11.1. Components of Ekāntiki-Bhakti (c): Vairāgya

Svāminārāyaṇa states,

“Remaining detached from the body and the brahmānda, is the characteristic of vairāgya.” (Vacanāmṛta Gadhadā I/44, p.110)

In this manner, the absence of interest and attachment in everything except Akṣara-Puruṣottama is called vairāgya (detachment).^[1] Vairāgya is indifference and detachment both to one's body and the world. Vairāgya, in its true sense, emerges only after the realization of the right knowledge of the self, Brahman and the supreme self (Parabrahman). Here, the word 'right knowledge' denotes the metaphysical knowledge concerning Parabrahman and philosophical principles, the knowledge of Parabrahman's transcendental greatness, and fourfold cosmic dissolutions. When vairāgya advances entirely, all desires for the enjoyment of worldly pleasures and the desires for body-care come to an end. True vairāgya uproots all names and forms except Parabrahman, the eternal supreme truth.^[2]

Vairāgya defines the relationship between self and the world. It consists of remaining detached from one's body and the whole world. Vairāgya sprouts in the self when one (1) realizes self-knowledge (ātmaniṣṭhā), (2) realizes the perishable character of the objects of enjoyment of the world and all other celestial regions and abodes through the reflection of the four kinds of dissolutions (pralaya) (3) comprehends the transcendental glory and greatness of Parabrahman with great love and faith and (4) obtains the metaphysical knowledge of Parabrahman.^[3] The generation and steadfastness in vairāgya occur only through the words and satsaṅga (holy company) of the sadGuru (i.e., Akṣarabrahman Guru, parāma ekāntika-satpuruṣa).

This type of vairāgya certainly results in attaining supreme Parabrahman (parama-pada).^[4]

Bhadreśadāsa clears the point:

brahmaparātmabhinneṣu rāgābhāvo virāgatā | jñānāṃśasahitā nityaṃ bhaktyupakāriṇī bhavet ||^[5]

“Dispassion towards all except for Brahman and Parabrahman is detachment. However, such detachment only supplements bhakti if it is perennially equipped with spiritual wisdom.”

The knowledge of discrimination between eternal and non-eternal develops disinterest and distaste for the enjoyments pertaining to one's body and worldly pleasures. Thus, vairāgya brings freedom from worldly and bodily attachments. As long as these attachments are not connected with the proper knowledge and right attitude, intense love and devotion to Parabrahman cannot be possible.

A devotee with profound detachment thinks that Parabrahman has created the fivefold objects of enjoyments (pañca-viṣaya) and the regions (or abodes) for the enjoyments (such as svarga, satyaloka etc.). The superior objects of enjoyment are created to eliminate the suffering caused by the painful objects of enjoyment. When the objects of enjoyment heavenly abodes of Indra, Brahmā etc., are so superior, then how limitlessly superior would be the joy and happiness in the highest abode of Parabrahman Himself? With this thought of wisdom, he turns away from the worldly objects of enjoyment and treads the path of Paramapada.^[6]

The Bhagavad-Gītā affirms:

asaṃśayaṃ mahābāho mano durnigrahaṃ calam |
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ||^[7]

“Undoubtedly, the mind is restless and difficult to restrain, but it is subdued by abhyāsa (constant vigorous spiritual practice with firm determination), and vairāgya (or detachment).”

The Bhāṣyakāra comments:

“vairāgyeṇa ca svalakṣyātiriktasakalavikṣepaka-padārthanirvedodrekeṇa prakṛtipuruṣādipipīlikānteṣu nikhilaprākṛtapadārtheṣu dhyeyapratyanīkeṣu doṣānusandhāna-saṃjātavaitṛṣṇyena vā bhaktimadbhiḥ gṛhyate vaśīkartuṃ śakyate | tuśabdo manonigrahasambhavaṃ dyotayan pārthotthāpitāṃ durnigrahasyāpyanigrahatāśaṃkāṃ vārayati | āha ca pataṃjaliḥ 'abhyāsavairāgyābhyāṃ tannirodhaḥ' (yo. sū. 1/ 12) iti |” (Bhagavad-Gītā 6/35, p.148)

“The mind is controlled through vairāgya. Vairāgya is the detachment towards everything except Parabrahman from a small ant and to the entire universe. If one possesses such vairāgya then, obstacles in the way of attaining the ultimate goal are perceived as flawed. The term ‘tu’ is used to show that the mind can be controlled even it may seem difficult. Patañjali also supports by saying that by constant effort and vairāgya mind comes under control.”

Bhadreśadāsa explains that to control the mind, vairāgya is the most prominent factor. In every branch of Indian philosophy, the concept of detachment is accepted. Unless one is not detached from worldly enjoyments, one can not connect to the ultimate reality. This unbroken principle is invariably described in the ancient scriptures.^[8] After analyzing the four components of ekāntiki bhakti, we can conclude by drawing the broad picture in one line that ekāntiki bhakti is the key principle of Svāminārāyaṇa Vedanta. In this manner, it also becomes the firm conviction of Parabrahman.^[9]

Footnotes and references:

[1]:

SSS p.344

[2]:

Vacanāmṛta Vartāl 16

[3]:

Vacanāmṛta Gadhadā II/1, Vāsudeva mahātmya 25/60

[4]:

Vacanāmṛta Sārangpur 11,18

[5]:

Svāminārāyaṇa Siddhāntasudhā Kārikā 407

[6]:

Vacanāmṛta Gadhadā III/37, Panch. 1, 4

[7]:

Bhagavad-Gītā 6/35

[8]:

‘athedaṃ bhasmāntaṃ śarīram’ (ī. 17),’anupaśya yathā pūrve pratipaśya tathāpare | sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ’ (kaṭha. 1/ 6), ‘śvobhāvā martyasya yadantakaitat sarvendriyāṇāṃ jarayanti tejaḥ | api sarvaṃ jīvitamalpameva tavaiva vāhāstava nṛtyagīte’ (kaṭha. 1/ 26), ‘parikṣya lokān karmacitān brāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena’ (mu. 1/ 2/ 12), ‘yenāhaṃ nāmṛtāsyāṃ kimahaṃ tena kuryām’ (bṛ2/ 4/ 3) ‘jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca | tasmādaparihāryerthe na tvaṃ śocitumarhasi’ (gī. 2/ 27), ‘abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate’ (gī. 6/ 35), ‘abhyāsavairāgyābhyāṃ tannirodhaḥ’ (yo. sū. 1/ 12), ‘dṛḍhavairāgyavāneva janaḥ prāpnoti paramaṃ padam |‘(vaca. kā. 7) ‘yastu vairāgyavān dhārmikaśca bhavati tasya tu sarvāṇyapīndriyāṇi vaśībhūtāni bhavantīti sarvadā sa sukhabhāg bhavatyeva’ (vaca. ga. a. 8) ityadivākyānīha viratyanukūlānyanusandheyānīti nirupitaṃ vairāgyam |

[9]:

SSS p.331, Vacanāmṛta Gadhadā I/75