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.