UP 3 - The deliverer of the worlds, The qualities of the self-controlled devotee

Commenting on sarvAm apImAM pRthivIM sa ziSyAt, the commentator notes:

sarvA pRthvIM ziSyAditi vAg-Adi-vega-sahanopayogena
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

"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."

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 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:

vAco vegaM manasaH krodha-vegaM
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.”

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

"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.