Few important verses on Renunciation(Turavu Narpadu)

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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