Author Topic: Three Desires we need to Renounce  (Read 1942 times)

ramana_maharshi

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Three Desires we need to Renounce
« on: March 23, 2010, 01:01:15 PM »
In Sanskrit, they classify the desire for wife, son and wealth (thara-putra-dhana) as the three de-sires, whereas in Tamil they classify the desire for land, women and gold (man-pen-pon) as the de-sires. But on scrutiny, these are found to be not three desires but only two.

The desire that we have for wife or women and the desire for son can be taken as one desire, namely the desire for relationships (or uravasai); likewise, the desire for gold, the desire for wealth and the desire for land can be taken as one desire, namely the desire for material possessions (or porul-asai). What then is the third of the three desires? It is only the evil desire for praise, fame, honor, appre-ciation or recognition (or puhazh-asai), which makes one hanker after the proud and vain glory of feeling “I have renounced the desire for all these four – wife, son, land and gold”.

The desire for loving relationships (uravasai) the desire for material possessions (porul-asai) and the desire for honor (puhazh-asai) are the unac-ceptable three desires. More than the first two de-sires, the third one is very dangerous. Know that the non-rising of the ego, which rises either with the feeling “I am having this particular desire” or with the feeling “I have renounced this particular desire,” is alone true renunciation.

Even after renouncing, with a little discrimi-nation, love for relationships and love for material possessions, many wise people become a prey to this desire for name and fame, which has the power to destroy their discrimination. Therefore, know that true renunciation is only the state in which the ego-”I” does not rise, having renounced the liking to en-joy even the honor (puhazh) that results from the re-nouncing of relatives and possessions.

Those who experience the sufferings that result from desire for relationships and desire for material possessions will finally one day or other be-come disgusted with these desires and renounce them. But the desire for honor (puhazh) that comes to one is a very treacherous delusion (maya) that is skillful in concealing and not showing the dangerous harm that lies in itself. Therefore, people will find more and more joy in this desire for power and honor (puhazh-asai) and will not shrink from it.

Note: When the mind experiences intense suffer-ing due to the diseases which result from the desire for women or due to the enmity which results from the desire for sons, it will sooner or later automati-cally gain a liking to renounce them.Similarly, on account of the endless misery that results from hav-ing desire for gold, land and wealth, the mind will sooner or later automatically gain a liking to re-nounce such possessions. Thus desire for relation-ships and material possessions (uravasai and porul-asai) will one day or other reveal the dangerous harm that lies in themselves. But when desire for honor, name and fame (puhazh) is experienced more and more, it will make the mind feel only a de-lusion of joy, and hence the dangerous harm that lies hidden in it cannot easily be discerned by the mind. That is why Sri Bhagavan warns us in verse 37 of Supplement to Reality in Forty Verses (Ulladu Narpadu Anubandham), “Even though all the worlds have been renounced as mere straw, and even though all the scriptures have been mastered, for those who have come under the sway of the wicked harlot called praise, honor, recognition or apprecia-tion, ah, to escape from slavery to her is indeed very difficult!”

Trying to destroy the three desires while re-taining the ego, the feeling “I am this body”, which is the root of all rising, is utter foolishness, just like try-ing to cross a river riding upon a crocodile as a raft. The destruction of the ego, the original sin, is alone the destruction of the threefold fire of desire.There-fore, in order to destroy all the three desires, the only way is to destroy oneself by inquiring, “Who am I, who have these desires?”

Source: A Light on the Teaching of Bhagavan Sri Ramana Maharshi The Essence of Spiritual Practice (Sadhanai Saram) By Sri Sadhu Om

ramana_maharshi

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Re: Three Desires we need to Renounce
« Reply #1 on: March 23, 2010, 02:24:00 PM »
Excellent explanation udai garu.

As known guru ramana at dinner time would mix up the little food he would allow to be put on his leaf -- the sweet, the sour, and the savoury -- everything together, and gulp it down carelessly as if he had no taste in his mouth and when asked, would say, "Enough of multiplicity, Let us have some unity".

But as devotee Balaram Reddy Garu recalls,

Doctors also decided that Bhagavan should be allowed to eat whatever food he desired. Throughout the course of his treatments, each discipline of medicine he was under had certain dietary restrictions. Often Bhagavan was required to consume items he would not ordinarily eat, or prefer to eat. But in spite of the doctors’ decision about his diet, Bhagavan was not allowed to eat the iddlies and chilly powder he requested during the last month of his life.


Akira

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Re: Three Desires we need to Renounce
« Reply #2 on: March 23, 2010, 05:51:45 PM »
But in spite of the doctors’ decision about his diet, Bhagavan was not allowed to eat the iddlies and chilly powder he requested during the last month of his life.

Who stopped Bhagavan from eating iddlies and chilly powder?  Attendants?


Subramanian.R

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Re: Three Desires we need to Renounce
« Reply #3 on: March 24, 2010, 10:20:12 AM »
It must be attendants or Chinnaswami.  There were many persons who were trying to
"control" Bhagavan Ramana.  The Office Management, the attendants, the doctors
who were giving different view points and treatments for His cancer.  He was watching
them all as if the whole thing was a play.  He was the playwright.  He knew what would
be the next Act or Scene.  It is like Shakespeare watching Hamlet.

Arunachala Siva.