Sanyasa- escapism?

Question:
Taking Sanyasin is wrong practise indeed. Vedas are definitely against it. Then why do they include it in Varnashram. Was Varnashram framed by the society?? It is said that we should have our Snanam once we see a Sanyasi. Then why do we fall at their feet.
Moreover Sanyasi's principle is to live a life((which according to them is Maya(Mith))) without any publicities and they shud'nt mingle with society. They shud take rest in a mat made of Dharbai.But now a days they become Gurus and they travel from state to state and country to country by plane or any mean which is air conditioned.


My Reply:
Firstly, no where in the Vedas does they talk about Sanyasa. It is just due to half-knowledge some people have.

Also, existence of fakes in no way undermines the importance of Sanyasa.

Rather it reinforces its importance. It is only 100 or 500 rupee note that people fake. They don’t fake a 2 rupee note. The existence of the fake does not bring down the prominence of Sanyasa, rather it only proves that there is some inherent supremacy in it which people are trying to exploit.

Of course, one should be careful of fakes and they should be dealt strongly. But their mere existence does not in anyway undermines the importance of Sanaya order. Rather, look at it this way: fakes in India have to fake themselves not as kings or business tycoons but as beggars to gain social status- this speaks volumes about the central ideals of India.

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A parting Address was given to Swamiji by the junior Sannyâsins of the Math (Belur), on the eve of his leaving for the West for the second time. The following is the substance of Swamiji's reply as entered in the Math Diary on 19th June 1899:

This is not the time for a long lecture. But I shall speak to you in brief about a few things which I should like you to carry into practice. First, we have to understand the ideal, and then the methods by which we can make it practical. Those of you who are Sannyasins must try to do good to others, for Sannyasa means that. There is no time to deliver a long discourse on "Renunciation", but I shall very briefly characterise it as "the love of death". Worldly people love life. The Sannyasin is to love death. Are we to commit suicide then? Far from it. For suicides are not lovers of death, as it is often seen that when a man trying to commit suicide fails, he never attempts it for a second time. What is the love of death then? We must die, that is certain; let us die then for a good cause. Let all our actions — eating, drinking, and everything that we do — tend towards the sacrifice of our self.

You nourish your body by eating. What good is there in doing that if you do not hold it as a sacrifice to the well-being of others? You nourish your minds by reading books. There is no good in doing that unless you hold it also as a sacrifice to the whole world. For the whole world is one; you are rated a very insignificant part of it, and therefore it is right for you that you should serve your millions of brothers rather than aggrandise this little self.

"With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere in the universe, That exists pervading all." (Gita, XIII. 13)

Thus you must die a gradual death. In such a death is heaven, all good is stored therein — and in its opposite is all that is diabolical and evil.

Then as to the methods of carrying the ideals into practical life. First, we have to understand that we must not have any impossible ideal. An ideal which is too high makes a nation weak and degraded. This happened after the Buddhistic and the Jain reforms. On the other hand, too much practicality is also wrong. If you have not even a little imagination, if you have no ideal let guide you, you are simply a brute. So we must not lower our ideal, neither are we to lose sight of practicality. We must avoid the two extremes. In our country, the old idea is to sit in a cave and meditate and die. To go ahead of others in salvation is wrong. One must learn sooner or later that one cannot get salvation if one does not try to seek the salvation of his brothers. You must try to combine in your life immense idealism with immense practicality. You must be prepared to go into deep meditation now, and the next moment you must be ready to go and cultivate these fields (Swamiji said, pointing to the meadows of the Math). You must be prepared to explain the difficult intricacies of the Shâstras now, and the next moment to go and sell the produce of the fields in the market. You must be prepared for all menial services, not only here, but elsewhere also.

The next thing to remember is that the aim of this institution is to make men. You must not merely learn what the Rishis taught. Those Rishis are gone, and their opinions are also gone with them. You must be Rishis yourselves.

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