"When shall I become a resident of Vrindavana?"
– From Srila Narottama Das Thakur Mahasaya's Prarthana –
-o)O(o-
hari hari kabe habe vṛndāvana-vāsī /
nirakhiba naẏane yugala rūpa-rāśi //
“Hari, Hari! When will I become a resident of Vṛndāvana?
With my eyes, I shall see the charming forms of Śrī Yugala…”
tyājiba śaẏana sukha vicitra pālaṅka /
kabe vrajera dhūlāẏa dhūsara habe aṅga //
“Forsaking the joy of sleeping on a fancy bed,
When will my limbs be anointed with the dust of Vraja?”
ṣaḏa-rasa-bhojana dūre parihari /
kabe vraje māgiẏā khāiba mādhukarī //
“Casting afar the enjoyment of six food-flavors,
When shall I beg for mādhukarī in Vraja?”
parikramā kariẏā vrajera vane vane /
viśrāṁa kariba giẏā yamunā puline //
“Circumambulating Vraja from one forest to the next,
I’ll take rest, going to Yamunā’s bank.”
tāpa dūre kariba śītala vaṁśī-vaṭe /
kabe kuñje basiba giẏā vaiṣṇava nikaṭe //
“I’ll rid myself of burning heat at the cooling Vaṁśī-vaṭa;
When will I sit in the kuñja near the Vaiṣṇavas?”
narottama dāsa kahe kari parihāra /
kabe vā emana daśā haibe āmāra //
Narottama Dās says, “Forsaking all,
When will such a state be mine?”
Showing posts with label renunciation. Show all posts
Showing posts with label renunciation. Show all posts
Sunday, February 1, 2009
Q&A: Celibacy and married life: What do the acharyas teach of the need for celibacy?
Q: What are the teachings of the acharyas concerning celibacy and married life? What if one is unable to follow the highest standard, or the standard described in the scriptures?
A: The accepted form of sexual indulgement that does runs in accordance with the principles of dharma, and hence with the practice of bhakti-sadhana, has been described as bodily union taking place for the sake of generating progeny with one's duly wedded partner. With these notes, we'll focus on reviewing the evidences in the writings of the acharyas on this often-debated matter. The practices for becoming free of sexual desire will be discussed in a separate entry.
In the first verse of his Upadeshamrita, we read Sri Rupa Goswami listing upastha-vega, or the urges of the genitals, as one of the urges that need to be conquered over. Commenting on the verse, Sri Radha-Raman Das Goswami notes, tena ca tat-tad-vega-sahanasya bhakti-pravezopayogitvam eva na tu sAdhanatvam - "By forbearing all these urges, mere entrance to bhakti is gained; it is not a sadhana-practice." Hence, in entering into the world of suddha-bhakti, the control of sexual desire is called for.
As one in his list of definitions of what a Vaishnava is, Sri Jiva Goswami cites Skanda Purana and the instructions of Markandeya to Bhagiratha:
The essence of the thought here is that a Vaishnava would not do something that wouldn't be pleasing to Vishnu, and since sexual intercourse without a purpose beyond enjoyment isn't something that can be offered, a Vaishnava would not engage in it. Then, the Bhagavata repeats the concept in three locations, describing the suitable period for sexual union:
Thus the pure sva-dharma, or the religious duty of the householder, has been defined.
Is there a spiritual application for sexuality, can we not employ our sex desire in the service of Krishna? The famous verse of Bhagavad-gita (7.11) addresses the matter:
On this passage, there are varieties of commentaries. We embrace the words of our own purva-acharyas as the ones we are to follow. The commentaries read as follows:
Hence, begetting children that are educated in the principles of good, religious life is the desired application of sex desire. Hari-bhakti-vilasa, citing Padma-purana (5.9.44-47), praises this as the equivalent of brahmacharya:
Going beyond the realm of sva-dharma into the realm of sadhana, there are further considerations. In Sadhana-dipika of Radha-Krishna Das Goswami, an early mahatma of Vrindavan, specific characteristics for eligibility for rAgAnugA-bhakti are outlined:
Some have objected to this passage, suggesting that the citation is out of place since it is taken from the fourth chapter of the first division of Bhakti-rasamrita-sindhu discussing the topic of prema, and that therefore brahmacharya would be for those on the stage of prema, not on the stage of sAdhana. However, Rupa Goswami presents Chandrakanti as someone who attained prema originating from bhAva due to rAgAnugA-bhakti (rAgAnugIya-bhAvottho yathA...), and the fact that she remained celibate all the time must mean she practiced brahmacharya also during the stage of sAdhana.
Radha-Krishna Das Goswami continues under the same heading:
This brings us back to reflect on the power of sexual indulgence in its varieties forms to condition the consciousness into the confines of a material identity. Pursuit for the other-worldly identity is at the core of rAgAnugA-bhakti-sAdhana, and a sincere sAdhaka should endeavor to leave behind activities contrary to such cultivation.
All the aforenoted evidences should leave little room for interpretation over the ideal standard for a bhakti-sAdhaka. "However," someone may ask, "did the acharyas really understand our situation in this material world?" Yes, they certainly did; moreover, they had great confidence in the power of devotional practice when properly applied. Brahmacharya and other such virtues of restraint arise naturally in one who has turned his attention towards Krishna:
Hence, the virtue of celibacy will undoubtedly arise of its own accord in the one who is sincerely engaged in the practice of bhakti-sAdhana, even without separate endeavors!
Should one have lapses in his observances of the desired standard of abstinence, the following words of consolation are offered in the Bhagavata:
With such a meek and resolute approach, the grace of Bhagavan and Vaishnavas is quickly invoked, the obstacles on the path of devotion are swept aside, and the worshipable form of the Lord is firmly situated within the inner chambers of his heart. However, the one who philosophizes on the myriads of possible so-called spiritual applications of sexuality with a keen inclination for indulgement, will not attain para-bhakti in a hundred births without renouncing the intellect binding him to the material world. We read in the Gita:
Baladeva notes, sa siddhiM pumarthopAya-bhUtAM hRd-vizuddhiM naivApnoti - "He will certainly not attain that siddhi, the attainment of the means for the aims of human life, the fresh purity of the heart." Let us therefore, in all earnestness and enthusiasm, seek to embrace the desired standard of abstinence, knowing it is instrumental in attaining successive stages of devotional progress.
A: The accepted form of sexual indulgement that does runs in accordance with the principles of dharma, and hence with the practice of bhakti-sadhana, has been described as bodily union taking place for the sake of generating progeny with one's duly wedded partner. With these notes, we'll focus on reviewing the evidences in the writings of the acharyas on this often-debated matter. The practices for becoming free of sexual desire will be discussed in a separate entry.
In the first verse of his Upadeshamrita, we read Sri Rupa Goswami listing upastha-vega, or the urges of the genitals, as one of the urges that need to be conquered over. Commenting on the verse, Sri Radha-Raman Das Goswami notes, tena ca tat-tad-vega-sahanasya bhakti-pravezopayogitvam eva na tu sAdhanatvam - "By forbearing all these urges, mere entrance to bhakti is gained; it is not a sadhana-practice." Hence, in entering into the world of suddha-bhakti, the control of sexual desire is called for.
As one in his list of definitions of what a Vaishnava is, Sri Jiva Goswami cites Skanda Purana and the instructions of Markandeya to Bhagiratha:
yathA skAnde mArkaNDeya-bhagIratha-saMvAde -
dharmArthaM jIvitaM yeSAM santAnArthaM ca maithunam |
pacanaM vipramukhyArthaM jJeyAs te vaiSNavA narAH ||
dharmArthaM jIvitaM yeSAM santAnArthaM ca maithunam |
pacanaM vipramukhyArthaM jJeyAs te vaiSNavA narAH ||
atra zrI-viSNor AjJA-buddhyaiva tat tat kriyata iti vaiSNava-padena gamyate || bhs 202
"Those people for whom the purpose of life is religion, for whom the purpose of sexual intercourse are children, and for whom the purpose of cooking is to serve the brahmins, they are Vaishnavas."
Thus those, who act in awareness of the orders of Vishnu, are understood as Vaishnavas.
Thus those, who act in awareness of the orders of Vishnu, are understood as Vaishnavas.
The essence of the thought here is that a Vaishnava would not do something that wouldn't be pleasing to Vishnu, and since sexual intercourse without a purpose beyond enjoyment isn't something that can be offered, a Vaishnava would not engage in it. Then, the Bhagavata repeats the concept in three locations, describing the suitable period for sexual union:
gRhasthasya Rtu-gAminaH || bhp 7.12.11
"The householder should have sexual intercourse only in the fertile season."
gRhasthasyApy Rtau gantuH || bhp 11.18.43
"However [though brahmacharya was described], the householder may approach his wife for intercourse in the fertile season."
evaM vyavAyaH prajayA na ratyA
imaM vizuddhaM na viduH sva-dharmam || bhp 11.5.13
imaM vizuddhaM na viduH sva-dharmam || bhp 11.5.13
"In the same way [as with other injunctions giving room for sensual indulgence], sexual intercourse should not be for the sake of lust, but for the sake of progeny. Regardless, people do not understand such pure sva-dharmas."
Thus the pure sva-dharma, or the religious duty of the householder, has been defined.
Is there a spiritual application for sexuality, can we not employ our sex desire in the service of Krishna? The famous verse of Bhagavad-gita (7.11) addresses the matter:
dharmAviruddho bhUteSu kAmo’smi bharatarSabha || bg 7.11
"I am that lust, O greatest of the Bharatas, that is not contrary to dharma."
On this passage, there are varieties of commentaries. We embrace the words of our own purva-acharyas as the ones we are to follow. The commentaries read as follows:
zrIdharaH -- dharmeNAviruddhaH sva-dAreSu putrotpAdana-mAtropayogI kAmo’ham iti ||
vizvanAthaH -- dharmAviruddhaH sva-bhAryAyAM putrotpatti-mAtropayogI ||
baladevaH -- dharmAviruddhaH svapatnyAM putrotpatti-mAtra-hetuH ||
vizvanAthaH -- dharmAviruddhaH sva-bhAryAyAM putrotpatti-mAtropayogI ||
baladevaH -- dharmAviruddhaH svapatnyAM putrotpatti-mAtra-hetuH ||
Sridhara: "I am the lust that is not contrary to dharma and of which the sole purpose is the bestowal of progeny for one's wife."
Vishvanath: "Not contrary to dharma means in such a way that the birth of progeny from one's wife is the sole aim."
Baladeva: "Not contrary to dharma means for the sole cause of the birth of progeny from one's wife."
Vishvanath: "Not contrary to dharma means in such a way that the birth of progeny from one's wife is the sole aim."
Baladeva: "Not contrary to dharma means for the sole cause of the birth of progeny from one's wife."
Hence, begetting children that are educated in the principles of good, religious life is the desired application of sex desire. Hari-bhakti-vilasa, citing Padma-purana (5.9.44-47), praises this as the equivalent of brahmacharya:
Rtu-kAlAbhigAmI yaH sva-dAra-nirataz ca yaH |
sarvadA brahmacArIha vijJeyaH sa gRhAzramI || 11.156
...
iti matvA sva-dAreSu Rtumatsu budho vrajet |
yathokta-doSa-hIneSu sakAmeSv anRtAv api || 11.173
sarvadA brahmacArIha vijJeyaH sa gRhAzramI || 11.156
...
iti matvA sva-dAreSu Rtumatsu budho vrajet |
yathokta-doSa-hIneSu sakAmeSv anRtAv api || 11.173
"The householder who approaches his devoted wife for intercourse in the period suitable for fertilization is known to always be a brahmachari."
"Thus, the intelligent person will approach his wife in the fertile period. That is said to be free of faults even if done to satisfy one's desires."
"Thus, the intelligent person will approach his wife in the fertile period. That is said to be free of faults even if done to satisfy one's desires."
Going beyond the realm of sva-dharma into the realm of sadhana, there are further considerations. In Sadhana-dipika of Radha-Krishna Das Goswami, an early mahatma of Vrindavan, specific characteristics for eligibility for rAgAnugA-bhakti are outlined:
vizeSato rAgAnugAdhikAri-lakSaNaM darzayati (brs 1.4.7) --
na patiM kAmayet kaJcid brahmacarya-sthitA sadA |
tam-eva mUrtiM dhyAyantI candrakantir-varAnanA ||
tam-eva mUrtiM dhyAyantI candrakantir-varAnanA ||
The specific characteristics of the one who is eligible for rAgAnugA are given as follows (BRS 1.4.7):
"The beautiful-faced Chandrakanti did not desire a husband and always remained fixed in celibacy, meditating on Krishna's form."
"The beautiful-faced Chandrakanti did not desire a husband and always remained fixed in celibacy, meditating on Krishna's form."
Some have objected to this passage, suggesting that the citation is out of place since it is taken from the fourth chapter of the first division of Bhakti-rasamrita-sindhu discussing the topic of prema, and that therefore brahmacharya would be for those on the stage of prema, not on the stage of sAdhana. However, Rupa Goswami presents Chandrakanti as someone who attained prema originating from bhAva due to rAgAnugA-bhakti (rAgAnugIya-bhAvottho yathA...), and the fact that she remained celibate all the time must mean she practiced brahmacharya also during the stage of sAdhana.
Radha-Krishna Das Goswami continues under the same heading:
smaraNaM kIrtanaM keliH prekSaNaM guhya-bhASaNam |
saGkalpo’dhyavasAyaz ca kriyA-nirvRtir eva ca ||
etan-maithunam aSTAGgaM pravadanti manISiNaH |
viparItaM brahmacaryam etad evASTa-lakSaNam || ity Adi || (vairAgya-martAnda 12.144-145)
saGkalpo’dhyavasAyaz ca kriyA-nirvRtir eva ca ||
etan-maithunam aSTAGgaM pravadanti manISiNaH |
viparItaM brahmacaryam etad evASTa-lakSaNam || ity Adi || (vairAgya-martAnda 12.144-145)
"Thinking of sex, praising sex, engaging in amorous acts, looking at sex, speaking of it in confidence, making a decision to do it, to pursue it and to engage in its activities -- these are the eight aspects of copulation determined by the wise. Those engaged in brahmacharya should abstain from these eight aspects."
This brings us back to reflect on the power of sexual indulgence in its varieties forms to condition the consciousness into the confines of a material identity. Pursuit for the other-worldly identity is at the core of rAgAnugA-bhakti-sAdhana, and a sincere sAdhaka should endeavor to leave behind activities contrary to such cultivation.
All the aforenoted evidences should leave little room for interpretation over the ideal standard for a bhakti-sAdhaka. "However," someone may ask, "did the acharyas really understand our situation in this material world?" Yes, they certainly did; moreover, they had great confidence in the power of devotional practice when properly applied. Brahmacharya and other such virtues of restraint arise naturally in one who has turned his attention towards Krishna:
kRSNonmukhaM svayaM yAnti yamAH zaucAdayas tathA || brs 1.2.261
"Various restraints [among which Jiva glosses brahmacharya], purity and so forth arise of their own accord in the one who has turned his attention towards Krishna."
Hence, the virtue of celibacy will undoubtedly arise of its own accord in the one who is sincerely engaged in the practice of bhakti-sAdhana, even without separate endeavors!
Should one have lapses in his observances of the desired standard of abstinence, the following words of consolation are offered in the Bhagavata:
jAta-zraddho mat-kathAsu nirviNNaH sarva-karmasu |
veda duHkhAtmakAn kAmAn parityAge ’py anIzvaraH ||
tato bhajeta mAM prItaH zraddhAlur dRDha-nizcayaH |
juSamANaz ca tAn kAmAn duHkhodarkAMz ca garhayan || bhp 11.20.27-28
veda duHkhAtmakAn kAmAn parityAge ’py anIzvaraH ||
tato bhajeta mAM prItaH zraddhAlur dRDha-nizcayaH |
juSamANaz ca tAn kAmAn duHkhodarkAMz ca garhayan || bhp 11.20.27-28
"He, whose faith for narrations of me has awakened, and who is disgusted with all works,
knowing all varieties of kAma as imbued with grief, is still unable to renounce them;
He should worship me, engaged with love, with faith and with firm conviction,
Reproaching the desires that lead to misery."
knowing all varieties of kAma as imbued with grief, is still unable to renounce them;
He should worship me, engaged with love, with faith and with firm conviction,
Reproaching the desires that lead to misery."
With such a meek and resolute approach, the grace of Bhagavan and Vaishnavas is quickly invoked, the obstacles on the path of devotion are swept aside, and the worshipable form of the Lord is firmly situated within the inner chambers of his heart. However, the one who philosophizes on the myriads of possible so-called spiritual applications of sexuality with a keen inclination for indulgement, will not attain para-bhakti in a hundred births without renouncing the intellect binding him to the material world. We read in the Gita:
yaH zAstra-vidhim utsRjya vartate kAma-kArataH |
na sa siddhim avApnoti na sukhaM na parAM gatim || bg 16.23
na sa siddhim avApnoti na sukhaM na parAM gatim || bg 16.23
"He, who discards the precepts of the scripture, led to acts by kAma,
He will not attain siddhi, nor joy, nor the supreme destination."
He will not attain siddhi, nor joy, nor the supreme destination."
Baladeva notes, sa siddhiM pumarthopAya-bhUtAM hRd-vizuddhiM naivApnoti - "He will certainly not attain that siddhi, the attainment of the means for the aims of human life, the fresh purity of the heart." Let us therefore, in all earnestness and enthusiasm, seek to embrace the desired standard of abstinence, knowing it is instrumental in attaining successive stages of devotional progress.
Q&A: Devotion and renunciation: The role of vairagya in cultivating bhakti
The following are a series of questions and answers I compiled during 2005-2006, originally posted at Vilasa Kunja forums.
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:
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):
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):
Through such passion for bhajana, and the absolute rejection of the mundane it entails, Sriman Mahaprabhu is pleased:
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!
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!
Saturday, January 31, 2009
UP 3 - The deliverer of the worlds, The qualities of the self-controlled devotee
Commenting on sarvAm apImAM pRthivIM sa ziSyAt, the commentator notes:
He then cites a verse that illustrates vividly the nature of the devotee, who has controlled the urges and is deep in his devotional feeling.
One does not, then, attain the quality of being able to deliver one and all merely on the merit of self-control. Rather, this self-control provides a platform on which devotion can flourish, and through that, the quality of sarva-pAvanatva is attained.
- The first verse says that one who can control the six urges can "instruct the whole world". You mentioned that this is a poeticism of Srila Rupa Goswami, which can otherwise be understood to mean that one who has renounced the six urges gains tremendous power with which to perform bhajan. Where does the concept come from?
This understanding is drawn from the following statement of Radha Raman Goswami's: sarvA pRthvIM ziSyAditi vAg-Adi-vega-sahanopayogena saMvRddhayA bhaktyA sarvapAvanatvAt | - "With the statement 'The whole world as disciple' and so forth, it is said that the quality of sarva-pAvanatva, being able to deliver all, comes when devotion is fortified by the means of controlling the urges headed by speech." The word saMvRddha means "increased", "thriving", "prospering" and so forth, by the upayoga or "application" of vega-sahana, "controlling the urges".
The GVS edition of Upadeshamrita, unfortunately, is not a very accurate representation of Radha Raman Goswami's original tika. It elaborates unnecessarily, it misses important nuances. It is, regardless, helpful for reference.
Aside the above pramana, this is a natural and logical understanding. When one is no longer distracted by other things, his bhakti gains a power of focus. Moreover, the giving up of the unworthy for the sake of the Lord invokes his mercy, which is what the power of all devotional practice is made of.
- Also, can you understand this verse to have two meanings? First, as you've discussed, as a list of prerequisites for entrance into powerful bhajan and second, as a list of qualities an aspirant should look for in selecting a Guru?
Yes, these are certainly two possible readings of the verse. They are not really two separate meanings as such; each individual who gains the quality of sarva-pAvanatva, a quality appearing when devotion is fortified with self-control, is a de facto guru on the virtue of his spiritual accomplishment, regardless of whether he "officially" acts in such a capacity. As in Devakinandana Dasa's famous Vaishnava Vandana, mahAprabhura gaNa saba patita pAvana, "All the devotees of Mahaprabhu are the saviors of the fallen," and brahmANDa tArite zakti dhare jane jane, "Each and every one of them carries the power to deliver the universe."
- If the second reading is also valid, and part of what Rupa Goswami wants to instruct, how essential is it that one select a Guru with such qualities? Are other qualifications, such as knowledge and realization of sastra (as per SB 11.3.21) not more important? Are the two inseperably connected? It seems as though one can be very admirably renounced without being strongly fixed in the devotional conclusions of our line.
The aspect of brahmaNy upazamAzrayam of the abovementioned verse corresponds best with the themes of this verse; having given up all material pursuits and surrendered to the Lord, the devotee has rejected all pursuits for sense-objects, knowing them to be contrary to devotion.
Knowledge, in the sense of knowledge of the content of the scriptures, and realization, in the sense of yukti or logic in understanding and cross-referencing scriptures, amounts to paNDitya, scolarship. Therefore it is said that the guru is zabde pare ca niSNAtam, "deeply familiar with the scriptures and the supreme": His knowledge and his practice has born the fruit of personal encounters with the Lord, a deep, vivid relationship of loving interaction has been forged. If the knowledge of the scripture, no matter how eloquently presented, is not accompanied with realization in the sense of all that brahmaNy upazamAzrayam implies, the "qualification" is but an empty shell.
This eloquent, empty shell is often mistaken for a sign of great advancement. I have seen this even in my own case, hearing people say that "you must be very advanced to write like this", while I am painfully aware that I am not very advanced, and at the time of hearing such statements even my daily devotional routine wasn't very exemplary. I'm sure we can also think of some other examples, even from the recent history of our samaj, of people writing the most eloquent of philosophies and rasa-laden presentations, while their practice and heart's condition was something rather different.
Therefore, do not be fooled by words alone. Spend time with the guru, observe his behavior. The rule of Hari-bhakti-vilasa is that the guru and the disciple should spend a year together, examining each other, before diksha is to take place. Hardly anyone pays attention to this. Yet, the disciple should, for his own welfare, ensure that the guru truly practices what he preaches, and thereby possesses the potency to truly infuse the divine truths into your heart. If this potency is not there, the heart of the disciple will not be transformed in the desired manner.
sarvA pRthvIM ziSyAditi vAg-Adi-vega-sahanopayogena
saMvRddhayA bhaktyA sarvapAvanatvAt |
saMvRddhayA bhaktyA sarvapAvanatvAt |
"With 'instructing the whole world' and so on, it is said that the quality of being able to deliver all is there, when devotion thrives through the means of controlling urges headed by speech."
He then cites a verse that illustrates vividly the nature of the devotee, who has controlled the urges and is deep in his devotional feeling.
vAg gadgadA dravate yasya cittaM
rudaty abhIkSNaM hasati kvacic ca |
vilajja udgAyati nRtyate ca
mad-bhakti-yukto bhuvanaM punAti || bhp 11.14.24
rudaty abhIkSNaM hasati kvacic ca |
vilajja udgAyati nRtyate ca
mad-bhakti-yukto bhuvanaM punAti || bhp 11.14.24
"He whose voice is choking, whose consciousness melts;
Who cries again and again, and at times laughs, too;
Without shame, he sings loudly and dances as well,
Endowed with devotion for me, he purifies the world."
Who cries again and again, and at times laughs, too;
Without shame, he sings loudly and dances as well,
Endowed with devotion for me, he purifies the world."
One does not, then, attain the quality of being able to deliver one and all merely on the merit of self-control. Rather, this self-control provides a platform on which devotion can flourish, and through that, the quality of sarva-pAvanatva is attained.
- The first verse says that one who can control the six urges can "instruct the whole world". You mentioned that this is a poeticism of Srila Rupa Goswami, which can otherwise be understood to mean that one who has renounced the six urges gains tremendous power with which to perform bhajan. Where does the concept come from?
This understanding is drawn from the following statement of Radha Raman Goswami's: sarvA pRthvIM ziSyAditi vAg-Adi-vega-sahanopayogena saMvRddhayA bhaktyA sarvapAvanatvAt | - "With the statement 'The whole world as disciple' and so forth, it is said that the quality of sarva-pAvanatva, being able to deliver all, comes when devotion is fortified by the means of controlling the urges headed by speech." The word saMvRddha means "increased", "thriving", "prospering" and so forth, by the upayoga or "application" of vega-sahana, "controlling the urges".
The GVS edition of Upadeshamrita, unfortunately, is not a very accurate representation of Radha Raman Goswami's original tika. It elaborates unnecessarily, it misses important nuances. It is, regardless, helpful for reference.
Aside the above pramana, this is a natural and logical understanding. When one is no longer distracted by other things, his bhakti gains a power of focus. Moreover, the giving up of the unworthy for the sake of the Lord invokes his mercy, which is what the power of all devotional practice is made of.
- Also, can you understand this verse to have two meanings? First, as you've discussed, as a list of prerequisites for entrance into powerful bhajan and second, as a list of qualities an aspirant should look for in selecting a Guru?
Yes, these are certainly two possible readings of the verse. They are not really two separate meanings as such; each individual who gains the quality of sarva-pAvanatva, a quality appearing when devotion is fortified with self-control, is a de facto guru on the virtue of his spiritual accomplishment, regardless of whether he "officially" acts in such a capacity. As in Devakinandana Dasa's famous Vaishnava Vandana, mahAprabhura gaNa saba patita pAvana, "All the devotees of Mahaprabhu are the saviors of the fallen," and brahmANDa tArite zakti dhare jane jane, "Each and every one of them carries the power to deliver the universe."
- If the second reading is also valid, and part of what Rupa Goswami wants to instruct, how essential is it that one select a Guru with such qualities? Are other qualifications, such as knowledge and realization of sastra (as per SB 11.3.21) not more important? Are the two inseperably connected? It seems as though one can be very admirably renounced without being strongly fixed in the devotional conclusions of our line.
The aspect of brahmaNy upazamAzrayam of the abovementioned verse corresponds best with the themes of this verse; having given up all material pursuits and surrendered to the Lord, the devotee has rejected all pursuits for sense-objects, knowing them to be contrary to devotion.
Knowledge, in the sense of knowledge of the content of the scriptures, and realization, in the sense of yukti or logic in understanding and cross-referencing scriptures, amounts to paNDitya, scolarship. Therefore it is said that the guru is zabde pare ca niSNAtam, "deeply familiar with the scriptures and the supreme": His knowledge and his practice has born the fruit of personal encounters with the Lord, a deep, vivid relationship of loving interaction has been forged. If the knowledge of the scripture, no matter how eloquently presented, is not accompanied with realization in the sense of all that brahmaNy upazamAzrayam implies, the "qualification" is but an empty shell.
This eloquent, empty shell is often mistaken for a sign of great advancement. I have seen this even in my own case, hearing people say that "you must be very advanced to write like this", while I am painfully aware that I am not very advanced, and at the time of hearing such statements even my daily devotional routine wasn't very exemplary. I'm sure we can also think of some other examples, even from the recent history of our samaj, of people writing the most eloquent of philosophies and rasa-laden presentations, while their practice and heart's condition was something rather different.
Therefore, do not be fooled by words alone. Spend time with the guru, observe his behavior. The rule of Hari-bhakti-vilasa is that the guru and the disciple should spend a year together, examining each other, before diksha is to take place. Hardly anyone pays attention to this. Yet, the disciple should, for his own welfare, ensure that the guru truly practices what he preaches, and thereby possesses the potency to truly infuse the divine truths into your heart. If this potency is not there, the heart of the disciple will not be transformed in the desired manner.
UP 3: Jihva-udara-vega and foods of bad nature, The urges of the tongue and the belly
NB. the views on the specifics of dietary restrictions in this post do not reflect the position of mainstream Gaudiya Vaishnavism, but rather a subsection among the babaji-ascetics I was familiar with. It does, however, for the most part derive from Puranas and dharma-shastras.
Jihva-vega and udara-vega, or the urges of the tongue and the urges of the belly, go largely hand in hand. The tongue is affected by the lower modes of nature, and therefore seeks to always eat items reflecting its character. The zAstra-kAras have, however, for our upliftment, given dietary recommendations, advising us to avoid foods tainted by ignorance and passion to uplift our consciousness.
Such recommendations have been issued in works such as Hari-bhakti-vilasa and the sattvika-puranas headed by Varaha, Vishnu, Padma and the rest. Some common items that are tainted with the lower modes of nature and hence to be avoided are onion, garlic, eggplant, carrots, cabbages, cauliflower, red lentils, radish, buffalo milk and products thereof, tomatos, beetroot, hing and others sharing a similar nature. Additionally, excessive use of oil, spices or heat-generating products taints the food with the mode of passion.
The general principles concerning foods in the three modes of nature are outlined in the Gita as follows:
One who wishes to lead a life of bhajan should always cultivate the mode of sattva, from which follows peace of mind, focus and so forth, qualities instrumental in becoming absorbed in devotional practice.
- Doesn't renunciation automatically follow bhakti? Why is there any need for separate endeavor?
While it is certainly true that bhakti makes one disinterested in material pleasures, one anga of bhakti, one among the ten first that are specially emphasized in the beginning to be precise, is kRSNarthe bhogAdi-tyAga, "Giving up enjoyments and so forth for the sake of Krishna." When the varieties of urges prove to be a distraction for bhakti, they must be immediately forsaken; if one does not do that, he acts against the spirit of surrender, anukUlyasya saGkalpaH, pratikUlya-vivarjanam.
I am positive you were not suggesting that one can freely indulge the senses while believing that bhakti will eventually free one from the such. Yet, such ideas are sometimes heard, and they deserve a mention.
- How to attain sattva-guna, and why is it important?
I was reading Sri Ananta Das Babaji's Rasa Darshan the other day. Early on in the text, he discusses the need for the presence of sattva-guna and the withdrawal of rajas and tamas as a prerequisite of being able to taste rasa; even the rasa present in mundane drama!
I am copying the relevant passage below. I apologize for possible mistakes in the Sanskrit, I don't have the original work at hand, and the English edition is a bit erratic with diacritics. I have revised the translations.
- By which mode are buffalo milk and urad dal tainted?
Both are tainted by both passion and ignorance. Buffalo milk is specifically tainted by the rajas that sometimes arises in buffalos, a familiar sight for everyone living among them I'm certain. Urad dal is primarily in the mode of ignorance.
- What for those who can't get sattvic foodstuffs? Don't they have any scope for doing ideal bhajan? Is he exempted from the effect?
It is hard to imagine a situation where sattvic foodstuffs would absolutely not be available. Fruits are everywhere. Potato, cucumber, zucchini and so forth are widely available. Rice and varieties of other grains are everywhere.
Can someone be exempted from the effect of eating items tainted with the modes of passion and ignorance? Can someone's body be exempted from the effects of heat and the eventual sun-stroke if no shadow is in sight? The body is a machine, the mind is a machine. They behave in accordance with the fuel fed to them.
- If somebody has to eat foods in mode of passion but if he is feeling absolutely no attraction to that foodstuff, then what about him? Can he save himself from the effect?
That does not save him from being effected, though the inner spirit described will certainly serve to cut off its worst edge. It will eventually lead him to a situation where he can eat only sattvik foodstuffs, no doubt.
- How much time (and amount) does it take for the mode of a particular foodstuff to act? Maybe this varies from person to person but on what all factors does this depend?
The effects are instant. However, someone covered over by tamas and rajas, being accustomed to the presence of the two since his birth, may not be able to observe the difference. Therefore, I have suggested that an experiment first be preceded with an endeavor to bring oneself to sattva.
The more regular the consumption is, the deeper one sinks into the modes. An accidental, one-time consumption is easily nullified with the power of bhajan. However, one should remember: nAmno balAd yasya hi pApa-buddhir, na vidyate tasya yamair hi zuddhiH - "For the one, who thinks he can sin on the strength of the Name, it is unknown what may be done be redeemed in the eyes if Yama."
Therefore, if one ends up in a situation where an unwanted activity is committed, or has been committed, to avoid this nama-aparadha, one should rather think, "Alas, let this wretch get everything he deserves!"
Jihva-vega and udara-vega, or the urges of the tongue and the urges of the belly, go largely hand in hand. The tongue is affected by the lower modes of nature, and therefore seeks to always eat items reflecting its character. The zAstra-kAras have, however, for our upliftment, given dietary recommendations, advising us to avoid foods tainted by ignorance and passion to uplift our consciousness.
Such recommendations have been issued in works such as Hari-bhakti-vilasa and the sattvika-puranas headed by Varaha, Vishnu, Padma and the rest. Some common items that are tainted with the lower modes of nature and hence to be avoided are onion, garlic, eggplant, carrots, cabbages, cauliflower, red lentils, radish, buffalo milk and products thereof, tomatos, beetroot, hing and others sharing a similar nature. Additionally, excessive use of oil, spices or heat-generating products taints the food with the mode of passion.
The general principles concerning foods in the three modes of nature are outlined in the Gita as follows:
AyuH-sattva-balArogya-sukha-prIti-vivardhanAH |
rasyAH snigdhAH sthirA hRdyA AhArAH sAttvika-priyAH || bg 17.8
rasyAH snigdhAH sthirA hRdyA AhArAH sAttvika-priyAH || bg 17.8
"Foods that increase life-span, perseverance, strength, health, joy and satisfaction, that are juicy, fatty, solid and pleasing to the heart are dear to those in the mode of sattva."
kaTv-amla-lavaNAty-uSNa-tIkSNa-rUkSa-vidAhinaH |
AhArA rAjasasyeSTA duHkha-zokAmaya-pradAH || bg 17.9
AhArA rAjasasyeSTA duHkha-zokAmaya-pradAH || bg 17.9
"Foods that are too bitter, sour, salty, hot, astringent or burning are dear to those in the mode of passion, and are causes of sorrow, lamentation and disease."
yAta-yAmaM gata-rasaM pUti paryuSitaM ca yat |
ucchiSTam api cAmedhyaM bhojanaM tAmasa-priyam || bg 17.10
ucchiSTam api cAmedhyaM bhojanaM tAmasa-priyam || bg 17.10
"Food that is old, tasteless, of bad odor, decomposed, left over by others or untouchable, is dear to those in the mode of ignorance."
One who wishes to lead a life of bhajan should always cultivate the mode of sattva, from which follows peace of mind, focus and so forth, qualities instrumental in becoming absorbed in devotional practice.
- Doesn't renunciation automatically follow bhakti? Why is there any need for separate endeavor?
While it is certainly true that bhakti makes one disinterested in material pleasures, one anga of bhakti, one among the ten first that are specially emphasized in the beginning to be precise, is kRSNarthe bhogAdi-tyAga, "Giving up enjoyments and so forth for the sake of Krishna." When the varieties of urges prove to be a distraction for bhakti, they must be immediately forsaken; if one does not do that, he acts against the spirit of surrender, anukUlyasya saGkalpaH, pratikUlya-vivarjanam.
I am positive you were not suggesting that one can freely indulge the senses while believing that bhakti will eventually free one from the such. Yet, such ideas are sometimes heard, and they deserve a mention.
- How to attain sattva-guna, and why is it important?
I was reading Sri Ananta Das Babaji's Rasa Darshan the other day. Early on in the text, he discusses the need for the presence of sattva-guna and the withdrawal of rajas and tamas as a prerequisite of being able to taste rasa; even the rasa present in mundane drama!
I am copying the relevant passage below. I apologize for possible mistakes in the Sanskrit, I don't have the original work at hand, and the English edition is a bit erratic with diacritics. I have revised the translations.
The question may arise, "How can we acquire sattva-guna?" One may then reply that by eating sattvika food, wearing sattvika clothes, living in a sattvika environment and by keeping the company of sattvika people, one's sattva-guna will be nourished.
zaucAt sattva-zuddhi saumanaH ekAgrendriya jayatAm Atma-darzanam yogyatAni ||
"Through zauca, pure habits, existence is purified, the mind becomes satisfied, the senses are conquered and one becomes qualified for perceiving the self."
The Upanishad says:
AhAra-zuddhau sattva-zuddhiH sattva-zuddhau dhruvA smRtiH smRti-labdhe sarva-granthInAM vipramokSaH ||
"Through pure eating, existence is purified. With the purification of existence, meditation becomes constant. With the attainment of meditation, all knots of bondage loosen."
- By which mode are buffalo milk and urad dal tainted?
Both are tainted by both passion and ignorance. Buffalo milk is specifically tainted by the rajas that sometimes arises in buffalos, a familiar sight for everyone living among them I'm certain. Urad dal is primarily in the mode of ignorance.
- What for those who can't get sattvic foodstuffs? Don't they have any scope for doing ideal bhajan? Is he exempted from the effect?
It is hard to imagine a situation where sattvic foodstuffs would absolutely not be available. Fruits are everywhere. Potato, cucumber, zucchini and so forth are widely available. Rice and varieties of other grains are everywhere.
Can someone be exempted from the effect of eating items tainted with the modes of passion and ignorance? Can someone's body be exempted from the effects of heat and the eventual sun-stroke if no shadow is in sight? The body is a machine, the mind is a machine. They behave in accordance with the fuel fed to them.
- If somebody has to eat foods in mode of passion but if he is feeling absolutely no attraction to that foodstuff, then what about him? Can he save himself from the effect?
That does not save him from being effected, though the inner spirit described will certainly serve to cut off its worst edge. It will eventually lead him to a situation where he can eat only sattvik foodstuffs, no doubt.
- How much time (and amount) does it take for the mode of a particular foodstuff to act? Maybe this varies from person to person but on what all factors does this depend?
The effects are instant. However, someone covered over by tamas and rajas, being accustomed to the presence of the two since his birth, may not be able to observe the difference. Therefore, I have suggested that an experiment first be preceded with an endeavor to bring oneself to sattva.
The more regular the consumption is, the deeper one sinks into the modes. An accidental, one-time consumption is easily nullified with the power of bhajan. However, one should remember: nAmno balAd yasya hi pApa-buddhir, na vidyate tasya yamair hi zuddhiH - "For the one, who thinks he can sin on the strength of the Name, it is unknown what may be done be redeemed in the eyes if Yama."
Therefore, if one ends up in a situation where an unwanted activity is committed, or has been committed, to avoid this nama-aparadha, one should rather think, "Alas, let this wretch get everything he deserves!"
UP 1 - Introduction - The proper application of renunciation with bhakti
The opening verse of the text, and the main object of this study, reads as follows:
Our study of Upadeshamrita will contain many instructions on activities that should be avoided, as well as on practices that are obligatory. The negative undertakings, are they not a form of renunciation, and is it not said that renunciation does not bring about devotion? Moreover, is it not said that renunciation hardens the heart?
In pondering the matter, let us turn to Bhakti-rasamrita-sindhu and the first ten of the 64 aspects of bhakti, the ten that should be priorized on in the beginning. Among them, we find bhogAdi-tyAgaH kRSNasya hetave - "Giving up enjoyments and so forth for the sake of Krishna." We renounce as a matter of love. We leave aside acts our beloved Thakur would not want us to engage in. Is that not devotion? Yes, it is! And indeed, is there devotion if this attitude isn't there? No, there truly isn't!
Renunciation as a separate undertaking is not an aspect of bhakti, though it may come in handy (BRS 1.2.248) at the early steps of the path, in entering devotional practices; a renounced person is generally less distracted and has more time at his disposal. The renunciation advocated in Srila Goswamipad's work, however, is not renunciation as a separate undertaking. The aspects of renunciation recommended are mentioned as a matter of direct cultivation of bhajana, as a matter of clearing aside obstacles from the desired devotional practices.
One should be willing to make sacrifices for the sake of devotional progress. With this thought in our hearts, we'll embark on this study of Sri Upadeshamrita.
- How does one relate to sense objects while acting according to yukta-vairagya?
Rupa Goswamipad has defined yukta-vairagya as follows:
One should therefore measure the worth of objects in terms of their relationship with bhagavat-seva. If they are unsuitable, they are to be renounced. If they are suitable, they may be accepted. That does not, however, mean that everything that in theory could be used for Krishna should be embraced! One should only accept as much as is required for the sustenance of the body and other such necessities. One should beware taraGga-raGgiNI, or "enjoying the waves" of bhakti's byproducts, thereby getting entangled with selfish enjoyments in the name of service for Krishna.
The sense-objects neither repulse nor attract the devotee. This is the meaning of "unattached". Attraction and repulsion are both symptoms of the presence of a selfish relationship.
- What could we sacrifice in the spirit of devotional renunciation to please Sri Krishna and progress in bhakti?
The spirit of saranagati calls us, AnukUlyasya saGkalpaH prAtikUlya-vivarjanam (HBV 11.676) - "To embrace the favorable, to shun the contrary." Whatever aspects of our lives run contrary to a life of devotion deserve to be re-molded. Some aspects are fit to be changed in an instant, some aspects need work over a period of time. All of that is to be embraced, all of that falls under proper devotional renunciation.
- What are examples of objects used for REAL yukta-vairagya?
- Wearing a cloth to cover the mid-part of your body.
- Keeping a pot and some firewood for cooking to your deity, taking his remnants for sustenance.
- Seeking shelter in extreme weather conditions to keep the body fit for bhajan.
Beyond that, it's all individual. In my case, having electricity and keeping a laptop to keep up with the study group and the rest is yukta-vairagya. For someone else, having a laptop may be an unnecessary diversion. For my wife, having a heater here at mid-winter is yukta-vairagya, as without it she would fall sick immediately. Since my body does not call for one, for me to insist on having one would be outside the scope of yukta-vairagya.
The question one needs to be asking is, "Does this improve the quality of my seva?" If it doesn't, chances are it's unnecessary and worth giving up.
- Which aspects of renunciation may prove to be useful at the early steps of the path of bhakti?
Certain aspects of renunciation, such as those noted in verses 1 to 3 of the work, are beneficial for devotion, as they ease the mind's absorption in devotional works and thoughts. Some nsoteworthy aspects:
1. Renunciation from excessive talk (vac-vega) and idle talks (prajalpa).
2. Control of the mind (manasa-vega), withdrawing the senses from the world, abstaining from anger (krodha-vega).
3. Regulated eating (jihvA-vega, udara-vega), avoiding of excessive eating (atyAhAra).
4. Abstaining from sex (upastha-vega) and the company of people longing for it (jana-saGga), as well as from other unholy company.
5. Withdrawing from excessive endeavors in the mundane realm (prayAsa).
6. Fortitude (dhairya) in following principles (niyamAgraha) and engaging in appropriate activity (tat-tat-karma-pravartana).
7. Not pursuing worldly interests (laulya).
8. Enthusiasm (utsaha) in faithfully (nizcaya) pursuing other-worldly attainments.
9. Maintaining a purity of conduct (sad-vRtti).
All of the above are very helpful, when applied in the context of devotional practices.
- Which aspects of renunciation are contrary to bhakti, and why?
As a matter of general principle, renouncing that which ought to be duly employed in the worship and service of Hari is contrary to bhakti. Some examples:
1. Renouncing company altogether, thereby missing the opportunity for devotional company (sAdhu-saGga).
2. Believing that all exchanges of love in this world are worldly, behaving in the company of devotees in an utilitarian manner without developing attachment for them. (See verse 4, loving exchanges with devotees.)
3. Regarding the passion for devotion (anurAga) present in various degrees in both the advanced sadhakas and the nitya-siddha Vrajavasis as an unwelcome disturbance in one's mental equilibrium, and therefore unreal.
4. Avoiding responsibility for varieties of services (sevA) for the pleasure of Guru, Vaishnavas and Krishna, regarding it as an unwelcome entanglement.
5. Disregarding external worship (arcana) and the collection and maintenance of related paraphernalia to avoid entanglement with the world.
6. A dislike for musical and artistic expression, failure to see them as sound mediums of devotional expression, and indeed as integral aspects of devotion both in this world and beyond.
In this way, there are countless ways of false renunciation, renunciation that misses the point of service and deprives one from the good fortune of devotional engagement.
vAco vegaM manasaH krodha-vegaM
jihvA-vegam udaropastha-vegam |
etAn vegAn yo viSaheta dhIraH
sarvAm apImAM pRthivIM sa ziSyAt || 1 ||
jihvA-vegam udaropastha-vegam |
etAn vegAn yo viSaheta dhIraH
sarvAm apImAM pRthivIM sa ziSyAt || 1 ||
“The urge of the speech, the urges of the mind and the anger,
the urge of the tongue, the urges of the belly and the genitals –
he who withstands these urges is sober;
The whole world is his student indeed.”
the urge of the tongue, the urges of the belly and the genitals –
he who withstands these urges is sober;
The whole world is his student indeed.”
Our study of Upadeshamrita will contain many instructions on activities that should be avoided, as well as on practices that are obligatory. The negative undertakings, are they not a form of renunciation, and is it not said that renunciation does not bring about devotion? Moreover, is it not said that renunciation hardens the heart?
In pondering the matter, let us turn to Bhakti-rasamrita-sindhu and the first ten of the 64 aspects of bhakti, the ten that should be priorized on in the beginning. Among them, we find bhogAdi-tyAgaH kRSNasya hetave - "Giving up enjoyments and so forth for the sake of Krishna." We renounce as a matter of love. We leave aside acts our beloved Thakur would not want us to engage in. Is that not devotion? Yes, it is! And indeed, is there devotion if this attitude isn't there? No, there truly isn't!
Renunciation as a separate undertaking is not an aspect of bhakti, though it may come in handy (BRS 1.2.248) at the early steps of the path, in entering devotional practices; a renounced person is generally less distracted and has more time at his disposal. The renunciation advocated in Srila Goswamipad's work, however, is not renunciation as a separate undertaking. The aspects of renunciation recommended are mentioned as a matter of direct cultivation of bhajana, as a matter of clearing aside obstacles from the desired devotional practices.
One should be willing to make sacrifices for the sake of devotional progress. With this thought in our hearts, we'll embark on this study of Sri Upadeshamrita.
- How does one relate to sense objects while acting according to yukta-vairagya?
Rupa Goswamipad has defined yukta-vairagya as follows:
anAsaktasya viSayAn yathArham upayuJjataH |
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate || brs 1.2.255
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate || brs 1.2.255
"Devoid of attachment to sense-objects, engaging them in a manner related to Krishna -- this is called befitting renunciation."
One should therefore measure the worth of objects in terms of their relationship with bhagavat-seva. If they are unsuitable, they are to be renounced. If they are suitable, they may be accepted. That does not, however, mean that everything that in theory could be used for Krishna should be embraced! One should only accept as much as is required for the sustenance of the body and other such necessities. One should beware taraGga-raGgiNI, or "enjoying the waves" of bhakti's byproducts, thereby getting entangled with selfish enjoyments in the name of service for Krishna.
The sense-objects neither repulse nor attract the devotee. This is the meaning of "unattached". Attraction and repulsion are both symptoms of the presence of a selfish relationship.
- What could we sacrifice in the spirit of devotional renunciation to please Sri Krishna and progress in bhakti?
The spirit of saranagati calls us, AnukUlyasya saGkalpaH prAtikUlya-vivarjanam (HBV 11.676) - "To embrace the favorable, to shun the contrary." Whatever aspects of our lives run contrary to a life of devotion deserve to be re-molded. Some aspects are fit to be changed in an instant, some aspects need work over a period of time. All of that is to be embraced, all of that falls under proper devotional renunciation.
- What are examples of objects used for REAL yukta-vairagya?
- Wearing a cloth to cover the mid-part of your body.
- Keeping a pot and some firewood for cooking to your deity, taking his remnants for sustenance.
- Seeking shelter in extreme weather conditions to keep the body fit for bhajan.
Beyond that, it's all individual. In my case, having electricity and keeping a laptop to keep up with the study group and the rest is yukta-vairagya. For someone else, having a laptop may be an unnecessary diversion. For my wife, having a heater here at mid-winter is yukta-vairagya, as without it she would fall sick immediately. Since my body does not call for one, for me to insist on having one would be outside the scope of yukta-vairagya.
The question one needs to be asking is, "Does this improve the quality of my seva?" If it doesn't, chances are it's unnecessary and worth giving up.
- Which aspects of renunciation may prove to be useful at the early steps of the path of bhakti?
Certain aspects of renunciation, such as those noted in verses 1 to 3 of the work, are beneficial for devotion, as they ease the mind's absorption in devotional works and thoughts. Some nsoteworthy aspects:
1. Renunciation from excessive talk (vac-vega) and idle talks (prajalpa).
2. Control of the mind (manasa-vega), withdrawing the senses from the world, abstaining from anger (krodha-vega).
3. Regulated eating (jihvA-vega, udara-vega), avoiding of excessive eating (atyAhAra).
4. Abstaining from sex (upastha-vega) and the company of people longing for it (jana-saGga), as well as from other unholy company.
5. Withdrawing from excessive endeavors in the mundane realm (prayAsa).
6. Fortitude (dhairya) in following principles (niyamAgraha) and engaging in appropriate activity (tat-tat-karma-pravartana).
7. Not pursuing worldly interests (laulya).
8. Enthusiasm (utsaha) in faithfully (nizcaya) pursuing other-worldly attainments.
9. Maintaining a purity of conduct (sad-vRtti).
All of the above are very helpful, when applied in the context of devotional practices.
- Which aspects of renunciation are contrary to bhakti, and why?
As a matter of general principle, renouncing that which ought to be duly employed in the worship and service of Hari is contrary to bhakti. Some examples:
1. Renouncing company altogether, thereby missing the opportunity for devotional company (sAdhu-saGga).
2. Believing that all exchanges of love in this world are worldly, behaving in the company of devotees in an utilitarian manner without developing attachment for them. (See verse 4, loving exchanges with devotees.)
3. Regarding the passion for devotion (anurAga) present in various degrees in both the advanced sadhakas and the nitya-siddha Vrajavasis as an unwelcome disturbance in one's mental equilibrium, and therefore unreal.
4. Avoiding responsibility for varieties of services (sevA) for the pleasure of Guru, Vaishnavas and Krishna, regarding it as an unwelcome entanglement.
5. Disregarding external worship (arcana) and the collection and maintenance of related paraphernalia to avoid entanglement with the world.
6. A dislike for musical and artistic expression, failure to see them as sound mediums of devotional expression, and indeed as integral aspects of devotion both in this world and beyond.
In this way, there are countless ways of false renunciation, renunciation that misses the point of service and deprives one from the good fortune of devotional engagement.
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