I have been writing on the subject of Advaita in all its aspects for over 25 years and have written some 13-14 related books. It occured to me that it would be useful to gather together all of my writing (excepting emails, newsgroup/mailing list discussions) and load them into NotebookLM AI. This then enables it to answer questions based solely upon what I have myself written. If readers ask me questions, I can then get AI to answer for me in my own words and I just have to check through and ensure that I (still) agree with the answer!

I think I have now loaded in as much as I reasonably can so am able to give it a try. Here then is my first question:

Q: What is the relevance of the saṃnyāsa lifestyle?

A (AI-Dennis): The term saṃnyāsa (often Anglicized as sannyasa) refers to the final stage of the traditional Hindu spiritual path and involves complete renunciation. The word literally translates to “putting or throwing down, laying aside,” referring to becoming a professional ascetic.

The relevance of the saṃnyāsa lifestyle is understood primarily in the context of achieving Self-knowledge (jñāna) and the resulting mental state of the realized person.

Relevance to the Spiritual Seeker (Vividiṣā Saṃnyāsa)

Saṃnyāsa is regarded as a path of renunciation of action (nivṛtti), contrasted with the active life (pravṛtti) of the householder (gṛihastha). The traditional expectation was that a serious seeker would finish their life as a saṃnyāsin.

Facilitating Self-Knowledge:

1. Preparation of the Mind: The saṃnyāsa lifestyle is beneficial because it helps cultivate the necessary mental preparation and disciplines (sādhana catuṣṭaya sampatti) for serious inquiry (śravaṇa-manana). This is because renunciation requires the giving up of the four goals of human life (puruṣārtha-s)—artha (acquiring money), kāma (fulfilling desires), and dharma (ethical lifestyle)—so that time and effort can be solely directed toward the fourth goal, mokṣa (liberation).
2. Focus on Direct Aids: Virtues associated with the monastic life, such as the control of the senses, mental discipline, discrimination, and non-attachment, are deemed direct aids for bringing forth Self-knowledge.
3. Easier Path for Serious Seekers: A householder (gṛhastha) has many responsibilities to family and employment, which makes it difficult to cultivate the characteristics necessary for a serious seeker. Therefore, a saṃnyāsin is in a much better position to achieve mind control and discrimination. Shankara often advocates the desirability of saṃnyāsa for seekers for this reason.

The Key is Mental Attitude, Not External Action:

Despite the desirability of the lifestyle, the sources are clear that physical renunciation is not mandatory for enlightenment:

• Knowledge Alone Brings Realization: Saṃnyāsa is considered an action. Since knowledge alone removes ignorance, and action is not opposed to ignorance, action—including taking up saṃnyāsa āśrama—can never bring about realization directly. Action serves only to purify the mind.
• Inner Renunciation: The essential element of saṃnyāsa is the renunciation of all attachments and the giving up of desire for worldly things, known as vairāgya. Ramana Maharshi explained that saṃnyāsa is renouncing desires, affection, and attachment in the mind, not merely changing clothes or leaving home. The seeker needs a “saṃnyāsa mind” to gain enlightenment, equating this mental attitude with vairāgya.
• Enlightened Householders: The examples of enlightened teachers who were householders or rulers, such as King Janaka, indicate that saṃnyāsa is not a sine qua non (essential prerequisite) for realization.

Relevance to the Realized Person (Vidvat Saṃnyāsa)

For one who has gained Self-knowledge (jñānī), the lifestyle of renunciation (vidvat saṃnyāsa) is considered the natural state.

• Disowning Action: Upon gaining Self-knowledge, the jñānī realizes that they are not the doer (kartā) or enjoyer (bhoktā). Since the core realization is “I do not act,” there is no need or purpose in formally “giving up” desires or actions.
• Transcendence of Social Duties: The jñānī understands that all interactions in the world, including social duties, family, and responsibilities, are merely vyāvahārika (relative or empirical). Consequently, the enlightened person naturally relates to the saṃnyāsa outlook, relinquishing the injunctions and prohibitions of the karmakāṇḍa (the action-oriented part of the Vedas) because these are only relevant for the ignorant individual (ajñānī) who is still driven by desires.
• Practical Behavior: The saṃnyāsin is unconcerned about shelter and food, trusting that these will be provided. If a jñānī continues to act after enlightenment, some suggest they do so for the benefit of others (loka saṃgraha), but for the realized person, action and inaction are non-dual. The realized person continues to function in the world until their prārabdha karma (matured karma for this life) is exhausted.

In summary, the most crucial relevance of saṃnyāsa lies in its emphasis on inner renunciation and detachment (vairāgya), which prepares the mind to receive Self-knowledge. While the monastic lifestyle traditionally provided the easiest setting for this preparation, traditional Advaita maintains that liberation (mokṣa) is attained solely through knowledge, making the physical act of renunciation beneficial but ultimately unnecessary.

The relevance of saṃnyāsa to the spiritual path can be seen as training wheels on a bicycle: they provide the necessary stability and focus until the rider (the seeker) gains the self-knowledge and balance required to ride freely, at which point the external support is naturally dropped.

It looks pretty reasnable to me! But I know that it is a favorite topic of Venkat. So maybe he could comment/correvt me if what I say is wrong!

I herewith invite questions for future topics. I promise to check through the answers before posting! Just click on the ‘Contact’ link at the bottom of the home page.