Pancha samskaram – Sanyasam

Updated 4 days ago in General
13 on September 8, 2021

Namaskaram.

Whether one who has taken up pancha samskaram from a grihastha acharyan, can take up sanyasam. If so, what is the procedure?.

adiyen

SriVaishnava dasan

 
  • Liked by
  • Govindan Narayanan
Reply

Swamy,

if acharyan orders to tanke sanyasa with appropriate service to the society then we are bound to follow that.

Instead if acharyan orders us to continue in our current position and continue in our current service, then that is the ideal thing to do.

In other words, it is not that we make the decision to take sanyasa and ask the acharyan how to get started. Rather, we can propose to him ” I have such-n-such service to the society in mind by taking sanyasa. Is it appropriate for me? If so, kindly guide me on how to go about it. “

Then we follow whatever his decision is.

adiyen.

Thank you swamy.

adiyen

5 days ago

Srimathe Rangaramanuja Mahadesikaya Namaha
Srimathe Sri Varaha Mahadesikaya Namaha
Sri Velukkudi Krishnan Swamy Thiruvadigaley Sharanam
Sri:

Apologies for taking individual reference

Sri Krishna Premi Swamy asked SanyAsam but was not given it seems.

Swamy Desikan was a Grihastha not a SanyAsi.

Our Sri Swamy Velukkudi is also Grihastha and entire family tree who is doing good to the society

Becoming SanyAsi is not a choice but a destiny

To do good to the society one need not be a sanyAsi

Apologies for Big Words
Dasanudasan

Thank you.

adiyen

Show more replies
  • Liked by
Reply
Cancel

Namaskaram Swami, udayavar received pancha samskaram from Periya Nambi who was a gruhasta and still took sanyasam. 

Thank you swamy.

adiyen

Show more replies
  • Liked by
Reply
Cancel

(below excerpt from Bhagavad Gita is copy-pasted from https://www.holy-bhagavad-gita.org/chapter/18/ )

BG 18.1: Arjun said: O mighty-armed Krishna, I wish to understand the nature of sanyās (renunciation of actions) and tyāg (renunciation of the desire for the fruits of actions). O Hrishikesh, I also wish to know the distinction between the two, O Keshinisudan.

BG 18.2: The Supreme Divine Personality said: Giving up of actions motivated by desire is what the wise understand as sanyās. Relinquishing the fruits of all actions is what the learned declare to be tyāg.

BG 18.3: Some learned people declare that all kinds of actions should be given up as evil, while others maintain that acts of sacrifice, charity, and penance should never be abandoned.

BG 18.4: Now hear my conclusion on the subject of renunciation, O tiger amongst men, for renunciation has been declared to be of three kinds.

BG 18.5: Actions based upon sacrifice, charity, and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purifying even for those who are wise.

BG 18.6: These activities must be performed without attachment and expectation for rewards. This is my definite and supreme verdict, O Arjun.

BG 18.7: Prescribed duties should never be renounced. Such deluded renunciation is said to be in the mode of ignorance (tamo gunam).

BG 18.8: To give up prescribed duties because they are troublesome or cause bodily discomfort is renunciation in the mode of passion. (rajo gunam) Such renunciation is never beneficial or elevating.

BG 18.9: When actions are taken in response to duty, Arjun, and one relinquishes attachment to any reward, it is considered renunciation in the nature of goodness (satva gunam).

BG 18.10: Those who neither avoid disagreeable work nor seek work because it is agreeable are persons of true renunciation. They are endowed with the quality of the mode of goodness and have no doubts (about the nature of work).

BG 18.11: For the embodied being, it is impossible to give up activities entirely. But those who relinquish the fruits of their actions are said to be truly renounced.

BG 18.12: The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter

 

Is renunciation through sanyasam is advocated in the above verses?.

 

இல்ல ஸ்வாமி! in this context engaging in one’s duties without desire for the results from the work is advocated.

In this context, sanyasa refers to giving up of actions / duties.

Renunciation refers to giving up one’s attachment to results of actions / duties (and continue to engage in the actions / duties).

 

adiyen.

So, taking up saffron attire and giving up family responsibilities simply because it is more convenient is not encouraged.

However, for those individuals where taking up sanyasa will pave way for rendering a higher duty to the society, they can do so. This is how many Vaishnava acharyas have taken sanyasa and completely dedicated themselves to guide the society.

Thank you swamy.

I understand renunciation also mean பற்றுத் துறப்பு and may not indicate sanyasam alone. My understanding of these verses is more towards w.r.to பற்றுத் துறப்பு than sanyasam.

 

ஆம் ஸ்வாமி. 18.1 யில் இது தெளிவகிறது.

சன்யாசம் – sanyaasa

பற்று துறப்பது – tyagam

Thanks swamy.

Show more replies
  • Liked by
Reply
Cancel
Loading more replies