18. इहामुत्रार्थनिःस्पृहः Ihāmutrārtha-niḥspṛhaḥ

One who was free from desires for objects of this world and the next

Bhagavatpāda lists ‘ihāmutrārtha-phala-bhoga-virāgaḥ’ or dispassion with respect to the enjoyment of objects that are fruits of actions, as the second of four basic qualifications that a spiritual aspirant must necessarily possess. These objects may be of this world (iha), or the next (amutra) like heaven. Bhagavatpāda also explains exactly what freedom from desire or dispassion is, and simultaneously specifies the means to cultivate it: “Vairāgya is the absence of longing for objects of desire here and in the hereafter, born out of repeated perception of faults in them”⁵⁴ (vide nāma 13).

For the one who has realised the Supreme, however, such dispassion is complete. Bhagavatpāda summarises this when He says, “A knower of Brahman has attained all that has to be attained; there is no possibility of a desire arising for such a person, all of whose desires are fulfilled.”⁵⁵ In fact, Bhagavatpāda’s definition of the word ‘niḥspṛhaḥ’ is, “One for whom the

62 18. Ihāmutrārtha-niḥspṛhaḥ desire even to merely keep the body alive, has completely gone.”⁵⁶ This is the zenith of dispassion.

While His Holiness was described in nāma 13 as one who freed others from the great foe that is desire, He is described here as Himself being niḥspṛha, free from desire, for iha-amutra-artha, objects of this world and the next.

❧

As a young boy not yet in His teens, Sri Srinivasa Sastry used to regularly express to His friends, His desire to renounce the world. At first His companions found His longing ludicrous but soon realised that He was inexorably resolved. One boy asked Him, “What use is there in becoming a saṁnyāsin? By becoming a great king, one attains an exalted position.” Sri Srinivasa Sastry responded, “Do not think thus. What long-lasting benefit is there in becoming a monarch? An emperor can enjoy only when he is in power. That state of affairs must come to an end, sooner or later. If, however, I become a saṁnyāsin, I can constantly meditate and be without any worries. There will be a wonderful opportunity to behold God and I shall remain ever protected by Him.”

❧

After the completion of His upanayana at Sringeri, Sri Srinivasa Sastry and members of his family crossed the river Tuṅgā and went to Narasimhavana to behold Jagadguru Śrī Candraśekhara Bhāratī Mahāsvāmin. Looking compassionately at Sri Srinivasa Sastry, the Jagadguru said, “Now you are a brahmacārin. It may be necessary for you to go home and perform the ordained duties.”

“I would like to remain here,” Sri Srinivasa Sastry responded, with reverence. The Jagadguru asked, “Do you not have to study English and take up a job to earn your livelihood? If yes, it is imperative that you go.”

Undaunted in His resolve and frank in His expression, Sri Srinivasa Sastry said, “I desire neither that education nor a job. I wish to study Sanskrit here.”

❧

When His Holiness was in His late forties, a disciple happened to see His Holiness waking up from sleep one night, eating a small, shrivelled plantain that was kept on a windowsill, drinking some water and then going back to bed. The disciple felt bad that His Holiness had eaten a banana that was fit to be thrown away.

When he had the opportunity to talk to Him next morning, the disciple gave vent to his feelings and said, “Why did Your Holiness choose to eat the fruit that was in such a bad state?” “Why not?” asked His Holiness. “There are boxes full of luscious grapes from Australia that were submitted to Your Holiness. Leaving those aside, why did Your Holiness have to eat that particular shrivelled plantain?” queried the disciple. His Holiness said, “It is advised that one has to eat something when feeling pain due to peptic ulcer. The plantain served the purpose adequately. Just because better quality fruits are available today, do I have to eat them? Do you know what virakti (dispassion) is? It is not the dispassion that you have towards an object in its absence. Even when the object of desire is in front of you and is also rightfully yours, you should not enjoy it. Even the thought, ‘I want it’ should not be there in your mind. That alone is true virakti.”

His Holiness continued, “Even though I may not attempt to procure the object, if I were to entertain a desire for it, the very longing will remain in my mind as a residual saṁskāra (tendency). On a different occasion, such a saṁskāra may impel me to act even without my being conscious of it. This is not true vairāgya.”

❧

Dr. H. C. Visvesvaraiya recalled, “During one of His Holiness’s visits to Delhi, I was desirous of making a special wooden cot for Him to sleep on, as the weather was extremely chill. Later, I found that His Holiness did not lie on it but on the floor. Anxious, I submitted, ‘I have arranged for the cot exclusively for Your Holiness’s use. It is brand new and no one has used it so far. I will be very happy if Your Holiness uses it.’ His Holiness smiled and said, ‘Yes, I will.’ Later, I was surprised to find that He used it only to keep His articles on and to occasionally sit on, but not for sleeping. He continued to sleep on the floor, unmindful of the testing weather.”

❧