Renunciation

A few weeks ago several of our regular contributors were having a discussion in one of the ‘responses’ sections about whether physical renunciation was a prerequisite for progress on the spiritual path. I didn’t contribute much except to say at one point that Bhagavan taught one should ‘renounce the renouncer’, rather than give up particular desires, ways of life, courses of action, and so on. As the debate rumbled on, at some point someone asked me to clarify what Bhagavan had actually taught on this subject. I have therefore, somewhat belatedly, assembled some of Bhagavan’s key teachings on this topic and arranged them under various headings.

Bhagavan taught that true renunciation was giving up interest in and attachment to anything that is not the Self:

Giving up the non-Self is renunciation. Inhering in the Self is jnana or Self-realisation. One is the negative and the other the positive aspect of the same, single truth. (Day by Day with Bhagavan, 2nd January, 1946, afternoon)

According to Bhagavan this is accomplished by giving up erroneous identifications and limitations. This basic theme will come up in all the sections of this post, as will the methods by which this is accomplished: self-enquiry and Self-abidance.

Renouncing the ego

Bhagavan often used terms such as ‘mind’, ‘ego’ and ‘individuality’ interchangeably, particularly when it came to giving them up. If the ego (or any of its synonyms) is renounced, no further renunciation is required. The following three verses from Padamalai (p. 171, vv. 103-105) sum this up quite neatly:

For those who have abandoned their ego mind, what other things besides that [mind] are left that are worthy of being renounced?

Renunciation, glorious and immaculate, is the total extirpation of the impure ego mind.

Only those who have renounced the ego-mind have truly renounced. What have all the others, who may have given up other things, really renounced?

The next three verses (Guru Vachaka Kovai, vv. 837, 500 and 850) emphasise the same point and conclude that it is self-enquiry that produces the true renunciation, which is the abandonment of the individual ‘I’:

For those who have, with great difficulty, accomplished the renunciation of the ego, there is nothing else to renounce.

That which is worth taking up is the self-enquiry that reveals jnana; that which is worth enjoying is the grandeur of the Self; that which is worth renouncing is the ego-mind; that in which it is worth taking refuge, to eliminate sorrow completely, is one’s own source, the Heart.

By becoming the source of all desires, the ego is the doorway to the sorrow of samsara. The extremely heroic and discriminating person first attains through dispassion the total renunciation of desires that arise in the form of ‘I want’. Subsequently, through the Selfward enquiry ‘Who am I?’, he renounces that ego, leaving no trace of it, and attains the bliss of peace, free from anxieties. This is the supreme benefit of dharma.

Renouncing desires

The last verse of the previous section makes the interesting point that desires for external objects have to be renounced ‘through dispassion’ before self-enquiry can accomplish the ultimate renunciation, the renunciation of the ‘I’. The same point is made in Guru Vachaka Kovai, verse 764:

Those excellent seekers who have completely renounced desires, realising that more and more afflictions result from them, will attain, through the direct path of self-enquiry that they embark on, the endless and supreme experience of the essence of the Self in the Heart.

Sometimes Bhagavan said (as he did in the last two verses) that desires should be tackled prior to the practice of enquiry, but on other occasions he was equally insistent that self-enquiry, properly performed, was the most effective way of eliminating and renouncing desires. The following two dialogues illustrate this particular approach:

Question: What is the best way of dealing with desires, with a view to getting rid of them – satisfying them or suppressing them?

Bhagavan: If a desire can be got rid of by satisfying it, there will be no harm in satisfying such a desire. But desires generally are not eradicated by satisfaction. Trying to root them out that way is like pouring spirits to quench fire. At the same time, the proper remedy is not forcible suppression, since such repression is bound to react sooner or later into forceful surging up with undesirable consequences. The proper way to get rid of a desire is to find out, ‘Who gets the desire? What is its source?’ When this is found, the desire is rooted out and it will never again emerge or grow. Small desires such as the desire to eat, drink and sleep and attend to calls of nature, though these may also be classed among desires, you can safely satisfy. They will not implant vasanas in your mind, necessitating further birth. Those activities are just necessary to carry on life and are not likely to develop or leave behind vasanas or tendencies. As a general rule, therefore, there is no harm in satisfying a desire where the satisfaction will not lead to further desires by creating vasanas in the mind. (Day by Day with Bhagavan, 12th April, 1946)

Question: How am I to deal with my passions? Am I to check them or satisfy them? If I follow Bhagavan’s method and ask, ‘To whom are these passions?’ they do not seem to die but grow stronger.

Bhagavan: That only shows you are not going about my method properly. The right way is to find out the root of all passions, the source whence they proceed, and get rid of that. If you check the passions, they may get suppressed for the moment, but will appear again. If you satisfy them, they will be satisfied only for the moment and will again crave satisfaction. Satisfying desires and thereby trying to root them out is like trying to quench fire by pouring kerosene oil over it. The only way is to find the root of desire and thus remove it. (Day by Day with Bhagavan, 2nd January, 1946)

The question of how to deal with desire was raised in an earlier post. One reader, Haramurthy, said that it should be effectively tackled by viveka, proper discrimination. Bhagavan himself occasionally took this line himself, suggesting that desires could be tackled, to some extent at least, by cultivating an understanding of what was true and real, and what was not:

Question: How can they [desires] be rendered weaker?

Bhagavan: By knowledge. You know that you are not the mind. The desires are in the mind. Such knowledge helps one to control them.

Question: But they are not controlled in our practical lives.

Bhagavan: Every time you attempt satisfaction of a desire the knowledge comes that it is better to desist. What is your true nature? How can you ever forget it? Waking, dream and sleep are mere phases of the mind. They are not of the Self. You are the witness of these states. Your true nature is found in sleep. (Day by Day with Bhagavan, 12th April, 1946)

Bhagavan: There is room for kama [desire] so long as there is an object apart from the subject, i.e., duality. There can be no desire if there is no object. The state of no-desire is moksha. There is no duality in sleep and also no desire. Whereas there is duality in the waking state and desire also is there. Because of duality a desire arises from the acquisition of the object. That is the outgoing mind, which is the basis of duality and of desire. If one knows that bliss is none other than the Self the mind becomes inward turned. If the Self is gained all the desires are fulfilled. (Talks with Sri Ramana Maharshi, talk no. 502)

However, Bhagavan taught that there are limitations to this approach. Viveka can help one to lose interest in the unreal non-Self, but true desirelessness and true renunciation only occur when one abides in and as the Self:

Only the Self-abidance wherein one shines free of affliction will cut asunder all the bonds engendered by the non-Self. Discrimination [viveka], which differentiates between the unreal and the real that is one’s own nature, is [only] an aid to immaculate desirelessness. (Guru Vachaka Kovai, verse 769)

Question: Has the discrimination between reality and unreality [sat asat vicharana] the efficacy in itself to lead us to the realisation of the one imperishable?

Bhagavan: As propounded by all and realised by all true seekers, fixity in the supreme spirit [Brahmanishta] alone can make us know and realise it. It being of us and in us, any amount of discrimination [vivechana] can lead us only one step forward, by making us renouncers, by goading us to discard the seeming [abhasa] as transitory and to hold fast to the eternal truth and presence alone. (Talks with Sri Ramana Maharshi, talk no. 29)

The best kind of renunciation is remaining in the state in which the mind holds extremely tightly to the swarupa. (Padamalai, p. 170, v. 100)

In the context of Bhagavan’s teachings, the implication of this warning about the limitations of viveka is that it is only through enquiry or surrender that true Self-abidance can be attained. This point is made in Guru Vachaka Kovai, verse 415:

Having, through discrimination, distinguished between the supreme [para] and the world [apara], one should, through enquiry and dispassion, attain attachment to para and detachment from apara. Then, with the strength of dispassion thus attained, one should live with one’s heart completely free from the infatuations of ‘I’ and ‘mine’. This alone is the way of life that should be taken up by those who desire to live in the expansive world of true jnana.

Renunciation of ‘I’ and ‘mine’

‘Internal renunciation’ is renunciation of the ego whereas ‘external renunciation’ is giving up possessions. Together they are known as giving up ‘I’ and ‘mine’. It is the former that results in enlightenment.

If you attain perfect mastery of internal renunciation, external renunciation will have no importance. (Padamalai, p. 170, v. 102)

Bhagavan sometimes illustrated the superiority of inner over outer renunciation by telling the story of King Sikhidhvaja who unnecessarily gave up his kingdom and retired to the forest to seek enlightenment:

He [the king] had vairagya [non-attachment] even while ruling his kingdom and could have realised the Self if he had only pushed his vairagya to the point of killing the ego. He did not do it but came to the forest, had a timetable of tapas and yet did not improve even after eighteen years of tapas. He had made himself a victim of his own creation. Chudala [his enlightened wife] advised him to give up the ego and realise the Self, which he did and was liberated.

It is clear from Chudala’s story that vairagya accompanied by ego is of no value, whereas all possessions in the absence of ego do not matter. (Talks with Sri Ramana Maharshi, talk no. 404)

However, Bhagavan would sometimes say that surrendering to God all the objects and ideas that comprise ‘mine’ would also lead to the same goal:

Whatever the means, the destruction of the sense ‘I’ and ‘mine’ is the goal, and as these are interdependent, the destruction of either of them causes the destruction of the other; therefore in order to achieve that state of silence which is beyond thought and word, either the path of knowledge which removes the sense of ‘I’ or the path of devotion which removes the sense of ‘mine’, will suffice. So there is no doubt that the end of the paths of devotion and knowledge is one and the same. (Upadesa Manjari, chapter one, answer 11)

Generally, though, Bhagavan would recommend enquiry even to those who were pursuing union or identity with a form of the divine:

Through delusion the trickster sometimes arrogantly regards the property of the boundless perfect one, the Lord of all, as ‘I’, and at other times, through attachment to it, regards it as ‘mine’. If he [the trickster] enters the Heart, his source, and examines who he is, then where is he to be found?

Abandon your mind unconditionally at the feet of him [Siva] who shares his form with the Lady [Uma]. Then, as the ‘I’ that investigates the false dies away, along with [the concept of] ‘mine’, the powerful Supreme Self will unfold fully and flourish eternally. (Guru Vachaka Kovai, vv. 484, 487)

Renouncing the ‘I am the body’ idea

Identification with the body is, says Bhagavan, just a wrong idea, but it is an association that prevents us from being aware of who we really are. The renunciation of this idea is therefore central to Bhagavan’s teachings:

Question: Why cannot the Self be perceived directly?

Bhagavan: Only the Self is said to be directly perceived [pratyaksha]. Nothing else is said to be pratyaksha. Although we are having this pratyaksha, the thought ‘I am this body’ is veiling it. If we give up this thought, the Atma, which is always within the direct experience of everyone, will shine forth. (Living by the Words of Bhagavan, 2nd ed., pp. 218-19)

This theme appears many times in Bhagavan’s teachings. Here is a sequence of verses from Guru Vachaka Kovai that covers this important aspect of renunciation:

34

The world that associates with us as an appearance of names and forms is as transient as a lightning flash. The faltering understanding ‘I am the body’ is the deceptive device that makes us desire the world as if it were real, [thereby] entrapping us instantaneously in the powerful snare of bondage.

39

In the experience of true knowledge, which is the reality of the Self, this world is merely the beautiful [but illusory] azure-blue colour that appears in the sky. When one becomes confused by the veiling, the ‘I am the body’ delusion, those things that are seen through suttarivu [the consciousness that divides itself into seer and seen] are merely an imaginary appearance.

846

Be aware that the ‘I am the body’ ego is truly the one unique cause of all the sorrows of samsara. Therefore, make genuine, firm and steady efforts to destroy that ego, and desist from making any other kind of effort.

266

Following the destruction of the ‘I am the body’ idea, whatever body it may be, the radiance of being exists forever, free of limitation, without any bondage, shining as the pure expanse. Dwelling in the hearts of all individuated jivas as attribute-free jnana, as wholly the Self, and as non-distinct from them, this radiance of being abides as the all-encompassing supreme power [akila-para-sakti].

348

Having become free from concepts, which are afflicting thoughts, and with the ‘I am the body’ idea completely extinguished, one ends up as the mere eye of grace, the non-dual expanse of consciousness. This is the supremely fulfilling vision of God.

Bhagavan 17

Know that the eradication of the identification with the body is charity, spiritual austerity and ritual sacrifice; it is virtue, divine union and devotion; it is heaven, wealth, peace and truth; it is grace; it is the state of divine silence; it is the deathless death; it is jnana, renunciation, final liberation and bliss.

Renouncing the ‘I am the doer’ idea

According to Bhagavan, it is not actions themselves that should be given up, but the inner feeling that one is doing them:

If total cessation from activity is alone the determining criterion for jnana, then even the inability to act because of leprosy will be a sure indication of jnana! You should know that the state of jnana is the exalted state of remaining without any sense of responsibility in the heart, having renounced both the attraction to, and the revulsion from, the performance of actions. (Guru Vachaka Kovai, verse 1160)

There are two Sanskrit terms that are relevant to this part of the discussion: kartrutva and kartavya. The former denotes the feeling of being the performer of actions that the body undertakes, while the latter denotes the feeling that there are activities that must be done. Here is one verse from Guru Vachaka Kovai and two from Padamalai that summarise the problem and its solution:

Unless one’s connection with individuality is destroyed at its root, one will not become a true jnani, free of the sense of doership [kartrutva]. Even if one attains a supreme and eminent state of tapas that can be marvelled at, one is still only a sadhaka who is qualified to realise the truth. (Guru Vachaka Kovai, v. 122)

The ignoble infatuation kartrutva that associates with you is the confused attitude of mind that regards the instruments [of action and cognition] as ‘you’.

Deeds [karma] are not your enemy, only the sense of doership [kartrutva] is. Therefore, live your life, having completely renounced that enemy. (Padamalai p. 171, vv. 106, 107)

The next sequence of verses, also from Padamalai, stresses the necessity of abandoning kartavya, the idea that there are courses of action that must be pursued:

The notion of duties that need to be done [kartavya] will not cease as long as the sense of doership [kartrutva] exists in the heart.

Why do you become mentally agitated, blindly believing there are things you have to do [kartavya]?

The bondage called ‘duty’ will cease [being known] as a delusion caused by the ego, when the firm knowledge of reality is attained.

A mind that has dissolved in the state of God, and ceased to exist, will not be aware of any activity that needs to be performed because when the ego, which has the idea that it is the performer of actions, has been completely destroyed, the idea that something needs to be accomplished ends.

Those who do not see anything as a duty that has to be done will attain the bliss of peace that yields limitless contentment. (Padamalai, vv. 119-124)

The abandonment of the ‘I am the doer’ idea is not accomplished by giving up certain courses of action, or even all of them, but by enquiry into the nature and origin of the ‘I’ that thinks it is performing the actions:

The truth of karma [activities] is only the realisation of one’s true nature by the enquiry ‘Who is the doer, the “I” who is embarking upon the performance of karma?’ Unless the ego, the performer of action, perishes by enquiring into and knowing [its real nature], the perfect unassailable peace in which all doing has ended will be impossible [to attain].

Prarabdha, like a whirlwind, relentlessly agitates and spins the mind that has shrunk through the ‘I am the body’ idea. However, it cannot stir, even slightly, the limitation-free mind that shines as the extremely clear space of being-consciousness when that ego-impurity [the ‘I am the body’ idea] is destroyed by self-enquiry. (Guru Vachaka Kovai, vv. 703, 698)

Enquiry leads to an unbroken experience of the Self, and it is this culminating experience, rather than the preceding enquiry, that ultimately destroys the ‘I am the body’ belief. Here is a statement from Bhagavan (Guru Vachaka Kovai, verse 699) on this topic, followed by a brief commentary on it by Muruganar:

O mind, other than meditation which takes the form of the akhandakara vritti [unbroken experience] that shines as the Self, have you discovered any means to burn to ashes the evil ‘I am the doer’ belief that propels and plunges the jiva into the bottom of the ocean of karma? If you have, let me know.

Muruganar: The ‘I am the doer’ belief repeatedly plunges the jiva into the ocean of karma, without allowing it to rise up and reach the shore. By doing this it obstructs the attainment of liberation. It has therefore been described as ‘the evil “I am the doer” belief’. The fire that burns this [belief] to ashes is the fire of jnana that has taken the form of akhandakara vritti. The practice of this vritti burns to destruction the ‘I am the doer’ idea by revealing to the jiva the truth that one’s nature is not to do karma but to shine as mere being. There is no other means to destroy this ‘I am the doer’ belief. This is the implication. (Guru Vachaka Kovai, p. 303)

The end of result of this process is the state of Self-abidance wherein both kartrutva and kartavya are absent:

He whose ego, the veiling, has subsided in swarupa-consciousness, and who has become wholly that forever, will, through the disappearance of the ‘I am the doer’ idea, lose all his personal volition, and he will [then] shine with the blissful state, whose nature is peace, flaring up in his Heart. (Guru Vachaka Kovai, verse 864)

Taking sannyasa

In a Hindu context ‘renouncing the world’ is usually associated with the ritual of ‘taking sannyasa’ – becoming a renunciate monk. The restrictions involved in this lifestyle vary – the different religious orders that are authorised to initiate have slightly different rules – but they would generally include celibacy, leaving home and giving up the ties to one’s family, and, more often than not, living on begged food. According to Bhagavan the true and definitive renunciation of the world is not accomplished through giving up relationships or by ceasing to indulge in activities that are prompted by physical desire; it is instead something that happens when the thought-created externally perceived world ceases to appear in the experience of the Self:

Sankalpa [thought] creates the world. The peace attained on the destruction of sankalpas is the [permanent] destruction of the world. (Padamalai, p. 264, v. 6)

The world is seen distinctly only in the waking and dream states in which sankalpas [thoughts] have emerged. Is it ever seen during sleep, where sankalpas do not emerge even slightly? Sankalpas alone are the material substance of the world. (Guru Vachaka Kovai, v. 29)

It is this more profound form of renunciation that Bhagavan was referring to when he said:

Instead of ruining yourself by clinging, as your refuge, to the utterly false world that appears as a conjuring trick, it is wisdom to renounce it in the mind and remain still, forgetting it and remaining detached from it, like the ripe tamarind fruit that, despite remaining inside its pod, stays separate from it. (Guru Vachaka Kovai, verse 825)

The abandonment of the mechanism through which the perceived world is projected and sustained is quite a different process from the adoption of a lifestyle that restricts one from pursuing certain actions. However, even though most of Bhagavan’s devotees were aware of these teachings on mental renunciation, some still wanted to express their inner desire to renounce by formally taking sannyasa. Bhagavan was asked on many occasions to initiate individual devotees into sannyasa, but he refused every single request. Some devotees who felt compelled to adopt this particular lifestyle, even after being refused an initiation by Bhagavan, went elsewhere to obtain it, but they usually faced some degree of disapproval when they returned to Ramanasramam. Kunju Swami and Maurice Frydman both took the sannyasa initiation elsewhere, after being refused by Bhagavan. Others, such as Papaji, went back to a family life after Bhagavan had refused to initiate them.

When the topic of taking sannyasa was brought up in Bhagavan’s presence, his usual response was that true physical renunciation was something that happened naturally and spontaneously, like a fruit dropping from a tree when it is ripe. He did not approve of people who took a formal decision to renounce their former lifestyles, but he did concede that it was good if physical renunciation happened automatically:

Question: I have a good mind to resign from service and remain constantly with Sri Bhagavan.

Bhagavan: Bhagavan is always with you, in you, and you are yourself Bhagavan. To realise this it is neither necessary to resign your job nor run away from home. Renunciation does not imply apparent divesting of costumes, family ties, home, etc., but renunciation of desires, affection and attachment. There is no need to resign your job, but resign yourself to Him, the bearer of the burden of all. One who renounces desires, etc., actually merges in the world and expands his love to the whole universe. Expansion of love and affection would be a far better term for a true devotee of God than renunciation, for one who renounces the immediate ties actually extends the bonds of affection and love to a wider world beyond the borders of caste, creed and race. A sannyasi who apparently casts away his clothes and leaves his home does not do so out of aversion to his immediate relations but because of the expansion of his love to others around him. When this expansion comes, one does not feel that one is running away from home, but drops from it like ripe fruit from a tree; till then it would be folly to leave one’s home or his job. (Crumbs from his Table, p. 43)

The analogy of the ripened fruit also appears in Guru Vachaka Kovai, verse 830, although there Bhagavan qualifies his remarks by saying that such spontaneous renunciation can only take place if personal circumstances are favourable:

Just as a ripened fruit separates effortlessly from the tree and falls, when a sadhaka who is [aiming to] merge his mind in the supreme attains maturity, he will definitely renounce family life as unsalted gruel unless his unfavourable prarabdha stands in the way.

For complete renunciation to take place one must give up all identities except the identification with the formless Self. Giving up one physical identity (‘I am a householder’) and replacing it with another (‘I am a sannyasi’) does not get to the root of the problem of false identification:

Question: Should not a man renounce everything in order that he might get liberation?

Bhagavan: Even better than the man who thinks ‘I have renounced everything’ is the one who does his duty but does not think ‘I do this’ or ‘I am the doer’. Even a sannyasi who thinks ‘I am a sannyasi’ cannot be a true sannyasi, whereas a householder who does not think ‘I am a householder’ is truly a sannyasi. (Talks with Sri Ramana Maharshi, talk no. 530)

Know that not regarding oneself erroneously as being limited to the body and trapped in family bonds is a far superior renunciation to the state wherein one thinks repeatedly within one’s mind: ‘I have truly extricated myself by renouncing all the ties of this world.’ (Guru Vachaka Kovai, verse 840)

Muruganar made the following comments on this Guru Vachaka Kovai verse:

Thinking, ‘I am a person who has renounced’ is only mental imagination. The state of truth transcends such imagination. Only the state of remaining still, which is the natural state, is true sannyasa, the nature of liberation. It is not thinking repeatedly, ‘I am someone who has renounced samsara’. Therefore, not thinking is a far superior renunciation to thinking. Like the thought, ‘I am caught in bondage’, the thought, ‘I am one who is free from bondage’ indicates the delusion of regarding yourself as being limited to the body. When that delusion is destroyed, along with it, both of these thoughts will cease. Unless the ‘I am the body’ belief is present to some extent, there can be no possibility of having the thought, ‘I have renounced’.

Refer to Ulladu Narpadu, verse 39, where Bhagavan wrote: ‘So long as one thinks “I am in bondage”, thoughts of liberation and bondage will remain. When one sees oneself through the enquiry “Who is the bound one?”, and the Self alone remains, eternally attained and eternally free, will the thought of liberation still remain, where the thought of bondage cannot exist?’

The general supposition amongst most Hindus is that sannyasa demonstrates one’s commitment to following the spiritual path full time, and by extension, somehow makes it easier to meditate and realise the Self. Since Bhagavan taught that inner renunciation was more important than outer renunciation, he did not accept the generally accepted premise that sannyasins were in a better position to realise the Self than householders. I put the following dialogue in one of my recent replies, but it is worth posting again because it shows quite definitely that living a normal life in the world is not, according to Bhagavan, a disadvantage when it comes to making spiritual progress:

When I [Rangan] started to visit Bhagavan regularly at Skandashram, it occurred to me that it would be good if I became a sannyasin [mendicant monk]. I knew that this was a foolish and irresponsible dream because it would leave my family, already in a precarious financial position, with no one to support them. However, the thought would not leave me. One night, while I was lying in my bed at Skandashram, I was unable to sleep because this thought kept recurring so strongly.

As I was turning uneasily in my bed, Bhagavan came to my side and asked me, ‘What is the matter? Are you in pain?’ ‘

Venkataraman, [Bhagavan’s childhood name]’ I replied, ‘I want to adopt sannyasa.’

Bhagavan went away and came back with a copy of Bhakta Vijayam, an anthology of the lives of some famous saints who lived in western India many centuries ago. He opened the book and read out the story in which Saint Vithoba decided to take sannyasa. In the story his son, Jnanadeva, who is an incarnation of Lord Vishnu, gave him the following advice.

‘Wherever you are, whether in worldly society or the forest, the same mind is always with you. It is the same old mind, wherever you reside.’

After reading this out Bhagavan added, ‘You can attain jnana even while you are living in samsara [worldly activities]’.

‘Then why did you become a sannyasin?’ I countered.

‘That was my prarabdha [destiny],’ replied Bhagavan. ‘Life in the family is difficult and painful, no doubt, but it is easier to become a jnani while living as a householder.’ (The Power of the Presence, part one, pp. 6-7)

Conclusion

Peace can never be attained by one who subjects himself to ignorance by embracing the body and the world, regarding them as enduring and beneficial. Equally, suffering or fear will never be experienced by one who renounces this ignorance and reaches the permanent resting place of the ego, the Heart, clinging tenaciously to it like an udumbu lizard, without letting go.

What is it that remains as impossible to renounce after all that can be renounced has been renounced? It is the harvest of bliss, the surging flood, the reality of the Self, shining in the Heart, as the Heart, as that which cannot be renounced. (Guru Vachaka Kovai, vv. 130, 836)