Vairāgya – Part 1

“Vairāgya-Shaṭakaṃ,” one of the three series of hundred verses written by the famous poet King Bhartṛuhari, is a fascinating poem on renunciation or detachment. Bhartṛuhari clearly states that detachment can lead to true fearlessness in life; however, the very idea of detachment can be intimidating for many people. This is indeed an astonishing fact.

So, what exactly is renunciation or detachment? Why does it feel intimidating? Who should practice detachment, and why? What exactly should we give up? We need to carefully analyze these questions to gain a precise and comprehensive understanding of the topic. Once we grasp the core purpose of renunciation, it stops being frightening.

The term ‘Rāga’ means love or excessive attachment, while ‘Virāga’ refers to the absence of attachment. Consequently, ‘Vairāgya’ denotes the state of being detached. The conventional view of renunciation is often associated with asceticism, particularly the image of a monk living in a monastery. It can be challenging to envision a person practicing renunciation or detachment without formally adopting the role of a Sannyasi.

The Bhagavad-Gītā explains the concept of detachment beautifully. It states that formal renunciation (Sañyāsa) is not necessary for practicing detachment in life. One can be a renunciate without being a Sañyasi. The Gītā describes two types of renunciation: the first is the renouncement of the ‘results of actions’ (Karma-phal-tyāga), and the second is the formal renouncement of the ‘material world and related actions’ (Karma-Sañyāsa). These are also referred to as Sanga-tyāga and Vastu-tyāga, respectively.

According to Vedic doctrine, there are ‘four stages of life,’ known as Āshramas, based on age and personal inclination. If an individual adheres to the fourth stage of ‘Sañyāsa’ with traditional rites, it is mandatory to give up all material possessions and follow specific protocols regarding dress, behavior, and conduct for monks. A fundamental lifestyle change is expected when one officially renounces the ‘material world.’ However, renouncing the ‘results of actions’ does not require any external rituals. This renouncement is not meant to be taken literally. Instead, it involves consciously and mentally detaching from the outcomes of actions, which is an internal change in mindset, rather than an external event.

It is crucial not to succumb to the pressure of being perceived as a ‘detached person’ by others. There are no obvious external signs of detachment. It is inappropriate to expect that internal dispassion or detachment should be visible from the outside. People might incorrectly assume that a seeker cannot be detached because he appears the same as a worldly person externally. However, the opinions, beliefs, or expectations of others should not influence a seeker’s ability to detach from results.

Renunciation is not about display or showiness. The state of dispassion does not need to be recognized by anyone else. If a seeker secretly desires his detachment to be acknowledged or appreciated by others, his renunciation is merely a façade. This pretentiousness is unrelated to true dispassion. While appreciation is necessary in certain areas of life, such as art, to inspire better performance, it is not needed in spiritual pursuits. External recognition can turn genuine detachment into a superficial one.

Ego, or Ahankāra, is a dangerous trait. The ability to formally renounce material world may sometimes lead to spiritual arrogance, making one feel exceptional or distinguished as a seeker. Issues in worldly life often reflect in spiritual life as well. Vanity can keep a seeker away from experiencing Ananda, or supreme, pure Bliss, which arises from true inner detachment. The world does not need to acknowledge the internal detachment of any seeker.

The question “Who practices renunciation?” is a significant one. The body has a gross form, a subtle form, and Atman, or Pure Consciousness, which is not limited by the physical body. Therefore, who exactly practices renunciation? Who understands it? Who sustains it? We need to analyze these questions carefully.

The gross body (Sthūla Deha) does not practice renunciation. Any changes in physical appearance due to different clothing or accessories worn by a monk are merely external. The renunciation we are discussing here is purely internal. If a monk appears robust and well-built, people may infer that he is still attached to food delicacies. Such conclusions stem from traditional ideas and expectations surrounding Sañyāsa (monastic life). Renunciation is more connected to the internal state of mind than to what people perceive or say. The external shape or form of the gross body has nothing to do with the inner state of dispassion.

The subtle body (Sūkshma Deha) consists of five action organs, five sense organs, and the mind (Antahkaraṇa). The Katha Upanishad addresses the nature of these organs in one of its verses¹ –

Since the organs are insentient by nature, they cannot practice renunciation independently. Vāsanā, or subconscious desires, are rooted in the intellect (Buddhi). These Vāsanās motivate the organs to perform certain actions by creating corresponding desires in the mind (Manas). Thus, the focus of renunciation pertains to Vāsanās rather than the organs themselves. Our physical movements and actions are influenced by Vāsanās; organs cannot practice renunciation on their own.

Atman is neither able to perform actions nor possess a mind, nor does it undergo any changes (Akriya, Aman, Nirvikāri). Therefore, it does not practice renunciation. Atman is inherently devoid of excessive love or attachment and is ‘desireless’ by nature. It is a non-doer (Akarta) and does not ‘do’ the act of renouncing. For renunciation to occur, at least two elements are necessary: a ‘practitioner’ and ‘sense objects.’ However, Atman is the only One non-dual principle (Ekamevadvitiyam), meaning there are no ‘other’ objects from which renunciation can be practiced within the realm of Atman.

Atman and the gross body do not engage in the practice of renunciation; rather, it is the mind (subtle body or Antahkaraṇa) and the Jiva (embodied soul) that undertake this practice. The existence of the Jiva is dependent on the presence of the Antahkaraṇa. It is the Antahkaraṇa that needs to cultivate detachment. However, the Antahkaraṇa often clings to sensory pleasures, which are influenced by Vāsanās. Unfulfilled Vāsanās—subconscious desires from many past lives—emerge as strong cravings, creating obstacles to the practice of renunciation.

To be continued… 

1. पराञ्चि खानि व्यतृणत् स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् ॥ – Parāñci khāni vyatṛṇat svayambh ῡstasmāt parāṅpaś hyati nāntarātman ॥ (Katha. Up. 2.1.1) ↩︎