(Sri Swamiji has a unique way of answering questions - asked or unasked - which pop up in the minds of the devotees. Though Sri Swamiji has time and again reiterated that the transformation in the heart is the real answer to all questions, He does not discourage inquiry, for they form the first bonds between the Guru and the disciple. This column is dedicated to publishing Sri Swamiji's answers to various questions posed by the devotees)
In Sanyaasa, are there classifications such as Antah Sanyaasa (internal renunciation) and Bahih Sanyaasa (external renunciation). What is true Sanyaasa?
The word Sanyaasa has three parts. Sam, Ni and Asa. Among these, Asa is the key part. Asa means to be, to remain. Sam Ni Asa means, to remain well. In other words, to remain unattached, to give up.
What should be given up? We should give up that which we are holding. We should give up with the help of the same instrument with which we are holding it. The connection between man and the world is woven by the mind. Therefore we should use the same instrument - mind - to get detached from the world.
It is easy to tell, but difficult to practise. To achieve this, we should first understand what life is. For this, we should engage in proper education. This phase in life is termed as 'Brahmacharya Ashrama'. One may have vast knowledge about life. Still, the flood of desires which arises in the mind is strong enough to oppose it. One who ducks in front of a wave and then tactfully jumps can easily escape the force of the wave. It is impossible to stop the wave. The best one can do is to remain unaffected by the waves even while standing amidst them. It is for this purpose that the Grihastha Ashrama (married life) has been devised. In this phase, one can enjoy the fulfilment of desires and at the same time should try to tactfully overcome the force of the desires. To achieve this, the married person should curb his worldly desires and should live alone with his spouse. This phase is called as Vaanaprastha. When one acquires a fair degree of control with such a style of life, one should attempt to take up Sanyaasa.
Sanyaasa is essentially a mental state. To give up feelings like 'me', 'I', 'mine' and get over the bondage caused by delusion is real sanyaasa. To reach that state, one should first complete the prescribed and vedic rituals and duties. The name given to this state is Sanyaasa Ashrama. In this phase one should make efforts at the intellectual level to understand the futility of the worldly life and bring this understanding to experience at the heart. Renouncing the family life, living away from home, wearing ochre robes to signify domination of ego - all these are the external instruments which helps a person to achieve that state. This is what is meant by Bahih Sanyaasa (external sanyaasa). This is also called as Vividisha Sanyaasa.
In this state, even though one becomes agitated on account of the influence of the past lives, the mind which is conditioned by discrimination (brought about by austere practices during Sanyaasa) will help the person to overcome the hurdles. In addition to giving up material pursuits, there is another kind of sanyaasa in which even the efforts caused by desire for pleasure here and hereafter is also given up. This is called Karma Sanyaasa (sanyaasa of action). Even this is not a real Sanyaasa.
Man has to perform certain natural karmas. For example Breathing. He has also to perform certain ordained duties - like helping the fellow beings. There are some karmas which are called as 'Kaamya Karmas' - those which are performed with a specific purpose - like giving charity to earn merit. Every karma will have a fruit. The desire for the sweetness of the fruit will motivate the person to perform even a difficult task. To undertake the difficult task and to give up its fruits at the same time physically as well as mentally is called as 'karma phala tyaaga' (renouncing the fruits of action). This is the real Sanyaasa.
What is the meaning of Sanchita Karma, Praarabdha Karma and Aagaami Karma? What constitutes Karma - actions of this life or actions performed in the past lives?
Every action is a karma - whether it is done in this life or in the past lives. Some actions yield fruits instantaneously. Eating removes hunger. Some actions take some time to give fruit. A mango seed planted today will not grow immediately and bear fruits. It will take several years. There are some karmas which yield the fruit in subsequent lives. But one thing is certain. Irrespective of when the karma is performed, one has to enjoy its fruit.
If the action performed in a particular life does not bear fruits in the same life, what will happen to it? Where will it go? It will accumulate. This accumulated lump of karma is called as 'sanchita karma'(sanchaya = deposit). Because the human birth comes after several previous births, there will be a sizeable accumulation of sanchita karma. It is not possible to enjoy (or suffer as the case may be) the entire sanchita karma in one life. Therefore, the Almighty sets apart a portion of the sanchita karma for a particular birth. A being comes to the world along with this part. Along with this, the being will also have some independence to perform new karmas. That part which comes along with birth is called as 'Praarabdha Karma'. Unexpectedly winning a lottery, meeting with an accident are some of the examples of Praarabdha Karma.
After taking out the Praarabdha part from the Sanchita Karma, what remains is called as Aagaami Karma. This part of the karma is responsible for causing future births.
Based on this description, it is generally thought that Praarabdha is
inevitable and should be suffered. It has been likened to an arrow which,
once shot from a bow can not be taken back. The intention of this example
is to show how strong the Praarabdha Karma is. It does not mean that there
is no remedy at all. An eminent warrior can neutralise the arrow with another
arrow and can escape from being its target. Similarly, with the help of
discrimination, steadfastness and by judiciously observing certain rituals
of atonement, one can overcome the effects of Praarabdha Karma. Sadgurus
often show the path to their disciples to overcome the effects of Praarabdha
Karma.