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

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. 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 Tamas. This is a quite usual event that basically everyone experiences constantly during the daily life. It is the state of Tamas, the reaction to expended Rajas, that leads the vital nature to basically stop cooperating, ‘go on strike’ 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. Dronacharya, who eventually became the preceptor of the Kaurava and Pandava princes, and Drupada, 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 in life. When they each went their separate ways afterwards, Prince Drupada became a powerful king, while Drona was a poor Brahmana who could barely care for the needs of his family. He eventually went to Drupada’s kingdom and reminded Drupada of their youthful promises. Drupada pointed out that they did not have an equal status and he could not recognise 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 Kauravas, as noted. For his teaching fee he demanded that his students go to the kingdom of Drupada 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 give half the kingdom to Drupada, retaining the other half for himself. Drupada, humiliated and disturbed, went back to his half of the kingdom and began a sacrifice with the purpose of bearing a son who would defeat and kill Drona in battle. The son, Dhristadyumna 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 Kauravas.

We see here both individuals moved 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 hands of Drupada’s son. 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: “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, rancour, 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 budge. 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.”

Sri Aurobindo and the Mother, Powers Within, Chapter XVII The Vital, pp. 133-134