Question: I recently heard the story of Lord Yamaraj cursed by a Sage to be born as Sri Vidura. When the Sage heard from Yama-dharmaraj that his child-hood mistakes caused the Sage to undergo much suffering, the sage got angry and cursed. {Editor’s note: The reference is to the history of Manduka Muni, see SB 1.13.1 purport}
I have the following doubts:
1) We read from the scriptures that by performing austerities (other than activities of Bhakti), one can also drain away his past vasanas (material desires). Then why didn’t the childhood mistakes of this Sage drain away? (We hear from the story that the Sage was in full trance when the whole incident happened)
2) Does it mean that one has to drain away their accumulated vasanas (material desires) by some sort of sufferings/happiness?
Answer by Romapada Swami :
The underlying assumption in your question, as I understand it, is that certain activities such as performance of austerities, yoga or meditation can counteract material contamination (vasana, as you say) and the sage Manduka Muni should have thus burned up all such contamination by dint of his ascetic practices.
There is a fine distinction, which I would like to draw your attention to, between material desires (arising from past material association) and reactions to past materi_al activities. The term ‘vasana’ usually refers to the first while the latter is called karma. Karmic reaction can either be good or bad; pious activities result in good karma and sinful activities bring bad karma. Austerities and penances, other than those performed strictly for spiritual progress, fall under the category of pious karma. It should be noted that sinful reactions cannot be counteracted simply by performing pious karma — both of them accumulate individually, and a person must accept reactions for both sinful and pious activities, individually. (For an example, see the Story of King Nriga, Krishna Book.)
Sinful activities can however be counteracted by performance of specific atonements (prayascitta) according to the particular nature of sin committed. Bhagavatam explains that if ‘prayascitta’ is not undertaken within one’s lifetime, then those reactions accrue upon death for which the soul will have to suffer in hell or in a future life. (Cf SB 6.1.7) Yet, even if prayascitta is undertaken, it can only counteract the karmic reaction, not the impure desires of the heart which impelled one to commit those sins in the first place.
Bhagavatam describes that processes such as tapasya, tyaga, charity etc are better than atonement, and can burn up karma just as fire burning up a bamboo forest, although their roots remain to grow back at the first opportunity. However, the process of devotion to Vasudeva is so uniquely powerful that it can completely uproot from the heart even the desires and tendency to commit sin, or in other words, visaya-vasana. (Cf. SB 6.1.10, 14, 15)
A transcendentalist, or one who desires to go beyond both good and bad karma, therefore adopts this process of devotion, exclusively.
I hope this addresses your questions.
