Real Sanyasa Ashrama recommended by Vedic Scriptures!
Today’s Sanyasa throughout the world is different from the Sanyasa recommended by Vedic scriptures.
Actually, as suggested by the Vedic Scriptures, a sanyasi should WANDER by walking from one place to other place. If he is unable to walk, his disciples will carry him.
(Differences between Attachment Detachment & Sanyasa in Grahastha life! READ HERE!)
Nowadays, many Sanyasis run Very big mutts, institution, schools, hospitals through his disciples.
A Sanyasi’s only business is to make the people realize self and god.
So, the VEDIC Concept of Sanyasa is slowly dying.
I am not telling this in a rationalist mindset. I am telling this after reading the views of Vedic Scriptures including Upanishads.
Being a honest spiritual seeker, I want to write everything about that.
If you hear what Vedas say about the procedures of sanyasa ashram, you will wonder how different it was compared to the system followed now.
(Work Renouncement (Sanyasa) and Karma Yoga – Which Krishna says, is better? READ HERE!)
Let us read those facts here from the bonafide Vedic scriptures:
Vedic texts emphasize Four Purusharthas for every person to attain Self-realization:
They are: Dharma, Artha, Kama and Moksha.
Based on these four Purusharthas, every person should pass through the Four Aashramas:
Brahmacharya, Grahastha, Vanaprstha and Sanyasa.
Manu says:
“The four Aashramas Brahmacharya, Grahastha, Vanaprstha and Sanyasa – followed in order, according to the rules of the Shastras, bring a man to the supreme state of life.”
Procedure of renunciation as said by Katharudropanishad:
“After removing the hair including the tuft and discarding it, and after removing the sacred thread, one should take sanyasa.
While parting from the son he shall not shed tears. If he shed tears, the line of progeny will be broken. Circumambulating clockwise (his village) and not looking at anything he shall depart. Such a one is fit for the world of Brahman.”
“After studying the Veda as a celibate student and performing the duties prescribed in the scriptures, after marrying and begetting sons and providing them with suitable means, having performed sacrifices according to ability, he who has been permitted by elders and relatives shall take to renunciation.”
(Why Sri Nityanandha Prabhu broke the sanyasa Danda of Sri Caitanya? READ HERE!)
One should take sanyasa only after begetting a male child to continue his progeny. This is still followed in Sri Vaishnava Sampradhaya.
Sanyasa is not a pleasure house or holiday home into which anybody without any requisite qualification, maturity of mind and strong spiritual urge can enter.
The Kundikopanishad of Sama Veda says:
“How can one who is (merely) known with an appellation (of an ascetic) be said to have renounced? Hence he should purify himself (first) by renouncing the result of his deeds through self-control (vanaprastha); thereafter he may take to renunciation.”
In the Jaabaalopanishad of sukla Yajur Veda says:
“After completing the period of disciplined studentship (brahmacharya) one may become a householder (Grahastha) and then a forest-dweller (vanaprastha) and then he may renounce the world.”
This type of sanyasa is called UPAKURVANA SANYASA.
CONDITIONS FOR THE SANYASA WITHOUT MARRYING
Taking sanyasa without marrying is called NAISHTIKA.
Jaabaalopanishad further says:
“Those who has very great distaste for the ways of the world should study the Vedanta and renounce the worldly life from brahmacharya itself and become the highest kind of ascetic (Paramahamsa), but such cases are the rarest of the rare and exceptions do not make a rule.”
(Is Sanyasa for woman allowed if she is unmarried at 50 without caretakers? READ HERE!)
This means, becoming a sanyasi (Naishtika) without marrying is not a rule. So, it should be taken only by those who are exceptionally hatred towards material life and possess the maturity to follow sanyasa.
These Naishtikas usually stay in the ashram of Guru even after completing Gurukula studies. Whereas, the Upakurvana Sanyasis returned from their Gurukulas and became householders and then became sanyasis.
During the Vedic period, Naishthika Brahmacharis were very limited in number and majority of young men accepted the life of householder.
Examples for Naishtikas: Hanuman, Bheeshma and Sukadeva. They evolved with their outstanding qualification to continue to be Naishtikas.
Naisdhtikas are not plenty like pebbles on the seashore, but are rare gems appearing once in a while in any society.
A Sanyasi should get clear permission from his kiths and kins. It is not the decision of the concerned person alone.
Paramahamsa Parivraajakopanishad from Atharvana Veda says:
“One has the right to renounce that very day on which he has become disillusioned with the world. Thus discontented with all worldly affairs, whether as a celibate student, householder or forest-dweller, he shall get the approval of his father, mother, wife, close kinsmen and in the absence of these, of a disciple or fellow lodger (and then renounce the world).
(Is abandoning Sampradhaya by birth to join ISKCON sinful? READ HERE!)
A similar injunction is found in the Yaajnavalkyopanishad which is the ninety-seventh of the 108 upanishads and forms part of Shuklayajurveda.
Manu, warns an unqualified person who attempts to enter the Ashram, in the Manusmriti:
“Moving from one stage to the other, having poured oblations into the fire, having full control over senses, fatigued with—begging for alms and making Bali the renouncer attains Brahmanhood after death. Only after clearance of three types of debt (of the gods, Rishis and manes) a person should decide for Moksha i.e., to adopt Sannyaasa”.
What happens if one takes Sanyasa without clearing his debts for Gods, Rishis and manes?
MANU WARNS:
“He goes to the hell who tries for Moksha without clearing the debts. After having studied the Vedas in a proper manner, then procreating sons righteously performing different sacrifices as per one’s capacity, then only one should make up one’s mind for Moksha. One goes to hell who tries for Moksha without having studied Vedas, without having procreated sons and without having performed sacrifices. A Brahmana should take Sannyasa and abandon his home after having performed Prajapatya sacrifice in which the sacrificer donates all his possessions unreservedly. One who vouchsafes fearlessness to all beings and renounces household life, to that Brahmavaadi all luminous worlds are attained.”
Manu further says:
“Having spent the first fourth part of his life in the house of his Guru, the second fourth in his own house with his wife, the third part in forests, one should take Sannyasa in the fourth part.”
Though sanyasa is a WANDERING LIFE, during the later period, the sanyasis became sitting sanyasis having big ashrams and organizations.
(What to do if I am unable to follow both renouncement and balancing devotion? READ HERE!)
Example for those sanyasis who established mutts in different places: First Shankaracharya, Ramanuja, Madhwa and other renowned sanyasis we know.
During the Later period, the Vedic injunction of passing through the three Ashramas before entering into Sannyasa was also abandoned.
According to Manu, even a naishthika to enter into the order of Sannyas, must necessarily spend the “first fourth part of his life (atleast for the first 25 years) in the house of his Guru” as a Brahmachari.
Entering into the Sannyasa Ashrama at an age when one is even ignorant of what the world around is, what is human life and what is the meaning and purpose of life is an aberration of the modern period. One should take sanyasa ONLY AFTER ATTAINING MATURITY AND after his Vedic learning by studying atleast for 25 years with his guru.
Taking sanyasa even during the student period is not recommended by Manu.
One has to exhaust the vaasanas with which one comes into the world through discriminative thinking understand the pros and cons of worldly life and then only enter into the field of renunciation. It is not so easy a path.
We have read what vedic scriptures, manu, vedic upanishads say about sanyasa.
Do you know what Bhagavad Gita, that is the essence of all Upanishads says about REAL SANYASA?
Krishna says in Bhagavad gita Ch-6, Text-1:
“The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.”
This is real sanyasa.
So, always be aware of the actual unbiased knowledge.
Giving a balanced, honest and unbiased content is the purpose of our Site.
(SANYASA – MEANING, TYPES & TIPS TO FOLLOW IN KALIYUGA! READ HERE!)