Chapter 39 - Types of Sanyasins and code for them

Types of Sanyasins and code for them. 

Shri Narayan Muni said:- 

O Brahmin! among the four objectives of human life, the forth is considered to be the highest one; in the same way, the fourth stage of religious life i.e. renunciation – is said to be the highest of the four stages. 1. 

One who has lost interest in worldly affairs can renounce. May he be a celibate, a householder or a hermit; may have taken a vow (of celibacy in Upananyana rite) or may not, may have sacred- fire in his house or may not. 2. 

O Brahmin! By the sages, ascetics are said to be of the four types of Sannyasi. These are - Kutichaka, Bahudaka, Hansa and Param-hansa. 3. 

Kutichaka Sannyasi:- 

An ascetic being weak, living in a secluded part of his own house or in a hut built by his son or others, having a lock of hair (shikha) on his head and the sacred thread (yajnynopavit); who is clad in saffron and holds three- pronged staff (symbolizing restrains of speech, mind and body), getting food from his own house or from his relatives; and who is absorbed in the thought of the Self is called a Kutichaka.4-5. 

Bahudaka Sannyasi:- 

An ascetic, having the same dress etc. as described above like that of Kutichaka but accepts alms from houses other than his relatives is called a Bahudaka type of ascetic. 6. 

Hansa Sannyasi:- 

An ascetic who having the same dress etc. as stated above, and holds a bamboo staff is called the third type of ascetic i.e. Hansa. 7. 

Paramhans Sannyasi:- 

The fourth one is called Paramhans. He is adorned by knowledge and dispassion. He holds a staff, covers himself with cloth or sometimes not even that but a kaupina - codpiece to cover his private parts. 8. 

It is stated in the Vedas that, the day one gets fed up with worldly affairs, he should leave the house and wander free (in quest of Truth), as complete detachment is the root cause of Sannyasa. I shall now tell you about the different types of detachment. 9.

The detachment is of three kinds in degrees. 

Mild, medium (strong) and intense. One who belongs to the first stage is not qualified for renunciation; whereas those who belong to the second and the third stage are qualified for renunciation; these two stages again have two types. 10. 

The mild or soft detachment comes when there occur the death of son or a wife or the loss of wealth etc; when one reacts like ‘O! This world is useless, damn it’ etc. such reaction is a sign of temporary detachment. 11. 

Now the second type i.e. medium (strong) detachment is of such firm thought ‘let me not have a wife and child in this birth’ 12. 

Let me not have to take birth and come back again in any of these (seven) worlds’. Such a firm decision is the intense detachment and the highest one. 13. 

Renunciation of second degree is of two types; One, that is adopted by one who is immature (not established)in knowledge; It is called Vividisha type of Sanyasa and the other is adopted by one who is mature having firmly established in knowledge that is said to be Vidvad Sannyasa. 14. 

If and when a Brahmin has developed complete detachment, then alone he should adopt renunciation otherwise once taken to the life of renunciation and still having interest in worldly matters, such a person certainly slips off from his vow. 15. 

Without non-attachment, control over the senses is not at all possible. Consequently, how renunciation will come without it. 16.

Result of Sanyas taken without Vairagya. 

Statements from Vedic and religious scriptures discussing about the debts (towards ancestors, Gods and Sages) and pay off those (by progeny, worship and self-study respectively), forbid renunciation for one interested in worldly affairs. So, one should not adopt renunciation thoughtlessly. 17. 

If one adopts renunciation inconsiderately and then enjoys sensual pleasures as a result that infatuated Brahmin will be completely lost. 18. 

‘If one thoughtlessly renounces and yet is attracted and desires for sensual pleasures or women, definitely suffers the tortures in the hell named Maharaurava’, thus says Yama the God of death. 19. 

We come across many corrupt Sanyasins who have not lost interest in pleasures, so a Brahmin should renounce with peaceful mind only when complete detachment is developed. 20. 

A person who wishes to renounce, should first take the permission of his preceptor, relatives and the king (ruling person) and then should take to the life of Sanyasin, on an auspicious day in bright fortnight. 21. 

He should perform the rite of entering Sanyasa-ashrama which begins with performing eight types of Shraddhas (obseqial rites). These are as stated below; Daiva, Aarsha, Divya, Pitrya, Matruka, Manusha, Bhautika and Atmaka. Thereafter, he should perform the sacrifice offering oblations to Prajapati, in the sacred fire and then withdraw that fire in his inner self, then surrendering himself to Lord Krishna, utter ‘Praisha- mantra’ only, as directed by the preceptor. 22-23. 

Expansion of Sanyas-Dharma. 

For one, physically disabled (due to old-age and disease) no process or rite is necessary, in such a case he should utter only ‘Praish- mantra’ as directed by the preceptor and that is enough for becoming Sanyasin. 24. 

After following the due procedure and becoming a renunciate, he should observe his duties strictly and be always self-controlled, be in company of a good pious self realised Guru and serve him for the attainment of spiritual knowledge. 25. 

An ascetic firm in his renunciation and is devoted to Lord Hari and have direct Self realization should wander visiting holy places and observing duties of his stage (of Sanyasin). 26. 

Even may be respected by wise or beaten by ignorant, he should be equal to them and be devoid of sorrow and delight and always be tranquil. 27. 

A Sanyasin should have a couple of Kaupina, a staff , lower garment, a covering cloth, and an earthen pot (Kamandalu), a vessel for alms, and foot wears (Paduka), a quilt made of old cloths for protection from cold and heat (only this much is enough for him). He should not store anything else. 28-29. 

His blanket, covering garment and inner garment should be of saffron in colour. He should abandon unnecessary arguments, calumny and harsh words. He may wear a garment or may not. The staff in form of knowledge is most important and the bamboo staff is secondary. 30-31. 

In his being Tridandi i.e. having three pronged staff, bamboo is considered to be minor. Only the restraints of thought, speech and action, these three are known to be most important by wise. 32. 

An ascetic should practice control of speech by keeping silence, activity by unconcern, thought by controlling breath and should observe these very strictly. 33. 

A renunciate should accept a book of spiritual knowledge from learned ones. He should never accept money for writing the script of such book as it is wrong on the part of Sanyasin (to earn or keep money). 34. 

He should not accept anything secretly like leaves, flowers, water, and soil, eatables such as roots or fruits, etc. Being free from anger and pious, he should sleep on the ground only. 35. 

Though, hurt by arrow-like harsh words, an ascetic should speak very calmly (to one who does harm). Indifferent as he is, he should always respond with uttering the words ‘Narayan’, ‘Narayan’ in between. He should be attentive that he is never losing his temper in respect of his thinking, speech and action. With controlled senses, he should engage himself, in bathing, observing austerities, practising yoga, giving gifts and meditating. 36-37.

Here, bath means washing away impurities of mind. Whereas meditation means thinking for ascertainment of Truth; the concentration of senses and mind is the excellent penance; to give protection is said to be (a real) gift; the union of the Self with the supreme Self is Yoga. An ascetic who practises these five, firmly along with devotion to Lord Shri Hari, will certainly be liberated. 38-39. 

He should not hurt any living being and should always stick to the truth in speech about which he is certain. If he lies in case of any violence against cows, animals or a Brahmin, then it is not a sin. He should avoid stealing, enmity, arrogance, greed, crookedness, gossips in regard to ladies, sorrow, jealousy, fright, lust and public involvement. 40-41. 

A renunciate should abandon anger from distance, that burns away knowledge, austerity, worship, generosity (merit of these pious deeds) and body (physical strength), and at times even his life itself. (So, such an enemy should be kept away). 42. 

A Sanyasin should avoid sleeping on bed, wearing white clothes, drinking liquor and sleeping during day time. He should avoid the company of his friends, relatives, sons and wife (to whom he had left back).Violation of these rules lead a Sanyasin to fall from his vow. 43. 

That discriminating ascetic should be careful whilst walking on the ground that he does not hurt any insect; should not run fast. He should drink water that is filtered by a cloth. A Muni should always be calm, having his senses controlled, withdraw his mind from external matters, patient, full of faith, kind, steady and detached from the fruit of his deeds. 44-45. 

He should never fail to worship Vishnu and to observe the rules of his vow regarding fast etc. In addition, he should always utter Omkar and think about its meaning. He should listen, reflect on (the teachings of ) Upanishads and then by constant meditation would attain the knowledge and realization (of the Truth). 46-47. 

A learned sage of controlled mind should think about the separate identity of the soul and body by application of the Sankhya principles. He should control the impulses of his tongue and sex- organs, by following the eight rules of celibacy. 48. 

By a very clear reasoning, he should think about the bondage and liberation of his self. And that the senses (mind) running towards their objects causes bondage and control over them leads to liberation. 49. 

After taking the permission of one’s own preceptor, he should wander freely on this earth. Engage himself in search of the Truth -the essence of all knowledge, as it is the means of emancipation. 50. 

He should visit a city, town or village or a small colony which are holy for begging alms and roam over the pious land abounding in rivers, mountains, forests and hermitages. 51.

An ascetic should not speak to anybody unless he is asked for. In addition to the above, he should not talk to unjust person. Though, the ascetic may be learned and intelligent, he should behave like a dull one. 52. 

An ascetic should not live in the same village, the same river bank and in the same lonely house, for long. He should live at most five days in a city; only one day in a village. Though, that ascetic almost freed form bondage, may suffer from evils due to public relations; so he should avoid it. 53-54. 

O Brahmin! A Sanyasin should always be in the company of pious people for obtaining spiritual knowledge. He should always respect and adore the learned ascetics matured, by observance the vows, just like his Guru. A detached one, who has conquered his anger and senses, eats limited food, should close all the openings (his senses) thoughtfully and constantly practice meditation. 55-56. 

An ascetic should always live in a secluded place, in caves, in a forest or on the banks of rivers. He should concentrate on the Lord Shri Hari in early hours of night, midnight and late nights and especially in the both twilight, without lassitude. 57-58. 

He should not speak with any lady nor should think about a lady he met before. He should not study any books discussing worldly affairs; apart from the Upanishads. 59.

He should not get himself (sentimental bonds) involved in caring for trees or any moving ones (animals like deer). Moreover, He should keep away from poison, mercury or a vessel made of metal just as filth and excreta. 60. 

He should not stay in a place even a day where any of his relatives live. Thus, he should not get affected by their happiness or sorrows. 61. 

If an ascetic becomes sad and cries due to the (news of) death of any one his relations, then he should go hundred miles (Yojan) away from that place and thus get rid of that sin. 62. 

The ascetic may be old, but he should not trust any aged lady. As it is ‘An old cloth can be stitched to a cover (Knatha) made of old cloths’. 63. 

An ascetic is supposed to observe the both, internal and external purity. An external one could be, by water and soil and the internal one by purity of mind. 64. 

A self realized person should never get involved in the worldly affairs. He should never accept money and should not make any other to get money for himself. 65. 

That ascetic who becomes (like) dumb, impotent, lame, blind, deaf or stupid (to the worldly matters), then he is a liberated one in true sense and no one else. 66. 

Ajihva Sannyasi:- 

An ascetic who eats whatever he gets in alms either tasty or tasteless; speaks little, truth, soft and beneficial words is called a dumb i.e. Ajihva. 67. 

Shandak Sannyasi:- 

An ascetic who looks at any woman may be a new born, young or hundred years old, indifferently and with undisturbed mind, such an ascetic is called an impotent i.e. Shandak. 68. 

Pangu Sannyasi:- 

An ascetic who does not go more than (a kilometre) Yojana for bathing in a holy water spot, for begging holy alms, or for his natural calls, is called to be a ‘lame’ (Pangu). 69. 

Blind Sannyasi:- 

An ascetic who does not see the ground more than four Yugas (16 hands) whilst he is standing or walking, is called ‘blind’. 70. 

Deaf Sannyasi:- 

An ascetic who hearing praise or censure, good or bad, hard or sharp words uttered by people, remains indifferent is called ‘deaf’. 71. 

Mugdha Sannyasi:- 

An ascetic, who has controlled his senses and remains unchanged even surrounded by temptations, who behaves like an ignorant is said to be a ‘Stupid’ (Mugdha) one. 72. 

A self realized sage should never disclose his name, lineage, family, whereabouts, knowledge, strength, age, and character. 73. 

A sage should not touch even a wooden idol or see a picture of a woman. Woman, wealth and relish, these three surely cause complete fall of an ascetic. 74. 

A renunciate having no fixed residence should live on the outskirts of a village, in a temple, or at times under a tree or in a lonely place. 75. 

Unless there is danger to his life or needs to go for a natural call, he should never go out at night, midday or in twilight hours. 76. 

O you! best among the Brahmins! A renunciate should follow this code of conduct keeping in view the scriptures (Shastra). So that (due to hardship) the body is not over tortured nor death occurs untimely. 77. 

Thus ends the thirty-ninth chapter entitled, ‘narration of the topic of renunciation in the code for renunciates,’ in the fifth Prakaran of Satsangi jivan, the life story of Lord Narayan, also titled as Dharmashastra. (the rules of the code of conduct). 39