{"id":1479,"date":"2020-08-24T15:16:53","date_gmt":"2020-08-24T15:16:53","guid":{"rendered":"https:\/\/bhaktivinodainstitute.org\/?p=1479"},"modified":"2022-06-08T14:44:19","modified_gmt":"2022-06-08T14:44:19","slug":"sanga-tyaga-giving-up-the-association-of-non-devotees","status":"publish","type":"post","link":"https:\/\/bhaktivinodainstitute.org\/sanga-tyaga-giving-up-the-association-of-non-devotees\/","title":{"rendered":"Sa\u1e45ga-ty\u0101ga (Giving up the association of non-devotees)"},"content":{"rendered":"

In his \u015ar\u012b Upade\u015b\u0101m\u1e5bta<\/em>, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has said that one’s devotion is enhanced by uts\u0101h\u0101, ni\u015bcay\u0101, dhairya, tat-tat-karma-pravartana, sa\u1e45ga-ty\u0101ga,<\/em> and sad-v\u1e5btti<\/em> (the devotee’s lifestyle or propensities). Out of these items, uts\u0101h\u0101, ni\u015bcay\u0101, dhairya,<\/em> and tat-tat-karma-pravartana<\/em> have already been separately discussed in the previous essays. Now I will try to discuss the meaning of the word sa\u1e45ga-ty\u0101ga<\/em>.<\/p>\n

There are two types of sa\u1e45ga <\/em>– association and attachment. Association is of two types-with non-devotees and with women. Similarly, attachment is also of two types-attachment for prejudices and attachment for assets. Those mahatmas<\/em> who wish to attain perfection in devotional service should carefully give up sa\u1e45ga<\/em> in the form of association and attachment. Otherwise this sa\u1e45ga<\/em> will gradually and surely ruin everything. As stated in the Bhagavad-g\u012bt\u0101 <\/em>(2.62-63):<\/p>\n

dhy\u0101yato vi\u1e63ay\u0101n pu\u1e41sa\u1e25\u2028 sa\u1e45gas te\u1e63\u016bpaj\u0101yate
\nsa\u1e45g\u0101t sa\u00f1j\u0101yate k\u0101ma\u1e25\u2028 k\u0101m\u0101t krodho ‘bhij\u0101yate
\nkrodh\u0101d bhavati sammoha\u1e25\u2028 sammoh\u0101t sm\u1e5bti-vibhrama\u1e25
\nsm\u1e5bti-bhra\u1e41\u015b\u0101d buddhi-n\u0101\u015bo\u2028buddhi-n\u0101\u015b\u0101t pra\u1e47a\u015byati<\/em><\/p>\n

“While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.”<\/p>\n

A practitioner should always remember this instruction of the Lord. If a practitioner engages in prohibited association, then gradually his attachment increases. The more this attachment increases, the more his firm faith in the supreme goal diminishes. The purport is that the living entity is spiritual; being conditioned by m\u0101y\u0101<\/em> and falsely proud due to ignorance, the living entity has forgotten his constitutional position. In his pure state the living entity does not associate with m\u0101y\u0101<\/em>, rather he remains fully spiritual. In the spiritual world all the association of the living entity is spiritual, Therefore, the eternal sa\u1e45ga<\/em> of the living entities in that state is desirable. The sa\u1e45ga<\/em> in the conditioned state of a living entity is polluted. That a\u1e45ga<\/em>, being polluted with nescience in the form of association with non-devotees and women and attachment for family and assets, is unfavourable for one’s advancement. Spiritual sa\u1e45ga<\/em> of the living entities is compatible, and mundane sa\u1e45ga<\/em> is incompatible. To get free from this incompatible sa\u1e45ga<\/em> is the living entity’s liberation. Now we will be considering incompatible sa\u1e45ga<\/em>.<\/p>\n

First we will consider the association of non-devotees. Who is a non-devotee? Those who are not subordinate to the Lord are called non-devotees. The j\u00f1\u0101n\u012bs<\/em> are never subordinate to the Lord. They think that they can become one with the Lord on the strength of their knowledge. They think, “J\u00f1\u0101na<\/em> is the topmost object; the Lord cannot keep one who attains j\u00f1\u0101na<\/em> under His control; the Lord became Supreme by the strength of this j\u00f1\u0101na<\/em>, and I too will become Supreme.” Therefore, all the endeavours of the j\u00f1\u0101n\u012bs<\/em> are to become independent of the Lord. The Lord’s power does not act on one who achieves liberation in the form of merging with the Lord, which is attained by j\u00f1\u0101na<\/em>. This is the attempt of the j\u00f1\u0101n\u012bs<\/em>! The j\u00f1\u0101n\u012bs<\/em> and mundane scholars do not depend on the mercy of the Lord. They try to achieve everything on the strength of their knowledge and reasoning, they do not care for the Lord’s mercy. Therefore, j\u00f1\u0101n\u012bs<\/em> are non-devotees. Although some j\u00f1\u0101n\u012bs<\/em> accept devotional service as their process of s\u0101dhana<\/em>, at the time of perfection they discard it. In all their activities there are no symptoms of eternal serving mood or subordination to the Lord. Such are the symptoms of the j\u00f1\u0101n\u012b-samprad\u0101ya<\/em>, or philosophical speculators. They only get a glimpse of real knowledge. That real knowledge is only a different aspect of pure devotional service. Only pure devotees, by the mercy of the Lord, can attain that. \u015ar\u012b Caitanya Mah\u0101prabhu instructs \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b in the Caitanya-carit\u0101m\u1e5bta <\/em>(Madhya <\/em>22.29) as follows:<\/p>\n

j\u00f1\u0101n\u012b j\u012bvan-mukta-da\u015b\u0101 p\u0101inu kari’ m\u0101ne\u2028vastuta\u1e25 buddhi ‘\u015buddha’ nahe k\u1e5b\u1e63\u1e47a-bhakti vine<\/em><\/p>\n

“There are many philosophical speculators (j\u00f1\u0101n\u012bs<\/em>) belonging to the m\u0101y\u0101v\u0101da<\/em> school who consider themselves liberated and call themselves N\u0101r\u0101ya\u1e47a. But their intelligence is not purified unless they engage in K\u1e5b\u1e63\u1e47a’s devotional service.”<\/p>\n

Therefore, those who are attached to philosophical speculation are counted amongst the non-devotees. There is a fruit called mukti<\/em>, and that is the supreme goal of their s\u0101dhana<\/em>. It is not the purpose of their life to attain the Lord’s mercy through His service. People who have faith in fruitive rituals are not devotees. Therefore, they are also non-devotees. If anyone performs karma<\/em> in order to achieve the mercy of K\u1e5b\u1e63\u1e47a, then that karma<\/em> is called bhakti. <\/em>That karma<\/em> which yields mundane results or mundane knowledge is averse to the Lord. Karm\u012bs do not exclusively search for the mercy of K\u1e5b\u1e63\u1e47a. Although they respect K\u1e5b\u1e63\u1e47a, their main purpose is to attain some kind of happiness. Karma<\/em> is nothing but selfish activities, Therefore, karm\u012bs<\/em> are also called non-devotees. Yogis<\/em> sometimes search for liberation, the fruit of j\u00f1\u0101na<\/em>, and sometimes they search for vibh\u016bti<\/em>, or opulence, the fruit of karma<\/em>. Hence, they too are called non-devotees. Due to lack of full surrender, worshipers of the demigods are also called non-devotees. Those who are attached to discussing dry logic are also averse to the Lord. And what to speak of those who conclude that the Lord is only a figment of the imagination. Those who are attached to sense gratification and thus have no opportunity to remember the Lord are also counted among the non-devotees. If one associates with these non-devotees, then in a very short time one’s intelligence is polluted and one’s heart is overcome by their propensities. If anyone desires to attain pure devotional service, then he should carefully give up the association of non-devotees.<\/p>\n

Second is association of women. Association with women is detrimental. In the Caitanya-carit\u0101m\u1e5bta <\/em>(Madhya <\/em>22.87) \u015ar\u012b Caitanya instructs \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b as follows:<\/p>\n

asat-sa\u1e45ga-ty\u0101ga,\u2014ei vai\u1e63\u1e47ava-\u0101c\u0101ra
\n‘str\u012b-sa\u1e45g\u012b’\u2014eka as\u0101dhu, ‘k\u1e5b\u1e63\u1e47\u0101bhakta’ \u0101ra<\/em><\/p>\n

“A Vai\u1e63\u1e47ava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vai\u1e63\u1e47avas should also avoid the company of those who are not devotees of Lord K\u1e5b\u1e63\u1e47a.”<\/p>\n

There are two types of Vai\u1e63\u1e47avas-the householders and the renunciates. Renunciates are forbidden from speaking with any woman. By the instruction to give up the association with women, they have been forbidden from conversing with women. As stated by \u015ar\u012b Caitanya Mah\u0101prabhu in the Caitanya-carit\u0101m\u1e5bta <\/em>(Antya <\/em>2.120):<\/p>\n

k\u1e63udra-j\u012bva saba marka\u1e6da-vair\u0101gya kariy\u0101
\nindriya car\u0101\u00f1\u0101 bule ‘prak\u1e5bti’ sambh\u0101\u1e63iy\u0101”<\/em><\/p>\n

“There are many persons with little in their possession who accept the renounced order of life like monkeys. They go here and there engaging in sense gratification and speaking intimately with women.”<\/p>\n

Regarding Vai\u1e63\u1e47av\u012bs, the Caitanya-carit\u0101m\u1e5bta <\/em>(Antya <\/em>12.42) says:<\/p>\n

p\u016brvavat prabhu kail\u0101 sab\u0101ra milana
\nstr\u012b-saba d\u016bra ha-ite kail\u0101 prabhura dara\u015bana<\/em><\/p>\n

“\u015ar\u012b Caitanya Mah\u0101prabhu received them all, just as He had in previous years. The women, however, saw the Lord from a distance.”<\/p>\n

This is the prescription in regard to householder Vai\u1e63\u1e47avas. Householders should not associate with others’ wives or prostitutes. They should not indulge in any association other than with their own wives according to religious scriptures. One should give up the uxorious mentality of being excessively fond of one’s wife. The instructions of the scriptures regarding the sm\u0101rtas<\/em> is given in the Caitanya-carit\u0101m\u1e5bta <\/em>(\u0100di <\/em>15.27) as follows:<\/p>\n

na g\u1e5bha\u1e41 g\u1e5bham ity \u0101hur\u2028 g\u1e5bhi\u1e47\u012b g\u1e5bham ucyate
\ntay\u0101 hi sahita\u1e25 sarv\u0101n\u2028puru\u1e63\u0101rth\u0101n sama\u015bnute<\/em><\/p>\n

“Merely a house is not a home, for it is a wife who gives a home its meaning. If one lives at home with his wife, together they can fulfill all the interests of human life.”<\/p>\n

There are four kinds of human interests for people in general – religiosity, economic development, sense gratification, and liberation. The prescriptions of the scriptures regarding var\u1e47a<\/em> and \u0101\u015brama<\/em> are called religion. Whatever is prohibited in the scriptures is called irreligion. A householder should follow all those prescriptions and give up all those prohibitions with the help of his wife. Whatever is achieved by following religious principles is called artha<\/em>, economic development. Assets of the house, sons, daughters, cows, and animals are all artha<\/em>. For enjoying those objects there is k\u0101ma<\/em>. Dharma<\/em>, artha<\/em>, and k\u0101ma<\/em>-these three are called trivarga<\/em>, the pursuits of human life. Practicing these three vargas<\/em> is the life of a conditioned living entity who is wandering in the cycle of fruitive activities. It is the duty of the sm\u0101rta<\/em> householder to practice trivarga<\/em> with one’s wife. A householder should practice trivarga<\/em> with his wife day and night. The wife can accompany one while visiting holy places. Until one endeavours for the supreme goal of life, what else is there except pursuing trivarga<\/em>? Liberation is the living entities’ fourth human interest. There are two types of liberation-relief from extreme distress and attaining spiritual happiness. Those whose religious lives are regulated by dry knowledge or impersonalism, for them relief from extreme distress is the prime goal. Those whose hearts are filled with pure knowledge ultimately search for transcendental happiness and do not remain bound in simply gaining relief from extreme distress. A Vai\u1e63\u1e47ava, whether a householder or a renunciate, is desirous of transcendental happiness. A householder Vai\u1e63\u1e47ava always works together with his wife with the aim of achieving transcendental happiness. Although engaged in all work in this way, he never becomes uxorious. In this way he remains free from women’s association throughout his life. He totally gives up illicit intimate speaking with women and the mundane uxorious mood in licit association with his wife. In the \u015ar\u012bmad Bh\u0101gavatam <\/em>(1.2.9-10, 13-14), S\u016bta Gosv\u0101m\u012b has briefly explained the rules for a g\u1e5bhastha<\/em> Vai\u1e63\u1e47ava as follows:<\/p>\n

dharmasya hy \u0101pavargyasya\u2028 n\u0101rtho ‘rth\u0101yopakalpate
\nn\u0101rthasya dharmaik\u0101ntasya\u2028 k\u0101mo l\u0101bh\u0101ya hi sm\u1e5bta\u1e25<\/em><\/p>\n

“All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.”<\/p>\n

k\u0101masya nendriya-pr\u012btir\u2028l \u0101bho j\u012bveta y\u0101vat\u0101
\nj\u012bvasya tattva-jij\u00f1\u0101s\u0101\u2028 n\u0101rtho ya\u015b ceha karmabhi\u1e25<\/em><\/p>\n

“Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.”<\/p>\n

ata\u1e25 pumbhir dvija-\u015bre\u1e63\u1e6dh\u0101\u2028 var\u1e47\u0101\u015brama-vibh\u0101ga\u015ba\u1e25
\nsvanu\u1e63\u1e6dhitasya dharmasya\u2028 sa\u1e41siddhir hari-to\u1e63a\u1e47am<\/em><\/p>\n

“O best among the twice-born, it is Therefore, concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead.”<\/p>\n

tasm\u0101d ekena manas\u0101\u2028 bhagav\u0101n s\u0101tvat\u0101\u1e41 pati\u1e25
\n\u015brotavya\u1e25 k\u012brtitavya\u015b ca\u2028 dhyeya\u1e25 p\u016bjya\u015b ca nityad\u0101<\/em><\/p>\n

“Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.”<\/p>\n

The purport is that in twenty religious scriptures there are mainly instructions about trivarga<\/em>. For the welfare of the karm\u012bs<\/em>, the merciful sages have composed twenty religious scriptures that are suitable for karm\u012bs<\/em>. In the \u015ar\u012bmad Bh\u0101gavatam <\/em>(11.20.9) it is said:<\/p>\n

t\u0101vat karm\u0101\u1e47i kurv\u012bta \u2028na nirvidyeta y\u0101vat\u0101
\nmat-kath\u0101-\u015brava\u1e47\u0101dau v\u0101\u2028 \u015braddh\u0101 y\u0101van na j\u0101yate<\/em><\/p>\n

“As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by \u015brava\u1e47a\u1e41<\/em> k\u012brtana\u1e41<\/em> vi\u1e63\u1e47o\u1e25<\/em>, one has to act according to the regulative principles of the Vedic injunctions.”<\/p>\n

For the karm\u012bs<\/em> mentioned by the Lord in this verse, trivarga<\/em> is the only prescribed occupation. Those who have become indifferent and attained j\u00f1\u0101na<\/em>, for them there is no longer a need for trivarga<\/em> activities. They give up those activities and become eligible for sanny\u0101sa<\/em> with dry knowledge. Those who are faithful in hearing the topics of the Lord after receiving His mercy on the strength of their accumulated pious activities from many lifetimes are no longer attached to karma<\/em>. They are called Vai\u1e63\u1e47avas. Among them, those who are g\u1e5bhasthas<\/em> enjoy whatever artha<\/em> they obtain while practicing dharma\u00a0 for the purpose of liberation, not for the purpose of sense gratification; rather, this artha<\/em> helps them purely maintain their lives in the favourable cultivation of K\u1e5b\u1e63\u1e47a consciousness with the purpose of understanding the Absolute Truth. In this, the difference between karma<\/em> and spiritual activities can be seen. Therefore, to attain the mercy of the Lord, a g\u1e5bhastha<\/em> Vai\u1e63\u1e47ava should accept the divisions of var\u1e47\u0101\u015brama<\/em> and along with his wife practice dharma<\/em> , artha, k\u0101ma,<\/em> and mok\u1e63a<\/em> in order to maintain his life. Whenever his house becomes unfavourable for this purpose, he should give it up out of disgust. Thus by properly performing the activities of trivarga<\/em>, the g\u1e5bhastha<\/em> Vai\u1e63\u1e47ava’s character becomes pure. With such pure characteristics, he should hear, chant, and remember the names, forms, qualities, and pastimes of the Lord with full surrender. The wife should also always endeavour for spiritual perfection with the help of subordinate women such as her sister and daughter. There is no illicit conduct in this, so there will not be any association with women. Therefore, whether one is a householder or a renunciate – all practitioners should totally give up the association with women. The devotees should carefully give up the above mentioned sa\u1e45ga<\/em> in the form of association.<\/p>\n

Now let us consider sa\u1e45ga<\/em> in the form of attachment. Attachments are of two kinds-attachment for prejudices and attachment for assets. First I will discuss the attachment for prejudices. There are two types of prejudice-ancient and current. The conditioned living entity has been performing fruitive activities and endeavouring for knowledge since time immemorial, and the prejudices that have developed in his subtle body as a result are called ancient prejudices. Those prejudices are known as one’s nature. As stated in the Bhagavad-g\u012bt\u0101 <\/em>(5.14):<\/p>\n

na kart\u1e5btva\u1e41 na karm\u0101\u1e47i\u2028 lokasya s\u1e5bjati prabhu\u1e25
\nna karma-phala-sa\u1e41yoga\u1e41\u2028 svabh\u0101vas tu pravartate<\/em><\/p>\n

“The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.”<\/p>\n

\u015ar\u012bla Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a comments: an\u0101di prav\u1e5btt\u0101 pradh\u0101na v\u0101san\u0101tra svabh\u0101va \u015babdenokta-pr\u0101dh\u0101nika deh\u0101dim\u0101n j\u012bva\u1e25 k\u0101rayit\u0101 kartt\u0101 ceti na viviktasya tattvam iti<\/em>\u00a0 – “The primordial material desire that is active since time immemorial is called one’s nature. Due to such a desire the living entity is supplied with material bodies and other paraphernalia. False identification with the bodies causes one to act and causes others to act, although this is not the pure soul’s real constitution or nature.”<\/p>\n

Again from the Bhagavad-g\u012bt\u0101 <\/em>(18.60):<\/p>\n

svabh\u0101va-jena kaunteya\u2028 nibaddha\u1e25 svena karma\u1e47\u0101
\nkartu\u1e41 necchasi yan moh\u0101t\u2028 kari\u1e63yasy ava\u015bo ‘pi tat<\/em><\/p>\n

“Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kunt\u012b.”<\/p>\n

Regarding the bondage of the prejudice of knowledge, the Bhagavad-g\u012bt\u0101 <\/em>(14.6) says:<\/p>\n

tatra sattva\u1e41 nirmalatv\u0101t\u2028 prak\u0101\u015bakam an\u0101mayam
\nsukha-sa\u1e45gena badhn\u0101ti\u2028j \u00f1\u0101na-sa\u1e45gena c\u0101nagha<\/em><\/p>\n

“O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.”<\/p>\n

\u015ar\u012bla Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a comments: ‘j\u00f1\u0101ny aha\u1e41,’ ‘sukhy aham’ ity abhim\u0101nas tena puru\u1e63a\u1e41 nibadhnati<\/em> “‘I am wise.’ ‘I am happy.’ By this pride, the living entity is bound by goodness.”<\/p>\n

People’s association with karma<\/em> and j\u00f1\u0101na<\/em> is the result of attachment born from the prejudices of one’s nature that are produced from past karma<\/em> and j\u00f1\u0101na<\/em>. In the previous verse, the m\u0101y\u0101v\u0101d\u012b’s<\/em> bondage of j\u00f1\u0101na<\/em> is displayed. Regarding the karm\u012bs<\/em>, the Bhagavad-g\u012bt\u0101 <\/em>(3.26) says:<\/p>\n

na buddhi-bheda\u1e41 janayed\u2028a j\u00f1\u0101n\u0101\u1e41 karma-sa\u1e45gin\u0101m
\njo\u1e63ayet sarva-karm\u0101\u1e47i\u2028 vidv\u0101n yukta\u1e25 sam\u0101caran<\/em><\/p>\n

“So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of K\u1e5b\u1e63\u1e47a consciousness].”<\/p>\n

From ancient prejudices one develops association with karma<\/em> and j\u00f1\u0101na<\/em>. Association with these ancient prejudices is inevitable. Despite all attempts, up to suicide, one cannot give up one’s prejudices.<\/p>\n

The prejudices or attachments for good and bad attained in this life due to association are called modern prejudices. Everyone in the world is under the control of these two kinds of prejudices. When a living entity is not bound by m\u0101y\u0101<\/em>, then by nature he is a servant of K\u1e5b\u1e63\u1e47a. Being bound by m\u0101y\u0101<\/em>, a living entity cannot give up ancient and modern wicked prejudices. At that time ancient wicked prejudices become his second nature. Only s\u0101dhu-sa\u1e45ga<\/em> can reform the attachment to prejudices. S\u0101dhu-sa\u1e45ga<\/em> is the only remedy for this disease. Unless one reforms his attachment to prejudices, one cannot attain perfection in devotional service by any means. As stated in the \u015ar\u012bmad Bh\u0101gavatam <\/em>(3.23.55):<\/p>\n

sa\u1e45go ya\u1e25 sa\u1e41s\u1e5bter hetur\u2028 asatsu vihito ‘dhiy\u0101
\nsa eva s\u0101dhu\u1e63u k\u1e5bto\u2028ni\u1e25 sa\u1e45gatv\u0101ya kalpate<\/em><\/p>\n

“Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge.”<\/p>\n

Due to association with materialistic people, the living entity is bound in the cycle of birth and death. Even if one unknowingly associates with a materialist, the result must come. And if one unknowingly associates with a real s\u0101dhu<\/em>, he attains freedom from material association. Again in \u015ar\u012bmad Bh\u0101gavatam <\/em>(11.12.1-2) it says:<\/p>\n

\u015br\u012b-bhagav\u0101n uv\u0101ca
\nna rodhayati m\u0101\u1e41 yogena s\u0101\u1e45khya\u1e41 dharma eva ca
\nna sv\u0101dhy\u0101yas tapas ty\u0101go\u2028 ne\u1e63\u1e6d\u0101-p\u016brta\u1e41 na dak\u1e63i\u1e47\u0101
\nvrat\u0101ni yaj\u00f1a\u015b chand\u0101\u1e41si\u2028 t\u012brth\u0101ni niyam\u0101 yam\u0101\u1e25
\nyath\u0101varundhe sat-sa\u1e45ga\u1e25\u2028 sarva-sa\u1e45g\u0101paho hi m\u0101m<\/em><\/p>\n

“The Supreme Personality of Godhead said: My dear Uddhava, by associating with My pure devotees one can destroy one’s attachment for all objects of material sense gratification. Such purifying association brings Me under the control of My devotee. One may perform the a\u1e63\u1e6d\u0101\u1e45ga-yoga<\/em> system, engage in philosophical analysis of the elements of material nature, practice nonviolence and other ordinary principles of piety, chant the Vedas<\/em>, perform penances, take to the renounced order of life, execute sacrificial performances and dig wells, plant trees and perform other public welfare activities, give in charity, carry out severe vows, worship the demigods, chant confidential mantras, visit holy places or accept major and minor disciplinary injunctions, but even by performing such activities one does not bring Me under his control.”<\/p>\n

Association with prejudices is very dangerous. By affectionately associating with pure devotees of the Lord, one’s association with prejudices, in the form of karma<\/em> and j\u00f1\u0101na<\/em>, is destroyed. Due to this association with prejudices a living entity’s propensity for ignorance and passion becomes stronger. Whatever propensities for goodness, passion, and ignorance are seen in people’s eating, sleeping, and sensual activities are all due to association with prejudices. Karm\u012bs<\/em> and j\u00f1\u0101n\u012bs<\/em> disrespect Vai\u1e63\u1e47avas only due to this attachment for prejudices. Until the attachment to prejudices is destroyed, the ten offenses in chanting will not be uprooted. Offenses at the feet of s\u0101dhus<\/em> is due to being proud of one’s karma<\/em> and j\u00f1\u0101na<\/em>. The offense in chanting in the form of blaspheming devotees enters the heart of the non-devotee and takes up residence there. Worldly attachment is contrary to acceptance of K\u1e5b\u1e63\u1e47a’s undisputed supremacy, and it Therefore, does not allow the unfortunate living entity to fully surrender to the Lord. Thus disobeying the spiritual master, blaspheming the Vedic literatures, interpreting the holy name, considering the chanting of the holy names as equal to the pious activities offered in the Vedas<\/em>, committing sinful activities while pretending to chant the holy name, aversion due to conceptions of I and mine, selling the holy names to unfit persons-all these offenses against the holy names continue. In such a condition, how can one be benefitted? Therefore, it is said:<\/p>\n

asadbhi\u1e25 saha sa\u1e45gas tu\u2028 na kartavya\u1e25 kad\u0101cana
\nyasm\u0101t sarv\u0101rtha h\u0101ni\u1e25 sy\u0101d\u2028adha\u1e25 p\u0101ta\u015b ca j\u0101yate<\/em><\/p>\n

“One should never associate with materialistic persons, for by doing so all one’s assets are lost and he falls from his position.”<\/p>\n

It has been seen that many fortunate souls have given up attachment for prejudices by the association of pure Vai\u1e63\u1e47avas. From the scriptures it is well known that by the association of \u015ar\u012b N\u0101rada Muni the hunter (M\u1e5bg\u0101ri) and Ratn\u0101kara (V\u0101lm\u012bki) attained auspiciousness. The foremost instruction of \u015ar\u012b R\u0101m\u0101nuj\u0101c\u0101rya is this: “If you cannot purify yourself by any endeavour whatsoever, then just go sit with the Vai\u1e63\u1e47avas and you will achieve all auspiciousness.” By observing the pure characteristics of a devotee, in a very short time a person’s mind is changed, his attachment for sense enjoyment decreases, and the seedling of bhakti <\/em>sprouts in the heart. One even gradually develops a taste for the Vai\u1e63\u1e47avas’ food and behavior. We have seen how by associating with Vai\u1e63\u1e47avas, people have given up many anarthas-<\/em>taste for associating with women, thirst for wealth, desire for sense enjoyment and liberation, inclination for karma<\/em> and j\u00f1\u0101na<\/em>, eating meat and fish, drinking wine, smoking tobacco, and the desire to chew pan. By observing a Vai\u1e63\u1e47ava’s quality of not uselessly wasting time, many people have easily given up anarthas<\/em> such as laziness, oversleeping, useless talk, urge of speech, etc. We have also seen that by associating with Vai\u1e63\u1e47avas for some time someone’s cheating propensity and desire for fame have been destroyed. We have seen with our own eyes that by associating with Vai\u1e63\u1e47avas with a little affection all other association, such as attachment for prejudices, has been vanquished. Those who are attached to winning fights, those who are expert at attaining dominion, those who are eager to accumulate great wealth-all such types of people have attained devotional service by being purified in the association of Vai\u1e63\u1e47avas. Even the hearts of persons who think, “I will defeat the world by my arguments and attain supremacy,” have been pacified. Without the association of Vai\u1e63\u1e47avas there is no alternative for rectifying the attachment for prejudices.<\/p>\n

One should carefully give up attachment for material assets. People in general have spontaneous attachment for house, household paraphernalia, clothes, ornaments, wealth, wife and children’s health, their own health, eatables, trees, and animals. Some people are so addicted to smoking, chewing pan, eating fish and meat, and drinking alcohol that their practice of spiritual life is obstructed. Many people do not respect the Lord’s remnants out of great attachment to eating things like fish. Because of the desire to constantly smoke, many people’s study of devotional scriptures, relish for hearing and chanting, and remaining long in temples is obstructed. Attachment for these things is averse to the constant practice of devotional service. If one does not carefully give up these things, then he cannot get happiness from his devotional service. Attachment for these things is easily destroyed by the association of devotees. Still, one should try to destroy these petty attachments by fully engaging in devotional service. By observing vows approved in devotional service, those attachments are vanquished.<\/p>\n

By properly observing hari-v\u0101sara<\/em>, Ek\u0101da\u015b\u012b, and appearance days of the Lord, those attachments are vanquished. The rules of such vows are the provisions for diminishing one’s attachments. There are prescriptions for practicing devotional service while giving up all types of enjoyment on those days. There are two types of eatables-those which sustain one’s life and those which gratify the senses. Eating grains and drinking are life sustaining. Fish, meat, pan, intoxicants, and smoking are all for gratifying the senses. On days of vows, unless one totally gives up sense gratifying items, it is not a vow. As far as possible, life sustaining items should also be given up. According to the prescribed needs of one’s bodily condition one must try as far as possible to reduce the acceptance of life sustaining eatables. There is no prescription for acceptance of sense gratifying items, the only prescription is to reject them. One of the limbs of a vrata<\/em> is to diminish the devotee’s propensity for enjoyment. If one thinks, “Today somehow or other I will renounce, but tomorrow I will enjoy profusely,” then the purpose of the vow will not be successful. The reason is that vows have been prescribed to give up the association of such items by gradual practice. Vows are usually for three days. First by practicing vows for three days, then by practicing for one month, then by practicing for four months (C\u0101turm\u0101sya<\/em>) – in this way gradually one should completely uproot the attachment for sense gratifying items and leave them forever. For those who cannot remember the statements of Bhagavad-g\u012bt\u0101: k\u1e63ipra\u1e41 bhavati dharm\u0101tm\u0101<\/em> “He quickly becomes righteous,” in regard to the observance of vows, their renunciation is temporary like the bathing of an elephant.<\/p>\n

For those who desire to attain pure devotional service, the association of non-devotees and women is meant to be given up. It is extremely necessary for them to associate with s\u0101dhus<\/em> in order to give up the attachment for prejudices. They must follow all vows meant for Vai\u1e63\u1e47avas in order to give up the attachment for material objects. One should not be negligent in these practices. One should follow these instructions with great care and respect. If one does not follow carefully, then cheating in the form of duplicity renders the whole endeavour useless. For those who do not have respect in this regard, attaining devotion to \u015ar\u012b Hari becomes very rare, even after hearing for many births.<\/p>\n

What is association and giving up association? Many people have doubts about this. Doubts may be there, because if just by coming close to a materialist or material object is consider associating with them, then there is no way to give up this association. As long as the material body is there, how can one give up the proximity of these things? How can a g\u1e5bhastha<\/em> Vai\u1e63\u1e47ava give up his family members? One cannot give up the association of deceitful persons, even if they are renunciates. One will have to come across materialists in one’s life, whether one is a g\u1e5bhastha<\/em> or a renunciate. Therefore, the limit for giving up the association of materialists is prescribed in \u015ar\u012b Upade\u015b\u0101m\u1e5bta<\/em> as follows:<\/p>\n

dad\u0101ti pratig\u1e5bh\u1e47\u0101ti \u2028guhyam \u0101khy\u0101ti p\u1e5bcchati
\nbhu\u1e45kte bhojayate caiva\u2028 \u1e63a\u1e0d-vidha\u1e41 pr\u012bti-lak\u1e63a\u1e47am<\/em><\/p>\n

“Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially, accepting pras\u0101dam<\/em> and offering pras\u0101dam<\/em> are the six symptoms of love shared by one devotee and another.”<\/p>\n

O s\u0101dhakas<\/em>! One must accept proximity with both bad and good people as one passes his life. This equally applies to householders and renunciates. Proximity must be there, nevertheless one should not engage in bad association. Giving in charity, accepting charity, revealing one’s mind, hearing one’s mind, accepting foods, and giving foods-if done with love, these are called sa\u1e45ga<\/em>, or association. Giving some foodstuffs to a hungry person and accepting some charity from a pious man is done out of duty, not out of love. Even if they are materialists, this type of engagement is not considered association. But if they are pure devotees, then such activities are performed out of love. When acts are performed out of love, then it is association. Therefore, giving charity to pure Vai\u1e63\u1e47avas and accepting items or wealth from them becomes sat-sa\u1e45ga<\/em>. Giving charity to a materialist or accepting charity from one, if done out of love, becomes asat-sa\u1e45ga<\/em>. When a materialist approaches you, whatever is required to be done should be done only out of duty. One should not speak confidentially with a materialist. Generally there is some love involved in confidential speaking, Therefore, it is association. While meeting a materialistic friend, one should speak only what is extremely necessary. At that time, it is better not to exhibit heartfelt love. But if that friend is a proper Vai\u1e63\u1e47ava, then one should accept his association by speaking to him with love. This type of behavior with relatives and friends creates no hostility. There is no association in ordinary talk. One should behave with ordinary people as one externally behaves with a stranger while buying something in the market. The same dealings with a pure devotee of the Lord should be done out of love. If one is obliged to feed hungry people, needy people, and teachers, he should do so as a host dutifully cares for his guest, there is no need to exhibit love. Care for them, but not out of love. One should feed pure Vai\u1e63\u1e47avas with love, and when required accept the remnants given by them with love. If one can behave in this way while giving in charity, accepting charity, speaking confidentially, hearing confidentially, feeding, and accepting food with one’s wife, children, servants, maidservants, strangers, and whoever else one meets, there will be no unholy association, only good association. There is no hope of achieving devotion to K\u1e5b\u1e63\u1e47a until one gives up unholy association in this way. A renunciate Vai\u1e63\u1e47ava should accept whatever alms he receives by m\u0101dhukar\u012b<\/em>, or begging, at the house of a honest householder with the above mentioned consideration. He should always remember the difference between gross begging and m\u0101dhukar\u012b<\/em>. A g\u1e5bhastha<\/em> Vai\u1e63\u1e47ava should accept pras\u0101da<\/em>-grains and drinks-in the house of another g\u1e5bhastha<\/em> who has pure character. One should always be cautious about taking pras\u0101da<\/em> in the house of a non-devotee and one with bad character. There is no need to speak further about this. Due to their pious activities, those who have developed faith in devotional service have a little intelligence by the mercy of K\u1e5b\u1e63\u1e47a. Due to that intelligence they can easily understand the essence of the \u0101c\u0101ryas’<\/em> instructions. Therefore, only a few words are needed to instruct them. Those who have no pious credits have no faith. Even if they are given volumes of instruction, they will not understand a thing. Therefore, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has given only a few words of instruction in \u015ar\u012b Upade\u015b\u0101m\u1e5bta<\/em>.<\/p>\n<\/div>

(‘Sa\u1e45ga-ty\u0101ga – Giving up the association of non-devotees’ is the third in a series of articles published in the 10th Volume of Sajjana To\u1e63a\u1e47\u012b by Bhaktivinoda \u1e6ch\u0101kura.)
\n<\/em><\/h6>\n<\/div><\/div><\/div><\/div><\/div>\n","protected":false},"excerpt":{"rendered":"

There are two types of sa\u1e45ga – association and attachment. One who is serious about advancement in bhakti should avoid bad association completely. Bhaktivinoda \u1e6ch\u0101kura ellucidates upon this point in this article, “Sa\u1e45ga-ty\u0101ga (Giving up the association of non-devotees)” from Vol.10 of Sajjana To\u1e63a\u1e47\u012b.<\/p>\n","protected":false},"author":10,"featured_media":1481,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[2],"tags":[32,560],"_links":{"self":[{"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/posts\/1479"}],"collection":[{"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/comments?post=1479"}],"version-history":[{"count":4,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/posts\/1479\/revisions"}],"predecessor-version":[{"id":7758,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/posts\/1479\/revisions\/7758"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/media\/1481"}],"wp:attachment":[{"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/media?parent=1479"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/categories?post=1479"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bhaktivinodainstitute.org\/wp-json\/wp\/v2\/tags?post=1479"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}