The Order of Vairagis

[Guest guest]

Dear all,

 

Here is a brief commentary on the path that must be trod eventually by those who yearn for true self-realization. The verse is an adaptation from a Tamil Siva Siddhanta text (Tirumantiram) of which Ramana Maharishi was probably familiar with.

 

-d

 

 

"The sannyasin harkens close to Siva and releases the past to an outer death. Remembering the past and living in memories brings it into the present. Even the distant past, once remembered and passed through in the mind, becomes the nearest past to the present. Sannyasins never recall the past. They never indulge in recollections of the forgotten person they have released. The present and the future--there is no security for the sannyasin in either. The future beckons; the present impels. Like writing upon the waters, the experiences of the sannyasin leave no mark, no samskara to generate new karmas for an unsought-for future. He walks into the future, on into the varied vrittis of the mind, letting go of the past, letting what is be and being himself in its midst, moving on into an ever more dynamic service, an ever more profound knowing. Be thou bold, sannyasin young. Be thou bold,

sannyasin old. Let the past melt and merge its images into the sacred river within. Let the present be like the images written upon the water's calm surface. The future holds no glamour. The past holds no attachment, no return to unfinished experience. Even upon the dawn of the day walk into your destiny with the courage born of knowing that the ancient Saivite scriptures proclaim your sannyasin's life great above all other greatness. Let your life as a sannyasin be a joyful one, strict but not restrictive, for this is not the path of martyrdom or mortification. It is the fulfillment of all prior experiential patterns, the most natural path--the Straight Path to God, the San Marga--for those content and ripened souls. Leave all regret behind, all guilt and guile, others will preserve all that you proudly renounce. Let even the hardships ahead befaced cheerfully.

 

Never fail to take refuge in your God, your guru and your Great Oath. This is the highest path you have chosen. It is the culmination of numberless lives, and perhaps the last in the ocean of samsara. Be the noble soul you came to this earth to be, and lift humanity by your example. Know it with a certainty beyond question that this is life's most grand and glorious path, and the singular path for those seeking God Realization, that mystic treasure reserved for the renunciate. Know, too, that renunciation is not merely an attitude, a mental posture which can be equally assumed by the householder and the renunciate. Our scriptures proclaim that a false concept. True renunciation must be complete renunciation; it must be unconditional. There is no room on the upper reaches of San Marga for mental manipulations, for play-pretend renunciation or half-measure sadhana. Let your renunciation be complete. Resolve that it will be a

perfect giving-up, a thorough letting-go. Let go of the rope. Be the unencumbered soul that you are. Be the free spirit, unfettered and fearless, soaring above the clamor of dissension and difference, yet wholeheartedly and boldly supporting our Saivite principles against those who would infiltrate, dilute and destroy. All that you need will be provided. If there is any residue of attachment, sever it without mercy. Cast it off altogether. Let this be no partial renunciation, subject to future wants, to future patterns of worldliness. Give all to God Siva, and never take it back.

 

To make this supreme renunciation requires the utmost maturity coupled with a dauntless courage. It requires, too, that the wheel of samsara have been lived through, that life hold no further fascination or charm. Through experience the soul learns of the nature of joy and sorrow, learns well to handle the magnetic forces of the world. Only when that learning is complete is true sannyasa possible. Otherwise, the soul, still immature, will be drawn back into the swirl of experience, no matter what vows have been uttered. True renunciation comes when the world withdraws from the devotee. Sannyasa is for the accomplished ones, the great souls, the evolved souls. Sannyasa is not to be misinterpreted as a means of getting something--getting enlightenment, getting punya or merit. Sannyasa comes when all getting is finished. It is not to get something but because you are something, because you are

ready to give your life and your knowledge and your service to Saivism, that you enter the life of the sannyasin. The kavi or saffron robes are the royal insignia of the sannyasin. Those in kavi the world over are your brethren, and you should feel one with each of these hundreds of thousands of soldiers within.

 

The ideals of renunciation as practiced in the Sanatana Dharma are outlined fully in these Holy Orders of Sannyasa. Live up to them as best you can. You need not be a saint or jivanmukta to enter into the ancient world order of sannyasa. Renunciation in its inmost sense is a gradual process. It does not happen instantly when a vow is spoken. Do not mistake sannyasa diksha as the end of effort, but look upon it as a new spiritual birth, the beginning of renewed striving and even more difficult challenges. There will remain karmas to be lived through as the soul continues to resolve the subtle attachments or vasanas of this and past lives. It is enough that you have reached a knowing of the necessity of tyaga. It is enough that you renounce in the right spirit and pledge yourself to meet each challenge as befits this tradition, bringing honor to yourself and your religion."

[Guest guest]

Dear Dave,

 

Thank you for posting this inspiring Siva text. It is well worth reading again and again. We are indeed fortunate that now Ramana has made Self Enquiry and Surrender an open secret for all, we can now becone inner Sanyasins without having to enter an order as of old. I find in Murunagar's book Padmalai, the utterances of Ramana recorded by him, many echoes from this passage.

 

Renewed thanks,

 

Alan --- On Tue, 30/9/08, Dave Sirjue <davesirjue wrote:

Dave Sirjue <davesirjue The Order of Vairagis Date: Tuesday, 30 September, 2008, 1:20 AM

 

 

 

 

 

 

 

Dear all,

 

Here is a brief commentary on the path that must be trod eventually by those who yearn for true self-realization. The verse is an adaptation from a Tamil Siva Siddhanta text (Tirumantiram) of which Ramana Maharishi was probably familiar with.

 

-d

 

 

"The sannyasin harkens close to Siva and releases the past to an outer death. Remembering the past and living in memories brings it into the present. Even the distant past, once remembered and passed through in the mind, becomes the nearest past to the present. Sannyasins never recall the past. They never indulge in recollections of the forgotten person they have released. The present and the future--there is no security for the sannyasin in either. The future beckons; the present impels. Like writing upon the waters, the experiences of the sannyasin leave no mark, no samskara to generate new karmas for an unsought-for future. He walks into the future, on into the varied vrittis of the mind, letting go of the past, letting what is be and being himself in its midst, moving on into an ever more dynamic service, an ever more profound knowing. Be thou bold, sannyasin young. Be thou bold,

sannyasin old. Let the past melt and merge its images into the sacred river within. Let the present be like the images written upon the water's calm surface. The future holds no glamour. The past holds no attachment, no return to unfinished experience. Even upon the dawn of the day walk into your destiny with the courage born of knowing that the ancient Saivite scriptures proclaim your sannyasin's life great above all other greatness. Let your life as a sannyasin be a joyful one, strict but not restrictive, for this is not the path of martyrdom or mortification. It is the fulfillment of all prior experiential patterns, the most natural path--the Straight Path to God, the San Marga--for those content and ripened souls. Leave all regret behind, all guilt and guile, others will preserve all that you proudly renounce. Let even the hardships ahead befaced cheerfully.

 

Never fail to take refuge in your God, your guru and your Great Oath. This is the highest path you have chosen. It is the culmination of numberless lives, and perhaps the last in the ocean of samsara. Be the noble soul you came to this earth to be, and lift humanity by your example. Know it with a certainty beyond question that this is life's most grand and glorious path, and the singular path for those seeking God Realization, that mystic treasure reserved for the renunciate. Know, too, that renunciation is not merely an attitude, a mental posture which can be equally assumed by the householder and the renunciate. Our scriptures proclaim that a false concept. True renunciation must be complete renunciation; it must be unconditional. There is no room on the upper reaches of San Marga for mental manipulations, for play-pretend renunciation or half-measure sadhana. Let your renunciation be complete. Resolve that it will be a

perfect giving-up, a thorough letting-go. Let go of the rope. Be the unencumbered soul that you are. Be the free spirit, unfettered and fearless, soaring above the clamor of dissension and difference, yet wholeheartedly and boldly supporting our Saivite principles against those who would infiltrate, dilute and destroy. All that you need will be provided. If there is any residue of attachment, sever it without mercy. Cast it off altogether. Let this be no partial renunciation, subject to future wants, to future patterns of worldliness. Give all to God Siva, and never take it back.

 

To make this supreme renunciation requires the utmost maturity coupled with a dauntless courage. It requires, too, that the wheel of samsara have been lived through, that life hold no further fascination or charm. Through experience the soul learns of the nature of joy and sorrow, learns well to handle the magnetic forces of the world. Only when that learning is complete is true sannyasa possible. Otherwise, the soul, still immature, will be drawn back into the swirl of experience, no matter what vows have been uttered. True renunciation comes when the world withdraws from the devotee. Sannyasa is for the accomplished ones, the great souls, the evolved souls. Sannyasa is not to be misinterpreted as a means of getting something--getting enlightenment, getting punya or merit. Sannyasa comes when all getting is finished. It is not to get something but because you are something, because you are

ready to give your life and your knowledge and your service to Saivism, that you enter the life of the sannyasin. The kavi or saffron robes are the royal insignia of the sannyasin. Those in kavi the world over are your brethren, and you should feel one with each of these hundreds of thousands of soldiers within.

 

The ideals of renunciation as practiced in the Sanatana Dharma are outlined fully in these Holy Orders of Sannyasa. Live up to them as best you can. You need not be a saint or jivanmukta to enter into the ancient world order of sannyasa. Renunciation in its inmost sense is a gradual process. It does not happen instantly when a vow is spoken. Do not mistake sannyasa diksha as the end of effort, but look upon it as a new spiritual birth, the beginning of renewed striving and even more difficult challenges. There will remain karmas to be lived through as the soul continues to resolve the subtle attachments or vasanas of this and past lives. It is enough that you have reached a knowing of the necessity of tyaga. It is enough that you renounce in the right spirit and pledge yourself to meet each challenge as befits this tradition, bringing honor to yourself and your

religion."

[Guest guest]

This is such a beautiful, clear message and speaks very deeply to me

even though I do not wear orange robes. This will be the sadhana

until the end of this body/mind.Thanks for sharing this.

One by one each vasana, in the seeing or appearing of it gets burned

in the fire of the Real.

 

Blessings,

Soul

 

 

 

 

, Dave Sirjue <davesirjue

wrote:

>

> Dear all,

>  

> Here is a brief commentary on the path that must be trod eventually

by those who yearn for true self-realization. The verse is an

adaptation from a Tamil Siva Siddhanta text (Tirumantiram) of

which Ramana Maharishi was probably familiar with.  

>  

> -d

>  

>  

> " The sannyasin harkens close to Siva and releases the past to an

outer death. Remembering the past and living in memories brings it

into the present. Even the distant past, once remembered and passed

through in the mind, becomes the nearest past to the present.

Sannyasins never recall the past. They never indulge in recollections

of the forgotten person they have released. The present and the

future--there is no security for the sannyasin in either. The future

beckons; the present impels. Like writing upon the waters, the

experiences of the sannyasin leave no mark, no samskara to generate

new karmas for an unsought-for future. He walks into the future, on

into the varied vrittis of the mind, letting go of the past, letting

what is be and being himself in its midst, moving on into an ever

more dynamic service, an ever more profound knowing. Be thou bold,

sannyasin young. Be thou bold, sannyasin old. Let the past melt and

merge its images into the sacred

> river within. Let the present be like the images written upon the

water's calm surface. The future holds no glamour. The past holds no

attachment, no return to unfinished experience. Even upon the dawn of

the day walk into your destiny with the courage born of knowing that

the ancient Saivite scriptures proclaim your sannyasin's life great

above all other greatness. Let your life as a sannyasin be a joyful

one, strict but not restrictive, for this is not the path of

martyrdom or mortification. It is the fulfillment of all prior

experiential patterns, the most natural path--the Straight Path to

God, the San Marga--for those content and ripened souls. Leave all

regret behind, all guilt and guile, others will preserve all that you

proudly renounce. Let even the hardships ahead befaced cheerfully.

>  

> Never fail to take refuge in your God, your guru and your Great

Oath. This is the highest path you have chosen. It is the culmination

of numberless lives, and perhaps the last in the ocean of samsara. Be

the noble soul you came to this earth to be, and lift humanity by

your example. Know it with a certainty beyond question that this is

life's most grand and glorious path, and the singular path for those

seeking God Realization, that mystic treasure reserved for the

renunciate. Know, too, that renunciation is not merely an attitude, a

mental posture which can be equally assumed by the householder and

the renunciate. Our scriptures proclaim that a false concept. True

renunciation must be complete renunciation; it must be unconditional.

There is no room on the upper reaches of San Marga for mental

manipulations, for play-pretend renunciation or half-measure sadhana.

Let your renunciation be complete. Resolve that it will be a perfect

giving-up, a thorough

> letting-go. Let go of the rope. Be the unencumbered soul that you

are. Be the free spirit, unfettered and fearless, soaring above the

clamor of dissension and difference, yet wholeheartedly and boldly

supporting our Saivite principles against those who would infiltrate,

dilute and destroy. All that you need will be provided. If there is

any residue of attachment, sever it without mercy. Cast it off

altogether. Let this be no partial renunciation, subject to future

wants, to future patterns of worldliness. Give all to God Siva, and

never take it back.

>  

> To make this supreme renunciation requires the utmost maturity

coupled with a dauntless courage. It requires, too, that the wheel of

samsara have been lived through, that life hold no further

fascination or charm. Through experience the soul learns of the

nature of joy and sorrow, learns well to handle the magnetic forces

of the world. Only when that learning is complete is true sannyasa

possible. Otherwise, the soul, still immature, will be drawn back

into the swirl of experience, no matter what vows have been uttered.

True renunciation comes when the world withdraws from the devotee.

Sannyasa is for the accomplished ones, the great souls, the evolved

souls. Sannyasa is not to be misinterpreted as a means of getting

something--getting enlightenment, getting punya or merit. Sannyasa

comes when all getting is finished. It is not to get something but

because you are something, because you are ready to give your life

and your knowledge and your service to

> Saivism, that you enter the life of the sannyasin. The kavi or

saffron robes are the royal insignia of the sannyasin. Those in kavi

the world over are your brethren, and you should feel one with each

of these hundreds of thousands of soldiers within.

>  

> The ideals of renunciation as practiced in the Sanatana Dharma are

outlined fully in these Holy Orders of Sannyasa. Live up to them as

best you can. You need not be a saint or jivanmukta to enter into the

ancient world order of sannyasa. Renunciation in its inmost sense is

a gradual process. It does not happen instantly when a vow is spoken.

Do not mistake sannyasa diksha as the end of effort, but look upon it

as a new spiritual birth, the beginning of renewed striving and even

more difficult challenges. There will remain karmas to be lived

through as the soul continues to resolve the subtle attachments or

vasanas of this and past lives. It is enough that you have reached a

knowing of the necessity of tyaga. It is enough that you renounce in

the right spirit and pledge yourself to meet each challenge as befits

this tradition, bringing honor to yourself and your religion. "

>