Abnegation

Expressions researched:
"abnegating" |" abnegation"

BG Chapters 1 - 6

All these perfections and precautions are perfectly executed when one is directly in Kṛṣṇa consciousness, because direct Kṛṣṇa consciousness means self-abnegation, wherein there is very little chance for material possessiveness.

BG 6.10, Purport: Nevertheless, all of these are instructed herewith to be constantly engaged in their particular pursuits so that they may come to the highest perfection sooner or later. The first business of a transcendentalist is to keep the mind always on Kṛṣṇa. One should always think of Kṛṣṇa and not forget Him even for a moment. Concentration of the mind on the Supreme is called samādhi, or trance. In order to concentrate the mind, one should always remain in seclusion and avoid disturbance by external objects. He should be very careful to accept favorable and reject unfavorable conditions that affect his realization. And, in perfect determination, he should not hanker after unnecessary material things that entangle him by feelings of possessiveness.

All these perfections and precautions are perfectly executed when one is directly in Kṛṣṇa consciousness, because direct Kṛṣṇa consciousness means self-abnegation, wherein there is very little chance for material possessiveness. Śrīla Rūpa Gosvāmī characterizes Kṛṣṇa consciousness in this way:

anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate

prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate

"When one is not attached to anything, but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation." (Bhakti-rasāmṛta-sindhu 1.2.255-256)

The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general—especially those who are not in the renounced order of life—transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called yukta in the Bhagavad-gītā.

BG 6.18, Purport: This transcendental stage may be inexpressible subjectively by the followers of the impersonalist path, but it becomes very easy and practical for a person in Kṛṣṇa consciousness, as is apparent in the above description of the engagements of Mahārāja Ambarīṣa. Unless the mind is fixed on the lotus feet of the Lord by constant remembrance, such transcendental engagements are not practical. In the devotional service of the Lord, therefore, these prescribed activities are called arcana, or engaging all the senses in the service of the Lord. The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general—especially those who are not in the renounced order of life—transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called yukta in the Bhagavad-gītā.

SB Canto 1

Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment.

SB 1.2.6, Purport: The Vedas prescribe two different types of occupation for the human being. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhūta [SB 4.30.20] existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.

SB Canto 2

If one is not accustomed to abiding by the life of renunciation and self-abnegation from the beginning, one should try to get into the habit at a later stage of life as recommended by Śrīla Śukadeva Gosvāmī, and that will help one to achieve the desired success.

SB 2.2.4, Purport: So-called comforts of life are not actually helpful for progressive civilization; rather, they are detrimental to such progressive life. In the system of sanātana-dharma, of four divisions of social life and four orders of progressive realization, there are ample opportunities and sufficient directions for a happy termination of the progressive life, and the sincere followers are advised therein to accept a voluntary life of renunciation in order to achieve the desired goal of life. If one is not accustomed to abiding by the life of renunciation and self-abnegation from the beginning, one should try to get into the habit at a later stage of life as recommended by Śrīla Śukadeva Gosvāmī, and that will help one to achieve the desired success.

SB Canto 5

It is significant that Svāyambhuva Manu took great satisfaction from abnegating the responsibility for ruling all the planetary systems of the universe.

SB 5.1.22, Purport: Another significant statement is that Svāyambhuva Manu took great satisfaction from abnegating the responsibility for ruling all the planetary systems of the universe. At present, politicians are very eager to take charge of the government, and they engage their men in canvassing from door to door to get votes to win the post of president or a similar exalted office. On the contrary, however, herein we find that King Priyavrata had to be persuaded by Lord Brahmā to accept the post of emperor of the entire universe. Similarly, his father, Svāyambhuva Manu, felt relieved to entrust the universal government to Priyavrata. Thus it is evident that the kings and executive heads of government in the Vedic age never accepted their positions for sense enjoyment. Such exalted kings, who were known as rājarṣis, ruled only to maintain and protect the kingdom for the welfare of the citizens. The history of Priyavrata and Svāyambhuva Manu describes how exemplary, responsible monarchs performed the duties of government with disinterest, keeping themselves always aloof from the contamination of material attachment.

SB Cantos 10.14 to 12 (Translations Only)

On the road, several kings convinced Jarāsandha with both spiritual wisdom and mundane arguments that he should give up his idea of self-abnegation.

SB 10.50.32-33, Translation: Jarāsandha, whom fighters had highly honored, was ashamed after being released by the two Lords of the universe, and thus he decided to undergo penances. On the road, however, several kings convinced him with both spiritual wisdom and mundane arguments that he should give up his idea of self-abnegation. They told him, "Your defeat by the Yadus was simply the unavoidable reaction of your past karma."

Easy Journey to Other Planets

The candidate for transfer to the Vaikuṇṭha planets must be prepared to change his habits in terms of the instructions contained in the books of authority, and for the satisfaction of the Lord he must be prepared to sacrifice both sense gratification and sense abnegation, following the example of Arjuna.

Easy Journey to Other Planets 1: The following details outline a general practice by which one can prepare himself for an easy journey to the Vaikuṇṭha (antimaterial) planets, where life is free from birth, old age, disease and death.

General practice (positive functions):

1. The serious candidate must accept a bona fide spiritual master in order to be trained scientifically. Because the senses are material, it is not at all possible to realize the Transcendence by them. Therefore the senses have to be spiritualized by the prescribed method under the direction of the spiritual master.

2. When the student has chosen a bona fide spiritual master, he must take the proper initiation from him. This marks the beginning of spiritual training.

3. The candidate must be prepared to satisfy the spiritual master in every way. A bona fide spiritual master who is fully cognizant of the methods of spiritual science, learned in the spiritual scriptures such as the Bhagavad-gītā, Vedānta, Śrīmad-Bhāgavatam and Upaniṣads, and who is also a realized soul who has made a tangible connection with the Supreme Lord, is the transparent medium by which the willing candidate is led to the path of the Vaikuṇṭhas. The spiritual master must be satisfied in all respects, because simply by his good wishes a candidate can make wonderful progress along the path.

4. The intelligent candidate places intelligent questions to the spiritual master in order to clear his path of all uncertainties. The spiritual master shows the way, not whimsically, but in accordance with the principles of the authorities who have actually traversed the path. The names of these authorities are disclosed in the scriptures, and one has simply to follow them under the direction of the spiritual master. The spiritual master never deviates from the path of the authorities.

5. The candidate should always try to follow in the footsteps of the great sages who have practiced the method and obtained success. This should be taken as a motto in life. One should not superficially imitate them, but should follow them sincerely in terms of the particular time and circumstances.

6. The candidate must be prepared to change his habits in terms of the instructions contained in the books of authority, and for the satisfaction of the Lord he must be prepared to sacrifice both sense gratification and sense abnegation, following the example of Arjuna.

7. The candidate should live in a spiritual atmosphere.

8. He must be satisfied with as much wealth as is sufficient for maintenance only. He should not try to amass more wealth than is necessary to sustain himself in a simple way.

9. He must observe the fasting dates, such as the eleventh day of the growing and waning moon.

10. He must show respect to the banyan tree, the cow, the learned brāhmaṇa and the devotee. These are the first stepping-stones toward the path of devotional service. Gradually one has to adopt other items, which are negative in character:

11. One should avoid offenses in the discharge of devotional service and in chanting the holy names.

12. He should avoid extensive association with nondevotees.

13. He must not take on unlimited disciples. This means that a candidate who has successfully followed the first twelve items can also become a spiritual master himself, just as a student becomes a monitor in class with a limited number of disciples.

14. He must not pose himself as a vastly learned man simply by quoting statements in books. He must have solid knowledge of the necessary books without superfluous knowledge in others.

15. A regular and successful practice of the above fourteen items will enable the candidate to maintain mental equilibrium even amidst great trials of material loss and gain.

16. In the next stage, the candidate does not become afflicted by lamentation and illusion.

17. He does not deride another's mode of religion or worship, nor does he deride the Personality of Godhead or His devotees.

18. He never tolerates blasphemy against the Lord or His devotees.

19. He should not indulge in the discussion of topics dealing with the relationship between man and woman; nor should he engage in useless topics concerning others' family affairs.

20. He should not inflict pain—either in body or in mind—upon other living beings, whomsoever they may be.

Out of the above twenty items, the first three positive items are imperative and most essential for the serious candidate.

Knowledge and abnegation of an inferior way of life follow automatically in the life of a pure devotee without his having to make extraneous effort.

Easy Journey to Other Planets 1: A devotee of the Lord is never a disturbing element in society—on the contrary, he is a great social asset. Since no sincere devotee is attracted to sinful actions, as soon as a man becomes a pure devotee he can do inestimable selfless service to society for the peace and prosperity of all concerned, in this life and in the next. But even if such a devotee commits some offense, the Lord Himself rectifies it in no time. Therefore, there is no need for a devotee to cultivate materialistic knowledge, nor does a devotee need to renounce everything and live as a hermit. He can simply remain at home and execute devotional service smoothly in any order of life. And there are instances in history of extremely cruel men becoming kindhearted simply by the execution of devotional service. Knowledge and abnegation of an inferior way of life follow automatically in the life of a pure devotee without his having to make extraneous effort.

Srimad-Bhagavatam Lectures

The gentleman Lord Zetland was not prepared to accept the tapasya. Voluntarily, abnegation.

Lecture on SB 5.5.1-2 -- Paris, August 12, 1973: In the western countries to give up these habit is little difficult, because about forty years ago, one of my brother, God-brother, came to London and he had a talk with Marquis of Zetland, and the Lord inquired from him whether he can be converted into a brāhmaṇa. He inquired from my God-brother whether he can be made into a brāhmaṇa, brāhmaṇa. So our God-brother said, "Yes, you can be converted into a brāhmaṇa if you give up these habits, namely illicit sex, intoxication, meat-eating, and gambling." The gentleman's reply, Lord Zetland, "It is impossible." So that means he was not prepared to accept the tapasya. Voluntarily, abnegation.

Therefore, to make advancement in spiritual life one must be serious to practice vairāgya. If you practice vairāgya, deny, "No, I shall not eat these things, I shall not drink these things, I shall not do like this," abnegation—that we have to practice.

Lecture on SB 5.5.1-2 -- Stockholm, September 7, 1973: Therefore, to make advancement in spiritual life one must be serious to practice vairāgya. Tapasya, that is tapasya. If you practice vairāgya, deny, "No, I shall not eat these things, I shall not drink these things, I shall not do like this," abnegation—that we have to practice. That we have to practice. But although it is very difficult, so far we are concerned, we have made the things very concise. Simply, just observe the four regulative principles—no illicit sex, no gambling, no meat-eating, and no intoxication. This much we have to practice if we are actually serious to go..., advance in spiritual life. This is vairāgya, voluntarily. What is the difficulty? You want sex life, why don't you live, husband and wife, married? Sex life is not denied, but not outside the marriage. That is denied. A little vairāgya.

We are not such foolish person that "This is material, this microphone. We shall not touch it." No, we are not so fool. We are intelligent enough how to use it. Prāpañcika means material, artificial abnegation or renouncement. Anything which is used for Kṛṣṇa, that is spirit.

Lecture on SB 6.1.44 -- Los Angeles, July 25, 1975: Everything is good, provided it is used for good purpose. Nirbandhe kṛṣṇa sambandhe yukta vairāgyam ucyate. We are not such foolish person that "This is material, this microphone. We shall not touch it." No, we are not so fool. We are intelligent enough how to use it. That's all. That is Rūpa Gosvāmī's instruction:

prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgaḥ

phalgu-vairāgyaḥ kath...

Prāpañcika means material, artificial abnegation or renouncement. The Māyāvādīs, they say, "No, no, it is material." The other day we saw that Suśīla Muni. Suśīla Munis, they are Jains. According to Jain philosophy, they should..., they do not use any vehicle from going this place to another place. They will go by walking. That is their principle. But we are not following that principle. We are preaching Kṛṣṇa consciousness... Suppose if I have to come to your country, and if I say, "I will go by walking." (laughter) Then my life will be finished (laughter) before preaching. We are intelligent. Now we have got this aeroplane. Take advantage of and go in three hours to America, speedy. That is our policy. Therefore sometimes people criticize us that we are accepting all material things; still, we are condemning material civilization. They accuse us. But they do not know that we do not distinguish matter and spirit. Anything which is used for Kṛṣṇa, that is spirit.