The Vital Nature: Desire and the Reaction to Failure in Obtaining the Object of Desire

0:02 The vital nature is closely tied to the operation of desire. Whether it is a desire for recognition, for money, for sex, for achievement of some sort, for acceptance or comfort, the vital nature activates its energy to reach out and grab some result it believes will satisfy that desire. At the same time, this vital seeking is frequently frustrated. Obstacles come in the way, Something we are expecting or hoping for simply does not come our way. It can be as simple as getting stuck in heavy traffic on the roads, or it can be something more significant, such as someone opposing our desire or withholding what we seek, or life simply not going as we may wish. When this occurs, the vital nature frequently lashes out with anger, rage, hatred, or some other expression of its lack of fulfillment.

1:07 After the rush of desire is gone, the being then frequently falls back into a state of somnolence, lassitude, withdrawal, or depression. The action of desire is provoked by the quality of rajas. When it recedes, the being tends to fall into a state of Thomas. This is a quite usual event that basically everyone experiences constantly during the daily life. It is the state of Thomas, the reaction to expended rajas, that leads the vital nature to basically stop Co operating, go on strike.

1:48 As the mother explains, it essentially expresses its dissatisfaction with the failure to have its desire rewarded and fulfilled by throwing a tantrum of non cooperation. An interesting story from the Mahabharata helps to illustrate the operations of the vital nature, the movement of desire, the frustration of desire and the eventual consequences for all concerned drawn. Acharya, who eventually became the preceptor of the Korova and Pandava Princess, and Dhrupada, who eventually went on to rule over a Kingdom, were both students in the same ashram. As youths, they became friends and promised one another eternal friendship and equal sharing of whatever came their way. When they each went their separate ways afterwards, Prince Dhrupada became a powerful king, while Drona was a poor Brahman who could barely care for the needs of his family. He eventually went to Drupada's Kingdom and reminded him of their youthful promises.

3:05 Drupada pointed out that they did not have an equal status and he could not recognize the friendship of Drona nor provide for him. Drona went away frustrated and angry. He went to Hastinapur where he became the teacher of the Korovas, as noted for his teaching fee. He demanded that his students go to the Kingdom of Drupad and defeat him and bring him alive as a captive to Drona. This feat was accomplished by Arjuna. At that time, Drona advised Drupada that he was now in charge of the Kingdom, and out of their former friendship, he would get half the Kingdom to Drupada, retaining the other half for himself.

3:54 Drupada, humiliated and disturbed, went back to his half of the Kingdom and began a sacrifice with the purpose of burying a son who would defeat and kill Drona in battle. The son, Drishya Dumna was eventually born and trained, and in the great Kurukshetra War it was his destiny to kill Dronacharya, one of the premier warriors on the side of the Korovas we see here both individuals move by the desire soul of their vital nature. We see desire in action, and we see the frustration of desire and eventually the rising of the desire for vengeance on each side and at the end the consequences of the death of Dronacharya at the hand of Dhrupad's son mean. We may try to judge right and wrong in the actions and responses of either or both of them, or we may say that they were each acting under the impulsion of destiny, but we cannot deny that destiny was carried out through the reactions of their respective vital natures. A disciple asks, Does depression come from the vital? The mother notes quote.

5:23 Oh yes, all your troubles, depression, discouragement, disgust, fury, all all come from the vital. It is that which turns love into hate. It is that which induces the spirit of vengeance, rancor, bad will, the urge to destroy and to harm. It is that which discourages you when things are difficult and not to its liking, and it has an extraordinary capacity for going on strike. When it is not satisfied. It hides in a corner and does not budget.

6:05 And then you have no more energy, no more strength. You have no courage left. Your will is like like a withering plant. All resentment, disgust, fury, all despair, grief, anger, all that comes from this gentleman. For it is energy in action. End Quote. Reference Srioro Bindu and the Mother powers within. Chapter 17. The Vital, pages 133 to 134.