Attachment simplified

    “Attachment is the first child of Maya”, declares Swami Sivananda. He opines this entire lila of samsara hinges on attachment. Buddha gave us a deep insight into all our problems as “Desire is root cause of all evil”. Yet there is one unique attribute of the desire, which is at the heart of this observation – attachment. Desire is the bedrock of samsara, but attachment is the most central attribute that runs this engine of desire. If one were to ponder carefully, it is evident that it is possible to imagine that desire can exist without attachment, but attachment cannot exist without desire.

    Attachment is according primacy to a specific idea, thought, object or pattern, owing its proximity, contact, abundance or paucity, thus governing the way a desire gets expressed. Being a critical topic that has implications to our very existence, not to mention our daily experiences, a deep, yet, simplified understanding of attachment is paramount. This not only helps us understand about ourselves, our actions, but also our evolution and escape from this rut called samsara.

Nature of attachment: The affinity to do or not do an action is dependent on attachment. It provides the impetus and intensity to a desire. The desire may well up in the bosom by the stirring up of vasanas or by the contact of sense organs with the sense objects. In either forms, the clinginess associated with the desire and the urge to manifest is centered on attachment. Desire, Kama, acts at the closest level to the Jiva, which perceives itself as independent, unrelated and farthest from Paramatma. The closest expression of Bhagawan to the truest nature, as understandable by us is Dharma.

    As one stays centered on Kama the intensity and impact of attachment is the highest. As one moves away from Kama and gets rooted in Dharma, attachment slowly fades, as also the vice grip of desire. This transition is effected by a guna-karma transformation and can be brought about in a slew of ways like Bhakti, Jnana and Dhyana. Sliding down from Dharma to Kama, it is very obvious to see attachment intensifying. If one were to simplify Kama and Dharma as field of vision, the narrower it gets, the intensity of attachment grows exponentially. It is now obvious that based on the degree of attachment, desire has the ability to dissociate the Jiva from Dharma.

    In Desire – a genealogical approach, we understood how desires morph into other emotions. Attachment is the agent that morphs desire into its modifications like sorrow, anger, greed, jealousy and more. The intensity of attachment is expressed as the intensity of these modifications. Attachment is the key attribute that causes misalignment and opposition of our Karma against Dharma. As no Jiva can remain even for a fraction of a second without doing a Karma, the bigger question arises on its alignment to Dharma. A Karma that is aligned with Dharma results in Punya and one that is pitted against Dharma is Papa. Attachment weans the mind away from Dharma and slowly immerses deeply into Papa. While Punya and Papa constantly tug the Jiva in opposite directions, there is no relief from attachment, which keeps us bonded to samsara.

    How does attachment bring about this effect? Attachment muddies our clarity, as it is born and deeply rooted in Rajas and Tamas. The Jiva is weaned away from Jnana and Sattva due to attachments. Attachment distorts Buddhi by introducing a deliberate bias in its functioning. As thinking is distorted, this prejudiced lens leads the jiva on a collision path with Dharma. Attachment lends its weight towards Kama gratification, even if it is clearly understood by the individual that it is adharmic. In other words, Buddhi loses its ability to think independently, clearly, logically or even with a basic self preservation purpose. Instead the expression of the desire is accorded higher importance and urgency, depending on the intensity of attachment.

    Attachment nourishes its origins, the vasanas, by favoring the expression of some over the others, thus ensuring its future presence. At the same time, the bubbling vasanas that form the desire when it manifests express themselves through their seemingly two modes – raaga (likes) and dvesha (dislikes). Though they seem polar opposite, from a psychological origin point, they are exactly the same. The intensity of raaga dvesha is directly proportional to the intensity of the attachment. Once the desire expresses, it lingers deeply as vasanas, but can be understood as the bias in our mind as Ruchi (taste / liking).

    The degree of attachment morph as the heaviness of sorrow/loss, intensity of passion/happiness, level of rage, degree of heartburn in jealousy/greed, anxiety in separation, fear in its absence. Attachment transmutes desire as raaga and dvesha. Though it appears as different, in essence it is attachment driven desire that appears as like and dislike. In essence the real heart of a desire (Kama) is attachment. If Kama is conditioned only by ahamkara then attachment cannot be seen separately from Kama, as they are fused into one and the same. This is the experience of an average common man. If Kama gets tempered by Dharma, the focus gets weaned away from ‘I’, ‘Me’, ‘Myself’, then one develops the ability to see the extremely subtle margin of separation between Kama and attachment. As the spiritual sadaka tends to rise above Papa and Punya, overcoming the forces of ahamkara, Karma is not driven by Kama, but Dharma, thus leaving no scope for attachment to drive the engine of samsara.

    The reaction of the unconditioned common man when an idea of attachment is provided can be very shocking. They perceive attachment is only part of normal desires, which are useful and necessary for our daily lives. In such a confused state, attachment is usually justifiable as way of human life, cultural, natural, normal, desirable. While its appeal is tolerable, its real impact can be gauged only when we want to progress spiritually. It weighs heavily n pulls back the eager aspirant by limiting the freedom. Attachment leads to arrogant justification or remain trapped in ignorance. Most common people feel its pain as intense misery and sorrow. The masks of desire and the way it morphs into other emotions is not grasped by the untrained sadaka. It may range from a selfish ahamkara based one to a very elaborate limited dharma interpretation.

Understanding Attachment through Itihasapuranas:

    Itihasapuranas are filled with numerous characters and incidents that remind us about attachment and its disastrous outcomes. Usually we see them as an expression of different emotions like anger, greed or lust. Armed with our understanding of attachment, let us wade into them for a better insight. To simplify, let us classify them into Kama centered and Dharma centered, so we can see the difference in the nature of the outcomes. In Kama centric focus, desire and attachment are fused as one. In Dharma centred focus, attachment is clearly seen as separate from desire and interestingly, there is one form of attachment – vairagya (being detached to the worldly ways or being attached to Paramatma/Bhagawan) that is seen as liberating from the vice like grip of Samsara and Vasanas.

Kama centered attachment: This list is literally endless. Let us club them into small patterns for easier understanding. This may even centered around noble causes like compassion. Jada Bharata was a great Maharishi on the verge of his Moksha. Moved by compassion for saving a deer, attachment to it created a small hook which resulted him being reborn as a deer and then again as JadaBharata. Attachment rooted in genuine causes, still has the potential to create a ripple in the mind, enough to even pull us out of the doorsteps of Moksha. Realizing the power of attachment will let us be forewarned and appreciate its immense power.

    We find great Maharishis, like Vishwamitra in complete sway of attachment (desire) is repeatedly losing to Vasishta in fighting, falls to the honey trap of Menaka and pleads of Trishanku. The reason is ahamkara that fuels attachment of different forms are not looking alike. For instance, it expressed as competition against Vasishta, lust for Menaka and a desire to prove superiority through Trishanku. Nonetheless all were intense desires with attachment completely and irrecognizably fused.

    Even Avataras occasionally display these traits and we can learn powerful lessons from. Sita who was living happily with Rama in the forests, momentarily developed a desire and attachment for a golden deer. Though scripted by the divine couple, it only shows the importance of momentary attachment to lower values (even with a good grasp of the higher) and the disastrous consequences.

    We saw how fatal it was for Dasaratha, who was so attached to Rama, yielded his life, unable to feel the pangs of separation. Despite the proximity to Paramatma, his perception is clouded by his attachment to Rama as his son. The same attachment as a son plagues Kausalya, who suffers the same fate. Free of attachment, yet firmly rooted in Dharma, Sumitra doesn’t fall victim to it. Her understanding of Rama remains untainted as she perceives him as Paramatma.

    We see how Ravana suffered from अभिष्वङ्ग (abhisvanga). This is raging desire coupled with extreme levels of attachment. There is a complete breakdown of coherent thinking and only the object of desire alone matters. There is no adharmic option to attain it. Interestingly Akampana, the lone surviving spy comes back to exploit this weakness. So does Ravana’s sister, Shoorpanaka. Ravana’s scheme with Mareecha is a tell tale sign of abhisvanga. Even during the final stages of the catastrophic war, Ravana’s ministers appealed to his intense attachment to Sita, rather than win the war, much to the chagrin of Kumbhakarna.

    Intense attachment to one’s life gives rise to the fear of death, abhinivesha (अभिनिवेश). This is very common with many amongst us towards the end of our life. But there is one Tamasic character, Kamsa, who exemplifies it the best. Even before Krishna was born, he is overpowered by his end, which causes him to embrace adharma even more. Sishupala is another in the same mold, but he expressed his fear by his abuse of Krishna. On the other hand, we see Rama’s advice to Vibhishana not to attach Karma with the body, Ravana. This is possible as one shifts the locus of attachment from the gross body to realize the subtler Atman within.

    Attachment to a certain outcome makes one passionate and when it is denied, it can kindle raging wrath that doesn’t see any reason to be put out. Amba carried this rage across her next janma and still was burning for revenge as Shikandi. Jarasandha harbored great hate and need for revenge as Krishna took the life of his own uncle, Kamsa, who happened to be his son-in-law. Rukmi harbors the same hate for Krishna, as he was burning inside after his inability to stop Krishna marrying his sister, Rukmini. The first defeat and his permanent position as a sore loser was something he got attached through his spite for Krishna.

    Attachment morphing desire as intense lust is a common theme through out itihasapuranas. Yet we get some great treasures, as it morphs as greed, in the case of Ahalya. Attachment alters desire as intense jealousy in Duryodhana while his father, Dhritarashtra exhibited the same as selfishness. Even after the cataclysmic war, he continued to enjoy the privileges of an honorary titular position with his perceived enemy.

    None exemplify better than Yayati on what happens through the attachment to enjoy.

    Bhishma was a master of immense wisdom. Yet he bound himself to limited dharma, with his promise to his father. His attachment to his words limited him from challenging the very forces that were inimical to the spirit of his promise and what was superior dharma. Drona, the sagacious warrior, was similarly attached to his employer and his loyalty, which bound him from following the superior path, though he was aware of it.

    Even the Pandavas renowned for their Dharma adherence, get their flaws expressed in the Svargarohana Parva. Bhima was wondering why the other Pandavas and Draupadi could not follow Yudhishtra to swarga. The response he got was stunning. Yudhishtra informed him that Draupadi had special attachment to Arjuna, Sahadeva’s attachment exuded as his pride for his wisdom, Nakula’s as his pride for his beauty, Arjuna’s attachment expressed as his pride and vain boasting and Bhima’s attachment came out as his gluttony. Though they didn’t have these in immense measures, even that subtle attachment threw them off the track from entering swarga with their body.

Dharma centered attachment (Viveka + Vairagya): Attachment to Dharma results in detachment and the destination of Dharma is Moksha. As one is more committed to ascending the rungs of Dharma, there is a wonderful transformation every sadaka can witness. Following basic Dharma corrects and counters the evil effects of attachment and intensifies a ruchi for the superior dharma. Holding Dharma as the only refuge, the vice like grip of attachment and desire, along with their modifications, slowly erode. In time, Dharma leads to Moksha.

    Vidura was committed to Dharma, even proved that he was ready to make his lone voice heard. He even abandoned his brother, Dhritarashtra once. Krishna saw this master of Dharma go through his trials and tribulations with poise. After Vidura had taken to Vanaprastha, Krishna sends Uddhava as his special messenger with final words of advice.

    Uddhava is another exemplar of detachment and wisdom. Yet he is used to seeing Bhagawan in a form and being attached to Paramatma in only one form was an impediment to his spiritual progress. Bhagawan gives him a detailed insight in the form of Uddhava Gita to overcome this remnance of attachment. The same happened earlier when Krishna left Brindavan, almost appearing like abandoning the devout Gopis. But the message given through Uddhava shared the same message of giving up the conditioning of the form to perceive Bhagawan. Another excellent devotee, Sudama, exhibited this lack of attachment to the mounds of wealth he acquired from Krishna’s grace, yet remain detached, unlike his wife.

    Another fabulous example of adhering to Superior Dharma and following Bhagawan’s words to perfection were all the citizens of Ayodhya. Such high standard was this entire society to their attachment to Dharma that Rama took all of them to Vaikunta. The same is the case with Vibhishana, who was able to escape the catastrophe facing his race, by acquiring the courage to join Rama. This comes from a combination of Viveka and Vairagya that comes from the continuous practice of superlative Dharma.

Attachment in today’s modern society: To get a complete picture let us walk through the life of a typical person. The child born today is pampered. Not just because it is usually a single child, but also because there are no elders in the family to focus on teaching Dharmic values. Even if they are involved, they do not know enough to share. These dharmic values are typically shunned as outdated, without even an attempt to understand. This is largely due to Sickularism and also an inferiority complex on our roots. The child is taught repeatedly to focus on education, job, career and wealth from childhood, at beset. Child grows without any dharmic chintan or standards to uphold. Worse yet, the role models are movie stars, sports personalities or politicians; all of them devoid of dharma. Child is taught to be attached to marks, success at any cost and the name of the game is ‘survival of the fittest’.

    As an adult, this individual is still entering into marriage or relationship with the primary focus on selfish goals and needs. The foundation of marriage is Dharma, but today we have replaced it with lust, desire and selfish wants. Many marriages are on tenterhooks or end in mindless divorce. The lack of dharma keeps amplifying every generation, as the entire attention is given to mere existence, making money or flaunting it. Job/career consume the majority of our active adulthood, when we fail to even get awareness of Dharma, pulled apart by the repeated stabs of attachment.

    The situation doesn’t change with retired life, as the burden of the past attachments and Vasanas keep us preoccupied. Worse yet, due to attachments in old age also, instead of the emphasis on dharma, Bhagawan and Moksha, attachment keeps us tethered to family politics, wasting our time on trivia and more misery. Children not raised with dharma play out their part by ignoring their role to the aged parents, setting bad precedence for future generations. Thus the degrading cycle gets magnified, shortened and more calamitous. All these are the consequence of a Kama attached lifestyle, devoid of dharma.

Does that mean we give up all basics of human creature comforts? Attachment is the glue in love and compassion, kindness and generosity, besides many wonderful human expressions that are vital for the human society and even the very definition of humanity. Yet, depending on the position in the sliding scale between Kama and Dharma, the nature of attachment’s expression can be varied from benevolent and caring to extreme emotions.

What is the optimal threshold? Swadharma dictates that limit for each Jiva. Even when following Swadharma if the intensity of the expressions/experiences tend to be stronger, it implies one is crossing the limits and calls for moderation.

    Understanding Dharma comes easily from Satsangha, studying itihasapuranas and looking up to the lives of great mahatmas’ lives. This informs us of the great values and standards, besides the real potential we all can rise up to. Abiding Dharma progressively weans us from basal attachments that keep us bogged down in samsara. Switching our focus from Kama to Dharma, emphasis on doing our Karma as part of swadharma and not the desired Karmaphala can help us grow out of our attachments as we realize our true potential. May Bhagawan keep us centered on understanding, following, upholding and spreading Dharma, the only antidote to the ill effects of attachment in our lives.

ॐ तत् सत