https://www.sriramanateachings.org/Sadhanai_Saram.pdf
1. What is the purpose of embracing the state of renunciation (sannyasa)? Is it not only to attain here in this very life the state of abiding as the infinite reality (paripurna brahman), which is devoid of any deficiency, by destroying the ego and by uniting with God, that pure infinite reality? If anyone says that there is any other purpose in embracing sannyasa, the Vedas will not accept it.
2. The renunciation of the ego is alone sannyasa. Instead of renouncing the ego, merely renouncing and leaving one’s home and family is of no
benefit. The renunciation of the ego is alone liberation; that renunciation alone is Self-knowledge (jnana); that renunciation alone is bliss. Know this for certain.
3. The afflictions that possess us exist without leaving us even for a moment, in two forms, as “I” and “mine.” Along with the renunciation of the “mine”-ness (mamakara), which is the feeling “These things are mine,” to renounce the “I”-ness (ahankara), which is the feeling “I am this body,” is the highest among all the kinds of renunciation.
4. By changing one’s external appearance (vesha) by wearing ochre cloth (kashaya), shaving one’s head, or carrying a water-pot (kamandalu), nothing special (visesha) is achieved. Unless you can discover the peerless means by which to bring about the death of yourself, the ego, O my dear sir, your renunciation will not yield any benefit.
5. Know that a person who proudly feels, “I have attained renunciation (sannyasa), which is the highest among the four external modes of life (asramas); therefore people belonging to the other three levels of development (asramas) should praise and worship me with reverential fear and respect”, can never attain salvation, the state of Self- abidance.
6. If those people whose minds are raging with the proud feeling “I am a renunciate (sannyasi”), would ponder over and understand the subtle truth contained in one lesson (upadesa) revealed by Sadguru Sri Ramana, namely, “To destroy the blemishful ego of the renunciate (sannyasi) or the man of
highest learning (brahmana) is indeed very difficult”, they would be enabled thereby to attain salvation.
Note: The lessons or instructions (upadesa) of Sri Bhagavan referred to here is that contained in verse 162 of Garland of Guru’s Sayings: “The powerful hero who has destroyed the ego, the feeling ‘I am the body,’ is alone the true sannyasi and true brahmana. However, to destroy entirely the ego borne by the sannyasi or the brahmana who has self-conceit (feeling ‘I belong to the highest asrama’ or ‘I belong to the highest caste’), ah, is very difficult!”
7. If we investigate why the injunction is given to a wandering religious mendicant (parivrajaka sannyasi), “Without remaining in the same village or town where you remained yesterday, before nightfall today move to a different village or town”, we will find that it is in order to prevent his mind from developing a liking and attachment towards people who praise and honor him.
8. If a wandering religious mendicant (parivrajaka sannyasi) wanders about depending entirely upon God to provide his material needs each day, without ever seeking to acquire or save anything for the morrow with the thought, “Let this place of abode or this food be available for me for another occasion,” his faith in God will increase (and he will gain the strength to live with an attitude of complete dependence upon God alone, and not upon any people).
9. Not knowing that by this wandering (parivrajaka) life he should thus learn to develop the quality
of depending only upon God for everything, if a renunciate (sannyasi) thinks every time, “Since I am a renunciate (sannyasi), the householders are dutybound to honor me and to provide all my needs,” know that he is unfit for the life of renunciation (sannyasa).
10. The renunciate (sannyasi) has undertaken this wandering (parivrajaka) life only in order that he should by practice gain the strength to live depending entirely upon God. If, instead, he expects that the householders should take care of him, he is placing his faith only in those householders and not in God
11. For a renunciate (sannyasi), begging is a pure and exalted spiritual practice (sadhana). If people belonging to any of the other three orders of life (asramas) say that by his begging the sannyasi is being a burden to others, they are ignorant of the truth. If the sannyasi is unable to endure the mean w13. The benefit which a true renunciate (sannyasi) is to gain by living a wandering (parivrajaka) life is to attain a state of mind which is fully contented, being endowed both with an attitude of com-ords of worldly people who speak thus, know that he is not a true sannyasi
12. A steadfast renunciate (sannyasi) who has abundant strength of mind, does not beg for his food due to poverty. His begging is a training, which he undergoes in order to attain a state of mind in which he can experience an equal love towards those who revile him with mean words, and those who praise him with kind words.
plete dependence upon God-alone at all times, and with a patient endurance, which cannot be shaken by either the abuse or the praise of others.
14. But alas, not knowing this truth, so many people nowadays after assuming the ochre garb of the blemishless order of a renunciate (sannyasa asrama), are seen to be seeking and running after worldly people who possess much wealth, or who hold high positions in society, instead of depending entirely upon God as their sole refuge and support.
17. A person who is naturally humble and submissive to every person and every living being – having the constant remembrance that, except himself, each and every living being in this world possesses some good quality and is in some way superior to himself – is alone the king among true renunciates (sannyasis).
18. A person who has attained true renunciation is verily dead to this world. Such a true renunciate (sannyasi) is indeed superior to all the other people of this world. He is the embodiment of all virtue and ethical conduct (dharma). Therefore, he alone is an object worthy to be worshipped and adored by this entire world.
19. If it is asked how such a true renunciate (sannyasi) has attained the greatness of being worshipped by all the other people in this world, the answer will be that, since he is completely devoid of ego, he has truly bowed his head in humility and paid obeisance to each and every person before they have paid obeisance to him. Therefore, what he has given to others naturally comes to him.
21. If a person takes renunciation (sannyasa) with the desire that other people should honor and revere him that renunciation sannyasa will only de-
stroy his true happiness. The abstinence or austerity, which is to be observed in this world by a pure renunciate (sannyasi), who has given up all worldly attachments, is only to refrain even in the least from becoming a victim to the disease of self-esteem or pride
24. Hence, (when seen from the standpoint of a true aspirant who seeks only liberation) all endeavors such as establishing asramas and religious institutions are only purchasing great sufferings and difficulties for a price. To seek to establish asramas and public institutions by collecting money by going from place to place, climbing on platforms and giving
lectures and discourses, is just like going and playing with a venomous snake.
27. If you, who have come to this world alone, live alone (being free of attachment to anything) and subside in Self by knowing what is the reality of yourself, know that that is the greatest help which you can render to all the other people in this world.
29. He who remains like a dead person in all worldly affairs without rising as “I” under any circumstances, is alone the most exalted among the renunciates (sannyasis); he alone is a Jivanmukta (enlightened while still in the body); he alone is a true non-doer (because he has no sense of doership in whatever actions he may appear to be doing). Therefore, he alone is a true karma yogi (a person who does actions without any selfish motivation or desire).
30. The path of karma yoga (selfless service), which is practiced by anyone other than such a Jivanmukta (see previous verse), will gradually remove the impurities from the mind, and it will stop with thus imparting complete purity of mind. After thus attaining purity of mind, it is proper that a person should give up the path of karma yoga and should follow either the path of devotion (bhakti) or the path of Self-inquiry and thereby attain the egoless state of Self.
31. The fruit to be attained from selfless service (karma yoga), which bestows purity of mind (chittasuddhi), is only to make one mature and fit to follow the paths of devotion (bhakti) or Self-inquiry (vichara). But unless a true renunciate (sannyasi) is already fit to follow either of these two paths, know that he will not gain the real fruit of the renunciation (sannyasa), which he has taken.
32. For a person who has taken renunciation (sannyasa) in order to attain God, the supreme real-
ity, it is not proper to go outwards seeking worldly people and climbing on platforms to give lectures. Instead of turning within towards God and becoming established in Self-abidance, if a renunciate (sannyasi) turns towards the alluring and deceptive world, diverting his mind to the habit of giving lectures, he will be doing great harm to himself.
34. Only the real renunciate (sannyasi), who never deviates from the state of firm Self-abidance is a person who is correctly teaching true knowledge to all other people. Rather than by climbing on platforms to give lectures by mouth, if one turns the mind within away from the world and abides in Self, then the entire world, which seems to exist externally, will be awakened into the state of true knowledge.
37. To become devoid of all impurities in the mind is true renunciation (sannyasa). If one abides in the true state of Self, which is devoid of all thoughts, that itself is all virtues and ethical conduct (dharmas).
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