One should realize that the Supreme cannot be known by being preoccupied with books on a variety of topics. Thus, the Katha Upanisad declares, "This Atma is not attained through much study, through the power of grasping the meaning of the texts or through much mere hearing". Likewise, in the Chandogya Upanisad, we read that in spite of mastering a wide variety of subjects, Narada was not free from grief as he had not realized the Atma. To attain that sorrow-eradicating knowledge, he approached Sanatkumara as a disciple. It has been said, "What is the point in vainly chewing the filthy rag of talk about sacred treatises? Wise men should, by all means, seek the light of consciousness within".
Sincere practice of scripturally ordained rituals is essential for a person who has not progressed to the stage when he can dispense with rituals. However, undue fastidiousness with respect to religious observances, which characterizes the third type of Sastra Vasana, is an impediment. In the Yoga Vasishta, we encounter the story of Dasura which is relevant here. Dasura, on account the of his intense fastidiousness was unable to locate a single spot in the whole world adequately pure for him to perform his religious rites.
Sri Vidyaranya who has elaborately dealt with the destruction of Vasanas in his Jeevanmukti Viveka, points out that Sastra Vasana leads to pride of learning. This is a reason, in addition to the impossibility of consummating the needs of Sastra Vasana, for the Sastra Vasana being labelled as impure.
Finally, we come to Deha Vasana. This is of three kinds the worst being marked by the identification of the Atma With the body. Such identification is wrong because this view is opposed by the scripture and because it is the cause of misery. Unfortunately, it is almost universally prevalent. Being difficult to uproot, it must be assiduously tackled by cultivating the right notion that the Atma is distinct trom the body.
The second type of Deha Vasana, is characterized by concern with the acquisition of bodily grace. Motivated by the Vasana of this kind, people strive, for example, to beautity themselves by the use of cosmetics and to purity themselves by bathing in rivers like the Ganga. Cleanliness, per se, is laudable and is listed among the eight noble qualities that all should acquire. In the Yoga Sastra, it is described an important prelude to the practice of meditation. What is Problematic is the false belief that the body can really and consistently be made gracious or pure; this leads to effort to accomplish what is impossible.
Charm and sweet smell, for example, belong to the cosmetic and not to the body, which is an assemblage of fat, flesh, bones, etc. A pretty attire does not make the body different. Consumption of pepper to make the voice is not necessarily eftective nor is the etfect undecaying. A bath makes the body externally clean but only for a short while. As for scriptural means, such as a bath in the Ganga, to attain purity, it must be noted that there are powerful scriptural passages to the effect that the body is ever impure.
The third form of Deha Vasana is related to the second kind; it is characterized by the persistent effort to rid the body of flaws. Striving to eradicate disease comes under this head. The problem is that diseases cannot be always kept at bay nor can all ailments be cured. As for the body, the scripture is emphatic that it is, by its very nature, the repository of what is unclean. Thus, in the Maitri Upanisad, we have, "O Lord, this body is malodorous, insubstantial and a compact mass of skin, bones, sinews, marrow, flesh, blood, semen, mucus, tears, rheum, urine, excreta, bile and phlegm. What sense is there in gratifying one's desires in that.
At this juncture, it is necessary to emphasize that the spiritual aspirant should be clean and ought not to be negligent of health. A sick, dirty body does not favour the practice ot spiritual discipline. The aspirant should, however, get rid of his longing to appear attractive and give up preoccupation with health and freedom from bodily defects. It is noteworthy that in the Yoga Sutras it is specified that one who is established in purity develops dispassion towards the body. Even normally the body, it is one who bathes regularly who notices the foul oder of dry sweat and the like, while a person who is habitually filthy is unlikely to do so. Thus, it is the clean person who is better equipped to recognize the innate impurity of the body.
Abhinava Vidyathirtha Swamigal
(Enlightning Expositions)