Man has the unique abil=
ity to
exercise his 'Self-Effort' in choosing his actions. By a persistent and
prolonged application of this great faculty, every human being can correct =
and
improve his vaasanaas and reach the pinnacle of perfection.
An individual is nothin=
g but
a substantial form of his vaasanas. The heterogeneous pattern of human bein=
gs
is explained by the variety and differences in the texture of vaasanas
composing them. When man gets rid of his vaasanas, he transcends mental
agitation and attains a divine status.
This idea is beautifully symbolised in the lighting of camphor before an id=
ol.
Camphor is fragrance consolidated. When camphor is lit before a deity and, =
as
it burns away, we get a vision of the Lord. So too, as our vasanas are
eradicated, the divinity within us is unfolded and we begin to experience o=
ur
divine nature.
The mouse (Mooshika) is=
a
symbol of the sense of smell. The mouse is also actually known for its stro=
ng
sense of smell (vaasana). Based on the smell emanating from an object, the
mouse finds its way to it. Vinayaka is the one who has the mastery over vaa=
sanas
that is desires and ignorance (represented by “Mooshika”. The f=
ive
organs of perception and the five organs of action (Jnaanendriyas and
Karmendriyas) are the Ganas. The mind is the master over these ten organs.
Buddhi (or intellect) is the discriminating faculty above the mind. The ten
senses, the mind and the intellect together constitute the Ganas. Vinayaka,
when he controls these Ganas, becomes Gana Natha or Gana Pathi. Ganapathi d=
wells
in every human being in the form of Intellect and Wisdom.
Let us now see how these
sense organs exercise their power and control our actions. Most of the anim=
als,
birds and insects are having one sense predominant in them. This finally ac=
ts
as their weakness and man exploits this weakness in capturing and taming th=
em
for his advantages. Since they do not have the 'power of intellect', they f=
all
victim to the man's planning’s.
1. Sparsam (Touch):
Elephant is famous for this aspect of sense. A wild male elephant is captur=
ed
and tamed by using two female elephants, one on either side. The female ones
hold the male firmly and make continuous rubbings on the body of the male o=
ne.
The male loses the mental control and finally falls into the man-made trenc=
h and
gets captured. The female ones are again used for taming him for the domest=
ic
uses.
2. Sound (Ears):
We find the sound sense as weakness among deers. Men use melodic sounds in
catching deers and making them domestic.
3. Fire (Light):
This is the weakness for the moths and flies. They automatically get attrac=
ted
towards any fire and finally fall into that and end their lives.
4. Taste (Food):
This is most common in fishes. Men offer baits of food items for catching
fishes for their daily consumption.
5. Smell (Nose):
The best example for this is the bee trying to enjoy the nectar in the lotu=
s.
After consuming lot of nectar, it forgets itself and continues staying in t=
he
lotus flower for the whole night. When the sun shines in the morning, the
petals close themselves, embracing the drunken bee inside, thereby causing =
the
natural death for the bee.
These are the effects of a single sense faculty. You can now imagine the fa=
te
of a human being who is having all the 5 sense organs fully active and how =
easy
for him to fall prey for his final ruin. Fortunately, God has provided the
'mind-and-intellect' equipment for every human being. It is up to him to use
this weapon properly and save himself against all the onslaughts by the wor=
ld
of objects surrounding him. If he fails to utilise this inborn faculty, he =
has
to blame himself for his downfall.
Lord Hanuman is 'Jeetendria'-one who has controlled all the senses- a role
model for all of us. It is all the more great because he has achieved this =
from
a humble beginning-that is, being born as a monkey, famous for mental vacil=
lations.
It is up to us to utilise the God-given 'mind-and-intellect' equipment for =
our
gradual advancement along the Path of Perfection and final attainment of
Moksha.