On the path of pure devotional practice (śuddha-bhakti), renunciation plays a vital role. The word vairāgya (renunciation) originates from virāga. The word virāga can have two meanings.
First – the absence of attachment or desire for material objects. This type of renunciation is based on detachment and is considered negative renunciation, where there is no mention of attachment to Krishna.
Second – being deeply attached to Krishna. This is positive renunciation or active renunciation, which is rooted in loving devotion.
Śrīla Gaurakishor Dās Bābājī Mahārāj was the very embodiment of renunciation. His renunciation was positive, filled with loving attachment to Krishna (Kṛṣṇānurāga). Yet, out of his deep humility, he would feel a lack of such attachment within himself. The outcome of this humble feeling is known as vipralambha (divine separation). It is through this feeling of separation that one’s absorption in Bhagavān becomes deeper and more intense.
Śrīla Ācāryadeva has said:
“Vipralambha (separation) is beauty, while māyā is ugly.”
How does the mood of renunciation arise in a seeker?
The crown-jewel of scriptures, Śrīmad-Bhāgavatam, states:
“vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam”
(Bhāg. 1.2.7)
Translation:
When one engages in devotional service to Bhagavān Vāsudeva, renunciation from material enjoyment and causeless knowledge quickly awaken in the heart.
By performing devotion to Bhagavān Vāsudeva, one’s desire for sense enjoyment decreases, attachment to the Lord arises swiftly, and knowledge related to Krishna is revealed. Renunciation from material pleasure may come through the practice of jñāna (knowledge) or yoga, but loving attachment to Krishna does not arise from them. And without such loving attachment, one cannot claim to have attained the highest spiritual welfare.
