The Philosophy of the Upanishads c12.s3.t3.1

c12.s3.t3.1

The Sannyâsa, which is originally only the rejection of the entire Brâhmanical mode of life with its three âs'ramas, assumed in course of time the position of a fourth and highest âs'rama, which as a rule, though not necessarily, would first be entered upon towards the close of life after passing through the stages of brahmac'ârin, gṛihastha and vânaprastha. It thus, however, gained a further meaning. If it was originally an apparent consequence of the knowledge of the âtman, it became now a final and most certain means by which it was hoped to attain that knowledge. The Sannyâsa accordingly is represented as such a means to the knowledge of the âtman and to emancipation in a series of later Upanishads (the most important are *Brahma*, *Sannyâsa*, *Âruṇeya*, *Kaṇṭhas'ruti*, *Paramahaṃsa*, *Jâbâla*, *Âs'rama*); and from these we propose to endeavour to sketch a picture of this most characteristic feature of Indian religious life. Remembering however the slight regard which the Sannyâsins, following the example of Yâjñavalkhya,¹ entertain for the Vedic tradition, and the lack of other authority, it is intelligible that the rules and formulas out of which the Sannyâsa Upanishads have been compiled are in details full of contradictions.