श्रीभगवानुवाच |
अनाश्रित: कर्मफलं कार्यं कर्म करोति य: |
स संन्यासी च योगी च न निरग्निर्न चाक्रिय: || 1||
śhrī bhagavān uvācha
anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ
sa sannyāsī cha yogī cha na niragnir na chākriyaḥ
śhrī-bhagavān uvācha—the Supreme Lord said; anāśhritaḥ—not desiring; karma-phalam—results of actions; kāryam—obligatory; karma—work; karoti—perform; yaḥ—one who; saḥ—that person; sanyāsī—in the renounced order; cha—and; yogī—yogi; cha—and; na—not; niḥ—without; agniḥ—fire; na—not; cha—also; akriyaḥ—without activity
Translation:
He who performs the prescribed duty without depending on the fruits of work is a sannyasi and a yogi, and not he who has merely ceased performing sacrifices such as Agnihotra yajna or abandoned bodily activities.
Commentary:
Some people think that one who wears the ochre robes is a sannyasi. Others think that one who lives in solitude in a mountain cave, having given up all work is a yogi. These are external things only. conditions. No one can claim to be a sannyasi or yogi by these externals The inner impurities of the mind should be cleared, the attachment should be given up, and the desire for enjoyment should be relinquished. Inner purification comes first, and then only external renunciation. It is only then that one may rightly be recognised as a Sannyasi or Yogi.
The real attributes of a perfected sage are the performance of prescribed duties and action without desire for the fruits of work.
Freedom from attachment of any kind is the sine quo non of a sannyasi. Desireless performance of good work is the mark of a yogi. The Lord emphatically condemns the idlers and pretenders who are neither useful citizens nor enlightened guides of the community.
Duty prescribed by the Sastras: Action is here qualified by the condition that it should conform to the laws of Dharma. What is contrary to Dharma is not advisable (Karyam). Righteous deeds and these also performed without the desire to enjoy the fruits is the law of Action. Anyone who acts according to this law is indeed a sannyasi and he attains the highest reward of liberation.
The difference in caste or Asrama is not mentioned here. The fulfillment of the conditions of Dharma, and non-attachment are the only characteristics of sannyasa or yoga.
Swami Turiyananda: Shri Ramakrishna used to say that one be-comes fit for Sannyasa only by having been a king in a previous birth and enjoyed life. Then only is one imbued with true dispassionateness from the very beginning of life. Is Sannyasa a mere form? Our idea was that a Sannyasin is very rare. For no ordinary man is he whom Mâyâ has released from her bondage. When I saw three thousand monks at Rishikesh, then did I truly feel the difference between a true and a formal monk. A mere ochre garb does not constitute Sannyasa.
“They want Sannyasa early in order to evade work. Our Master did not emphasize Sannyasa so much as realizing God. But it is true he was emphatic that knowledge of God is not possible without renunciation.”
Someone: “But Swamiji strongly empha-sized the necessity of Sannyasa.”
Swami: “Yes, he did. But he also initiated the institution of service. You must take him in toto, which you do not. Some there are who refuse to work. They want, to use the Master’s words, to have the ‘butter’ put into their mouth, they will not churn it out themselves. Everything must be given them ready-made! That is why initiation into Sannyasa does not conduce to progress. (Source: Spiritual Talks by the First Disciples of Sri Ramakrishna)
Question: Who is a sannyasi and yogi?
Answer: He who performs his prescribed duties without attachment is a sannyasi and a yogi, and not he who gives up the sacrificial Fire and leads an idle life of inaction.