1172. Knowledge, Devotion and Dispassion....!

Many of us think that Bhaya (Fear) instils Bhakti (Devotion), but even if it does, it is not the Ucitamarga (Sensible Way). Sriman Madhva explains clearly that the devotion which is got from fear will fade as the thought becomes Tarakasangata (Rational). Sriman Madhva says Bhakti develops from knowing the Merits (Gunas) of God and further will sustain by Vairagya (Freedom from Worldly Desire).

Sriman Madhva has this story from Srimad Bhagvata to support his views. Sage Narada happens to pass by a young lady wailing before two old men. He wants to know the cause of her misery. After enquiry he comes to know that the woman was born in Dravida Bhumi (Tamil Nadu) brought up in Kannada Bhumi (Karnataka) stayed in Maratha Bhumi (Maharashtra) and has been travelling and had aged. Now along with the two old men she was now in Brij Bhumi (Gujarat). As she reached Brij she retained her youth and energy, but the two men continued to remain old totally sapped of all energy. This was the cause for her misery.

When Narada asked who she was, the woman said, “I am Bhakti, these two are my sons, Jnana & Vairagya.  

Narada explains her the cause of the malady, “O! mother, this is the age of “Kali” (Kaliyuga) the traits like Jnana, Bhakti and Vairagya have diminished. This Brij Bhumi has retained your youth but Sri Krishna has left for Parandhama (His Ultimate Abode) as His avatara has ended. I think He has sent you down to earth to enter into the minds of all His devotees. 

Narada then offered to help revive the sons of Bhakti. He advised Bhakti to listen to Srimad Bhagavata along with her two sons “Jnana” and “Vairagya”. Bhakti follows the advice, she listened to Srimad Bhagavata with great attention and amazingly her two sons revived to youthfulness. Thus the misery of Bhakti ended.

Jnana is knowledge which gets us to know the merits of God. Vairagya is that quality in us by which we view all things (other than the vital) without passion. Sri Sri Sankara insisted that Jnana alone was the way to Moksha. Srimad Ramanuja added Bhakti along with Jnana to attain Moksha. It was Sriman Madhva who categorically said that without Vairagya both Jnana and Bhakti become futile.  

Jnana is mere knowledge, if I have headache the knowledge of the name of pill for a headache alone cannot relive the pain one should take the pill. Bhakti too can be just pomp and show if done for others. Jnana and Vairagya serve to promote the spirit of Bhakti. Bhakti can subsist without Jnana but deprived of Vairagya it is inconsequential.

Vairagya does not mean abandoning responsibilities of life and running away to Himalayas. Vairagya is to be indifference to sensual objects and realize that in this world “Mustard of pleasure is mixed with a Mountain of Pain” so endurance is the key.

There are four stages in Vairagya. First is Yatamana where the senses are not let to entertain sensual gratification. Next is Vyatireka when senses consciously develop aversion towards things which does not help mind excel spiritually. Then it is Ekendriya where senses stand still and are subdued, but the mind has either Raga (Like) or Dvesha (Dislike) for objects. Mind will be the only sense that functions independently. Vasirara is next when no objects tempts any longer. The senses are perfectly quiet and mind also is free from likes and dislikes. Finally it is Paravairagya, the highest stage of Vairagya. Here the seeker is not worried about himself as he is free from the qualities of the gunas he becomes Gunatita.

Is there anyone like that??? Hanuma is one. 

Hanuma later on came as Sriman Madhva to teach us this in an explicit way.