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Sannyasa (Sanskrit: संन्यास; IAST: Saṃnyāsa), sometimes spelled Sanyasa or Sanyasi (for the person), is life of renunciation and the fourth stage within the Hindu system of four life stages known as Ashramas, with the first three being Brahmacharya (bachelor student), Grihastha (householder) and Vanaprastha (forest dweller, retired).[1] Sannyasa is traditionally conceptualized for men or women in late years of their life, but young brahmacharis have had the choice to skip the householder and retirement stages, renounce worldly and materialistic pursuits and dedicate their lives to spiritual pursuits.
Sannyasa, a form of asceticism marked by renunciation of material desires and prejudices, is represented by a state of disinterest in and detachment from material life, whose purpose is spending one's life in peaceful, spiritual pursuits.[2][3] An individual in Sanyasa is known as a sannyasi (male) or sannyasini (female) in Hinduism.[note 1] Sannyasa shares similarities with the Sadhu and Sadhvi traditions of Jain monasticism, and the sannyasi and sannyasini share similarity with the bhikkhus and bhikkhunis of Buddhism.[5]
Sannyasa has historically been a stage of renunciation, ahimsa (non-violence), a peaceful and simple life and spiritual pursuit in Indian traditions. However, this has not always been the case. After the invasions and establishment of Muslim rule in India, from the 12th century through the British Raj, parts of the Shaiva (Gossain) and Vaishnava (Bairagi) ascetics metamorphosed into a military order, where they developed martial arts, created military strategies, and engaged in guerrilla warfare.[6] These warrior sanyasi (ascetics) played an important role in helping European colonial powers establish themselves in the Indian subcontinent.[7]
Etymology and synonyms
Saṃnyāsa in Sanskrit nyasa means purification, sannyasa means "Purification of Everything".[8] It is a composite word of saṃ- which means "together, all", ni- which means "down" and āsa from the root as, meaning "to throw" or "to put".[9] A literal translation of Sannyāsa is thus "to put down everything, all of it". Sannyasa is sometimes spelled as Sanyasa.[9]
The term Saṃnyasa makes appearance in the Samhitas, Aranyakas and Brahmanas, the earliest layers of Vedic literature (2nd millennium BCE), but it is rare.[10] It is not found in ancient Buddhist or Jaina vocabularies, and only appears in Hindu texts of the 1st millennium BCE, in the context of those who have given up ritual activity and taken up non-ritualistic spiritual pursuits discussed in the Upanishads.[10] The term Sannyasa evolves into a rite of renunciation in ancient Sutra texts, and thereafter became a recognized, well discussed stage of life (Ashrama) by about the 3rd and 4th century CE.[10]
Sanyasis are also known as Bhiksu, Pravrajita/Pravrajitā,[11] Yati,[12] Sramana and Parivrajaka in Hindu texts.[10]
History
Jamison and Witzel state[13] early Vedic texts make no mention of Sannyasa, or Ashrama system, unlike the concepts of Brahmacharin and Grihastha which they do mention.[14] Instead, Rig Veda uses the term Antigriha (अन्तिगृह) in hymn 10.95.4, as still a part of the extended family, where older people lived in ancient India, with an outwardly role.[13] It is in later Vedic era and over time, that Sannyasa and other new concepts emerged, while older ideas evolved and expanded. A three-stage Ashrama concept, along with Vanaprastha, emerged about or after 7th Century BC, when sages such as Yājñavalkya left their homes and roamed around as spiritual recluses and pursued their Pravrajika (wanderer) lifestyle.[15] The explicit use of the four-stage Ashrama concept appeared a few centuries later.[13][16]
However, early Vedic literature from 2nd millennium BC mentions Muni (मुनि, monks, mendicants, holy men), with characteristics that mirror those found in later Sannyasins and Sannyasinis. For example, the Rig Veda, in Book 10 Chapter 136, mentions Munis as those with Kesin (केशिन्, long haired) and Mala clothes (मल, soil-colored, yellow, orange, saffron), engaged in the affairs of Mananat (mind, meditation).[17] The Rigveda, however, refers to these people as Muni and Vati (वति, monks who beg).
केश्यग्निं केशी विषं केशी बिभर्ति रोदसी । केशी विश्वं स्वर्दृशे केशीदं ज्योतिरुच्यते ॥१॥ मुनयो वातरशनाः पिशङ्गा वसते मला । वातस्यानु ध्राजिं यन्ति यद्देवासो अविक्षत ॥२॥
He with the long loose locks (of hair) supports Agni, and moisture, heaven, and earth; He is all sky to look upon: he with long hair is called this light. The Munis, girdled with the wind, wear garments of soil hue; They, following the wind's swift course, go where the Gods have gone before.
— Rig Veda, Hymn 10.CXXXVI.1-2[17]
These Munis, their lifestyle and spiritual pursuit, likely influenced the Sannyasa concept, as well as the ideas behind the ancient concept of Brahmacharya (bachelor student). One class of Munis were associated with Rudra.[18] Another were Vratyas.[citation needed]
Lifestyle and goals
Hinduism has no formal demands nor requirements on the lifestyle or spiritual discipline, method or deity a Sanyasin or Sanyasini must pursue – it is left to the choice and preferences of the individual.[19] This freedom has led to diversity and significant differences in the lifestyle and goals of those who adopt Sannyasa. There are, however, some common themes. A person in Sannyasa lives a simple life, typically detached, itinerant, drifting from place to place, with no material possessions or emotional attachments. They may have a walking stick, a book, a container or vessel for food and drink, often wearing yellow, saffron, orange, ochre or soil colored clothes. They may have long hair and appear disheveled, and are usually vegetarians.[19] Some minor Upanishads as well as monastic orders consider women, children, students, fallen men (those with a criminal record) and others as not qualified to become Sannyasa; while other texts place no restrictions.[20] The dress, the equipage and lifestyle varies between groups. For example, Sannyasa Upanishad in verses 2.23 to 2.29, identifies six lifestyles for six types of renunciates.[21] One of them is described as living with the following possessions,[22]
Pot, drinking cup and flask – the three supports, a pair of shoes,
a patched robe giving protection – in heat and cold, a loin cloth,
bathing drawers and straining cloth, triple staff and coverlet.— Sannyasa Upanishad, 1.4[22]
Those who enter Sannyasa may choose whether they join a group (similar to Christian mendicant orders). Some are anchorites, homeless mendicants preferring solitude and seclusion in remote parts, without affiliation.[23] Others are cenobites, living and traveling with kindred fellow-Sannyasi in the pursuit of their spiritual journey, sometimes in Ashramas or Matha/Sangha (a Hermitage, the practice of seclusion known generally as monasticism).[23]
Most Hindu ascetics adopt celibacy when they begin Sannyasa. However, there are exceptions, such as the Saiva Tantra school of asceticism where ritual sex is considered part of liberation process.[24] Sex is viewed by them as a transcendence from a personal, intimate act to something impersonal and ascetic.[24]
The goal
The goal of the Hindu Sannyasin is moksha (liberation).[25][26] The idea of what that means varies from tradition to tradition.
Who am I, and in what really do I consist? What is this cage of suffering?
For the Bhakti (devotion) traditions, liberation consists of being an eternal servant to the Divine and release from Saṃsāra (rebirth in future life);[27] for Yoga traditions, liberation is the experience of the highest Samādhi (deep awareness in this life);[28] and for the Advaita tradition, liberation is jivanmukti – the awareness of the Supreme Reality (Brahman) and Self-realization in this life.[29][30] Sannyasa is a means and an end in itself. It is a means to decreasing and then ultimately ending all ties of any kind. It is a means to the soul and meaning, but not ego nor personalities. Sannyasa does not abandon the society, it abandons the ritual mores of the social world and one's attachment to all its other manifestations.[31] The end is a liberated, content, free and blissful existence.[32][33]
The behaviors and characteristics
The behavioral state of a person in Sannyasa is described by many ancient and medieval era Indian texts. Bhagavad Gita discusses it in many verses, for example:[34]
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥५-३॥
He is known as a permanent Sannyasin who does not hate, does not desire, is without dualities (opposites). Truly, Mahabaho (Arjuna), he is liberated from bondage.
— Bhagavad Gita, Hymn 5.3[34]
Other behavioral characteristics, in addition to renunciation, during Sannyasa include: ahimsa (non-violence), akrodha (not become angry even if you are abused by others), disarmament (no weapons), chastity, bachelorhood (no marriage), avyati (non-desirous), amati (poverty), self-restraint, truthfulness, sarvabhutahita (kindness to all creatures), asteya (non-stealing), aparigraha (non-acceptance of gifts, non-possessiveness) and shaucha (purity of body, speech and mind).[35][36] Some Hindu monastic orders require the above behavior in form of a vow, before a renunciate can enter the order.[35] Tiwari notes that these virtues are not unique to Sannyasa, and other than renunciation, all of these virtues are revered in ancient texts for all four Ashramas (stages) of human life.[37]
Baudhayana Dharmasūtra, completed by about 7th century BC, states the following behavioral vows for a person in Sannyasa[38]
Zdroj:https://en.wikipedia.org?pojem=Sanyasin
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