Gurupoornima
External
and Internal Sanyasa
Guru Pūrnimā days is also called Vyāsa Pūrnimā day also. This day is important for all spiritual seekers generally and all Sanyāsis particularly. On this day, Sanyāsis perform a Pūjā for the entire Guru Paramparā and especially Vyāsāchārya who is considered to be an important link in the Guru Paramparā.
For orthodox Sanyāsis, this Guru Pūrnimā is the beginning of their yearly Chāturmāsya Vratam also. They take a vow to remain in one place for either four months or two months. And on this special day for Sanyāsis, we will see something about Sanyāsa. And all Vedāntik students know that for liberation, next to Jnānam, the most important Sādhanā is supposed to Sanyāsa.
The primary means of liberation is spiritual knowledge. And next to spiritual knowledge, almost as important as spiritual knowledge is Sanyāsa or renunciation. That is why we have several Mantrās highlighting the importance of Sanyāsa
Na Karmanā Na Prajayā Dhanena
Tyāgenaike Amrutattvamānashuhu
(Sanyāsa Sūktam)
Neither by rituals, nor by progeny nor by riches but by renunciation alone one can attain immortality Tyāga means Sanyāsa or renunciation. And in another Mantra in the same
Sūktam, we have a reference which says Sanyāsa Yogāt – this, here highlights the Sādhanā of renunciation.
And in the Bhagavad Gītā, Lord Krishna also has highlighted the importance of Sanyāsa and fortunately Lord Krishna has given a concession with regards to Sanyāsa. Lord Krishna says, whether a person becomes a formal Āshrama Sanyāsi or not, a person should become
an internal Sanyāsi compulsorily. To use a political language, “internal saffronisation” is compulsory.
Anāshruta Karma Phalam Kāryam Karma Karoti Yaha
Sa Sanyāsi Cha Yogī Na Niragnir Na Chākriyaha
Whether a person becomes externally a Sanyāsi or not, whether a person takes formal Sanyāsa or not, one should take Āntara Sanyāsa Dīkshā. Āntara Sanyāsa means internal Sanyāsa or inner renunciation. Dīkshā is compulsory.
Therefore every serious spiritual seeker, no matter whatever Āshrama he is in, must take Āntara Sanyāsa Dīkshā. This is by taking a Sankalpa to become an internal Sanyāsi. And one should prepare the mind for that and one day or the other, one should become an inner Sanyāsi. And only when Jnānam is supported by Sanyāsa, it will fructify into liberation.
Naturally the question will arise – what should I do to become an internal Sanyāsi ? What should I do to become an Āntara Sanyāsi ? What are the Vratams or disciplines that I should follow to become an Āntara Sanyāsi.
To become an Āntara Sanyāsi also, one has to renounce. This is because Sanyāsa means renunciation. So the question actually is – remaining in Grihastha Āshrama, if I should become an Āntara Sanyāsi, what should I renounce ? This is the theme of the talk.
Based on the Shāstram, to become an Āntara Sanyāsi, one should renounce three things. Remaining in Grihastha Āshrama, one should renounce the following three things
a) Sarva Abhimāna Parityāgaha
b) Sarva Chinta Parityāgaha
c) Sarva Vishesha Prārthanā Parityāgaha
a) Sarva Abhimāna Parityāgaha
The word Abhimāna means the sense of ownership and controllership. The notion that I am the owner of such and such thing, such and such people refers to ownership. And the notion that I can control events refers to controllership.
From the scriptures, we learn an important lesson that Bhagavān alone is the owner and controller of everything. By the study of Vishva Rūpa Darshanam in the Bhagavad Gītā, the lesson we learn is that Bhagavān is everything and Bhagavān is the owner of everything. This means that I do now own any blessed thing in life. Bhagavān has given certain things for my temporary use only. These are meant only for my spiritual growth. And Bhagavān can take away anything from me at any time without seeking my permission and without giving me an advance
notice.
Therefore Bhagavān can give anything to me at anytime and Bhagavān can take away anything from me at any time, be it tangible things like people and property or intangible things like name, fame, honours,prestige, health etc. Both tangible and intangible things belong to Bhagavān since he is the owner. And if we claim ownership of anything, I am misappropriating Bhagavān’s property. And misappropriation is a serious spiritual offence, for which the punishment is imprisonment in Samsāra jail. Every time I claim ownership of anything, which is called Abhimāna, I
am committing the offence of misappropriation for which the punishment is Samsāra Kārāgruhavāsaha. Kārāgruha means jail.
Therefore I should understand that ownership is a spiritual offence and therefore I renounce all the sense of ownership. And in my heart or hearts, I always have a Vrutti that I own nothing, therefore I have nothing to lose. So, what is the constant Vrutti that is to be cultivated and nourished ? I have nothing to own and therefore only, I have nothing to lose. This Vrutti should not mere be from the lips but it should come deep from my heart.
And not only should I renounce the sense of ownership, I have to renounce the sense of controllership. I should know that I do not control anything or any event in the world. Everything and every event are controlled by Bhagavān according to the Laws of Karma. The Laws of Karma involves several unknown and known factors. When, I do not even know what are the factors involved, then where is the question of I, controlling anything - I am only a contributor. I do have freewill, I do have a choice. With my freewill and choice, I can become a contributor and that too, one of the contributors. Based on my contribution and based on several others factors Bhagavān controls events.
Even when I take medicine for a health problem, taking medicine is my contribution only. I can never control my health through that. Bhagavān will decide whether I should recover after 10 days of medication or 10 weeks of medication. Medication is my contribution, but health is controlled by Bhagavān.
Therefore I do not have ownership and I do not have controllership. I have got only contributor-ship, therefore I renounce the notion of ownership and controllership. Ownership and controllership together are called Abhimāna.
Sarva Abhimāna Tyāga should be practiced. And this is the greatest form of Bhakti called surrender or Ātmā Nivedana Rūpa Bhakti. Krishna talks about this in the words of Nirmamaha and Nirahankāraha.
Therefore the first renunciation is Sarva Abhimāna Tyāga, i.e renouncing claims of ownership and controllership.
b) Sarva Chinta Parityāgaha
Then the second renunciation is Sarva Chintā Parityāgaha. Chintā means anxiety or worry.
If we analyse our mind, we can find that all our worries are centred around only those things and beings where we have Abhimāna. Where there is no Abhimāna, which we generally called third-party, with regards to those people and things, we have absolutely no Chintā. Therefore it is very clear is that the psychological Law is that every Abhimāna is associated with worry and every worry is associated with Abhimāna. Abhimāna and worry are interconnected. Therefore they reinforce each other. Greater the Abhimāna, greater the worry and vice versa. The more I worry, the more I am reinforcing my Abhimāna in the object of worry.
Therefore an Āntara Sanyāsi recognises that worry promotes Abhimāna. Therefore if I should become an Āntara Sanyāsi, not only should I renounce all the Abhimāna, I should renounce my support for all forms of worry. The arrival of worry is the most natural thing because we have developed the habit of worrying. Therefore we cannot avoid the arrival of worry. But by becoming an Āntara Sanyāsi, I use all my resouces to disengage my mind from all forms of worry.
The moment any form of worry comes, the red signal should light up inside me. Red would then refer to Abhimāna ! This is because, through my worry, I am actually nourishing Abhimāna. Abhimāna means spiritual misappropriation. And spiritual misappropriation is an offence. And spiritual offence means Samsāra Kārāgruha extended by a few more years or Janmāhā.
Therefore a Āntara Sanyāsi should strongly reject all forms of worry as even they arise. We should use all the resources and skill and the aim should be not to allow the continuation or nourishment of any form of worry.
Therefore the second renunciation is Sarva Chintā Parityāgaha.
c) Sarva Vishesha Prārthanā Parityāgaha
this is the third form of renunciation. And this is where most of us will be stumped. Vishesha Prārthanā means all forms of special prayers, vows etc which are meant for special purposes.
If we study the psychology of special prayers, we will note that we will offer special prayers only with regards to things and people where we have Abhimāna ! We do not offer our special prayers to any local third person on the streets whom we do not even know. We are not going to offer any special prayers when the thing or object is outside the precious Abhimāna circle. Only what falls within the Abhimāna circle has Vishesha Pūjā or Prārthanā.
Therefore Yatra Yatra Abhimāna Tatra Tatra Vishesha Prārthanā Yatra Yatra Vishesha Prārthanā Tatra Tatra Abhimāna
Just as worry is integrally connected to Abhimāna, all special prayers are also integrally connected to Abhimāna. Therefore they reinforce each other – more the Abhimāna, more will be special prayers. And vice versa, more the special prayers, I am increasing and nourishing Abhimāna fattening process.
And more the Abhimāna, greater the spiritual offence. And greater the spiritual offence more is the perpetuation of Samsāra. Therefore every spiritual seeker should know that special Prārthanā will nourish Abhimāna. Therefore as even there is a tendency, one has to drop or
reject that. This is the third renunciation - Sarva Vishesha Prārthanā Parityāgaha.
So Āntara Sanyāsa is nothing but the following
a) Sarva Abhimāna Parityāgaha
b) Sarva Chintā Parityāgaha and
c) Sarva Vishesha Prārthanā Parityāgaha
For easy remembrance, we can have the mnemonic of CLASP!
- “CL” stands for CLaiming ownership and controllership
- “A” stands for anxieties, worries and fear etc.
- “SP" stands for special prayers.
So, CLASP rejection is Āntara Sanyāsa. Therefore serious spiritual seeker should one day or the other take Āntara Sanyāsa by taking a Sankalpa. We should prepare and choose one day. For a formal Sanyāsi, Sanyāsa day is CLASP rejection day. For a Grihastha, there is no formal Sanyāsa. Therefore a Grihastha should choose one day, either in this year or next or after a few years, take a Sankalpa. The Sankalpa should be that – from today onwards I reject CLASP.
This is Āntara Sanyāsa.
Now, suppose a spiritual seeker decides to take Āntara Sanyāsa Sankalpa, he should remember some important facts regarding this Āntara Sanyāsa.
They are
a) Handling guilt
b) Promotion of spiritual growth
c) Continuation of regular Karma
d) Body and mind renunciation
a) Handling Guilt
When a Grihastha chooses to renounce Abhimāna and Chintā and Vishesha Prārthanā, Grihastha need not feel guilty. The above three things anyway, do not come under the duties of a Grihastha. Worrying is not a duty of a Grihastha. Vishesha Prārthanā or Kāmya Karma is not a duty of a Grihastha. And Abhimāna definitely is not a duty of the Grihastha.
Since all the three do not anyway come under the duties of the Grihastha, the Grihastha can happily, without any feeling of guilt, choose to renounce the above three if he chooses to take up Āntara Sanyāsa.
b) Promotion of spiritual growth
In the 16th chapter of the Bhagavad Gītā, Lord Krishna includes the three - Abhimāna and Chintā and Vishesha Prārthanā - as Āsurī Sampat. Lord Krishna refers to Dambo Darpo Abhimānaha Cha in one area, Chintām Aparimeyām Chain another place, Kāmam Āshrutya Dushpūram in another place.
Even in Uddhava Gītā, while enumerating the three Gunāhā we can see that all the above three come under Āsurī Sampat.
Lord Krishna boldly says that all these three - Abhimāna and Chintā and Vishesha Prārthanā – will retard spiritual growth. This means that Vedāntik study will benefit more only when this Āntara Sanyāsa is taken. Without Āntara Sanyāsa, Vedāntik study will give benefit alright, but it will be very limited – it will be like walking with three iron balls tied to the legs, the three signifying the above three things to be renounced.
Spiritual journey will be heavily slowed down and retorted as long as these three fold spiritual offences, threefold Āsurī Sampat are preserved and promoted. Therefore Āntara Sanyāsa will promote spiritual growth.
To recap, one need not feel guilty and this renunciation will promote spiritual growth.
c) Continuation of regular Karma
even after renouncing these three, a Grihastha can continue all the other activities, which will come under the duties of the Grihastha based on the family designation, based on the organisational designation etc. All the contributions can continue, in the form of Kāyika Karmāni, Vāchika Karmāni, Mānasa Karmāni. All the Karma can continue leaving aside these three factors - Abhimāna and Chintā and Vishesha Prārthanā.
One thing to be noted about regular worship. When we say that “all the other duties can continue”, we also refer to all the regular worship of the Lord which can continue. Vishesha Prārthanā or Kāmya Pūjā alone is banned. All the Nitya Naimittika Pūjā can and should continue.
Then a person can ask – If I become an Āntara Sanyāsi, and do my Nitya Naimittika Pūjā, what should I ask the Lord ? If Vishesha Prārthanā is to be avoided, and is to practice only Nitya Naimittika Pūjā, then as an Āntara Sanyāsi, what should be asked of the Lord ?
This is based on the biggest misconception that we should do Pūjā only if we have to ask something to the Lord. And we have concluded that Pūjā is concluded only if we ask for something. We should remember that we can happily do Pūjā for reinforcing our surrender to the Lord. We can convert every Pūjā into a reinforcement of the Āntara Sanyāsa – O Lord I intensely remember that you are the owner and controller of everything, I do not want to claim any ownership or controllership.
And I express this surrender of this ownership and controllership in the form of a Namaskāra. I need not ask anything. Pūjā can be converted into reinforcement of our surrender and thanking the Lord for whatever he has given. We can definitely thank the Lord once a while !
Therefore I convert every Pūjā in the form of thanksgiving and reinforcement of Ahankāra and Mamakāra Arpanam. And if I do such a Pūjā, it will automatically give me mental strength for facing life. And such a Pūjā, otherwise called Nishkāma Pūjā, will strengthen the mind, strengthen the Sanyāsa, and strengthen the Sādhana Chatushtaya Sampattihi, strength the Jnānam, strength the Jnāna Nishthā.
Thus Āntara Sanyāsi can go to temples, do Pūjā, can do Namaskāra. And what is in such a person’s mind ? – O Lord, I own nothing and I have nothing to lose, You are the owner and controller of everything.
Therefore the third fact to be remembered is that Nitya Nishkāma Pūjā need not be and should not be stopped. Renunciation of Vishesha Prārthanā does not mean ending the regular Pūjā.
d) Body mind renunciation
the fourth important fact to be remembered is this. When I disclaim my ownership and controllership with regards to everything, that everything includes my own body and mind. This is the toughest part of renunciation.
Disclaiming ownership and controllership, with regards to everything in the creation should including my own body and mind complex. Therefore with regards to my body also, I have to renounce these three things - Abhimāna and Chintā and Vishesha Prārthanā. So this would mean
- Deha Abhimāna Parityāgaha : O Lord, I am neither the owner nor the controller of the body, I do not know the condition of the body even after a few years. I can contribute to the health of the body by proper eating, exercises etc. But I am not the controller of the bodily conditions, therefore with regards to the physical body also, I should practice Deha Abhimāna Tyāgaha.
- Deha Chintā Parityāgaha – this is the toughest part. Everybody will begin to worry about the body, once they cross 40 or 50 years. This worry is the most natural habit. And Āntara Sanyāsi should practice active and deliberate renunciation of worry about the future condition of the body.
- Deha Vishesha Prārthanā – Still tougher is this Deha Vishesha Prārthanā Parityāgaha. Deha Vishesha Prārthanā includes performing all types of special prayer for the Deha. This should also be renounced by an Āntara Sanyāsi. But note : whatever needs to be done to maintain
the general health of the boy, should be taken up by every person. What is emphasised here is that an Āntara Sanyāsi does not perform any special Pūjā or prayer for the body. Otherwise, through the Vishesha Prārthanā, the person will nourish Deha Abhimāna, which in turn is
misappropriation, which is in turn is spiritual offence and this will lead to more and more dwelling in Samsāra.
The above may make the Āntara Sanyāsa look difficult and almost impossible. But one day or the other, one has to take up Āntara Sanyāsa. Remaining in Grihastha Āshrama, the person has to take the Sankalpa and follow that from that day onwards.
A question may arise – what if others pray for me ? Is this OK, if others perform special prayer for my sake? It is OK as long as it is not you who is imposing others to do those prayers.
After dealing with the body, an Āntara Sanyāsi will also have to deal with the mind. Mind abhimāna Parityāgaha, Mind Chintā Parityāgaha, and Mind Vishesha Prārthanā Parityāgaha should also be practiced. With regards to the mind also, one can do whatever is required to keep the mind fit – this is duty. But worrying about the mind is not a duty and will instead come under the three spiritual offences - Abhimāna and Chintā and Vishesha Prārthanā. Vedānta does not accept any form of worry.
Similarly worrying about the mind’s state after death i.e. whether the mind will get Videha Muktihi, will the mind travel and take another body etc. is also not proper. What is needed is doing the duty to the mind but not worry.
So thus, Sarva Abhimāna Parityāgaha plus Sarva plus Sarva Chintā Parityāgaha plus Vishesha Prārthanā Parityāgaha is Āntara Sanyāsa. An Āntara Sanyāsi should remember all these four facts.
Lastly, before conclusion we will discuss one more topic and conclude.
Is this Āntara Sanyāsa compulsory or not.
Inner renunciation is compulsory if Moksha is the goal. It may not be compulsory immediately as in today. We can postpone it but we can never avoid that. Therefore Āntara Sanyāsa is compulsory.
Then the next question is – what about Bāhya Sanyāsa or external Sanyāsa or Āshrama Sanyāsa or formal Sanyāsa ? Is this form of Sanyāsa compulsory or not ? This is a technical topic of academic interest, but we will briefly discuss this and conclude. Is formal renunciation, which is taking to monastic order, compulsory or not ?
There are two types of view with regards to this. Generally, when we discuss this, invariably the topic will be centred on King Janaka. Janaka will be the example taken for finding whether external Sanyāsa is required or not. When we read the scriptures, we find that everywhere, wherever Janaka is mentioned, it is clearly said that Janaka is an Āntara Sanyāsi and Janaka is a liberated person. We see that in Bhagavad Gītā and Ashtāvakra Gītā, we find that Janaka is a Grihastha as well as an Āntara Sanyāsi. Based on this instance, the question arises whether external Sanyāsa is required or not ?
Generally we infer that Janaka became an Jnāni and Janaka became liberated remaining a Grihastha. From this the conclusions that we make are two -
One group of people say that external Sanyāsa is not compulsory because in the case of Janaka, he is not an external Sanyāsi as he is a Grihastha yet liberated.
There is a second group of people who say, external Sanyāsa is not required in this Janma. If Janaka has practiced Āntara Sanyāsa and has got liberation, it only proves that he was an external Sanyāsi in his Pūrva Janma. So their argument is that in the Pūrva Janma, Janaka had
taken external Sanyāsa. But because of some reason, he could not gain Moksha and therefore he became a Yoga Bhrashtaha and then in his Janma (as King Janaka), because of his Sanyāsa Vāsanā, he became an Āntara Sanyāsi. Therefore their argument is that every Āntara Sanyāsi
Grihastha has been an external Sanyāsi in the Pūrva Janma – therefore external Sanyāsa is also part of liberation either in the previous Janma or in the current Janma.
Therefore if you all successfully practice Āntara Sanyāsa in Grihastha Āshrama, you have taken Bāhya Sanyāsa in Pūrva Janma. Therefore the conclusion is that both Sanyāsa are there and therefore both Sanyāsas go with Jnānam. Therefore whether Bāhya Sanyāsa is taken in the Pūrva Janma or in the present Janma or future Janma, we need not bother. We focus on Āntara Sanyāsa like King Janaka.
Therefore we, all serious spiritual seekers, should prepare the mind for becoming Āntara Sanyāsi one day or the other. There afterwards, Jnānam and Sanyāsa put together will give both Jīvan Muktihi and Videha Muktihi.
Guru Pūrnimā days is also called Vyāsa Pūrnimā day also. This day is important for all spiritual seekers generally and all Sanyāsis particularly. On this day, Sanyāsis perform a Pūjā for the entire Guru Paramparā and especially Vyāsāchārya who is considered to be an important link in the Guru Paramparā.
For orthodox Sanyāsis, this Guru Pūrnimā is the beginning of their yearly Chāturmāsya Vratam also. They take a vow to remain in one place for either four months or two months. And on this special day for Sanyāsis, we will see something about Sanyāsa. And all Vedāntik students know that for liberation, next to Jnānam, the most important Sādhanā is supposed to Sanyāsa.
The primary means of liberation is spiritual knowledge. And next to spiritual knowledge, almost as important as spiritual knowledge is Sanyāsa or renunciation. That is why we have several Mantrās highlighting the importance of Sanyāsa
Na Karmanā Na Prajayā Dhanena
Tyāgenaike Amrutattvamānashuhu
(Sanyāsa Sūktam)
Neither by rituals, nor by progeny nor by riches but by renunciation alone one can attain immortality Tyāga means Sanyāsa or renunciation. And in another Mantra in the same
Sūktam, we have a reference which says Sanyāsa Yogāt – this, here highlights the Sādhanā of renunciation.
And in the Bhagavad Gītā, Lord Krishna also has highlighted the importance of Sanyāsa and fortunately Lord Krishna has given a concession with regards to Sanyāsa. Lord Krishna says, whether a person becomes a formal Āshrama Sanyāsi or not, a person should become
an internal Sanyāsi compulsorily. To use a political language, “internal saffronisation” is compulsory.
Anāshruta Karma Phalam Kāryam Karma Karoti Yaha
Sa Sanyāsi Cha Yogī Na Niragnir Na Chākriyaha
Whether a person becomes externally a Sanyāsi or not, whether a person takes formal Sanyāsa or not, one should take Āntara Sanyāsa Dīkshā. Āntara Sanyāsa means internal Sanyāsa or inner renunciation. Dīkshā is compulsory.
Therefore every serious spiritual seeker, no matter whatever Āshrama he is in, must take Āntara Sanyāsa Dīkshā. This is by taking a Sankalpa to become an internal Sanyāsi. And one should prepare the mind for that and one day or the other, one should become an inner Sanyāsi. And only when Jnānam is supported by Sanyāsa, it will fructify into liberation.
Naturally the question will arise – what should I do to become an internal Sanyāsi ? What should I do to become an Āntara Sanyāsi ? What are the Vratams or disciplines that I should follow to become an Āntara Sanyāsi.
To become an Āntara Sanyāsi also, one has to renounce. This is because Sanyāsa means renunciation. So the question actually is – remaining in Grihastha Āshrama, if I should become an Āntara Sanyāsi, what should I renounce ? This is the theme of the talk.
Based on the Shāstram, to become an Āntara Sanyāsi, one should renounce three things. Remaining in Grihastha Āshrama, one should renounce the following three things
a) Sarva Abhimāna Parityāgaha
b) Sarva Chinta Parityāgaha
c) Sarva Vishesha Prārthanā Parityāgaha
a) Sarva Abhimāna Parityāgaha
The word Abhimāna means the sense of ownership and controllership. The notion that I am the owner of such and such thing, such and such people refers to ownership. And the notion that I can control events refers to controllership.
From the scriptures, we learn an important lesson that Bhagavān alone is the owner and controller of everything. By the study of Vishva Rūpa Darshanam in the Bhagavad Gītā, the lesson we learn is that Bhagavān is everything and Bhagavān is the owner of everything. This means that I do now own any blessed thing in life. Bhagavān has given certain things for my temporary use only. These are meant only for my spiritual growth. And Bhagavān can take away anything from me at any time without seeking my permission and without giving me an advance
notice.
Therefore Bhagavān can give anything to me at anytime and Bhagavān can take away anything from me at any time, be it tangible things like people and property or intangible things like name, fame, honours,prestige, health etc. Both tangible and intangible things belong to Bhagavān since he is the owner. And if we claim ownership of anything, I am misappropriating Bhagavān’s property. And misappropriation is a serious spiritual offence, for which the punishment is imprisonment in Samsāra jail. Every time I claim ownership of anything, which is called Abhimāna, I
am committing the offence of misappropriation for which the punishment is Samsāra Kārāgruhavāsaha. Kārāgruha means jail.
Therefore I should understand that ownership is a spiritual offence and therefore I renounce all the sense of ownership. And in my heart or hearts, I always have a Vrutti that I own nothing, therefore I have nothing to lose. So, what is the constant Vrutti that is to be cultivated and nourished ? I have nothing to own and therefore only, I have nothing to lose. This Vrutti should not mere be from the lips but it should come deep from my heart.
And not only should I renounce the sense of ownership, I have to renounce the sense of controllership. I should know that I do not control anything or any event in the world. Everything and every event are controlled by Bhagavān according to the Laws of Karma. The Laws of Karma involves several unknown and known factors. When, I do not even know what are the factors involved, then where is the question of I, controlling anything - I am only a contributor. I do have freewill, I do have a choice. With my freewill and choice, I can become a contributor and that too, one of the contributors. Based on my contribution and based on several others factors Bhagavān controls events.
Even when I take medicine for a health problem, taking medicine is my contribution only. I can never control my health through that. Bhagavān will decide whether I should recover after 10 days of medication or 10 weeks of medication. Medication is my contribution, but health is controlled by Bhagavān.
Therefore I do not have ownership and I do not have controllership. I have got only contributor-ship, therefore I renounce the notion of ownership and controllership. Ownership and controllership together are called Abhimāna.
Sarva Abhimāna Tyāga should be practiced. And this is the greatest form of Bhakti called surrender or Ātmā Nivedana Rūpa Bhakti. Krishna talks about this in the words of Nirmamaha and Nirahankāraha.
Therefore the first renunciation is Sarva Abhimāna Tyāga, i.e renouncing claims of ownership and controllership.
b) Sarva Chinta Parityāgaha
Then the second renunciation is Sarva Chintā Parityāgaha. Chintā means anxiety or worry.
If we analyse our mind, we can find that all our worries are centred around only those things and beings where we have Abhimāna. Where there is no Abhimāna, which we generally called third-party, with regards to those people and things, we have absolutely no Chintā. Therefore it is very clear is that the psychological Law is that every Abhimāna is associated with worry and every worry is associated with Abhimāna. Abhimāna and worry are interconnected. Therefore they reinforce each other. Greater the Abhimāna, greater the worry and vice versa. The more I worry, the more I am reinforcing my Abhimāna in the object of worry.
Therefore an Āntara Sanyāsi recognises that worry promotes Abhimāna. Therefore if I should become an Āntara Sanyāsi, not only should I renounce all the Abhimāna, I should renounce my support for all forms of worry. The arrival of worry is the most natural thing because we have developed the habit of worrying. Therefore we cannot avoid the arrival of worry. But by becoming an Āntara Sanyāsi, I use all my resouces to disengage my mind from all forms of worry.
The moment any form of worry comes, the red signal should light up inside me. Red would then refer to Abhimāna ! This is because, through my worry, I am actually nourishing Abhimāna. Abhimāna means spiritual misappropriation. And spiritual misappropriation is an offence. And spiritual offence means Samsāra Kārāgruha extended by a few more years or Janmāhā.
Therefore a Āntara Sanyāsi should strongly reject all forms of worry as even they arise. We should use all the resources and skill and the aim should be not to allow the continuation or nourishment of any form of worry.
Therefore the second renunciation is Sarva Chintā Parityāgaha.
c) Sarva Vishesha Prārthanā Parityāgaha
this is the third form of renunciation. And this is where most of us will be stumped. Vishesha Prārthanā means all forms of special prayers, vows etc which are meant for special purposes.
If we study the psychology of special prayers, we will note that we will offer special prayers only with regards to things and people where we have Abhimāna ! We do not offer our special prayers to any local third person on the streets whom we do not even know. We are not going to offer any special prayers when the thing or object is outside the precious Abhimāna circle. Only what falls within the Abhimāna circle has Vishesha Pūjā or Prārthanā.
Therefore Yatra Yatra Abhimāna Tatra Tatra Vishesha Prārthanā Yatra Yatra Vishesha Prārthanā Tatra Tatra Abhimāna
Just as worry is integrally connected to Abhimāna, all special prayers are also integrally connected to Abhimāna. Therefore they reinforce each other – more the Abhimāna, more will be special prayers. And vice versa, more the special prayers, I am increasing and nourishing Abhimāna fattening process.
And more the Abhimāna, greater the spiritual offence. And greater the spiritual offence more is the perpetuation of Samsāra. Therefore every spiritual seeker should know that special Prārthanā will nourish Abhimāna. Therefore as even there is a tendency, one has to drop or
reject that. This is the third renunciation - Sarva Vishesha Prārthanā Parityāgaha.
So Āntara Sanyāsa is nothing but the following
a) Sarva Abhimāna Parityāgaha
b) Sarva Chintā Parityāgaha and
c) Sarva Vishesha Prārthanā Parityāgaha
For easy remembrance, we can have the mnemonic of CLASP!
- “CL” stands for CLaiming ownership and controllership
- “A” stands for anxieties, worries and fear etc.
- “SP" stands for special prayers.
So, CLASP rejection is Āntara Sanyāsa. Therefore serious spiritual seeker should one day or the other take Āntara Sanyāsa by taking a Sankalpa. We should prepare and choose one day. For a formal Sanyāsi, Sanyāsa day is CLASP rejection day. For a Grihastha, there is no formal Sanyāsa. Therefore a Grihastha should choose one day, either in this year or next or after a few years, take a Sankalpa. The Sankalpa should be that – from today onwards I reject CLASP.
This is Āntara Sanyāsa.
Now, suppose a spiritual seeker decides to take Āntara Sanyāsa Sankalpa, he should remember some important facts regarding this Āntara Sanyāsa.
They are
a) Handling guilt
b) Promotion of spiritual growth
c) Continuation of regular Karma
d) Body and mind renunciation
a) Handling Guilt
When a Grihastha chooses to renounce Abhimāna and Chintā and Vishesha Prārthanā, Grihastha need not feel guilty. The above three things anyway, do not come under the duties of a Grihastha. Worrying is not a duty of a Grihastha. Vishesha Prārthanā or Kāmya Karma is not a duty of a Grihastha. And Abhimāna definitely is not a duty of the Grihastha.
Since all the three do not anyway come under the duties of the Grihastha, the Grihastha can happily, without any feeling of guilt, choose to renounce the above three if he chooses to take up Āntara Sanyāsa.
b) Promotion of spiritual growth
In the 16th chapter of the Bhagavad Gītā, Lord Krishna includes the three - Abhimāna and Chintā and Vishesha Prārthanā - as Āsurī Sampat. Lord Krishna refers to Dambo Darpo Abhimānaha Cha in one area, Chintām Aparimeyām Chain another place, Kāmam Āshrutya Dushpūram in another place.
Even in Uddhava Gītā, while enumerating the three Gunāhā we can see that all the above three come under Āsurī Sampat.
Lord Krishna boldly says that all these three - Abhimāna and Chintā and Vishesha Prārthanā – will retard spiritual growth. This means that Vedāntik study will benefit more only when this Āntara Sanyāsa is taken. Without Āntara Sanyāsa, Vedāntik study will give benefit alright, but it will be very limited – it will be like walking with three iron balls tied to the legs, the three signifying the above three things to be renounced.
Spiritual journey will be heavily slowed down and retorted as long as these three fold spiritual offences, threefold Āsurī Sampat are preserved and promoted. Therefore Āntara Sanyāsa will promote spiritual growth.
To recap, one need not feel guilty and this renunciation will promote spiritual growth.
c) Continuation of regular Karma
even after renouncing these three, a Grihastha can continue all the other activities, which will come under the duties of the Grihastha based on the family designation, based on the organisational designation etc. All the contributions can continue, in the form of Kāyika Karmāni, Vāchika Karmāni, Mānasa Karmāni. All the Karma can continue leaving aside these three factors - Abhimāna and Chintā and Vishesha Prārthanā.
One thing to be noted about regular worship. When we say that “all the other duties can continue”, we also refer to all the regular worship of the Lord which can continue. Vishesha Prārthanā or Kāmya Pūjā alone is banned. All the Nitya Naimittika Pūjā can and should continue.
Then a person can ask – If I become an Āntara Sanyāsi, and do my Nitya Naimittika Pūjā, what should I ask the Lord ? If Vishesha Prārthanā is to be avoided, and is to practice only Nitya Naimittika Pūjā, then as an Āntara Sanyāsi, what should be asked of the Lord ?
This is based on the biggest misconception that we should do Pūjā only if we have to ask something to the Lord. And we have concluded that Pūjā is concluded only if we ask for something. We should remember that we can happily do Pūjā for reinforcing our surrender to the Lord. We can convert every Pūjā into a reinforcement of the Āntara Sanyāsa – O Lord I intensely remember that you are the owner and controller of everything, I do not want to claim any ownership or controllership.
And I express this surrender of this ownership and controllership in the form of a Namaskāra. I need not ask anything. Pūjā can be converted into reinforcement of our surrender and thanking the Lord for whatever he has given. We can definitely thank the Lord once a while !
Therefore I convert every Pūjā in the form of thanksgiving and reinforcement of Ahankāra and Mamakāra Arpanam. And if I do such a Pūjā, it will automatically give me mental strength for facing life. And such a Pūjā, otherwise called Nishkāma Pūjā, will strengthen the mind, strengthen the Sanyāsa, and strengthen the Sādhana Chatushtaya Sampattihi, strength the Jnānam, strength the Jnāna Nishthā.
Thus Āntara Sanyāsi can go to temples, do Pūjā, can do Namaskāra. And what is in such a person’s mind ? – O Lord, I own nothing and I have nothing to lose, You are the owner and controller of everything.
Therefore the third fact to be remembered is that Nitya Nishkāma Pūjā need not be and should not be stopped. Renunciation of Vishesha Prārthanā does not mean ending the regular Pūjā.
d) Body mind renunciation
the fourth important fact to be remembered is this. When I disclaim my ownership and controllership with regards to everything, that everything includes my own body and mind. This is the toughest part of renunciation.
Disclaiming ownership and controllership, with regards to everything in the creation should including my own body and mind complex. Therefore with regards to my body also, I have to renounce these three things - Abhimāna and Chintā and Vishesha Prārthanā. So this would mean
- Deha Abhimāna Parityāgaha : O Lord, I am neither the owner nor the controller of the body, I do not know the condition of the body even after a few years. I can contribute to the health of the body by proper eating, exercises etc. But I am not the controller of the bodily conditions, therefore with regards to the physical body also, I should practice Deha Abhimāna Tyāgaha.
- Deha Chintā Parityāgaha – this is the toughest part. Everybody will begin to worry about the body, once they cross 40 or 50 years. This worry is the most natural habit. And Āntara Sanyāsi should practice active and deliberate renunciation of worry about the future condition of the body.
- Deha Vishesha Prārthanā – Still tougher is this Deha Vishesha Prārthanā Parityāgaha. Deha Vishesha Prārthanā includes performing all types of special prayer for the Deha. This should also be renounced by an Āntara Sanyāsi. But note : whatever needs to be done to maintain
the general health of the boy, should be taken up by every person. What is emphasised here is that an Āntara Sanyāsi does not perform any special Pūjā or prayer for the body. Otherwise, through the Vishesha Prārthanā, the person will nourish Deha Abhimāna, which in turn is
misappropriation, which is in turn is spiritual offence and this will lead to more and more dwelling in Samsāra.
The above may make the Āntara Sanyāsa look difficult and almost impossible. But one day or the other, one has to take up Āntara Sanyāsa. Remaining in Grihastha Āshrama, the person has to take the Sankalpa and follow that from that day onwards.
A question may arise – what if others pray for me ? Is this OK, if others perform special prayer for my sake? It is OK as long as it is not you who is imposing others to do those prayers.
After dealing with the body, an Āntara Sanyāsi will also have to deal with the mind. Mind abhimāna Parityāgaha, Mind Chintā Parityāgaha, and Mind Vishesha Prārthanā Parityāgaha should also be practiced. With regards to the mind also, one can do whatever is required to keep the mind fit – this is duty. But worrying about the mind is not a duty and will instead come under the three spiritual offences - Abhimāna and Chintā and Vishesha Prārthanā. Vedānta does not accept any form of worry.
Similarly worrying about the mind’s state after death i.e. whether the mind will get Videha Muktihi, will the mind travel and take another body etc. is also not proper. What is needed is doing the duty to the mind but not worry.
So thus, Sarva Abhimāna Parityāgaha plus Sarva plus Sarva Chintā Parityāgaha plus Vishesha Prārthanā Parityāgaha is Āntara Sanyāsa. An Āntara Sanyāsi should remember all these four facts.
Lastly, before conclusion we will discuss one more topic and conclude.
Is this Āntara Sanyāsa compulsory or not.
Inner renunciation is compulsory if Moksha is the goal. It may not be compulsory immediately as in today. We can postpone it but we can never avoid that. Therefore Āntara Sanyāsa is compulsory.
Then the next question is – what about Bāhya Sanyāsa or external Sanyāsa or Āshrama Sanyāsa or formal Sanyāsa ? Is this form of Sanyāsa compulsory or not ? This is a technical topic of academic interest, but we will briefly discuss this and conclude. Is formal renunciation, which is taking to monastic order, compulsory or not ?
There are two types of view with regards to this. Generally, when we discuss this, invariably the topic will be centred on King Janaka. Janaka will be the example taken for finding whether external Sanyāsa is required or not. When we read the scriptures, we find that everywhere, wherever Janaka is mentioned, it is clearly said that Janaka is an Āntara Sanyāsi and Janaka is a liberated person. We see that in Bhagavad Gītā and Ashtāvakra Gītā, we find that Janaka is a Grihastha as well as an Āntara Sanyāsi. Based on this instance, the question arises whether external Sanyāsa is required or not ?
Generally we infer that Janaka became an Jnāni and Janaka became liberated remaining a Grihastha. From this the conclusions that we make are two -
One group of people say that external Sanyāsa is not compulsory because in the case of Janaka, he is not an external Sanyāsi as he is a Grihastha yet liberated.
There is a second group of people who say, external Sanyāsa is not required in this Janma. If Janaka has practiced Āntara Sanyāsa and has got liberation, it only proves that he was an external Sanyāsi in his Pūrva Janma. So their argument is that in the Pūrva Janma, Janaka had
taken external Sanyāsa. But because of some reason, he could not gain Moksha and therefore he became a Yoga Bhrashtaha and then in his Janma (as King Janaka), because of his Sanyāsa Vāsanā, he became an Āntara Sanyāsi. Therefore their argument is that every Āntara Sanyāsi
Grihastha has been an external Sanyāsi in the Pūrva Janma – therefore external Sanyāsa is also part of liberation either in the previous Janma or in the current Janma.
Therefore if you all successfully practice Āntara Sanyāsa in Grihastha Āshrama, you have taken Bāhya Sanyāsa in Pūrva Janma. Therefore the conclusion is that both Sanyāsa are there and therefore both Sanyāsas go with Jnānam. Therefore whether Bāhya Sanyāsa is taken in the Pūrva Janma or in the present Janma or future Janma, we need not bother. We focus on Āntara Sanyāsa like King Janaka.
Therefore we, all serious spiritual seekers, should prepare the mind for becoming Āntara Sanyāsi one day or the other. There afterwards, Jnānam and Sanyāsa put together will give both Jīvan Muktihi and Videha Muktihi.
Srikrishnarpanamastu…….
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