Who is the real Sannyasi?
There are four Ashramas in a human’s life according to Sanatana Dharma. When one stays at a Gurukul and follows corresponding austerities, it is known as Brahmacharyashram. After that, when one marries and works towards acquiring wealth and good children through a family life, it is known as Grihasthashram. After the responsibilities of home, when one focuses on gaining knowledge and lives alone in devotion, it is known as Vaanaprasthashram. When one renounces materialism and for the benefit of mankind, travels and preaches Dharma, it is known as Sannyasashram.
Following the order of Brahmacharya, Garhastya, Vaanaprasthya, and finally Sannyasa is advised to all by the Shathapatha Brahman (which is a Shruti). At the same time, if one feels withdrawn from the material world in any of the first three Ashrams, Shrutis also advise to accept Sannyasa directly (Jabalopanishad, 4th ch.).
To elaborate, it is not wrong to accept Sannyasa directly from Brahmacharya, but the person should have acquired Vairagya (renunciation from materialism). However, personalities who have realised this and become dispassionate at such a young age are very rarely found. But, today most of the Hindu Sannyasis found in India have not gone through Grihasthashram. Among them, there are people who deserve to be Sannyasis, as well as those who don’t.
Some of them have accepted Sannyasa due to their own life decisions and karma which led to failure in family life, love failure, financial dependencies etc. There are also some who wear the saffron without accepting Sannyasa Deeksha by conducting the Virajaahoma. There are others, who find that Sannyasa is a method to deceive people and saffron can be used to hide one’s dishonesty. Due to these reasons, the great concept of Sannyasa has lost its shine and has become a subject of misconceptions.
The outlook of Katha Upanishad towards Sannyasa is as follows: ‘One who doesnt renounce malpractices, one who does not have a peaceful behaviour, one who has not acquired Yogasiddhi, and one who doesn’t have peace of mind might accept Sannyasa, but will not realise Paramatma through his efforts (Katha Upanishad 2.33). Therefore, ‘an intelligent Sannyasi would withdraw his words and mind from Adharma and align them with knowledge and Atma. Later, the Sannyasi should focus that knowledge and Atma towards Paramatma, and place the obtained divine knowledge in his peaceful Atma’ (Katha Upanishad 3.13).
Mundaka Upanishad states: Having understood that all the material comforts are attained through karma, a Brahmana (in this context Sannyasi) acquires Vairagya. Since Paramatma is not attached to any karma, acquiring Paramatma through karma is not possible. Therefore, take something along with you for your Guru, and get your doubts cleared, because he is knowledgeable and has known Parameshwara (Mundaka Upanishad 1.2.12).
Shathapatha Brahman tells the following about Sannyasis: ‘By renouncing the world’s respect, personal gain, comforts from riches and virtuous descendants, Sannyasis live on alms and focus on acquiring moksha’ (Shathapatha Brahman 14.6.4.1). In this manner, all the ancient scriptures emphasize on the main qualities of a Sannyasi. A Sannyasi should renounce material gains and focus on devotion and acquiring knowledge.
Dhrithi(firmness of mind), Kshama (forgiveness), Dama(abstinence from sin) , Astheya(honesty, staying away from fraud and hypocrisy), Shoucha (cleanliness), Indriyanigraha (control of senses), Dhee (sharpening the intellect), Vidya (correct knowledge), Satyam (harmony between thought, word and deed), Akrodha (peaceful demeanor) are the ten qualities which should be possessed to follow the path of Dharma. Moreover, Manusmrithi talks about what a Sannyasi should especially follow:
‘When a Sannyasi walks ,instead of looking around he should look below and walk. He should drink water filtered with a cloth and always speak the truth. He should always cultivate the thought of accepting only the truth and renouncing the untrue’ (Manu 6.46).
‘If anyone shows anger or disobedience while being advised by a Sannyasi, the Sannyasi should not show anger but should only continue to advise them for their prosperity. The words that come out through the seven doors i.e., face (mouth), both nostrils, both eyes, and both ears should never be untrue’ (Manu 6.48).
‘By rejoicing permanently in one’s Jeevatma and Paramatma, renouncing all desires, staying away from stimulants like alcohol and non vegetarian food, only seeking the joy emanating from one’s Jeevatma, one should keep travelling and advising for the prosperity of Dharma and knowledge’ (Manu 6.49)
‘By trimming off one’s nails, hair and facial hair, keeping a Kamandalu (vessel) and a Dand (staff-a stick) and wearing clothes dipped in saffron colour, with a unwavering attitude and without harming any life, one should keep travelling. (Manu 6.52).
‘By withdrawing and controlling one’s senses from acting in Adharma, renouncing passion and aversion, shedding anger towards all forms of life, one should continuously improve the knowledge of acquiring Moksha (Manu 6.60).
‘If a person who is in any Ashram(a Sannyasi in this context) is being praised or mocked or subject to whatever, one should never be partial to any living being, should follow Dharma, and should try to inculcate the same in others. Just the presence of Dand, Kamandalu, and saffron clothes do not inculcate Dharma, additionally, one should know that preaching the truth and bringing growth to humans and all beings by donating knowledge is a Sannyasi’s most important Dharma (Manu 6.66).
Shri Krishna talks about Sannyasa in Shrimad Bhagavat Gita:
‘kaamyaanaam karmanaam nyaasam sannyasam’ (Gita 18.2)- Sannyasa is the renunciation of all karma born out of kama(lust/desire). However, today some people do use the great concept of Sannyasa to forward their lusty ambitions, hence denigrating the Sannyasi community and Santana Dharma itself. The Sannyasa community should come forward against this malpractice. These rotten apples should be isolated and publicly ousted.
The Sannyasi community should enquire whether all the saffron clad people have obtained their Sannyasa Deeksha and what all activities they are involved in. There are rotten apples in every religion, political and apolitical groups. However, instead of using them as a pretext to humiliate those groups, a civilized society should bring them to folds of law. When Sannyasis walking on the path of Adharma, degrade the society through their malpractices, they should be given the highest punishment dictated by law. The best example for this comes from Ramayana, where Shambukha was killed by Shri Rama.
