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Meher Baba

Renunciation is the stepping stone to the spiritual path. As soon as renunciation is born, the pilgrim enters the path. But such renunciation is most difficult. It is not an easy thing. The reason is that the mind, which is the root of all disturbances, must be stopped. When it is annihilated, only then does renunciation happen. But it is not easy for the mind to either stop or be annihilated. It is as difficult as carrying the Himalayas on your head

Renunciation does not mean ascetism or negative attitude to life. It is a positive value of the good, noble and beautiful in man and contributes to what is good and lovely in the environment.

Outward renunciation is unnecessary when the Avatar's daaman is held. Obedience to the Avatar is essential.

The affliction of the mind should go; then complete renunciation comes. To get rid of this mental curse, you should try to have the longing for divinity to such an extent that you forget yourself. To gain renunciation is to lose yourself, and you can only lose yourself when your every thought, word and deed keeps Beloved God present and your lower self absent.-Meher Baba


Vairagya and Renunciation (Tyaga)

Renunciation or tyaga invariably followed by vairagya or disgust with the world. In fact there can be no tyaga without vairagya, except in exceptional cases and vairagya being the forerunner and route cause of renunciation. There are four kind of vairagya.

  1. Shallow vairagya: This is easy as it is shallow. This may be caused by mere of sight of funeral procession or unexpected calamity a reason for disgust in man’s life. This is just a momentary spell of shallow kind of vairagya and its influence will pass away sooner like the cloud covering the sun.
  2. Temporary Vairagya: This may last for few hours or almost few days. This may arise from sudden death of family member, financial loss in business or gambling. Both of these types of vairagya with or without of any idea about spirituality, are temporary. Both these vairagya may turn into actual vairagya.
  3. Serious Vairagya: One may get serious vairagya for repeated business failures and keen disappointment that may lead to a permanent renunciation and one may begin begging and borrowing for one’s requirement from others. But such vairagya-Tyaga, far from any spiritual value is nothing but the manifestation of rank cowardice.
  4. Pucca Vairagya: Number of social calamities or financial disasters can bring this vairagya. It can arise only from or can be the outcome of only acute thirst for Truth, a deep longing for reality and pure love for God. Pacca Vairagya and the highest renunciation, so to speak go hand in hand. Renunciation or Tyaga of highest type is possible even without any kind of vairagya at all, especially at the command of a

Renunciation is the overt expression of a latent desire for union with God combined with a latent spirit of disgust for the world, and we used an analogy of flower, pollen and fruit. As far as fertilization is concerned the flower and the pollen by themselves are helpless, for the two can only be brought together by some outside agency, such as the wind, the bee or the insect.

Whether or not fertilization takes place in nature may depend upon so many thousands of unknown factors that modern science gives up trying to predict it, and labels it chance. That, however, is beside the point at the moment, and in our analogy we shall think of this fertilization as a gift.

Vairagya let us remember that the longing for union with God is latent in every living being. However, it only pushes its way into consciousness when the soul approaches the beginning of what Meher Baba, in the "Divine Theme," calls "the realization process." The disgust for the world is also something that develops naturally in all of us and which grows more and more powerful as we draw nearer to the beginning of this realization process.

When the flower is in full bloom and the pollen ripe, the wind or the bee gives the gift of fertilization that produces the fruit. In the same way also, when this moment of inner readiness comes, a divine gift descends upon the soul which fertilizes the longing for God and the disgust or indifference for the world, and so brings about the priceless fruit of vairagya. This divine gift may be a touch of inner grace from the indwelling God, or it may be the result of contact with a saint or a Perfect Master. But it is always a gift.

Vairagya, when it first becomes manifest, will almost certainly express itself for a time as an external renunciation. But vairagya, being permanent, will always lead sooner or later to the real renunciation which is internal.

Self-renunciation- is absolutely essential to experience pure love. This renunciation does not mean that one has to leave all worldly connections and affairs and go off to the jungles. On the contrary, it means remaining in the world and discharging one's duties faithfully, yet, at the same time, keeping aloof from all attachments. This is not an unattainable ideal, but a practical goal which can be attained with ease, provided, of course, that the aspirant is sincerely and boldly resolves to reach it.

Just a man when very hungry feels the desire for food intensely; similarly, when an aspirant deeply desires to experience pure love, he feels the longing for it. At the proper time, he gets the necessary directions and help from the Master to attain the goal of selflessness. He is then able to enjoy, finally, the bliss of divine love.


External renunciation

External renunciation means giving up completely all worldly delights and physical attachments to material things. In the early stages, this renunciation is helpful to the extent to which it leads to internal renunciation and preoccupation with God. External renunciation, however, can be and often is real. When this is so it will inevitably lead on to internal renunciation and this is the renunciation that matters. External renunciation has no meaning. It must be internal. If there is no longing to renounce the self, there can be no love for God.

Internal renunciation


Internal renunciation is necessary, but not external renunciation. It is not the outward escape from the world that leads you to God. You have to live in the world, do all your duties, and yet feel as detached as if you were living in seclusion in the midst of intense activity. You cannot renounce this body and mind by retiring into the jungles.

Internal renunciation means a check upon and control of desires leading to the purification of mind so that it may not fall prey to the forces of lust, greed and anger. This does not mean that a man should at once cease to have any thoughts of lust and greed or that he should never feel angry. This is impossible; and was it possible, and then there would be no question left for any renunciation.

In the spiritual path, outward renunciation is not necessary. Be in the world and do your duty for those near and dear to you. But there should be no attachment. To lessen it, My name should always be taken now and then. If this is not possible, at least take it before going to bed and getting up in the morning. Bewail of not calamity, but try to put up with it calmly, surrendering to My wish.

There is no use renouncing the world, your wife, your children and property. Renunciation of the mind is what is required. Don't starve your stomach, starve your mind! You take your mind with you in (external) renunciation, and constantly have thoughts of your family, wealth, and so forth. Outward renunciation is unnecessary when the Avatar's daaman is held. Obedience to the Avatar is essential."