This chapter is the English translation of Gujarati Book Title - Sadhak and Sathi Author - Shri Atmanandji (Dr. Soneji) CHAPTER - 20 RENUNCIATION (TYAGA-DHARMA) Voluntary association with anything except your Soul (Atma), becomes instrumental in disturbing the Spiritual progress (Sadhana) of an aspirant (Sadhaka). Non-association with such objects, with this clear conviction, is called renunciation (Tyaga or Tyaga-Dharma). In worldly dealings, worthy persons do not only shun the use of things belonging to others, but even give up the belief of their own ownership of any worldly objects such as cloths, house, money, furniture and so on. Similarly in the spiritual world, Sahdaka who desires liberation, gives up entire attachment to all things including his body other than his Soul (Atma). This is the mode of evolution of true renunciation, which takes shape in the life of an aspirant with right knowledge and right conviction. USEFULNESS OF RENUNCIATION IN LIFE: Indian cultural attitudes have always given great importance to renunciation in life. Even today in the materialistic society (Kaliyuga), person who renunciates some or all valuable things from his life occupy a very high place in the hearts of the countrymen. On one side, Mahatma Gandhi, Jawaherlal Nehru, Subhaschandra Bose, Jaiprakash Narayana, Ravishanker Maharaj and similar distinguished persons have given due importance to renunciation in the public life of our country. On the other side, saintly personalities like Swami Vivekananda, Swami Ramatirtha, Acharya Shantisagara Maharaj, Shree Ganeshprasad Varni, Shrimad Buddhisagarji and other saints have associated their lives with spiritual Sadhana and selflessly devoted themselves to their life mission with a true spirit of renunciation. In brief, even today, the status of a renunciate person (Yogi) is far higher and well respected than that of a non-renunciate person (Bhogi). SUCCESS OF RENUNCIATION: Renunciation is possible only when an aspirant (Sadhak) fully knows what is to be renounced. In reality, ignorance and perversions are to be renounced. For accomplishing this, the ignorance consisting of I-ness and mine-ness in the body and worldy objects must go. Again impure emotions like passion, anger, greediness, pride, and so on, should be discarded by the Sadhaka. This is to be done with a clear understanding that these impure emotional states lead to suffering and anxiety. They are impious, and opposed to the natural inclination of the soul and therefore, deserve to be totally shunned. Just as these feelings of ignorance and the like, deserve to be discarded, even those incidents and objects which help to nourish these feelings also deserve to be curtailed. The great saints (Acharyas) know that the common people of the world would not be able to remain above these impure states in the midst of social circumstances. They have therefore always inspired us to take resort to and practice the path of renunciation. Even true renunciation is not successful without resorting to constructive spiritual progress (Sadhana). Let the Sadhaka therefore really affirm, "I am pure life-force, that is Soul (Atma), I am not the owner of other worldly objects," and engross himself in the contemplation of the True and Pure Self. With this, the rise of other passionate feelings will come to an end. Only this is known as the supreme renunciation. In general, first the Sadhak should renounce the following: gambling, wine, hunting, going to prostitutes, meat eating, theft, and adultery. Then Sadhaka should also resort to the following unique order of renunciation: renunciation of great sins, abandonment of eating at night, giving up food not worthy of taking, abandoning stage by stage all matters that lead to worldly attachments whether words, things or individuals. They should do this with due enthusiasm, patience and diligence after having been made aware of it either through noble preceptors or religious scriptures. GLORY OF RENUNCIATION: 1. Renunciation by a great person consists of the voluntary limitation of one's worldly possessions along with the conviction that, "If I were to view things rightly, nothing else is mine except my Soul (Atma), which has a nature of pure knowledge and pure vision." 2. The desire for sensual pleasures and mundane objects are essentially the causes of bondage. How will any Sadhaka then, allow the accumulation of, or attachment to, such objects? 3. "Self-control is conducive to happiness and its absence to sorrow." On listening this from the wise, who will fall victim to lack of self-control? He, who practices self-control, also renounces mundane worldly objects as they provide the base for misery. 4. The practice of self-control and the process of renunciation should usually go hand in hand. To illustrate, a person accepts and accumulates gold and wealth, clothes, ornaments and other things as also family, friends and servants, horses and cows. However, with the dawning of self-knowledge, one curtails these belongings as well as the attachment for them, so that one can fix his mind firmly on the path of liberation. 5. Charity may also be considered as part of a householder's renunciation. When one limits one's covetousness and uses one's wealth in appropriate religious and philanthropical works, the virtue of charity develops in one's life. 6. False convictions are to be abandoned with determination and vision. This means giving up the false belief, "I am the body," and being firm in the conviction, "I am the indestructible element, the Soul." Again, abandoning passionate feelings like anger, pride, covetousness, jealousy, and abuse is internal renunciation. The four main types of hindrances which require to be renounced are: (a) society, (b) family, (c) the body, and (d) provocative thoughts. One should try to overcome these hindrances and become free from their bondage. 7. It is only the illusory attachment that leads a person to be engrossed in objects of sensual enjoyment, makes one experience their over-powering influence, makes the mind tardy, induces the bondage of Karma, and in the end, leads one to a series of sorrows. The renunciation of this attachment is therefore, the chief means to end the series of all sorrows. 8. The supreme virtue of renunciation is cultivated at its best, indeed, by the monks, who have renounced all their belongings, have cut off all worldly ties and have untiringly and delightfully devoted their life to the Sadhana of self-control, penance, meditation and detachment. Salutations at the feet of these great incarnations of salvation!! LIVING EXAMPLES OF RENUNCIATION: [1] In 1955, in the month of August, the famous Jain Acharya Shree Shantisagarji, aged 82, had a cataract in his eye and had become physically very weak. He was at Kunthalgiri in Maharashtra. It is a rule with Jain Munis to move from one place to another with proper care and vision. However, due to the cataract and weakness, it became difficult for Shantisagarji to observe this rule. He therefore started feeling that his body was useless for the further spiritual enhancement (Sadhana). He resolved voluntarily to undertake a fast unto death (Sallekhana). On August 14, 1955 he gave up food. Slowly his body started getting weaker and weaker. However, his Soul (Atma) became firm in control in penance. He spiritually progressed significantly in complete detachment and unique renunciation. Jains and non-Jains in millions came for respect (Darshan). The President of India, Dr Rajendraprasad, Vice-President Dr Radhakrishnan and many learned people came to pay their respects to him and listen his sermons. Ultimately, on the thirty-fifth day of his fast, on September 18, 1955, he attained to death in a spirit of equanimity and in deep meditation (Samadhi). Our salutations to such great sages, who have the will-power to resort to a voluntary and planned abandonment of their bodies that are so dear to all! [2] It was the time of the rule of Queen Elizabeth in England. A British battalion was sent to Holland for a battle. In the battle, near the city of Jutfen, the famous commander, Sir Philip Sidney was wounded. He was thirsty. A little water was brought to him with great effort. As one of the soldiers was just on the point of putting that water in his mouth, the commander's eyes fell on a near by wounded soldier, who was looking at the water with anxious eyes. Sir Philip Sidney instructed his men to give the water to that soldier with a remark, "His need for water is greater than mine." Right from childhood, Sidney had cultivated the habit of the renunciation of self-interest. He could renounce the much needed water in favor of another soldier only through will power acquired by constant practice. [3] Shrimad Rajchandra is a man of high repute for spiritual knowledge and attainment. Once, his chief disciple Shree Lalluji said, "Respected Sir, I have renounced a wealthy family, aged mother, two wives, and a son. Still I do not experience fulfillment." Shrimad Rajachandra replied, "What have you renounced? You have renounced two women, but how many more does your eyes turn during monkhood life? You have renounced one house, but with how many more is your mind burdened? You have renounced one son, but how many more does your heart get attached? Lalluji had a simple heart. He pondered over his inner self and felt ashamed. He immediately admitted, "Sir, I have not renounced anything!" Shrimad Rajachandra replied, "Now you are a real renouncer." Shrimad Rajachandra's view was this, "One can not have a true knowledge of self, until one experiences fulfillment in one's renunciation, and not the pride.