Sannyasa: Difference between revisions

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Jamison and [[Michael Witzel|Witzel]] state<ref name=jamwitz>Jamison and Witzel (1992), [http://www.people.fas.harvard.edu/~witzel/vedica.pdf Vedic Hinduism] {{Webarchive|url=https://web.archive.org/web/20180413055150/http://www.people.fas.harvard.edu/~witzel/vedica.pdf |date=13 April 2018 }}, Harvard University Archives, page 47</ref> early Vedic texts make no mention of ''Sannyasa'', or ''Ashrama system'', unlike the concepts of [[Brahmacharya|Brahmacharin]] and [[Grihastha]] which they do mention.<ref>JF Sprockhoff (1981), Aranyaka und Vanaprastha in der vedischen Literatur, Neue Erwägungen zu einer alten Legende und ihren Problemen. Wiener Zeitschrift für die Kunde Südasiens und Archiv für Indische Philosophie Wien, 25, pages 19-90</ref> Instead, [[Rigveda|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.<ref name=jamwitz/> 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 [[Yajnavalkya|Yājñavalkya]] left their homes and roamed around as spiritual recluses and pursued their ''Pravrajika'' (wanderer) lifestyle.<ref>JF Sprockhoff (1976), Sanyāsa, Quellenstudien zur Askese im Hinduismus I: Untersuchungen über die Sannyåsa-Upaninshads, Wiesbaden, {{oclc|644380709}}</ref> The explicit use of the four-stage Ashrama concept appeared a few centuries later.<ref name=jamwitz/><ref>[[Patrick Olivelle]] (1976), Vasudevåśrama Yatidharmaprakåśa: a treatise on world renunciation, Brill Netherlands, {{oclc|4113269}}</ref>

However, early Vedic literature from 2nd millennium BC, mentions ''[[Rishi|Muni]]'' (मुनि, monks, mendicants, holy men), with characteristics that mirror those found in later ''Sannyasins'' and ''Sannyasinis''. For example, the [[Rigveda|Rig Veda]], for example, in Book 10 Chapter 136, mentions munisMunis as those with ''Kesin'' (केशिन्, long haired) and ''Mala'' clothes (मल, soil-colored, yellow, orange, saffron), engaged in the affairs of ''Mananat'' (mind, meditation).<ref name=gsg>GS Ghurye (1952), Ascetic Origins, Sociological Bulletin, Vol. 1, No. 2, pages 162-184;<br />For Sanskrit original: [http://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_१०.१३६ Rigveda] {{Webarchive|url=https://web.archive.org/web/20150114081219/http://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6:_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%A9%E0%A5%AC |date=14 January 2015 }} Wikisource;<br />For English translation: [https://archive.org/stream/hymnsrigveda00unkngoog#page/n588/mode/2up Kesins] Rig Veda, Hymn CXXXVI, Ralph Griffith (Translator)</ref> The Rigveda, however, refers to these people as ''Muni'' and ''Vati'' (वति, monks who beg).

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