Sannyasa

''Sannyasa'' (), sometimes spelled ''sanyasa'', is the fourth stage within the Hindu system of four life stages known as '' ashramas'', the first three being ''brahmacharya'' (celibate student), '' grihastha'' (householder) and '' vanaprastha'' (forest dweller, retired). ''Sannyasa'' is traditionally conceptualized for men or women in the last years of their life, but young ''brahmachari''s have 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 characterized by a state of disinterest in and detachment from material life, with the purpose of spending one's life in peaceful, spiritual pursuits. An individual in Sanyasa is known as a ''sannyasi'' (male) or ''sannyasini'' (female) in Hinduism. 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.

''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. These warrior ''sanyasi'' (ascetics) played an important role in helping European colonial powers establish themselves in the Indian subcontinent.

Etymology and synonyms

' in Sanskrit nyasa means purification, sannyasa means "Purification of Everything". It is a composite word of which means "together, all", ''ni-'' which means "down" and ' from the root ', meaning "to throw" or "to put". A literal translation of Sannyāsa is thus "to put down everything, all of it". Sannyasa is sometimes spelled as ''Sanyasa''.Angus Stevenson and Maurice Wait (2011), Concise Oxford English Dictionary, , page 1275

The term ''Saṃnyasa'' makes appearance in the Samhitas, Aranyakas and Brahmanas, the earliest layers of Vedic literature (2nd millennium BCE), but it is rare. 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. 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.

Sanyasis are also known as Bhiksu, Pravrajita/Pravrajitā, Yati, Sramana and Parivrajaka in Hindu texts.Patrick Olivelle (1981), Contributions to the Semantic History of Saṃnyāsa, Journal of the American Oriental Society, Vol. 101, No. 3, pages 265-274

History

Jamison and Witzel stateJamison and Witzel (1992)
Vedic Hinduism
, Harvard University Archives, page 47 early Vedic texts make no mention of ''Sannyasa'', or ''Ashrama system'', unlike the concepts of Brahmacharin and Grihastha which they do mention. 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. 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. The explicit use of the four-stage Ashrama concept appeared a few centuries later.

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).GS Ghurye (1952), Ascetic Origins, Sociological Bulletin, Vol. 1, No. 2, pages 162-184;
For Sanskrit original
Rigveda
Wikisource;
For English translation
Kesins
Rig Veda, Hymn CXXXVI, Ralph Griffith (Translator) The Rigveda, however, refers to these people as ''Muni'' and ''Vati'' (वति, monks who beg).

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. Another were ''Vratyas''.

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.M Khandelwal (2003), Women in Ochre Robes: Gendering Hindu Renunciation, State University of New York Press, , pages 24-29 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. 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. 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.A. A. Ramanathan
Sannyasa Upanishad
The Theosophical Publishing House, Chennai, verses 2.23 - 2.29 One of them is described as living with the following possessions,Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, , page 97

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. Others are cenobites, living and traveling with kindred fellow-Sannyasi in the pursuit of their spiritual journey, sometimes in Ashram

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