भारतीय परपरा में सन्यास

Summary

The text explores the concept of renunciation (sannyasa) and the ascetic life across Jain, Vedic, and Buddhist traditions. It begins with Lord Mahavira’s teaching that merely shaving one’s head does not make one a monk; true monkhood lies in the practice of equanimity. The external aspect of spiritual practice involves abstaining from violent tendencies through the five great vows, five samitis, and three guptis, while the internal aspect focuses on equanimity. The integration of both internal and external dimensions is essential for spiritual success. In the Indian tradition, the realization of Brahman is considered the highest goal, with initiation (diksha) as the supreme means to achieve it. The text notes that the vow-consciousness underlies initiation, and only when this consciousness awakens can one become ready for initiation. Jain culture is described as inherently a culture of vow-takers. The Vedic tradition also values vows and initiation for attaining truth, as cited from the Yajurveda. The text discusses the evolution of ashramas, noting that while the four ashramas (brahmacharya, grihastha, vanaprastha, and sannyasa) were established, the householder ashrama was often emphasized. However, renunciation was still practiced, as seen in the Brihadaranyaka Upanishad where Yajnavalkya distributes his property before becoming a wandering ascetic. Buddhist tradition, like Jainism, regards the monastic life as superior to household life, with the Dhammapada stating that one who is vowless and false-speaking is not a monk merely by being shaven-headed. The text concludes by emphasizing that true renunciation requires abandoning attachment to home, family, wealth, and body, with initiation being the best means for attaining liberation.