[Advaita-l] Sannyasa and Ramana (was Re: Sankara on sannyAsa for Steadiness in GYAna)
Jaldhar H. Vyas
jaldhar at braincells.com
Sat Oct 24 05:11:41 CDT 2009
On Sat, 24 Oct 2009, D.V.N. Sarma wrote:
> If that makes you feel that Bhagavan took sannyasa asrama
> I have no objection.
> I was under the impression that we are discussing ritualistic
> sannyasa as a prerequisite to jnana.
Why? I thought Shyam made it clear in his exposition the difference
between vividisha sannyasa (renunciation of the seeker) and vidvat
sannyasa (renunciation of the knower) and that it was the latter that he
was focusing on.
> It was this ritualistic
an oxymoron btw. Perhaps "institutional sannyasa" is more appropriate
> that the official of Sringeri mutt requested Sri Bhagavan
> to submit to. The custodians of Hindu dharma obviously did not
> recognise Sri bhagavan as sannyasi.
One thing which I have noticed missing from the present discussions is
the impact of taking or not taking sannyasa on society. If a jnani can
continue doing some work for the sake of lokasangraha even though he has
no feelings for it, does it not follow that he should consider adopting
danda, kesari clothes etc. for the sake of lokasangraha? (i.e. to
avoiding confusing the categories of karma and jnana in the eyes of
I don't want to belabor this point. The suggestion was made, it was
refused, and the matter was dropped. End of story. I'm just saying we
need not necessarily assume from that incident that Ramana was not
recognized as a sannyasi.
> I would like to point out to you that Kanchi Periyaval
> sent srimukhams to the brahmins who recited veda
> in the temple erected on the samadhi of Bhagavan's mother
> because according to the sastra women cannot take sannyasa
> and burrying them and installing linga on the samadhi is
> heretical.The brahmins later ignored the srimukhams.
I do not understand how that conclusion came to be. That women and other
non-dvija can become sannyasis is well documented in the shastras and
historical record. I mentioned on this list some time back how while I
was on a yatra to Damodar Kund (near Junagadh, Gujarat) I came accross the
samadhi of one Swami Narmada Giri who had been a Rajput princess in her
purvashrama more than a century back. It was located in a Shivalaya and
there was a lingam raised above it. I don't see how even the most
stringently orthodox person could find fault with it.
As I am 100% confident of the Kanchi acharyas mastery of shastras, I think
this also must be a case where, if true, there is more than meets the
Jaldhar H. Vyas <jaldhar at braincells.com>
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