(Continued...)When we say ‘VairAgya’ there was an implied disgust towards all desires and so the main aim was to eradicate the desires.In ‘shama-dama’ the sole purpose was to subdue the mind from its desires and to subdue the senses from acting to fulfill those desires. Thereafter no further action.
The mind has rested after all this vairAgya, shama and dama. But the rest is not a total rest – such a total rest, annihilation, is still far away!
The present rest is only like a recess. The AtmAnubhava, its bliss etc. are not there. It is almost as if there is a void; yet there is a peace since the turbulence is absent.
Since at this point the desires have been thrown off, the Acharya calls this itself (in Brihadaranyaka Bhashya) as sannyAsa: that is, he calls this ‘uparata’ a sannyasi. Actually out of the sextad of qualities, there are still three more: SAdhanA, shraddhA and samAdhAna.
We have yet to see these three. After those three, there is again ‘mumukshhutvaM’, the anguish for Release. Only after that, sannyAsa. Then, how did he bring it here?
Let me remind you what I said earlier. These SAdhanAs are not supposed to be sequenced as if one follows the other strictly. They come only in a mixed fashion. When they come like that, when some one obtains a complete fulfillment in VairAgya, described earlier, he may take sannyAsa even right there : *yadahreva virajet tadahareva pravrajet*, as I quoted for you.
If one is dead-set even on one one of the SAdhanAngas, all the others have to follow. They will. That is why he might have thought: When ‘uparati’ is fully achieved, sannyAsa has to follow. The direct meaning of ‘sannyAsi’ is ‘well- renounced person’; that could be the reason why an ‘uparata’ has been called a sannyAsi.
For, the qualities that are yet to come are ‘SAdhanA’, ‘shraddhA’ and ‘samAdhAna’ – in none of which there is any aspect of ‘renunciation’. You will know it when I explain them.
(Continued...)
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