Baba says:
The word rágá is derived from the word rańj + ghaiṇ suffix. The verb rańj means “to colour.” Rágánuga bhakti means that type of devotion which gives expression to one’s inner devotion.
Shrii Shrii Anandamurti
Rańj means “to colour”
The sixth attribute is vaerágya [renunciation]. Vi – rańj + ghaiṇ = virága. Rańj means “to colour.” Adding lyuṫ to the root rańj we get raiṇjana [dyeing], and adding the suffix śak to rańj we get rajaka, that is, one who colours clothes with raiṇjak (rańj + ńak [dye]). Hence a rajak is one who dyes clothes.
Baba, Calcutta, 13 January 1980
Vaerágya: Non-attachment. In Saḿskrta the word “vaerágya” has come from the root verb “arinj,” as has “raiṇjana,” which means “to paint” or “to colour” – that which colours the mind. “Prabháta Raiṇjana” means “he who colours the dawn.” Every object is vibrational and has its own colour. Due to the particular colour of an object, your mind gets attracted to it. So, you should not be attracted to the colour of any object.
From Devotion 1, September 1978, Patna
Vaeragya
Vaerágya: The word vaerágya [renunciation] is derived from the prefix vi, the root verb rainj and the suffix ghaiṇ. Last Phálguńii Púrńimá [full moon of February-March] I told you that every physical object, every thought-wave, has its own colour, and the underlying significance of Dola Yátrá, or Dola Liilá [Spring Festival], lies in surrendering that mental colour to Parama Puruśa. So here the verb rainj implies freeing the mind from all colours. All longings and aspirations, thoughts of the present and dreams of the future, and all sorts of colourful thoughts flow from the mind like water from a spring. That is why Buddha said:
Yassa pure ca paccha ca majjhe ca natthi kincanaḿ;
Akincanaḿ anádánaḿ tamahaḿ vrúmi Bráhmańaḿ.
[A person who has nothing before him, behind him, or in the middle,
who neither gives anything nor takes anything, I call a Brahman.]
I will call that person a Brahman whose mind does not run after any colour, who is neither obsessed by colour-laden thoughts of the past nor influenced by such thoughts of the present. One who remains unassailed by the colour of any object is said to be established in vaerágya. To attain this vaerágya one need not flee to the Himalayas or smear the body with holy ashes. One must free the mind from the influence of all colours.
At the time of Mahaprabhu, there was one very rich zamindar in Bengal. He was held in high esteem by the people as a wealthy man. Mahaprabhu sent one man to see just how far this gentleman was established in vaerágya. Upon returning, the emissary reported to Mahaprabhu: “Well, I went and saw that that man was enjoying life, eating sumptuous food.” In his view, this gentleman was far from being established in vaerágya. Then Mahaprabhu sent another man to verify this. The second man reported to Mahaprabhu that the person had acquired deep self-knowledge and the spirit of true renunciation. Then Mahaprabhu said, “Tell him to come, for he has come all the way from Chittagong to see me.” He was a great devotee even though he enjoyed his physical wealth. Devotion is something internal.
Antare niśt́há kara, báhya lokavyavahára;
Avashyai Prabhu tomáy kariben uddhár.[Have reverential attachment in your heart,
and externally deal with things as you come across them.
The Lord will surely uplift you.]
So these are the qualities. The collective name of these six qualities is bhaga, and one who has fully imbibed these six qualities is bhagaván.
Any great person can be called bhagaván in this sense, but my Párthasárathi is not such a one. What is He? Krśńastu Bhagaván svayam – that is, “He is God incarnate.” He is Púrńa Brahma, Púrńa Bhagaván. We can illustrate this point with a story from the Mahabhárata.
You know what happened at the time of Jayadratha’s death. Arjuna, as per his vow, was supposed to go to the funeral pyre immediately after sunset in order to keep his promise. Suddenly people observed that the sun was no longer in the sky and that it had become dark all around. Everyone thought that the sun had already set. Those who were devotees, not philosophers, commented that Lord Krśńa had covered the sun with His Sudarshana Cakra [His special discus]. Now you can imagine that it is impossible to cover the sun with a discus. Is it possible to cover the sun with a dinner plate? When you observe a dinner plate close up, it seems to be about this large. But if you could see the sun close up, how big it would appear! If the dinner plate were placed near the sun, it would be a mere speck. No, the discus could never cover the sun! Though the devotees claim that it did, I take this as a mere story. But then the question arises how the sun was in fact covered. The answer is that Lord Krśńa willed it so. He had mastery over prakámya siddhi, one of the eight occult powers. He willed the sun to be covered by clouds, and so it happened. The sun was covered by clouds, and people thought that the sun had gone down. Soon Arjuna was able to keep his promise and kill Jayadratha. To perform such a miraculous feat by going against the natural order cannot be accomplished by even a first-grade bhagaván, not to speak of a second- or third-grade one. Only Parama Puruśa can do this. This is only one story. Dozens of similar stories can be found in the Mahábhárata.
The name Rainjana’: (from the AM Global blog)
“Cita-Rainjan: Baba guides us & we all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed. By Baba’s divine grace, in His role as Cit-Rainjan, He is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion. Baba says, “‘rainjana,’ which means ‘the One who colours’ – that which colours the mind.” (AV-1) So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.
From AM-Global