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厂惫腻尘颈苍腻谤腻测补峁嘺 states,

鈥淩emaining detached from the body and the 产谤补丑尘腻苍诲补, is the characteristic of 惫补颈谤腻驳测补.鈥� (Vacan膩m峁泃a Gadhad膩 I/44, p.110)

In this manner, the absence of interest and attachment in everything except 础办峁�a谤补-笔耻谤耻峁�o迟迟补尘补 is called 惫补颈谤腻驳测补 (detachment).^[1] 痴补颈谤腻驳测补 is indifference and detachment both to one's body and the world. 痴补颈谤腻驳测补, 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 惫补颈谤腻驳测补 advances entirely, all desires for the enjoyment of worldly pleasures and the desires for body-care come to an end. True 惫补颈谤腻驳测补 uproots all names and forms except Parabrahman, the eternal supreme truth.^[2]

痴补颈谤腻驳测补 defines the relationship between self and the world. It consists of remaining detached from one's body and the whole world. 痴补颈谤腻驳测补 sprouts in the self when one (1) realizes self-knowledge (腻迟尘补苍颈峁ａ弓丑腻), (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 惫补颈谤腻驳测补 occur only through the words and 蝉补迟蝉补峁単补 (holy company) of the sadGuru (i.e., 础办峁�a谤补brahman Guru, 辫补谤腻尘补 别办腻苍迟颈办补-蝉补迟辫耻谤耻峁�a).

This type of 惫补颈谤腻驳测补 certainly results in attaining supreme Parabrahman (parama-pada).^[4]

Bhadre艣ad膩sa clears the point:

brahmapar膩tmabhinne峁�u r膩g膩bh膩vo 惫颈谤腻驳补迟腻 | j帽膩n膩峁兣沘sahit膩 苍颈迟测补峁� bhaktyupa办腻ri峁嚹� bhavet ||^[5]

鈥淒ispassion towards all except for Brahman and Parabrahman is detachment. However, such detachment only supplements bhakti if it is perennially equipped with spiritual wisdom.鈥�

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, 惫补颈谤腻驳测补 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 (辫补帽肠补-惫颈峁�a测补) 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, 叠谤补丑尘腻 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 叠丑补驳补惫补诲-骋墨迟腻 affirms:

补蝉补峁兣沘测补峁� 尘补丑腻产腻丑辞 mano durnigraha峁� calam |
abhy膩sena tu kaunteya vair膩gye峁嘺 ca g峁沨yate ||^[7]

鈥淯ndoubtedly, the mind is restless and difficult to restrain, but it is subdued by 补产丑测腻蝉补 (constant vigorous spiritual practice with firm determination), and 惫补颈谤腻驳测补 (or detachment).鈥�

The 叠丑腻峁�y补办腻谤补 comments:

鈥�vair膩gye峁嘺 ca svalak峁�y膩tiriktasakalavik峁�epaka-pad膩rthanirvedodreke峁嘺 prak峁泃ipuru峁Ｄ乨ipip墨li办腻nte峁�u nikhilapr膩k峁泃apad膩rthe峁�u dhyeyapratyan墨ke峁�u do峁Ｄ乶usandh膩na-sa峁僯膩tavait峁涐梗峁噛ena v膩 bhaktimadbhi岣� g峁沨yate va艣墨kartu峁� 艣akyate | tu艣abdo manonigrahasambhava峁� dyotayan p膩rthotth膩pit膩峁� durnigrahasy膩pyanigrahat膩艣a峁儼炷遽箖 惫腻谤补测补迟颈 | 膩ha ca pata峁僯ali岣� '补产丑测腻蝉补vair膩gy膩bhy膩峁� tannirodha岣�' (yo. 蝉奴. 1/ 12) iti |鈥� (Bhagavad-骋墨迟腻 6/35, p.148)

鈥淭he mind is controlled through 惫补颈谤腻驳测补. 痴补颈谤腻驳测补 is the detachment towards everything except Parabrahman from a small ant and to the entire universe. If one possesses such 惫补颈谤腻驳测补 then, obstacles in the way of attaining the ultimate goal are perceived as flawed. The term 鈥榯u鈥� is used to show that the mind can be controlled even it may seem difficult. 笔补迟补帽箩补濒颈 also supports by saying that by constant effort and 惫补颈谤腻驳测补 mind comes under control.鈥�

Bhadre艣ad膩sa explains that to control the mind, 惫补颈谤腻驳测补 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 e办腻ntiki bhakti, we can conclude by drawing the broad picture in one line that e办腻ntiki bhakti is the key principle of 厂惫腻尘颈苍腻谤腻测补峁嘺 Vedanta. In this manner, it also becomes the firm conviction of Parabrahman.^[9]

Footnotes and references:

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[1]:

SSS p.344

[2]:

Vacan膩m峁泃a Vart膩l 16

[3]:

Vacan膩m峁泃a Gadhad膩 II/1, 痴腻蝉耻诲别惫补 尘补丑腻迟尘测补 25/60

[4]:

Vacan膩m峁泃a S膩rangpur 11,18

[5]:

厂惫腻尘颈苍腻谤腻测补峁嘺 Siddh膩ntasudh膩 碍腻谤颈办腻 407

[6]:

Vacan膩m峁泃a Gadhad膩 III/37, Panch. 1, 4

[7]:

叠丑补驳补惫补诲-骋墨迟腻 6/35

[8]:

鈥�atheda峁� bhasm膩nta峁� 艣ar墨ram鈥� (墨. 17),鈥�anupa艣ya yath膩 p奴rve pratipa艣ya tath膩pare | sasyamiva 尘补谤迟测补岣� pacyate sasyamiv膩j膩yate puna岣�鈥� (办补峁环补. 1/ 6), 鈥�艣vobh膩v膩 martyasya yadantakaitat sarvendriy膩峁嚹佱箖 jarayanti 迟别箩补岣� | api 蝉补谤惫补峁� j墨vitamalpameva tavaiva v膩h膩stava n峁泃ya驳墨te鈥� (办补峁环补. 1/ 26), 鈥�parik峁�ya lo办腻n karmacit膩n br膩hma峁噊 nirvedam膩y膩nn膩styak峁泃a岣� k峁泃ena鈥� (mu. 1/ 2/ 12), 鈥�yen膩ha峁� n膩m峁泃膩sy膩峁� kimaha峁� tena kury膩m鈥� (产峁�/ 4/ 3) 鈥�j膩tasya hi dhruvo m峁泃yurdhruva峁� janma m峁泃asya ca | tasm膩daparih膩ryerthe na tva峁� 艣ocitumarhasi鈥� (驳墨. 2/ 27), 鈥�abhy膩sena tu kaunteya vair膩gye峁嘺 ca g峁沨yate鈥� (驳墨. 6/ 35), 鈥�补产丑测腻蝉补vair膩gy膩bhy膩峁� tannirodha岣�鈥� (yo. 蝉奴. 1/ 12), 鈥�d峁涐笉ha惫补颈谤腻驳测补v膩neva 箩补苍补岣� 辫谤腻辫苍辞迟颈 辫补谤补尘补峁� padam |鈥�(vaca. 办腻. 7) 鈥�yastu 惫补颈谤腻驳测补v膩n dh膩rmika艣ca bhavati tasya tu sarv膩峁噛ap墨ndriy膩峁噄 va艣墨bh奴t膩ni bhavant墨ti 蝉补谤惫补诲腻 sa sukhabh膩g bhavatyeva鈥� (vaca. ga. a. 8) ityadiv膩ky膩n墨ha viratyanuk奴l膩nyanusandhey膩n墨ti nirupita峁� 惫补颈谤腻驳测补m |

[9]:

SSS p.331, Vacan膩m峁泃a Gadhad膩 I/75