170. 190 CHAPTER İII

190 CHAPTER İII

the cause of Nirveda, is not sound. For, what is Nirveda after all ? Is it not the realisation of the unfitness of the worldly objects as the objects of human pursuit ? If so, such a realisation (Vairagya) is the cause of the self-realisa- tion (Tattvajnana) rather than the effect of it. For, a person who has become indifferent to the worldly objects makes such efforts as lead him to the Self-realisation. Further, the lower Vairagya is the cause of Prakrtilaya only, as explained above. It is never the direct cause of Self-realisation.

PARA OR HIGHER VAIRĀGYA

When a yogin, after learning the essential nature of the Self from teacher or scripture or through inference, makes persistent efforts to concentrate on it, his Sattva gets purity through freedom from the impurities of Rajas and Tamas and, therefore, there' arises in him the knowledge of dis- tinction between the Buddhi and the Self. Thus, when after the rise of consciousness of the distinction, the yogin realises the rejectability of the Buddhi and becomes indiffe- rent to it, he attains the higher or para Vairāgya. This Vairāgya has no objective reference whatsoever. It is simply I a higher stage of purity of consciousness. Hence the position of those who maintain that Nirveda (Vairagya) which is due to self-realisation, is the basic mental state of Santa and cite the authority of Patanjali's aphorism (Tatparampuruşakhyāterguņa vaitrşņyam) is not sound. For, in this aphorism the author is not talking of the lower but higher Vairagya, which has no objective reference and which is simply a higher stage of purity of consciousness.

1. A. Bh. Vol. I., 336.