Q: What is the relationship between renunciation and bhakti in Gaudiya Vaishnavism? On one hand, it is said that renunciation is not a cause of devotion and that excessive renunciation makes the heart hard, and on the other hand we can read of how the Goswamis of Vraja were very renounced, and how Mahaprabhu was pleased with their renunciation.
A: It is known that renunciation is not a method for developing devotion, bhaktyA saJjAtayA bhaktyA (bhp 11.3.31) – “Devotion is born of devotion.” Regardless, following all the activities that have been prescribed for the path of sadhana calls for substantial sacrifice of comfort and renunciation from the mundane. How is this reconciled, what is the relationship between bhakti and vairagya?
Renunciation involved in devotional cultivation is of a nature different from worldly vairagya: One of the first aspects of devotion one is to embrace is kRSNArthe bhogAdi-tyAga (brs 1.2.104), forsaking enjoyments and the rest for Krishna’s sake. This is the spirit of zaraNAgati, surrender: AnukUlyasya saGkalpaH pratikUlya-vivarjanam (hbv 11.676) – “Firmly embracing the favorable, shunning all that is contrary.” Whenever a decision is called for, one should forsake one’s own interest and act in the interest of Krishna.
What, then, is the advantage of such renunciation? In the words of Sri Kapiladeva:
jJAna-vairAgya-yuktena bhakti-yuktena cAtmanA |
paripazyaty udAsInaM prakRtiM ca hataujasam || bhp 3.25.18
paripazyaty udAsInaM prakRtiM ca hataujasam || bhp 3.25.18
“Equipped with knowledge and renunication, as the atma is connected in devotion, one observes with indifference and the power of prakriti is destroyed.”
Therefore, in the opening verse of Sri Upadesamrita, Srila Rupa Goswami calls for the practicing devotees to become dhIra, self-controlled, rising above the worldly urges that perpetually distract us from bhajana. Radha Ramana Goswami notes that one attains the desired goal by vega-sahanopayogena saMvRddhayA bhaktyA, “Devotion that has been fortified by the means of self-control.”
In discussing the sadhaka’s unavoidable relationship to a world of sense-objects, Srila Rupa Goswami has described two approaches to renunciation (BRS 1.2.255-256):
anAsaktasya viSayAn yathArham upayuJjataH |
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate ||
prApaJcikatayA buddhyA hari-sambandhi-vastunaH |
mumukSubhiH parityAgo vairAgyaM phalgu kathyate ||
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate ||
prApaJcikatayA buddhyA hari-sambandhi-vastunaH |
mumukSubhiH parityAgo vairAgyaM phalgu kathyate ||
“Detached from sense-objects, applying them according to their due merit, engaging them in connection with Krishna; This is called befitting renunciation.”
“Considering as worldly the items connected with Hari, the one desirous of salvation rejects them; this is called worthless renunciation.”
“Considering as worldly the items connected with Hari, the one desirous of salvation rejects them; this is called worthless renunciation.”
In this matter, one should proceed with great caution and assess his motivations in employing sense-objects. The fact that something could be employed in connection with Krishna does not necessarily mean that it should be thus employed. One must therefore determine whether such employment would run in the spirit of AnukUlyasya saGkalpaH, accepting the favorable, for this is the spirit of uttama-bhakti: AnukUlyena kRSNAnu-zIlanaM bhaktir uttamA (BRS 1.1.11). Such engagement must be devoid of selfish motivations, anyAbhilASitA-zUnya.
From where does devotional renunciation arise, then? It arises from anurAga, from a deep passion burning within the heart of the sadhaka that calls him to take any and all measures needed for the sake of fulfilling his devotional aspirations. Srila Raghunath Das Goswami, our foremost role-model in this matter, described this mode of practice as vairAgya-yug-bhakti-rasa-prayatna (vk 6), “Efforts enlaced with renunciation and bhakti-rasa.” Describing his ways of devotional practice, Krishnadas Kaviraja writes (CC 1.10.98-102):
anna-jala tyAga kaila anya-kathana |
pala dui-tina mAThA karena bhakSaNa ||
sahasra daNDavat kare, laya lakSa nAma |
dui sahasra vaiSNavere nitya paraNAma ||
rAtri-dine rAdhA-kRSNera mAnasa sevana |
prahareka mahAprabhura caritra-kathana ||
sArdha sapta-prahara kare bhaktira sAdhane |
cAri daNDa nidrA, seha nahe kona-dine ||
tAGhAra sAdhana-rIti zunite camatkAra |
sei rUpa-raghunAtha prabhu ye AmAra ||
pala dui-tina mAThA karena bhakSaNa ||
sahasra daNDavat kare, laya lakSa nAma |
dui sahasra vaiSNavere nitya paraNAma ||
rAtri-dine rAdhA-kRSNera mAnasa sevana |
prahareka mahAprabhura caritra-kathana ||
sArdha sapta-prahara kare bhaktira sAdhane |
cAri daNDa nidrA, seha nahe kona-dine ||
tAGhAra sAdhana-rIti zunite camatkAra |
sei rUpa-raghunAtha prabhu ye AmAra ||
“Rejecting eating and drinking, as well as talks on other topics, he took but a few drops of buttermilk. A thousand dandavats he offered, and chanted a lakh of names; Daily, he bowed to two thousand Vaishnavas. Day and night, he served Radha and Krishna in his mind, and discussed Mahaprabhu’s pastimes for one prahar. For seven and half praharas, he engaged in bhakti-sadhana, sleeping for four dandas, and at times not even that. Hearing of the ways of his sadhana, one is astonished; these two, Rupa and Raghunath, are my masters.”
Through such passion for bhajana, and the absolute rejection of the mundane it entails, Sriman Mahaprabhu is pleased:
mahAprabhura bhakta-gaNera vairAgya pradhAna |
yAhA dekhi’ prIta hana gaura-bhagavAn || cc 3.6.220
yAhA dekhi’ prIta hana gaura-bhagavAn || cc 3.6.220
“Among Mahaprabhu’s devotees, vairagya prevails;
Seeing it, Gaura Bhagavan becomes satisfied.”
Seeing it, Gaura Bhagavan becomes satisfied.”
Seeing the exemplary renunciation in the character of Raghunath Das, Mahaprabhu’s joy knew no bounds. May all the sadhakas following Sri Chaitanya Mahaprabhu seek to embrace such a spirit of devotional renunciation!
Great post, what do I have to install on my pc so it displays the sanskrit fonts? Thanks!
ReplyDeleteHow is text below to be understood, vairagya depends on knowledge?
02-02-2009, Courtesy - The Vedanta Kesari, English monthly from R K Math, Chennai: When I talk about bhakti, I enjoy telling this story: One lady went to Sri Ramakrishna and said, 'I want to do japa, but whenever I sit for japa or meditation, a nephew whom I love very much comes to my mind.' The Master said, 'Very well, whatever you do for him—feeding, dressing, etc.—do with the idea that he is Gopala; have this attitude that God resides in him in the form of Gopala and that it is He whom you are feeding, dressing and serving. Why should you think that you are doing all this for a human being? As is your mood, so will be your gain.' We are told that as a result of doing so, she made considerable spiritual progress in a short time, so much so that she attained even Bhavasamadhi. (Sri Ramakrishna The Great Master, vol. I, p. 392)
What a new approach! This reminds me of the story of a yogi who used to meditate under a tree. Once, atop the tree, some birds were making sound which disturbed the yogi. So he cast a fiery look at them, and the next moment both the birds were burnt to ashes. The yogi became very proud of his magical power. He went for bhiksha in the town. He came to a house whose doors were closed. So he stood there and gave a call for the bhiksha. Immediately he heard a reply, 'please wait, I am little busy.' So he had to wait. He waited but felt a little angry thinking, 'Why is this lady making me wait? She is not aware of my powers.' Inside the house, the lady was busy serving her sick husband.
The yogi was taken aback. He thought: what can I learn from the butcher?
After some time, the lady came out. And on seeing the yogi angry, she said, 'here there are no birds to burn.' The yogi was surprised. He asked her how she came to know of this incident. 'Look here,' she said, 'I am serving my sick husband all the time. I look upon him as a representative of God. Just when you came, as I was serving him, I could not leave that in the middle and attend to your bhiksha. Hence I asked you to wait. This act of service must have brought some powers with it. I have not sought for it. If you want to know more about this, go and ask the butcher who owns a shop in the next street.'
The yogi was taken aback. He thought: what can I learn from the butcher? But he proceeded towards the shop where the butcher was cutting and selling meat. The butcher welcomed the yogi and said, 'Yes, I know that lady has sent you to me. But please wait'. Then he went home, first served his sick parents and then he finally attended to the yogi. The yogi said, 'I am surprised how you were able to acquire all these powers.' Then the butcher taught the yogi about the Ultimate Reality.
When you do your duty with devotion—whether it is serving the child or the father—with the idea of Shivajnana in jiva, it becomes seva. Service to mankind is service to the Lord. This idea can be followed wherever you are. It does not require any institutional set-up to do service. Only when you want do it on a larger scale, institutions are necessary. In family itself you can practise this and if you follow these principles, the whole family takes a turn for the better. We see in the metropolitan cities many broken marriages and broken hearts, and so many divorces. It is all because the right attitude is not there. So Karma-Yoga is to be practised. Whatever we do we have to convert it into Karma-Yoga, with the help of jnana or bhakti. Sri Ramakrishna says, in the age of Kali yuga, people are tied down to their bodies and Narada's way of bhakti is the most ideal. It does not talk about rituals. Just love for God. In due course life itself becomes an act of loving God.
The transliteration uses Harvard-Kyoto, replacing diacritic marks with capital letters. http://en.wikipedia.org/wiki/Harvard-Kyoto
ReplyDeleteOf course knowledge and substantial renunciation are interdependent, for what is knowledge but the shatterer of bonds through perception of the objects' true nature? And on the other hand, attachment blocks and distorts self-evident knowledge.