What is Sannyasa according to Shankaracharya?

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What is Sannyasa according to Shankaracharya?

 

Does Acharya Shankara Reject Dandin Sannyasins?

 

 

 

Thought it is very ridiculous to conclude something about such a great thing

called Sannyasa in such a small article, but still the statements are so evident

and clear, that they really might be able to give us quite a clear view of

Shankara's philosophy behind Sannyasa.

 

An analyze in to a paragraph of Bhagavan Shankara's commentary on

Brihadaranyakopanishad (which is undoubtedly one of his most sublime works)

3-5-1.

 

"vyutthAya bhikshAcharyam......lingavidhaanam ca" (Page 813-814, Kailas

Brahmavidya Publications, Rishikesh).

 

I would try to give a translation of that passage,

 

It starts thus:

 

 

 

"Opponent- In Parivraajya Ashram (i.e. in Sannyasa Ashrama) means, like

Yajnopavita (sacred thread) etc. and signs (like Danda) are prescribed by the

Shruti and Smriti. Therefore, though even these are included in eshanaa (worldly

desires), they shouldn't be abandoned."

 

Let me state here, that by Shruti and Smriti the opponent means the following

ones,

 

1. "while entering the fourth Ashram, a person should live the old Yajnopavita

and take a new one" 2. "He should bear Danda and Kamandalu".

 

 

 

To this, Bhagavan Shankara's answer is,

 

 

 

"No, that sort of Parivraajya (sannyasa) is a different one from this one (about

which we are talking), which is obtained after the abandonment of all worldly

desires and is obtained by the same person, who has obtained

self-realization..........

 

The Parivraajya, which is in a form of Ashrama is different from this (one we

are talking about), and is a means of Brahma Loka. Shruti and Smriti prescribed

that sort of Sannyasa."

 

 

 

(I'm sorry, if my translation sounds a bit strange, I have tried it in a hurry).

 

 

 

The quintessence is as followes,

 

 

 

There are two types of Sannyasa, A. The transcending from the three (eshanaa)

worldly desires and self-realization, this is the highest state of Sannyasa. B.

The well-known one, which is called the fourth Ashrama.

 

This makes it very clear that Shankara's Sannyasa is different from Chaturtha

Ashrama.

 

The Difference lies also in the following points (according to that passage).

 

After obtaining the sannyasa A, a person becomes Jivan Mukta and after initiated

in to the fourth Ashrama, i.e. in the sannyasa B, a person obtains Brahma Loka

etc. fruits (which are indeed inferior to Jivan Mukti obtained by A).

 

A has no outer signs, but B has a danda (stick) and Yajnopavita etc. as outer

signs.

 

These statements of Shankaracharya tell us that at least according to him, a

person initiated in the fourth Ashrama, has a Danda, Yajnopavita (not on the

body, but on the danda, as the dandai sannyasins do have today also) and obtains

Brahma Loka.

 

And the Sannyasa meant by Shankaracharya himself is a higher state, and it

doesn't bear any outer signs, danda etc. More than that, he has very clearly

rejected them for a Sannyasin.

 

Then, what about Shankaracharya's pictures and the danda in the hands of the

existing Shankaracharyas? Why is Shankaracharya pictured in a state, which he

himself states to be inferior? I'm very perplexed. Is there any scholar in here,

to give me an appropriate answer?

 

Well, to tell you, Shankaracharya's Murti in my temple bears no Danda.

 

Thanks,

 

Siddhartha Krishna

 

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