Tattva-viveka
Vairagya
Hari Bhakti - March 30, 2005 11:21 pm
I participate in a yoga study group and we have recently been discussing non-attachment (vairagya).There are a few questions that have come up for me.
Vairagya is said to be a precursor to bhakti. Is it fair to think that vairagya can creep into our sadhana by being emotionally attached to a particular routine or service we identify with? I get the idea of not being attached to the fruits of our labor, but what can be said for being attahced to our labors in service?
Having just read the nista posting my next question is, is it possible to be nista in this condition?
Swami - April 1, 2005 2:52 pm
I think you have a good questionhere, but at the same time I am not sure exactly waht you are asking. Perhaps you could restate it.
However, are you sure that viaragya is a precursor to bhakti? Can anyone comment of this from scripture? What is the relationship between vairagya and bhakti? Let's learn this thouroughly in the course of answering your question.
NrsinghaDas - April 1, 2005 3:34 pm
I dont remeber the exact verse or have the resources present to find it, but I believe it appears in the BRS. The verse states that only one who is free from the inclination for material enjoyment and renuntiation is able to take up bhakti proper.
Actually one in that position is harboring desires. The desire is for a transcendental life and is a product of much sukrti. Because what they hanker after not material, a natural result of their hankering is indifference to the material world. But that is still not the same as complete renutiation, where the person trys to eliminate everything....including themselves. 
Swami - April 1, 2005 5:11 pm
I dont remeber the exact verse or have the resources present to find it, but I believe it appears in the BRS. The verse states that only one who is free from the inclination for material enjoyment and renuntiation is able to take up bhakti proper.
Actually one in that position is harboring desires. The desire is for a transcendental life and is a product of much sukrti. Because what they hanker after not material, a natural result of their hankering is indifference to the material world. But that is still not the same as complete renutiation, where the person trys to eliminate everything....including themselves.
The verse you are refering to is extremely important. It can be found in Brs. 1.1.11 (anyabhilasita sunyam jnana karmadi anavrtam . . . ). It defines Rupa Goswami's idea of unalloyed bhakti. In one sense Sri Rupa's entire Brs. flows from this verse. So everyone should know what he says there.
The verse tells us that uttama bhakti (our path) is unencumbered by desires for karma and jnana, the results of which are material gain and liberation. Unencumbered (anavrtam) means that one on this path does not enegae in bhakti for these things, but rather for its own sake. I have discussed this verse in my Gopala-tapani commentary 1.14. Look that up and read it over.
Relevant to the discussion, vairagya (renunciation) is the corollary of jnana (knowledge). I would like to hear someone explain why this is so. But does this mean that vairagya has no place in bhakti? Nrsingha has indicated that perhaps there is some place for vairagya in the form of a natural inndifference arising from interest in loving Krsna, differentiating it from renunciation itself. More discussion is required.
Hari Bhakti - April 1, 2005 5:33 pm
I have done a little research and what I mean't to refer to, but did so improperly, is this verse:
anasaktasya visayan yatharham upayunjatah
nirbandhah krsna-sambandhe yuktam vairagyam ucyate
Relating everything in the world as much as possible to Krsna in a favorable way,without being attached, is called yukta vairagya. (B.R.S. Purva Vibhaga 2.125)
It is said that yukta vairagya is necessary in sadhana bhakti.
Maybe someone could touch on the differences of yukta vairagya and vairagya?
Citta Hari Dasa - April 1, 2005 6:22 pm
Relevant to the discussion, vairagya (renunciation) is the corollary of jnana (knowledge). I would like to hear someone explain why this is so.
Knowledge begets renunciation because when we have knowledge of the difference between consciousness and matter we naturally become indifferent toward matter. In the general conception of vairagya as practiced by the advaita schools there is no place for attachment to anything in this world. But in yukta-vairagya we can (and should) become attached to the guru, the Deity, seva, the Vaisnavas, etc. We are after detachment toward those things that hinder the culture of bhakti and attachment for those things that help the culture of bhakti--anukulyasya sankalpah pratikulyasya varjanam (Hari bhakti Vilasa)
NrsinghaDas - April 1, 2005 6:44 pm
But does this mean that vairagya has no place in bhakti? Nrsingha has indicated that perhaps there is some place for vairagya in the form of a natural inndifference arising from interest in loving Krsna, differentiating it from renunciation itself. More discussion is required.
I heard in a lecture, that one of the previous acaryas, (maybe Visvanatha Carkravarthi) describes 2 kinds of acceptable renunciation that can be found in the Vaisnavas. They are indifference and aversion. An example of indifference is found in Sudama Vipra who was perfectly content with nothing, but when given a kingdom beyond the imagination of Indra, he easily accepted it without becoming bewildered. And an example of aversion is found in Ragunatha Das Goswami, who would eat a peice of butter every couple of days and repent for being "attached to maintanence of his body". Also we see aversion in Guara Kishora Das Babaji Maharaj,who would sometimes eat dirt to satisy his hunger, and Srila Prabhodananda Saraswati Thakura. Another example of indifference could be Srila Bhaktivinoda Thakura, at least in the earlier part of his life.
Nanda-tanuja Dasa - April 1, 2005 7:35 pm
Relevant to the discussion, vairagya (renunciation) is the corollary of jnana (knowledge). I would like to hear someone explain why this is so.
According to Bg 7.19: "After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." So it seems that jnana (theoretical knowledge) comes first, then changes to vijnana (realized knowledge), then based on that vairagya comes (detachment from unwanted things).
Vrindaranya Dasi - April 1, 2005 7:44 pm
Yukta-vairagya is using material objects in the service of Krsna, although one is not attached to them. False renunciation is when those who desire moksa renounce things that are associated with Hari, thinking them to be ordinary material objects. Rupa Goswami says that the paths of jnana and vairagya cause a hardening of the heart.
So basically we don’t want to renounce everything, just those things that are unfavorable to bhakti. We should be attached to serving Krsna, so that if we are doing one service and Krsna says he wants us to another service, we don’t cling to the previous service.
In Brs. 249 Rupa Goswami says that in the beginning knowledge and renunciation are a little useful for entering the path of devotion, but they are not accepted as practices of devotion (angas of bhakti). Furthermore, we should be clear that jnana and vairagya are not causes of bhakti.
Within the process of bhakti, we need sambandha jnana to progress. Furthermore, we need detachment from that which isn’t favorable to devotion in order to come to pure devotion. This knowledge and detachment arise naturally in the course of executing bhakti. As SB 1.2.7 says, "By rendering service Krsna, one immediately acquires causeless knowledge and detachment from the world." What constitutes immediately apparently depends on your angle of vision...
Bijaya Kumara Das - April 2, 2005 9:04 am
What is the relationship between vairagya and bhakti?
SB 2.2.12 Purport section.
vairagya: When the conditioned soul finds by culture of knowledge that material necessities are unwanted things, he becomes detached from such unwanted things. This stage of knowledge is called vairägya, or detachment from unwanted things.
bhakti: The process of devotional service after one is liberated from the material conditions.
when one is freed from all material necessities, one becomes qualified to discharge the process of bhakti-yoga.
So the relationship seems to be that bhakti will lead one to vairagya
"Knowledge means knowing things as they are, and if by deliberation it is found that there are things which are at all unnecessary, naturally the person who has acquired knowledge leaves aside such unwanted things "
SB 3.13.39 PURPORT
The qualification of bhakti, or devotional service to the Lord, is that the devotee should be free from all material contaminations and desires. This freedom is called vairägya, or renouncement of material desires. One who engages in devotional service to the Lord according to regulative principles is automatically freed from material desires, and in that pure state of mind one can realize the Personality of Godhead. The Personality of Godhead, being situated in everyone’s heart, instructs the devotee regarding pure devotional service so that he may ultimately achieve the association of the Lord.
SB 4.21.32 Purport
Bhakti, or devotional service, is characterized by vairägya and jïäna. Jïäna refers to understanding that one is not his body, and vairägya means disinterest in sense gratification. These two primary principles of separation from material bondage can be realized on the strength of bhakti-yoga
Bijaya Kumara Das - April 2, 2005 9:29 am
So the relationship seems to be that bhakti will lead one to vairagya
But it is also that they need each other.
SB 6.16.26 Purport
As soon as Citraketu understood the philosophy of vairägya-vidyä, the knowledge of renunciation, he could understand the process of bhakti-yoga. In this regard Çréla Särvabhauma Bhaööäcärya has said, vairägya-vidyä-nija-bhakti-yoga [Cc. Madya 6.254]. Vairägya-vidyä and bhakti-yoga are parallel lines. One is essential for understanding the other.
Swami - April 8, 2005 4:17 pm
Within the process of bhakti, we need sambandha jnana to progress. Furthermore, we need detachment from that which isn’t favorable to devotion in order to come to pure devotion. This knowledge and detachment arise naturally in the course of executing bhakti. As SB 1.2.7 says, "By rendering service Krsna, one immediately acquires causeless knowledge and detachment from the world." What constitutes immediately apparently depends on your angle of vision..
I do not have any of my Brs. editions with me at this time, but interestingly Sri Rupa has mentioned vairagya in his statement about sraddha being that which is required to embark upon the bhakti marg. I remember Sri Visvanatha Cakravarti's comment on this to be interesting as well. Can anyone look this up for us?
Otherwise Vrindaranya's comments on the relationship between vairagya and bhakti appear to be definitive.
Vrindaranya Dasi - April 8, 2005 4:47 pm
Brs. 1.2.14:
A person who by means of some extremely good fortune has natural faith in devotional service, and who is neither too attached nor too averse to the world, is eligible for vaidhi bhakti.
Commentary:
Jiva Goswami—"Supreme fourtune" is a trait of character that is developed in the company of genuine saints.
Visvanatha Cakravarti Thakur—Such an eligible person is averse to pretensions of detachment but should be striving for genuine detachment from sense desires.
Vrindaranya Dasi - April 11, 2005 10:47 am
The support that Jiva Goswami gives for the above verse is SB 11.20.8:
If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me.
One tenet of Gaudiya Vaishnavism is that only bhakti can give bhakti, so we know that vairagya isn't a cause of bhakti. But is it a proper understanding that although some vairagya isn't a cause, it is nonetheless a prerequisite for bhakti? Or does this detachment come as the result of associating with devotees? The story of Narada and the hunter would seem to support the later interpretation.
Swami - April 11, 2005 11:39 am
The support that Jiva Goswami gives for the above verse is SB 11.20.8:
If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me.One tenet of Gaudiya Vaishnavism is that only bhakti can give bhakti, so we know that vairagya isn't a cause of bhakti. But is it a proper understanding that although some vairagya isn't a cause, it is nonetheless a prerequisite for bhakti? Or does this detachment come as the result of associating with devotees? The story of Narada and the hunter would seem to support the later interpretation.
I say that vairagya is a prerequisite for bhakti. This is the proper understadning of Sri Rupa's verse under discussion and Sri Visvantha has lent his support to this understadning in his commentary that has been cited. You can't row the boat without pulling up the anchor.
Srila Purvapaksin
Gauravani Dasa - April 11, 2005 12:57 pm
"Pulling up the anchor" involves involves practicing bhakti at whatever level we are currently at. Krsna mentions in the Bhagavad-gita (9.26) that he accepts an offering given with devotion, but if we do not yet have bhakti proper Krsna advises in the next few verses that we should offer everything anyway as a means for purification. Sri Sukadeva similarly advises Maharaja Pariksit to worship Krsna with or without material desire (SB 2.3.10).
A devotee's standard of accepting and rejecting are in relation to what is favorable to his/her devotional service (CC Madhya 22.100), not rejection of things that could be used in service to Krsna.
King Prataparudra was a great devotee in addition to being a king. He was ready to renounced everything for the darshan of Mahaprabhu. The same with Maharaja Pariksit who renounced his to just sit and hear Srimad Bhagavatam.
The prayojana is Krsna prema. Practicing bhakti with our eyes on that will automatically produce natural vairagya.