YOG योग :: SANYAS-RETIREMENT संन्यास

SANYAS YOG 
संन्यास योग 

 CONCEPTS & EXTRACTS IN HINDUISM 
By :: Pt. Santosh  Bhardwaj  

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ॐ गं गणपतये नम:।

अक्षरं परमं ब्रह्म ज्योतीरूपं सनातनम्।

निराकारं स्वेच्छामयमनन्तजम्॥

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।

मा कर्मफलहेतुर्भुर्मा ते संगोऽस्त्वकर्मणि॥[श्रीमद्भगवद्गीता 2.47]

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। 

त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥

अर्जुन बोले :- हे महाबाहो! हे अन्तर्यामिन्‌! हे वासुदेव! मैं संन्यास और त्याग के तत्व को पृथक्‌-पृथक्‌ जानना चाहता हूँ।[श्रीमद्भागवत गीता 18.1] 

अर्जुन ने त्याग और सन्यास के भेद-अन्तर को जानने की इच्छा प्रकट की। सामान्य भाषा में तो ये एक जैसे ही प्रतीत होते हैं, परन्तु ये दोनों अलग-अलग विषय-बातें हैं। कभी-कभी मनुष्य को संसार से विरक्ति हो जाती है और उसका मन उचाट हो जाता है। वो सब कुछ छोड़ कर घर से निकल पड़ता है और वो एकान्त वास, ध्यान, चिन्तन-मनन, साधना-भक्ति आदि करता है।

अर्जुन की जिज्ञासा त्याग को लेकर थी। क्या त्याग में, प्रत्यक्ष कर्म और अप्रत्यक्ष कर्मफल का समावेश है?! युद्ध क्षेत्र में किया गया कर्म-नर संहार, क्या उन्हें पहले नरक में और फिर जन्म व मृत्यु के अनवरत चक्र में तो नहीं डाल देगा? और तब उन्होंने परमात्मा श्री कृष्ण से मार्ग दर्शन की इच्छा जाहिर की, ताकि वो मोक्ष प्राप्त कर सकें। 

Arjun prayed to Hrashikesh-the Almighty and expressed his curiosity to understand the distinction between Sanyas (retirement, renunciation) and Tyag (rejecting, relinquishing the world, abandonment, running away). 

He would be called a coward, had he retired or run away from the war. His curiosity was natural, since whatever was learnt by him through practice and interaction in the society for self and the community, was at stake. He could neither retire nor run away from the war or its consequences; being brave and devotee of God. He loved and respected the people standing in front of him and by his side. He was one of the greatest warriors and archers of his time with divine powers, with the God himself directing, protecting and paving his path. He prohibited himself, from utilising these powers, unless and until they were essential for the protection of mankind. His curiosity shows two elements :- Was the war for his own welfare (himself and family)? Killing of billions of people would have burdened him with sins leading to unqualified hells. Could he opt for his own welfare by practicing and utilising, whatever had been learnt, understood and experienced by him throughout his life, by escaping the battle field? Or, alternatively was it in the interest of the mankind? War was going to leave behind turmoil, horror and unprotected common masses constituting of children, women, old and the disabled. It was contrary to what ever had been learnt by him in the form of principles for the welfare of society. It was an opportunity to understand the principles and application of learning, to mould and lead life according to them for the welfare of mankind. He was aware that whatever has been received from the nature, has to be returned back to it, proceeding towards detachment from it, through conscience prudently; since, who is born must die.

He wanted to ensure, whether Tyag (rejection, escaping, abandonment, leaving, relinquishing, renouncing the world) include, visible Karm (deeds, actions, acts, functions) and invisible Karm Fal (reward or punishments, fruit, result, outcome, return, payment in cash, kind or service) of labour or effort, will put him in the hell leading to repeated cycles of birth and death, even after release from the hell. He sought the direction from the Almighty that will qualify him for Salvation.

श्रीभगवानुवाच :: 

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। 

सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥[श्रीमद्भागवत गीता 18.2] 

श्री भगवान बोले :- बहुत से विद्वान-पण्डितजन तो काम्य कर्मों के त्याग को ही संन्यास समझते हैं तथा दूसरे विचार-व्यवहार कुशल पुरुष सब कर्मों के फल के त्याग को त्याग कहते हैं। 

भारत में अनन्त काल से ही ऐसे व्यक्तियों का निवास है, जो कि जीवन के अंतिम प्रहर में घर बार छोड़कर ईश्वर की आराधना में लग जाते हैं। ध्यान, तपस्या, समाधि, साधना के माध्यम से ईश्वर को प्राप्त करने का प्रयास करते हैं। इसके द्वारा अपने पूर्व और अगले जन्मों को सुधारने का प्रयास करते हैं। इसके लिए वे वन, निर्जन प्रदेश, गुफा, सागर, पहाड़, कंदराओं का सहारा भी लेते हैं। समस्त कामनाओं-कर्मफल का त्याग करके मनुष्य घर-बार, समाज में रहकर भी सन्यासी के सदृश्य ही है। कर्मो और कर्मफल से लगाव को खत्म करना ही सन्यास है। 

निष्काम भाव से किया कोई भी कर्म मनुष्य को गृहस्थ आश्रम में भी मोक्ष की प्राप्ति कराने में समर्थ है। 

The Saints-sages (Brahm Rishi, Mah Rishi, Dev Rishi, Rishi, Muni) considers the rejection of Karm associated with desires as Sanyas (retirement or isolation from the world) and the Philosophers calls the rejection of all sorts of attachments to Karmfal i.e., the expectation of gratitude, fruits, gain, reward, return as Tyag.

India has been the abode of Saints and ascetics, meditating for thousands and thousands of years, depending upon tree leaves, roots, fruits or simply air for survival, having retired from active life i.e., Sanyas. Sanyas is considered to be the fourth stage of life, when the individual should think of the next birth or rebirth having discharged-completed all his liabilities-responsibilities. He should do all that which purifies the soul. The Sanyasi moves to deep woods, caves, Himalay-Everest, open sky, ocean or isolated-deserted places, away from the human habitats, tolerating intense weather conditions; concentrate into the Almighty, meditate and do all that which can break the bonds and attachments with the family and the world as a whole for peace, solace and tranquillity.

There were the people and demons who too moved to isolated places to seek the desired boons and blessings from the deity, for fulfilment of goals, ambitions, strong desires, targets or escape the unforeseen, undesired, danger, harm, misfortune and the evils or to seek protection from them, which is not Sanyas.

People clad in saffron coloured cloths, seen on the streets begging alms, sitting in the parliament or temples are in no way Sanyasi.

Renouncing considers rejection of actions performed without any desires, as Sanyas which is possible without running away from family life as well.

Some other, Philosophers (Pandits-Scholars) have the opinion that loss of desire to fulfilment of desires or continuance of obligations and duties, without the desires for reward is Tyag-rejection. Alternately, renunciation means, loss of desire to the reward of Karm i.e., Karm Fal.

One must not forget that the Karm Fal can’t be abolished, since each and every Karm gets converted into Karm Fal automatically, but the loss of desire to the fruits of efforts automatically, detach the performer from the result.

Karm pertaining to evils must be dropped all together.

The Almighty opines that attachment to Karm as well as Karm Fal, have to be renounced.

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम। 

त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः॥[श्रीमद्भागवत गीता 18.4] 

हे पुरुषश्रेष्ठ अर्जुन! संन्यास और त्याग, इन दोनों में से पहले त्याग के विषय में तू मेरा निश्चय सुन। क्योंकि त्याग (सात्विक, राजस और तामस) तीन प्रकार का कहा गया है। 

सन्यास की इच्छा रखने वाले को पहले त्याग का आश्रय लेना होगा। उसे पहले अपनी जिम्मेदारियों को पूरा करना चाहिये। अदृश्य-अप्रत्यक्ष अपूर्ण चाहत-इच्छाएँ, मोह, जुड़ाव मनुष्य को कर्म और कर्मफल की ओर प्रवृत्त करते हैं। इनका मन से गहरा सम्बन्ध है और यही मनुष्य को कर्म करने के लिये मजबूर करते हैं। ऋषि-मुनि उस कर्म के त्याग की बात करते हैं, जो कि आकांक्षों-अभिलाषों से जुड़ा है। विचारशील, पण्डित, विद्वान-ज्ञानी सभी कर्मों के छोड़ने की बात कहते हैं। 

The Almighty pronounced his verdict pertaining to Sanyas and Tyag (abandonment, verily). He initially narrated the significance of Tyag described in three different forms (Satvik, Rajsik, Tamsik).

To accept Sanyas-retirement, Tyag is a primary requirement. The individual must fulfill all his obligations pertaining to family, society and the nation; without the desire of reward, honours or felicitations.

Due to the unfulfilled desires and possessions; belonging affections and attachments develop and grow for what has been acquired and a desire for what is left to be acquired, through the Karm, implying the need for rejection of both Karm and Karm Fal. Renouncing of Karmfal (reward of industry) is in fact renouncing of the desires and attachments.

Attachments are invisible and have their deep roots in the mind. It’s the performer, who provides them an identity in the form of a physical shape and size (material objects). Attachment or relation with someone and desire for rewards are invisible and describe the state of mind (head and heart i.e., Man) only, while reward is visible having shape and size. The Karm (visible activities) by the material body, invisible thoughts of benefit and welfare of the others in the Man (psyche, mood, innerself) and stability of the perishable body are meant for the welfare of the mankind and not for self utilisation. The Saints (great souls, Rishi, Muni, Sages) considers the rejection of Karm associated with desires as Sanyas (retirement or isolation from the world) and the Philosophers calls the rejection of all sorts of attachments to Karm Fal i.e., the expectation of gratitude, gain, reward, return as Tyag.

SANYAS :: Sanyas (religious, anchorite,  solitairian, यति eremite, ascetic) is the path of renunciation as per Mundak Upnishad. A Sanyasi is one who has risen above the mundane ambitions of a householder and also the silence and penance of a recluse. It is relinquishment of actions arising from desires and Tyag is the relinquishment of fruit-reward-out put of all actions, according to Bhagwat Gita. The Sanyasi is eligible to pursue the path of knowledge, Gyan-enlightenment. He is not bound to perform ritual or tend the sacred fire-Agnihotr-Hawan.

"अतएव चाग्निन्धनाद्यनपेक्षा", [Brahm Sutr 3.4.25]

SANYAS YOG :: Sanyas Yog in refers to the astrological configuration of plants birth chart of the individual. is the planetary situations or combinations in certain nativities (horoscopes) indicating Sanyas Yog. This is an auspicious configuration in the birth chart. True Sanyas Yog is very rare. It arises when four or more strong planets combine in one house or sign, the nature or kind of Sanyas adopted depends upon the strongest planet in that particular group of planets.

DOMINANT SUN :: If the Sun be the strongest planet the possessor will be a person of high morals and intellectual prowess. He will choose severe and difficult practices in remote places.

DOMINANT MOON :: The possessor will remain in seclusion to study scriptures.

DOMINANT MERCURY :: One will be easily influenced by the philosophy, thoughts, mentality of others.

DOMINANT MARS ::  The possessor would choose to wear saffron or yellow coloured clothes and struggle to control his temper.

DOMINANT JUPITER :: The possessor will have complete control over his senses and sense organs.

DOMINANT VENUS :: The individual will be a wandering mendicant.

DOMINANT SATURN :: One will opt for severe practices. 

The involvement of the lord of the 10^th house in this conjunction of four or more planets is a stronger indicator of Sanyas.

SALVATION-MOKSH ::  If those four or more planets happen to conjoin in a Kendr-center or in a Trikon-triangle, then the person attains Moksh-Salvation.

YOG BHRASHT :: If they conjoin four or more planets in the 8^th house there will be deviation from the path of Salvation-spirituality. i.e., there will be break in Yog-operation and fall from the final state of emancipation. If strongest of the conjoining planets is com-bust, then there will be no Sanyas and if it is defeated in planetary warfare, one returns to worldly life after taking Sanyas. 

Sanyas is also indicated when the Moon in a drekken of Saturn is aspected by Mars and Saturn or is in a Navansh of Mars aspected by Saturn. A person takes to Sanyas if the dispositor-the planet which is the ruler of the sign or house that is occupied by any another sign or house lord; of the Moon is aspected by Saturn and not by any other planet or if aspected by all planets occupying a single house or sign or if Jupiter is in the 9^th house and Saturn aspects the Lagn (Ascendant), the Moon and Jupiter, such a person will write on Shastr and found a school of philosophy and in case Saturn not aspected by any planet & is in the 9^th house, then one will be born as a king, but turn to Sanyas.

IMPLICATIONS OF SANYAS YOG :: It is formed by benefice planets in dignity bless a person with an evolutionary elevation of the total personality and sublimation of primeval urges. When four or more planets combine in one house Sanyas Yog does arise. 

Mahatma Buddh had five planets situated in the 10^th house  at the time of his birth, which included a weak Saturn occupying its sign of debilitation, or when the Ascendant lord is aspected by Saturn alone or Saturn aspects a weak Lagn lord or when the Moon in a dreshkan or drekkan (द्रेष्काण, द्रेक्काण)  of Saturn occupies a Navansh of Mars or Saturn and is aspected by Saturn in which situation according to Fal Deepika (फलदीपिका) if the lord of Lagn aspects a weak Moon, the Sanyasi-hermit-recluse will lead a very miserable life but if there be a Raj Yog obtaining, he will be venerated by rulers of the world. If the Sanyas Yog is afflicted by malefic influences then the person with that Sanyas Yog will take up Sanyas but prove a shame to that order being vulnerable to baser instincts and lowly conduct and acts.

Benefice planets in the 3^rd or 6^th house from Arudh (Moon) Lagn gives rise to Sadhu Yog which makes the native a saintly person undertaking pious activities. Research has also found that Parijat Yog can also act as Parivraj Yog sometimes.

Four planets conjoining in the 10^th house from the Lagn or four planets aspecting the 10^th house or if the lord of the Lagn and the lord of the 10^th join with any three planets any where, give Sanyas but if Saturn joins, there will be no Sanyas. And, in case the Moon and Jupiter join Mercury and Mars in the 10^th or in Pisces sign, then Moksh becomes assured. If more than one planet is powerful out of four there will be no Sanyas Yog, when two planets are powerful then one takes Sanyas of the kind indicated by the more powerful one only to discard it to take up Sanyas of the kind indicated by the less powerful. One of the four or more planets conjoining must be very strong to confer Sanyas but if the Sanyas causing planet is com-bust or if it is defeated in Grah Yuddh (planetary warfare) and aspected by other planets there will be no Sanyas but the person will worship Sanyasis i.e., those who have taken up Sanyas.

SIGNIFICANCE OF SANYAS YOG :: Sanyas Yog compel a person to give up all wealth and material possessions; he then becomes a mendicant and begs for alms. These Yog are a class apart, they are Shubh-Yog (शुभ, auspicious Yog) and are not av-Yog (अवयोग, evil Yog) indicating poverty. They compel a person to renounce the world and seek the Ultimate Truth. Raj Yog obtaining along with Sanyas Yog make a person a world-renowned Dikshit (दीक्षित)  and may be a pious ruler who is widely worshipped. A weak Saturn casting its aspect on the weak lord of the Ascendant generally makes one take to the path of renunciation. If the lord of the Bhav in which the Sanyas Yog occurs is associated with Rahu or combines with Gulika in a cruel ansh or if benefice do not aspect the said lord, then that Sanyas Yog will be defunct. Changez Khan (चंगेज खान), the mighty Mongol warrior, was born at 1.30 A.M on 16.09.1186 A.D. with six planets combining in one sign and house i.e., in Virgo in the 3^rd house from the Lagn which grouping included a strong Uchchabhilashi (उच्चाभिलाषी, strong-high desires) Saturn, he did not take to the path of renunciation. He was a ruthless warrior and a wandering conqueror as foretold by Saravali for this conjunction and a powerful ruler as ordained by Laghu Jatak Sarwasw vide Verse 537 which states that if all planets are in the 12^th from the Moon and aspect the 6^th house from the Moon then a Raj Yog is caused and the person lives for 68 years; Changez Khan lived for 68 years.

Varah Mihir states that if the Lagn falls in an even sign and the three natural benefice along with Mars are all powerful to do good then a woman becomes a famous Vedantin (वेदान्तिन) and if the 7^th house is tenanted by a cruel planet and the 9^th by mild benefice then she will embrace the kind of Sanyas as is indicated by the planet occupying the 9^th house. In a Capricorn Lagn nativity that had Rahu in the 5^th, Mars in the 6^th, Saturn in the 7^th, the Sun and the Moon in the 8^th, Venus and Mercury in the 9^th, Jupiter and Ketu in the 11^th despite a powerful Bhagy (भाग्य, luck) Yog obtaining and all three natural benefice being placed ahead of the Sun and the Moon the lady did not receive Diksha (दीक्षा) because Saturn did not aspect the Moon or its dispositor and Mars did not aspect the 9^th house.

Jatak Bharnam (जातक भरणम्) reiterates that if Jupiter is either in the 5^th house or in the Lagn and the Moon is situated in the 10^th house, then the person will be a Tapasvi (तपस्वी, ascetic) i.e., the one who has conquered his senses and who possesses the finest of intelligence, is persevering, hardworking and successful. This is a Yog of a very high order and gives excellent results provided both Jupiter and the Moon gain favourable Varg (वर्ग और नक्षत्र). and Nakshatr The significant factor in this Yog-formation is the lord of the sign of exaltation for Dev Guru Vrahaspati-Jupiter, occupying the all-important Karm Sthan-house of action.
SANYASI (THE WANDERING ASCETIC-RECLUSE) :: Human life is divided in four stages called Ashrams in Hinduism. Brahmchary (the life of a celibate), Grahasth (the life of a householder), Vanprasth (the life of retirement or a forest recluse) followed by Sanyas (wanderer, sage, saint, hermit, sadhu). One who adopts the Sanyas or renunciation leads very austere and ascetic life, without the desire for comforts-luxuries. He remembers the Almighty with barest possible needs preparing for the next birth. One discards ownership, doer-ship, renounces all desires, relationships, attachments-possessions and self preservation, ego, identity. Equanimity, selflessness are integral features of Sanyas. Pains, sufferings, ridicule and criticism have no place in this Ashram.
Renunciation, Relinquishing, Retirement seems to be synonymous. In the 3^rd stage called Vanprasth (the Hermit), one withdraws him self from active life, leaving behind his family and household; goes to a forest or hermitage where he prepares himself for the hardships of the next stage, which is the life of renunciation and self-negation. It is said that he should opt for this after becoming grandfather. An individual spends his life in acquiring knowledge-1^st stage: Brahmchary and becoming a household; Grahasth-2^nd stage, performing obligatory duties towards himself, parents, family and the society.

Sanyas is the stage, which is like the preparation for Moksh, Salvation, Assimilation in God-Liberation. Desire for achievement-attainment of Salvation-Moksh assimilation in the Ultimate-too distract the devotee from the Almighty; since Bhakti Yog  weighs supreme to both to Karm Yog (performance-deeds) and Gyan Yog (enlightenment). One who has renounced shall not target-aim anything, how so ever high or valuable, it might be.
One, who enters this stage, is forbidden from maintaining any social or family contact. He is advised not to perform the sacrificial fire, Hawan, Agnihotr. One becomes Tapasvi-ascetic, an embodiment of fire-glow that manifests him as a radiant spiritual energy. One is also forbidden from the use of fire either for cooking, heating, warming or for ritualistic purposes. One is expected to subsist on whatever food he could find from begging only once a day and also progressively reduce his intake of food to become free from the desire to live or survive.
The Vaeshy and Shudr communities are not bound-subjected to this obligation. In present times one cannot think of it either. It is however not compulsory for a person to become a Sanyasi only at this stage. While this is an ideal prescription in scriptures-Shashtr, there is no hard and fast rule for a person to enter the life of a Sanyasi. One can become Sanyasi at any stage in his life. One may seek guidance-advice-patronage from the enlightened, Gurus, spiritual mentors, blessed with wisdom, enlightenment, prudence and ability. Their advice is useful-valuable for the ascetic life, leading to the spiritual path-journey.

The distinguished Brahmns generally follow this path to Salvation. One such may be found in one langoti-loin cloth or saffron robes.

RETIREMENT :: One is going to retire from active service. He will get some money in the form of provident fund, pensionary benefits, depending upon the length of service and salary. He had been saving for the lean period as well. He did his bit to discharge all his responsibilities. Being wise enough, he built a house for himself and the family-dependants. He did all that which is essential for a household-family dweller.

He may or may not have enjoyed comforts but being young, he was able to face all challenges, illness, poverty, troubles, tensions, difficulties in life. He did not run away from his responsibilities. Now, its going to face a phase in his life, when he is old, weak-fragile, in need of help-attention from the children.

The present day climate aided by desires, greed, motives, ambitions, drives  his children away from home. There are the children who never grew up to the need of the hour or achieve success. They may remain dependent over him. At occasions greed and desires make the children-relatives, to snatch every thing from him and turn him out of his house, leading to begging, asylums, old age homes at the mercy of the government, charity organisations. There is not even a single  day when one do not learn, hear, read the torturous experiences, nightmares, horrifying stories of the old and fragile parents. Those who were grown up with a lot of affection, attention, care turn into vultures, parasites, never recognising the fact they too are going to face the same agony from the hands of their children.

There are cases where the old and retired people avail reverse mortgage of their property-which too is not advisable at this stage. One must have sufficient money to face any crisis-eventuality. He must write a will as well, in such a way that in the event of his death, his wife has not to depend over the children for money at least, forget care, nurture, help. The children should not be able to sell the property, till his wife is surviving. However, he should ensure that all his savings, money, property goes to the children uniformly-none of the children should be able to acquire-pocket it, alone.

Hindus considers this as the third phase of life called as VAN PRASTH, followed by SANYAS. With the advent of KALI YUG the fourth cosmic era, in which its really very very difficult to follow the code of conduct, which is mainly meant for the sacred Brahmns.

It is extremely difficult to kill time. Though there are many activities in which one can engage himself. Its very common to find one glued to TV-INTERNET, but how long!?

One should get up normally and go for a morning walk before taking mild physical exercise-YOG. Meals should be reduced. Tea-coffee should be within the permissible limits. One may find interest in scriptures, epics, stories. One finds people idealing away their time playing cards or gossip. Some people gather together and try to help each other listening to others difficulties and suggesting ways and means to come out of trouble-difficulty. Their tensions-loneliness is reduced considerably. One should completely stop intake of meat products, wine, smoking etc. as a precautionary measure. Outings-travel may also help a lot as far as possible, if health permits. If possible, skip night meals-dinner.

Try to remain tension free as far as possible. Go for medical check up as and when need arises. Still regular medical check up, is helpful. Devote more and more time to prayers, rituals, helping others. Be pious, honest, truthful, free from passions, sensualities, sexuality.

गृहस्थस्तु यथा पश्येद् वलीपलितमात्मनः। 

अपत्यस्यैव चापत्यं तदाऽरण्यं समाश्रयेत्॥

गृहस्थ जब देखे कि अपने शरीर पर झुर्रियाँ पद गई हैं, केश श्वेत हो गए है और पुत्र के भी पुत्र हो चुके हैं, तब वन में निवास करे।[मनु स्मृति 6.2] 

The house hold should retire to forests when he has observes that he has become a grand father, his hair have turned grey and the face has wrinkles.

This is not feasible in today's context since the people dies before acquiring that age. They become so weak and fragile that they need some one to look after. At this age the sons and the grand children start ignoring him and treat him as a burden-liability. The children of today consider their parents to be a liability as soon as they get married. They move away in search of a job leaving their ageing parents behind, at a time when they needs help the most. The trend seems irreversible, though exceptions are always there, even in most developed countries, like America, Australia or Europe.

वानप्रस्‍थ और संन्‍यास आश्रम के धर्म और महिमा का वर्णन :: भीष्‍म पितामह कहते हैं :- बेटा युधिष्ठिर! मनीषी पुरूषों द्वारा जिसका विधान एवं आचरण किया गया है, उस गृहस्‍थ वृत्ति का मैंने तुमसे वर्णन किया। तदनन्‍तर व्‍यासजी ने अपने महात्‍मा पुत्र शुकदेव से जो कुछ कहा था, वह सब बताता हॅू, सुनो। वत्‍स! तुम्‍हारा कल्‍याण हो। गृहस्‍थी‍ की इस उत्तम तृतीय वृत्ति की भी उपेक्षा करके सह धर्मिणी के संयोग से किये जाने वाले व्रत नियमों द्वारा जो खिन्‍न हो चुके हैं तथा वानप्रस्‍थ आश्रम को जिन्‍होंने अपना आश्रय बना लिया है, सम्‍पूर्ण लोक और आश्रम जिनके अपने ही स्‍वरूप हैं, जो विचार पूर्वक व्रत और नियमों में प्रवृत्त हैं तथा पवित्र स्‍थानों में निवास करते हैं, ऐसे वन वासी मुनियों का जो धर्म है, उसे बताता हॅू, सुनो! गृहस्‍थ पुरूष को जब अपने सिर के बाल सफेद दिखायी दें, शरीर में झुर्रियाँ पड़ जायें और पुत्र को भी पुत्र प्राप्ति हो जाये तो अपनी आयु का तीसरा भाग व्‍यतीत करने के लिये वन में जाय और वानप्रस्‍थ आश्रम में रहे। वह वानप्रस्‍थ आश्रम में भी उन्‍हीं अग्नियों का सेवन करे, जिनकी गृहस्‍थाश्रम में उपासना करता था। साथ ही वह प्रति दिन देवाराधन भी करता रहे। वानप्रस्‍थी पुरूष नियम के साथ रहे, नियमानुकूल भोजन करे। दिन के छठे भाग अर्थात तीसरे पहर में एक बार अन्‍न ग्रहण करे और प्रमाद से बचा रहे। गृहस्‍थाश्रम की ही भाँति अग्निहोत्र, वैसी ही गौ सेवा तथा उसी प्रकार यज्ञ के सम्‍पूर्ण अंगों का सम्‍पादन करना वानप्रस्‍थ का धर्म है। वनवासी मुनि बिना जोती हुई पृथ्‍वी से पैदा हुआ धान, जौ, नीवार तथा विघस (अतिथियों को देने से बचे हुए) अन्‍न से जीवन निर्वाह करे। वानप्रस्‍थ में भी पंचमहायज्ञों में हविष्‍य वितरण करे। वानप्रस्‍थ आश्रम में भी चार प्रकार की वृत्तियॉ मानी गयी हैं। कोई उतने ही अन्‍न का संग्रह करते हैं कि तुरंत बना-खाकर बर्तन को धो माँज कर साफ कर लें अर्थात वे दूसरे दिन के लिये कुछ नहीं बचाते। कुछ दूसरे लोग वे हैं, जो एक महीने के लिये अनाज का संग्रह करते हैं। कोई वर्ष भर के लिये और कोई बारह वर्षों के लिये अन्‍न का संग्रह करते हैं। उनका यह संग्रह अतिथि सेवा तथा यज्ञ कर्म के लिये होता है। वे वर्षों के समय खुले आकाश के नीचे और सर्दी में पानी के भीतर खडे़ रहते हैं। जब गर्मी आती है, तब पंचाग्नि से शरीर को तपाते है और सदा स्‍वल्‍प भोजन करने वाले होते है। वानप्रस्‍थी महात्‍मा जमीन पर लोट-पोट करते, पंजों के बल खडे़ होते, एक स्‍थान पर आसन लगाकर बैठते तथा तीनों काल स्‍नान और संध्‍या करते हैं। कोई दॉतों से ही ओखली का काम लेते हैं अर्थात् कच्‍चे अन्‍न को चबा-चबाकर खाते हैं। दूसरे लोग पत्‍थर कूटकर भोजन करते हैं और कोई-कोई शुक्‍लपक्ष या कृष्‍ण पक्ष में एक बार जौ का औटाया हुआ माँड़ पीकर रह जाते हैं अथवा समयानुसार जो कुछ मिल जाय वही खाकर जीवन निर्वाह करते हैं। वानप्रस्‍थ धर्म का आश्रय लेकर कोई कन्‍दमूल से और कोई-कोई दृढ़ व्रत का पालन करते हुए फूलों से ही धर्मानुकूल जीविका चलाते हैं।[महाभारत, शान्ति-मोक्ष, धर्म पर्व 244.1-13]

संत्यज्य ग्राम्माहारं सर्वं चैव परिच्छदम्। 

पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत् सहैव वा॥

ग्राम्य आहार (चावल, आटा आदि) और वस्त्र, अलंकारादि को त्याग कर स्त्री को पुत्र के सुपुर्द कर अथवा अपने साथ ले वन में जाये।[मनु स्मृति 6.3] 

This is the third stage of life in which one has to hand over all responsibilities of the house hold-family to his son, reject food grains, depend over fruits and vegetation, reject clothing and ornaments and move to forests along with his wife. However, he may leave his wife behind to be looked after by the sons.
The life in solitude in a thatched hut with barest possible needs, leaves a plenty of time to meditate for Salvation, the only goal of life, for which the Almighty has granted this incarnation to one. His body will adopt itself to wear the environmental changes and ultimately, he will leave this body for heavenly abode. If he survives; the fourth stage of life will begin as a recluse-wanderer.

वानप्रस्थ और संन्यासी के धर्म :: भगवान श्री कृष्ण कहते हैं :- प्रिय उद्धव! यदि गृहस्थ मनुष्य वानप्रस्थ आश्रम में जाना चाहे, तो अपनी पत्नी को पुत्रों के साथ सौंप दे अथवा अपने साथ ही ले ले और फिर शान्त चित्त से अपनी आयु का तीसरा भाग वन में ही रहकर व्यतीत करे। उसे वन के पवित्र कन्द-मूल और फलों से ही शरीर-निर्वाह करना चाहिये; वस्त्र की जगह वृक्षों की छाल पहिने अथवा घास-पात और मृगछाला से ही काम चला ले। केश, रोएँ, नख और मूँछ-दाढ़ी रुप शरीर के मल को हटावे नहीं। दातुन न करे। जल में घुसकर त्रिकाल स्नान करे और धरती पर ही पड़ा रहे। ग्रीष्म ऋतु में पंचाग्नि तपे, वर्षा ऋतु में खुले मैदान में रहकर वर्षा की बौछर सहे। जाड़े के दिनों में गले तक जल में डूबा रहे। इस प्रकार घोर तपस्यामय जीवन व्यतीत करे। कन्द-मूलों को केवल आग में भूनकर खा ले अथवा समयानुसार पके हुए फल आदि के द्वारा ही काम चला ले। उन्हें कूटने की आवश्यकता हो तो ओखली में या सिलपर कूट ले, अन्यथा दाँतों से ही चबा-चबाकर खा ले। वान प्रस्थाश्रमी को चाहिये कि कौन-सा पदार्थ कहाँ से लाना चाहिये, किस समय लाना चाहिये, कौन-कौन पदार्थ अपने अनुकूल हैं :- इन बातों को जानकर अपने जीवन-निर्वाह के लिये स्वयं ही सब प्रकार के कन्द-मूल-फल आदि ले आवे। देश-काल आदि से अनभिज्ञ लोगों से लाये हुए अथवा दूसरे समय के संचित पदार्थों को अपने काम में न लें। नीवार आदि जंगली अन्न से ही चरु-पुरोडाश आदि तैयार करे और उन्हीं से समयोचित आग्रयण आदि वैदिक कर्म करे। वानप्रस्थ हो जाने पर वेद विहित पशुओं द्वारा मेरा यजन न करे। वेदवेत्ताओं ने वानप्रस्थी के लिये अग्निहोत्र, दर्श, पौर्णमास और चातुर्मास्य आदि का वैसा ही विधान किया है, जैसा गृहस्थों के लिये है। इस प्रकार घोर तपस्या करते-करते माँस सूख जाने के कारण वानप्रस्थी की एक-एक नस दीखने लगती है। वह इस तपस्या के द्वारा मेरी आरधना करके पहले तो ऋषियों के लोक में जाता है और वहाँ से फिर मेरे पास आ जाता है; क्योंकि तप मेरा ही स्वरुप है। प्रिय उद्धव! जो पुरुष बड़े कष्ट से किये हुए और मोक्ष देने वाले इस महान् तपस्या को स्वर्ग, ब्रम्हलोक आदि छोटे-मोटे फलों की प्राप्ति के लिये करता है, उससे बढ़कर मूर्ख और कौन होगा? इसलिये तपस्या का अनुष्ठान निष्काम भाव से ही करना चाहिये। प्यारे उद्धव! वानप्रस्थी जब अपने आश्रमोंचित नियमों का पालन करने में असमर्थ हो जाये, बुढ़ापे के कारण उसका शरीर काँपने लगे, तब यज्ञाग्नियों को भावना के द्वारा अपने अन्तःकरण में आरोपित कर ले और अपना मन मुझमें लगाकर अग्नि में प्रवेश कर जाय। (यह विधान केवल उनके लिये है, जो विरक्त नहीं हैं)। यदि उसकी समझ में यह बात आ जाय कि काम्य कर्मों से उनके फलस्वरूप जो लोक प्राप्त होते हैं, वे नरकों के समान ही दुःखपूर्ण हैं और मन में लोक-परलोक से पूरा वैराग्य हो जाय तो विधिपूर्वक यज्ञाग्नियों का परित्याग करके संन्यास ले ले। [श्रीमद्भागवत महापुराण11.18.1-12]

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