Abstract
The objective of the present article is to suggest that systematic, deliberate and gradual renunciation (tyāga) constitutes the fundamental thrust of Indian Vedic traditions and the main feature of what may be called a religious or spiritual outlook, in contrast with a mundane one. I’ll try show that renunciation is ultimately purportful in enabling one to overcome suffering (duḥkha) through gradual immersion into the knowledge of the deepest levels of one’s immediate Reality. Considering the two-step ladder that make-up Vedic religious designs according to Advaita Vedānta - viz., karma as ritual-related actions leading to improved rebirths, and jñāna as knowledge-related disciplines leading to ultimate self-realization, - the specific focus of the present article will be on the first step. Accordingly, I’ll strive to unveil the specific characteristics, modalities and cognitive facets of renunciation that make up, in my opinion, the fundamental meaning of dharma as a goal to be pursued in accordance with the narrative prescriptions of the Vedas and in the form of ritual actions - karma -, leading one to paradise in next life.
Highlights
The objective of the present article1 is to suggest that systematic, deliberate and gradual renunciation constitutes the fundamental thrust of Indian Vedic traditions and the main feature of what may be called a religious or spiritual outlook, in contrast to a mundane one
Perhaps no text could illustrate better those principles than the dialogue between Yājñavalkya and his wife Maitreyī in the Bṛhadāraṇyaka Upaniṣad. After announcing his earnest desire to follow the path of renunciation, Yājñavalkya describes the latter’s teleology as a cognitive enterprise leading to the realisation of the Brahman as the non-dual reality and the innermost essence of the self: Verily, not for the sake of the husband, my dear, is [the husband] loved, but he is loved for the sake of the Self
Considering the two-step ladder that make-up Vedic religious designs according to Advaita Vedānta5, viz., karma as ritual-related actions leading to improved rebirths, and jñāna as knowledge-related disciplines leading to ultimate self-realisation, the specific focus of the present article will be on the first step
Summary
The objective of the present article is to suggest that systematic, deliberate and gradual renunciation (tyāga) constitutes the fundamental thrust of Indian Vedic traditions and the main feature of what may be called a religious or spiritual outlook, in contrast to a mundane one. After announcing his earnest desire to follow the path of renunciation (sannyāsa), Yājñavalkya describes the latter’s teleology as a cognitive enterprise leading to the realisation of the (absolute) Brahman as the non-dual (advaita) reality and the innermost essence of the self (ātman): Verily, not for the sake of the husband, my dear, is [the husband] loved, but he is loved for the sake of the Self (ātman). Not for the sake of all this [universe], my dear, is [all this universe] loved, but it is Dossier: Language Theories and Religion Studies – Original Article: The meaningfulness of “the meaninglessness of ritual”: [an advaita Vedānta perspective on] Vedic ritual (yajña) as narrative of renunciation (tyāga) loved for the sake of the Self. Not for the sake of all this [universe], my dear, is [all this universe] loved, but it is Dossier: Language Theories and Religion Studies – Original Article: The meaningfulness of “the meaninglessness of ritual”: [an advaita Vedānta perspective on] Vedic ritual (yajña) as narrative of renunciation (tyāga) loved for the sake of the Self. (ātman). (BṚHADĀRAṆYAKA-UPANIṢAD, 1965, p. 245-246 [II.iv.5]).
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