Q&A: Mundane music, movies and literature: Are they harmful for the practice of bhakti?

Q: Are mundane music, movies and literature harmful for the practice of bhakti? If one is attached to them, will the genre make any difference, for example documentaries vs. romance, or classical music or ragas vs. techno?

A: As a matter of general principle, mundane music, movies and literature are harmful for the development of bhakti. When assessing the devotional worth of a sense object, one must evaluate its effect on the consciousness. If a sense object does not contribute to the positive cultivation of awareness of and love for Krishna, it is contrary to devotion.

The fruit of subjecting one to mundane influences is the development of mundane desires: saGgAt saJjAyate kAmaH. Asat-sanga, or the company of the unholy, has been mentioned in countless scriptures as being contrary to devotion. Thakur Mahashaya writes in his Prema-bhakti Chandrika:

asat saGgati sadA, tyAga koro anya gItA, karmI jJAnI parihari dUre |
kevala bhakata saGga, prema-bhakti-rasa raGga, lIlA-kathA vraja-rasa-pure || pbc 15

"Always give up the company of the unholy and all other songs, stay afar from the pursuers of worldly fruits and the speculators. Keep only the company of devotees, seek delight in prema-bhakti-rasa, and engage in lila-katha in Vraja, the abode of rasa."

Were you to keep the company of the worldly or seek pleasure in their amusements, whether through direct company or vicariously enjoying through worldly movies, music and literature, you would develop attachment to the same, and in proportion your taste for Vraja-rasa would dwindle. Therefore, stay aloof!

The question is sometimes asked, "But there are some movies that contain some spiritual ideas, sometimes quite similar to our philosophy. Surely it is all right to watch them?" The inquirer must then consider this: What is the motivation in watching it? You can read the scriptures or discuss with sadhus and hear spiritual ideas that do not only resemble it, but are the real thing itself. What more could you gain from a movie made by worldly authors? How much of the input of the movie is truly of spiritual import, and how many undesired influences are introduced in the course of the movie? We are yet to hear of a mainstream movie where the balance would have been tipped in favor of positive spiritual influences in the context of our desired mode of bhajan.

Mundane music is essentially a glorification of the ways of the world. A grand deal of the time in glorifying the pleasures of life, some of the time in exploring spirituality, in introspection. Yet, of what benefit will the diverse spiritual influences be to a loving devotee who casts afar even love for the Lord of Vaikuntha? In the words of Srila Raghunath Das Goswami, in instructing his mind:

api tyaktvA lakSmI-pati-ratim ito vyoma-nayanIM
vraje rAdhA-kRSNau sva-rati-maNidau tvaM bhaja manaH || ms 4

"Also forsake love for the Consort of Lakshmi, as it'd lead you to Vaikuntha;
O Mind! Worship Radha and Krishna of Vraja, the bestowers of the jewel of their love!"

If one does has not imbibed this exclusive concept of devotion, how will the fruits of sadhana be tasted? The nectarine fruits of sadhana are available for the relish of those engaged in exclusive worship, casting afar both the mundane and the contrary spiritual tastes.

Are there gradations of difference between different modes of entertainment? Yes, certainly, inasmuch as all phenomena of the world are appearances of the three modes of nature. Pursuits for enjoyment and material progress are superior to madness and ignorance, and search for knowledge supersedes pursuits for enjoyement. Yet, they are all shackles binding us to the temporary world. In Sri Krishna's words to Arjuna:

trai-guNya-viSayA vedA nistrai-guNyo bhavArjuna |
nirdvandvo nitya-sattva-stho niryoga-kSema AtmavAn || bg 2.45

"The Vedas deal with the enjoyments of the three modes; free yourself of the three modes, O Arjuna! Rise and be established in the eternal reality beyond duality, free from concerns of sustenance, established in the self!"

If this is true of the ancient literature of the sages, then how much more is this true of contemporary mundane literature! The question may again arise, "But surely the study of such literature may be undertaken as a matter of acquainting oneself with the ways of the world, to be able to present the path of devotion in a meaningful manner?" Thus speaks the preacher. The Bhagavata says:

veda-vAda-rato na syAn na pASaNDI na haitukaH |
zuSka-vAda-vivAde na kaJcit pakSaM samAzrayet || bhAg 11.18.30

"Do not devote yourself to the rituals of the Vedas, do not engage in arguments over fruitless topics with atheists and logicians, never take sides on such topics."

Sri Jiva Goswami comments on the words pASaNDI na syAd, iti pUrva-pakSa-jJAnArtham api pASaNDa-mataM nAbhyased ityarthaH - "Do not study the opinions of the atheists for the sake of gaining knowledge of counter-argumentation." Since mundane knowledge is not conclusive, but is ever-changing by its nature, there is no end in sight to entangling engagements in the realm of mundane knowledge.

The path of devotion stands on its own merit, it calls for no contextualization to exercise its effect. The message of devotion has a deep impact on the heart of the hearer when originating from a pure source, from a loving and spotless heart. The hearer, witnessing the other-worldly qualities of the speaker, will take a keen interest in the message without regard for the context it appears in. Whatever cultural or topical contextualization may be there, it must remain subservient to the effect of the devotee's own practice and absorption. One should keep his focus on cultivating the heart.

There are useful spheres of knowledge in the mundane realm; the classical arts of music, poetry and so forth are all worthy of being engaged as a matter of seva, of loving service. These classical arts are present both in this world and the world of divine play. Studying them with the aim of engaging them for the pleasure of Radha and Krishna is a worthy undertaking indeed, as long as the study is kept in the proper perspective. Familiarity with languages such as Bengali and Sanskrit opens new doors of devotional insight in the form of direct access to the countless works of divine inspiration in our vast canon of literature, and it bestows the ability to interact with sadhus in their native language.

Additionally, if there are fields of knowledge that must be pursued as a matter of fulfilling one's occupational duties and maintaining one's livelihood, and if such pursuits are undertaken in a spirit of detachment, they will not have an adverse effect on devotional cultivation, though they may certainly be a distracting and time-consuming factor. As long as one lives in this world in a situation short of full withdrawal from the world, a degree of awareness and information of the ways of the world is called for. Yet, one must always exercise caution and re-evaluate the nature of the situation and of one's heart's feeling in relation to the said undertakings.

The nature of the mind is to seek variety, to seek novelties; the nature of the senses is to be drawn to sense objects. In absence of spiritual counterparts, the two are naturally drawn towards mundane objects. One should, therefore, always seek to place himself in a position surrounded by divine objects and divine company. It is with this great need in mind that we are constantly striving to produce varieties of devotional media, facilitating different avenues of devotional interaction. It is our sincere prayer that the devotees scattered across the globe, often in isolation and amidst unfavorable influences, take full advantage of what is being offered.

Q&A: Leaving a non-Vaishnava guru

Q: Should one leave a non-Vaishnava guru? What is the best procedure for doing it?

A: The Vaishnava-shastras advice us to give up the mantra given by a guru who is a non-Vaishnava, seeking shelter of a Vaishnava-guru:

avaiSNavopadiSTena mantreNa nirayaM vrajet |
punaz ca vidhinA samyag grAhayed vaiSNavAd guroH || hbv 4.366

"From the mantra instructed by a non-Vaishnava, only grief will arise.
One should again accept a guru in accordance with injunctions, a Vaishnava-guru."

Padma-purana (6.226.1) has a similar shloka, stating avaiSNavopadiSTena mantreNa na parA gatiH - "The mantra instructed by a non-Vaishnava will not deliver the highest aim." One who has been captivated with the ideals of Vaishnavism should therefore adopt the path leading him to the desired destination, forsaking paths and allegiances that prove to be obstructions to the same.

The essence of the advice is to ensure that one becomes firmly established on the path leading onwards to the desired goal. To the best of my knowledge, our acharyas have not written specific instructions concerning the manner in which the former allegiances are to be closed. The reason being, there are countless non-Vaishnava traditions with distinct practices and cultures, and amidst them countless individual situations may arise.

A Vaishnava, by his nature, is not inclined to cause unnecessary grief to others. Sadness caused in the minds of others is a burden for the soul. Therefore, in situations such as this, if there are multiple avenues that'll essentially accomplish the same goal, ie. wholehearted adoption of the path proper towards the desired goal, one should take the course of action that is least likely to give grief to others. What exactly this is in the situation you describe, you'll have to assess yourself as you are yourself best aware of the situation and the individuals involved. Let us reflect on the general principles involved.

If you do choose to address the issue in person, do remember to observe the appropriate etiquette of respect towards a senior person you once revered in the capacity of a guru. In a meek state of mind, express your heart's burning desire and determination to follow your chosen path, note how the ways of Bhagavan are unforeseen, express your gratutide for all that has taken place and been given, and ask for his blessings to move onwards in your quest for paramartha. If the unfortunate situation should arise where the former guru's anger is displayed, never respond with anger, but always display the ideal character of a true Vaishnava.

If you suspect that a conflict situation would arise in a personal exchange, consider writing a letter as a matter of courtesy. I would personally opt for informing the guru via whatever medium is convenient instead of moving on "in secret". I am certain the former gurus would expect that you informed them of the change of situation. He has once accepted responsibility for overseeing your spiritual progress, why should you keep him under the impression that he must still bear the burden of responsibility? This is a common courtesy observed even in mere mundane dealings. You would not leave a job without informing your boss of the same, would you?

If the issue of your having accepted a new guru and a new path came to the former guru's attention without your having informed him, how would he think of Vaishnavas then? In contrast, if you had informed him of the change of situation in a manner befitting the good character of a Vaishnava, how would he think of Vaishnavas then, and how would he speak of Vaishnavas then? You would then bear the responsibility for that. Remember to consider the possible ramifications of your move beyond the immediate personal interests. The seemingly easiest way may not always be the best way in the grand scheme of spiritual life.

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:

jJAna-vairAgya-yuktena bhakti-yuktena cAtmanA |
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 ||

“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.”

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 ||

“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

“Among Mahaprabhu’s devotees, vairagya prevails;
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!

F: An Eulogy to Six Goswamis

kRSNotkIrtana-gAna-nartana-parau premAmRtAmbho-nidhI

dhIrAdhIra-jana-priyau priya-karau nirmatsarau pUjitau |

zrI-caitanya-kRpA-bharau bhuvi bhuvo bhArAvahantArakau

vande rUpa-sanAtanau raghu-yugau zrI-jIva-gopAlakau || 1 ||

“Absorbed in praising Krishna with songs and dance, they are oceans of the nectar of prema; Dear to the serious and the capricious, they give joy to all, free of envy and worshipable; Bearing the grace of Sri Chaitanya, they are deliverers of the burden of the world. Praise to Rupa-Sanatana, the two Raghus, Sri Jiva and Gopala!”

Immersed in Krishna-kirtana, these six saints are oceans of prema personified – such is the nature of kirtana! We have many forms of kirtana, the two basic forms being nAma-kIrtana and padAvalI-kIrtana, and the latter is further divided into a number of sections such as guNa-kIrtana, in praise of Krishna's qualities, rUpa-kIrtana, in praise of the beauty of Krishna's form, and lIlA-kIrtana, in praise of pastimes. Padavali-kirtana in particular has wondrous power to uplift the heart of the sadhaka – so much so that kIrtana naturally transforms into utkIrtana, a loud, whole-hearted crying out of the soul, as the waves of the song sweep the heart afar to the shoreless ocean of prema. kIrtana is the natural state of a spotless heart – entranced in kIrtana, the heart blossoms with joy.

This loving emotion transforms the devotee's heart with its diverse tastes, creating a loving nature that makes him dear to all, the gentlemen and the ruffians alike. They spare their love from none, and even the greatest of fools can appreciate the beautiful, well-wishing nature of their hearts. The language of love is universal, felt by all people regardless of education or cultural sophistication. Only the vilest of men, naturally inclined to slander devotees and the Lord in their firm conviction to be the hedonistic enjoyers of the world, find fault even in places where good qualities are present in abundance, in hearts where envy shines with its absence and where there is only good will for all.

Such a wondrous state of heart is brought about with the grace of Sri Caitanya Mahaprabhu; without that, the hearts of the fallen folk of the age of Kali hardly transform and take on the qualities of supreme devotion. With the presence of such a treasure in their hearts, the loving devotees become deliverers of the world; whosoever comes in touch with them will find their lives naturally effected, their hearts' concerns transformed from the petty affairs of the world to something far beyond, something so meaningful and beautiful.

Praise to Rupa-Sanatana, the two Raghus, Sri Jiva and Gopala!

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 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:

AyuH-sattva-balArogya-sukha-prIti-vivardhanAH |
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

"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

"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 2 - Manasa-vega: The urges of the mind, The uncontrolled mind

The urges of the mind are at the heart of all urges. The mind is the central hub of all longings, and of all emotion. Riddled by vAsanas (subconscious impressions) and active desires of infinite varieties, accumulated since time beginningless, it is difficult to overcome indeed. In Arjuna's words:

caJcalaM hi manaH kRSNa pramAthi balavad dRDham |
tasyAhaM nigrahaM manye vAyor iva su-duSkaram || bg 6.34

"The mind is restless, O Krishna; it harasses, it is powerful, it is obstinate.
Subduing it, I think, is as hard as trying to control the wind!"

Sri Bhagavan then replies:

asaMzayaM mahA-bAho mano durnigrahaM calam |
abhyAsena tu kaunteya vairAgyeNa ca gRhyate || bg 6.35

"Without a doubt, O mighty-armed one, the flickering mind is hard to overcome;
Yet, with practice and detachment, O son of Kunti, it may be seized."

The mind must, therefore, be engaged in activities of devotional service; Its inclinations must be purified, for any one of the remaining material facets of our being, if left untended, will be the cause of our downfall:

indriyANAM hi caratAM yan mano ’nuvidhIyate |
tad asya harati prajJAM vAyur nAvam ivAmbhasi || bg 2.47

"Indeed, if the mind runs along with any one of the roaming senses
One's discrimination is plundered, like a boat swept away by the winds."

Therefore, wholesome engagement of all human faculties in bhakti-sadhana is called for. The mind must be systematically conditioned to acts of devotional service in arranging for its purification. Without a purified mind, absorption in smarana is not possible, in Sri Krishna's words:

asaMyatAtmanA yogo duSprApa iti me matiH |
vazyAtmanA tu yatatA zakyo ’vAptum upAyataH || bg 6.36

"In my view, yoga is hard to attain for the one with an uncontrolled mind;
Yet, engaged with a controlled mind, its attainment is possible by adopting the proper means."

This is why the initial verses of Sri Upadeshamrita focus on curtailing evils, and why the direct means of attainment are elaborated on later on in the work.

How to really get rid of all ego even in the mind?

Don't get rid of all ego. Develop a positive ego, cultivate an identity in the service of Radha and Krishna. Understand how all the worthy things you've gained are a matter of their bestowing grace on an unworthy recipient.

At the age of Kali, do the sins contemplated within the mind go unpunished?

While the reaction is certainly less on account of the level of ignorance prevailing over the current age, contemplating on the sins pollutes the mind all the same. Contemplation leads to desires, desires lead to action. One should never think that thoughts are "harmless"!

How do we tangibly increase affection for harinama?

The process begins with the realization of a burning need for the increase of the taste, following in the wake of Sriman Mahaprabhu's Siksashtakam, nAmnAm akAri ... durdaivam IdRzam ihAjani nAnurAgaH! Taste and affection for the Name is something one must beg for, cry for. This is a topic that we'll be looking deeper into in our studies on the seventh shloka of the work.

- What should one do, confronted with a raging mind desirous to go to unworthy directions?

Prabhu said, prathamei zAkhAra karaye chedana - "At the very moment of their appearance, one should cut off the weeds!" The word "prathame" means as the first thing, and the "i" is added for emphasis, "right then and there you should do it!" Don't cut slack for the mind. Take shelter of the Name, your constant friend and companion. He has the power to deliver you.

- What should one do, noticing that the mind has already gone its ways?

The answer to this is found 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

"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."

Humility and regret are instrumental in helping one arise beyond the flickering mind.

Suggested questions:

- What are the urges of the mind?
- Why should one learn to control the mind?
- What should one do, confronted with a raging mind desirous to go to unworthy directions?
- What should one do, noticing that the mind has already gone its ways?