Fwd: Few important verses on Renunciation(Turavu Narpadu)

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, Prasanth Jalasutram <jvrsprasanth

wrote:

 

The renunciation of the ego is alone sann-yasa. Instead of renouncing the

ego, merely re-nouncing and leaving one�s home and family is of no benefit.

The renunciation of the ego is alone libera-tion; that renunciation alone is

Self-knowledge (jnana); that renunciation alone is bliss. Know this for

certain.

 

Know that a person who proudly feels, �I have attained renunciation

(sannyasa), which is the high-est among the four external modes of life

(asramas); therefore people belonging to the other three levels of

development (asramas) should praise and wor-ship me with reverential fear

and respect�, can never attain salvation, the state of Self- abidance.

 

A steadfast renunciate (sannyasi) who has abundant strength of mind, does

not beg for his food due to poverty. His begging is a training, which he

undergoes in order to attain a state of mind in which he can experience an

equal love towards those who revile him with mean words, and those who

praise him with kind words.

 

Some other renunciates (sannyasis) are caught in the bondage of trying to

accumulate wealth by the power of mantras, by practicing as-trology, by

giving medicines, and by many other such tricky means (tantras). For such

people who are caught thus in bondage, tell me, what is the use of their

assuming the outward guise of a sannyasi by growing a beard and long matted

hair, by wearing ochre cloth, and by carrying a stick and a water-pot?

 

The renunciate (sannyasi) who is devoid of true humility and whose mind is

full of guile, thinking, �All other people should worship and pay obeisance

to me�, will be left without any means of attaining salvation, and will

become en-tirely worthless, sinking lower and lower on account of the

surging and swelling of his ego.

 

If you, who have come to this world alone, live alone (being free of

attachment to anything) and subside in Self by knowing what is the reality

of yourself, know that that is the greatest help which you can render to all

the other people in this world.

 

For a person who has taken renunciation (sannyasa) in order to attain God,

the supreme real-ity, it is not proper to go outwards seeking worldly people

and climbing on platforms to give lectures. Instead of turning within

towards God and becoming established in Self-abidance, if a renunciate

(sann-yasi) turns towards the alluring and deceptive world, diverting his

mind to the habit of giving lectures, he will be doing great harm to

himself.

 

Just as a wife comes to one only in accor-dance with prarabdha, which is the

fruit of karmas done by one in former lives, so the outward renun-ciation

(sannyasa) also comes to one only in accor-dance with prarabdha. If outward

sannyasa does not come to you of its own accord in accordance with

prarabdha, do not have desire for it; if you re-main free of all desire

(including even the desire to live the outward life of a sannyasi), that

itself is true sannyasa.

 

To become devoid of all impurities in the mind is true renunciation

(sannyasa). If one abides in the true state of Self, which is devoid of all

thoughts, that itself is all virtues and ethical conduct (dharmas).If one

attains the state of being devoid of even the desire to become a renunciate

(sann-yasi), that itself is the true attainment of renunciation (sannyasa).

 

Even though he outwardly lives the life of a grihastha (a householder living

with his family), a person who is devoid of the defect of thinking �I am a

grihastha� is superior to a sannyasi that proudly thinks �I am a

sannyasi�. This

is a saying graciously uttered by Sri Ramana Bhagavan, the supreme

phi-lanthropist.

 

A renunciate (sannyasi) is one who has sev-ered all connection with the four

castes (varnas). Therefore, to inquire about a sannyasi, �In which caste was

he born? Is he a low-caste sudra sann-yasi, or a high-caste brahmana

sannyasi?� is only mischief born of the ego.

 

All distinctions of caste (varna) and stages of development (asrama) relate

only to the filthy body, and not to Self, which is the form of Grace. Know

that those people who have renounced and escaped from the attachment to the

body, by gaining a clear knowledge of Self, are not bound by distinctions of

varna and asrama, which are fetters of maya.

 

Source: A Light on the Teaching of Bhagavan Sri Ramana Maharshi The Essence

of Spiritual Practice (Sadhanai Saram) By Sri Sadhu Om

--

Om namo Bhagavate Sri Ramanaya

Prasanth Jalasutram

 

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