Lesson 27 answers common questions like: What is TRUE renunciation? Is aloneness and general disinterest towards world an attribute of a sannyāsī (person whose only interest is study of scriptures, God, self-enquiry)? Is sannyāsa (renunciation) a choice, OR is it a natural consequence of mature spiritual growth? What is a FALSE or immature renunciate (sannyāsī)? 3 common ways how NOT to manage desires. What do desires have to do with renunciation?
Teachings are continuation from Bhagavad Gītā, chapter 5.
- Why you can’t say “I’m going to renounce the world”:
In light of what you learned, what is INCORRECT in thinking “From today onwards, I am choosing to renounce the world!“?
Please answer above, because it shows how much you’ve understood so far about the topic of true renunciation since session 26.
Most carry a secret wish (which is jīva-sṛṣti; personal fantasy based on incomplete information) of “renouncing the world”.
If you’ve been in the spiritual circle for some years, it’s immediately obvious how much confusion and ignorance there is about “renunciation” (sannyāsa). One comes to know how ego loves to generate it’s own preferences or vision about renunciation, thus the person renounces according to his-her own idea.
But in reality, these preferences/knowledge/ideas have NOTHING to do with TRUE renunciation.
Usually, these false notions come from reading books about other Swami’s. Being inspired, then mistakenly linking solution to Liberation (mokṣa)… is to replicate the lives of these Swami’s. This is INCORRECT thinking. Because everyone has their own persona svadharma.
And if you violate your svadharma (your OWN personal duties according to your OWN traits, skills, strengths, weaknesses)… in order to pursue someone else’s svadharma… THAT IS WORSE THEN DEATH! (As Kṛṣṇa in chapter 3, Bhagavad Gītā, so directly enunciated to Arjuna).
Therefore manually choose to become a sannyāsī… is thinking originating from uneducated intellect of what a sannyāsī even is.
True renunciation is one of most advanced, and mature stages of one’s life… which is ONLY possible after having lived a FULL, HONEST, DEVOTIONAL, DHARMIC life and resolved all worldly issues.
This includes resolving issues with money, parents, self-esteem, exhausted sufficient vāsanās (not all because ‘all’ is impossible), correct inappropriate world views of dualistic thinking… and in most cases, already have a guru/teaching in your life.
What’s more, one NEVER claims “I am a sannyāsī“, unless it has very specific context. Just like truly Enlightened, never say to another “I am Enlightened”.
The word “sannyāsa” (true renunciation) is only a pointer to reveal the natural-organic progression of one’s spiritual journey… ultimately exhausting one’s fascination with world – and thus becoming disinterested towards worldly life.
Why is this a natural-organic progression?…
Because such a person (sannyāsī) sees everything objectively (as it is, instead of “as I would have it be according to my likes/dislikes”).
A sannyāsī also sees all worldly objects through eyes of Knowledge… that entire manifestation (samaśti: manifestation of Īśvara) is ultimately of 5 elements. And 5 elements are intelligently put together by Īśvara (All Knowledge, All Power) to create an apparent Object. (Like your brother, sister, phone, eyes, hair, food, teeth, leaves, clouds, relative knowledge, brain, sun, air, ANYTHING.)
Meaning, there are endless variations of Objects… because Īśvara is endless Knowledge, Power. Thus one comes to recognize that it is pointless and tiring putting attention on – and being fascinated towards endless modifications (vikaras) of Objects in the world (imagined or physical).
Therefore gradual conclusion is to turn attention towards THAT which is never-changing (Ātman)… and to support this process through constant scriptural studies and reminders, devotion to Īśvara through spirit of Karma Yoga and contemplation in form of self-inquiry.
- Why does a sannyāsī remain indifferent/disinterested towards the world?
Our essential nature is divine; but having lost our identity with the divine state, we assume a limited identity and seek pleasure in the ever changing objects of the world.
While doing so we identify with the objects so completely that we are affected by the changes that occur in them.
However, the wise seeker (sannyāsī) understands the ephemeral nature of the sense objects and does not become attached to them, nor does he/she entertain any desire for either acquisition or enjoyment.
Such a seeker is not victimized by the changing world and, at the same time, gets slowly attuned to the divine Essence within which is the changeless Reality.
- What are 2 paths mentioned in Chapter 5, verse 1?
1) Path of Renunciation (in CH5 of Bhagavad Gītā)
- Natural result of one who’s focus is 100% into śāstra (scriptures) studies, devotion, and assimilating Knowledge learned through meditation/contemplation.
2) Path of Action (in CH3 of Bhagavad Gītā)
- Recommended by Kṛṣṇa (Lord) because we live in a duty-based society. Thus one should perform his/her duty. Until…
- Years of Karma Yoga causes one’s attitude to change. How? The likes/dislikes have been rendered non-binding (meaning vāsanās have reduced to a meek levels, and don’t have power to modify your decisions). Meaning, vāsanās are no longer operate. This changes persons personality from Subjective TO Objective. Such Karma Yogi sees Liberation/Freedom as the only goal of life.
- At this point, a Karma Yogi (which everyone ALREADY is at some level, whether one has heard about Karma Yoga or not) – gradually arrives to a point where he/she doesn’t want anything in this life or the next. One becomes disinterested/dispassionate about the world. Which ironically is the most important qualification for mokṣa.
- This causes person to make a choice. Either (1) continue Karma yoga, gladly discharging duties to the field (since field is helping you every day) – while pursuing Self-Knowledge through help of a guru, OR (2) The person orgnaically renounces the world through simplifying life, spending more time indoors.. entirely for sake of putting most focus into śāstra (scriptures) studies, devotion, and assimilating Knowledge learned through meditation/contemplation.
- Difference between partial and TOTAL sannyāsa
nyāsa: Means renunciation (in worldly sense). Example: Man claims he renounced interest in woman. This is true, until he sees a gorgeous woman. At sight of the woman, his renunciation goes out the window! 🙂 Thus it wasn’t TOTAL/TRUE renunciation to start out with.
For a “nyāsa”, person’s decision is still strongly influenced by dormant and potential likes/dislikes. Person who is a nyāsa is NOT free. And can not realize the Truth. Why?
Because a nyāsa finds themselves constantly entertaining thoughts instigated by one’s vāsanās – throughout the day. Leaving little time for mokṣa. And mokṣa requires total immersion and unstoppable addiction to the TRUTH.
When we add “saṁ” to “nyāsa”, it enhances the meaning of “renunciation”, and becomes sannyāsa.
sannyāsa: Means TOTAL renunciation. In this case, one has totally outgrown fascination of all objects. They have no power to steal his/her attention.
Finally, you can’t choose to be a sannyāsī. Because it’s discovered through time when you gradually find yourself not dependent on any object for happiness.
You can’t order a sannyāsī position, just one can’t order another to love them. One needs to wait for it to happen, while gladly discharging duties to world. Karma Yoga naturally leads to sannyāsa.
Download visual mind map of this session.
Śrī Rudram chanting audio’s and text. (Practiced before class)
Recorded 6 Nov, 2018