Paru was a German proprietor who had adopted her Sanskrit name upon becoming a renunciant.
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There is a commentary of the treatise by a Daoist renunciant Xīng Dé, translated to English by Johan Hausen.
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Mahavira's Jainism co-existed with Buddhism and Hinduism beyond the renunciant Jain communities, but each religion was "highly critical of the knowledge systems and ideologies of their rivals".
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Analogous passages for illness and death follow. Similarly, the Ariya-pariyesana Sutta (Majjhima Nikaya 26) describes rather abstract considerations: These passages also do not mention the fourth sight of the renunciant. The renunciant is a depiction of the Sramana movement, which was popular at the time of Siddhārtha and which he consequently joined. Over the next six years Siddhartha wandered from place to place, in search of the mystery of life and death.
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She was subsequently re-elected to the Lok Sabha, the lower house of the Parliament of India. She is occasionally addressed by the Hindu honorific Sādhvī, a respectful Sanskrit title for a female renunciant.
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In the 1950s, stories appeared in which Bose had become a sadhu, or Hindu renunciant. The best-known and most intricate of the renunciant tales of Subhas Bose, and one which, according to historian Leonard A. Gordon, may "properly be called a myth," was told in the early 1960s. Some associates of Bose, from two decades before, had formed an organization, the "Subhasbadi Janata", to promote this story in which Bose was now the chief sadhu of an ashram (or hermitage) in Shaulmari (also Shoulmari) in North Bengal. The Janata brought out published material, including several newspapers and magazines.
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Thilashin during alms round in Yangon, Myanmar (Burma). Young Thilashin before alms round in Pyin Oo Lwin train station (Myanmar). A thilashin (, , "possessor of morality", from Pali sīla) is a female lay renunciant in Burmese Buddhism. They are often mistakenly referred to as "nuns" (bhikkhuni), but are closer to sāmaṇerīs "novitiates".
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Bhadreshdas Swami was initiated as a renunciant (swami) of the BAPS Swaminarayan Sanstha by his guru Pramukh Swami Maharaj in 1981 at the age of 14, Afterwards, he attended the BAPS seminary for swamis in Sarangpur, Gujarat, where he learned Swaminarayan Vedanta as well as the philosophical system of logic (nyaya) and Sanskrit grammar (vyakaran).
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86–90 Concepts, such as karma and reincarnation may have originated in the śramaṇa or the renunciant traditions, and then become mainstream.Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press : UK p. 86 There are multiple theories of possible origins of concepts such as Ahimsa, or non-violence. The Chāndogya Upaniṣad, dated to about the 7th century BCE, in verse 8.15.
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Swamiji had communist leanings initially, but would later take the renunciant vows of the Hindu sannyasi ("ascetic", "monk") tradition. His original name was Vyenkatesh Bhagvanrao Khedgikar. He was given the name "Swami Ramanand Tirtha" after taking the sanyas initiation of voluntary bachelorship for the remainder of his life. Swami Ramanand Tirtha is said to have taken sanyas at the villages of Hipparge Rava, Taluka- Lohara and the District of Osmanabad.
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The Self-Realization Fellowship Order is the monastic order associated with Self-Realization Fellowship. Monks and Nuns of the Self- Realization Fellowship Order work in the ashrams and temples of the Self- Realization Fellowship, and teach others about the Fellowship and about Kriya Yoga: The SRF renunciant's daily schedule may vary depending on the particular ashram center and area of work to which he or she is assigned, but it always includes a balanced spiritual life: meditation and prayer, service, spiritual study and introspection, exercise and recreation, and time for solitude and silence.yogananda.org There are four stages of monastic life in the Self- Realization Fellowship monastic order, representing a gradual deepening commitment to the renunciant life and the monastic vows: postulancy, novitiate, brahmacarya, and sannyas.yogananda.org Monks and nuns of the Self- Realization Fellowship Order who take their final renunciant vows are members of the Swami Order, which traces its spiritual lineage back to Adi Shankara.
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She worked as an occupational therapist in the United Kingdom after graduation from university. She encountered the Buddha's teachings in 1977 through Ajahn Sumedho, after exploring several meditation traditions. She became a renunciant in 1979, a white-robed, eight-precept anagārikā, at Chithurst Buddhist Monastery. Ajahn Candasiri was one of four anagārikā women who carved out an existence in the early days of Chithurst Buddhist Monastery, along with a group of monks.
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When her funeral was held, on 3 February 2002, it was claimed that over 250,000 monks from thirty thousand temples throughout Thailand attended to show their final respects, which is unusual, even more so for a female renunciant in Thailand. The heads of the monastic communities of several countries came to join. Maechi Chandra's remains were burnt in a grand ceremony, using glass to ignite the fire by sun light. Her ashes were kept in a small stupa.
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The festival is also popular among non-Buddhists, and has led Taoists to integrate it in their own funeral services. The festival has striking similarities to Confucian and Neo-Confucian ideals, in that it deals with filial piety. It has been observed that the account of rescuing the mother in hell has helped Buddhism to integrate into Chinese society. At the time, due to the Buddhist emphasis on the renunciant life, Buddhism was criticized by Confucianists.
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And various contemporary scholars have argued that the caste system was constructed by the British colonial regime. A renunciant man of knowledge is usually called Varnatita or "beyond all varnas" in Vedantic works. The bhiksu is advised to not bother about the caste of the family from which he begs his food. Scholars like Adi Sankara affirm that not only is Brahman beyond all varnas, the man who is identified with Him also transcends the distinctions and limitations of caste.
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They are said to have been formed by the philosopher and renunciant Adi Shankara, believed to have lived in the 8th century CE, though the full history of the sect's formation is not clear. Among them are the Naga subgroups, naked sadhu known for carrying weapons like tridents, swords, canes, and spears. Said to have once functioned as an armed order to protect Hindus from the Mughal rulers, they were involved in a number of military defence campaigns.1953: 116; cf.
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Instead, they > seem to have developed among and/or been influenced by liminal groups of > renunciant yogins and yoginis, who collectively constituted what might be > called the "siddha movement." ... who chose a deliberately transgressive > lifestyle, drawing their garb and, in part, sustenance from the liminal > space of the charnel ground that was the privileged locus for their > meditative and ritual activities. The Saiva Kapalikas constituted the best- > known group in this subculture, as attested by the numerous references to > them in Sanskrit literature.Gray (2007), pp. 7-8.
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Ayya is a Pali word, translated as "honourable" or "worthy". It is most commonly used as a veneration in addressing or referring to an ordained female Buddhist monk, most often of the Theravadan tradition in Southeast Asia. It is sometimes mistaken as equivalent to Christian use of the word, "sister." Ayya can refer to either a bhikkhuni (fully ordained and usually wearing orange or yellow robes in Southeast Asia) or a samaneri (shramanerika) ten-precept novice renunciant or a sikkhamana (wearing white, brown or sometimes pink), but not to non-ordained precept-holders.
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Both these brahmin and ascetic values, as represented by the figure of Mahākaśyapa, would lead to strong opposition to the founding of the bhikṣunī order in early Buddhism. The ascetic values Mahākāśyapa represented, however, were a reaction to less austere tendencies that appeared in early Buddhism at the time. Ray concludes that the texts present Mahākāśyapa in different ways. Mahākāśyapa assumes many roles and identities in the texts, that of a renunciant saint, a lawgiver, an anti-establishment figure, but also a "guarantor of future justice" in the time of Maitreya.
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As an explanation of her refusal to lift her head toward the heavens [to God] as an act of modesty, she used to say: "Were the world the possession of a single man, it would not make him rich ... [B]ecause it is passing away." She was the one who first set forth the doctrine of Divine Love known as Ishq-e-HaqeeqiMargaret Smith, Rabi'a The Mystic and Her Fellow-Saints in Islam, Cambridge Library Collection, 1928. and is widely considered to be the most important of the early renunciant, one mode of piety that would eventually become labeled as Sufism.
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Rather than representing a single, coherent Buddhist position regarding women, he argued that they represent multiple conflicting attitudes, an ambiguity which cannot be easily represented in the doctrinal or philosophical texts. One of the major cause of negative views of women is the confusion and tension around sexuality experienced by those who have chosen a renunciant life. While the early texts advise to deal with this through mindfulness and meditation, in the stories the tensions become externalized as negative characteristics of women. Such views should not be seen as fixed, however, since Buddhism is not essentialist.
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Each renunciant whose application was successful would receive a "Notice of Approval of Renunciation" as proof. Many renunciants would later face stigmatization in the Japanese American community, during and after the war, for having made that choice, although at the time they were not certain what their futures held were they to remain American and remain interned. These renunciations of American citizenship have been highly controversial, for a number of reasons. Some apologists for internment have cited the renunciations as evidence that "disloyalty" or anti-Americanism was well represented among the interned peoples, thereby justifying the internment.
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A photograph of King Thibaw and his wives, half-sisters Supayalat and Supayalay (November 1885) Prince Thibaw was born Maung Pu (), the son of King Mindon and one of his consorts, Laungshe Mibaya. Thibaw's mother had been banished from the palace court by Mindon and spent her final years as a thilashin, a kind of female Burmese Buddhist renunciant. During the early years of his life, Thibaw studied Buddhist texts at a kyaung to win his father's favor. He passed the Pahtamabyan religious examinations and gained respect and recognition from his father and the chief queen.
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The Buddha exhorted Mahākāśyapa that he should practice himself "for the welfare and happiness of the multitude" and impressed upon him that he should take upon himself ascetic practices (, ). Accordingly, Mahākāśyapa took upon him the thirteen ascetic practices (including living in the wilderness, living only from alms and wearing rag-robes) and became an enlightened disciple (arahat) in nine days. He was then called 'Kāśyapa the Great' (), because of his good qualities, and to distinguish him from other monks with the same name. Mahākāśyapa was one of the most revered of the Buddha's disciples, the renunciant par excellence.
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Gosala was so impressed by the reanimation of the plant that he became convinced that all living things were capable of such reanimation. The terms used in the story of the Bhagavati Sutra for reanimation mimic a technical term for reanimation of the dead that is also found elsewhere in Ajivika doctrine. Mahavira disagreed with this thesis, and this seems to have been the cause of the separation of the two ascetics. Mahavira is, however, later depicted as having rescued Gosala from an attack by an enraged renunciant using magical powers acquired through the practice of austerities; this is claimed to motivate Gosala's pursuit of the same sort of magical powers.
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The former king who became a renunciant is now shocked, to know that he was called a family man just for having a begging bowl and a dog with him. At the very moment, the former king threw the begging bowl away and it accidentally hit the dog, after which it dies. After this incident and several years later, Badragiri attains salvation by thinking of Lord Shiva and surrendering to God's feet. At that time, Pattinatthar heard the voice (divine voice made without bodily presence) of Lord Shiva, which told him that, where the bottom of sugarcane stalk gives a sweet taste, at that place he will attain his salvation.
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Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. According to Buddhist tradition, the order of monks and nuns was founded by Gautama Buddha during his lifetime between the fifth and fourth centuries BCE when he accepted a group of fellow renunciants as his followers. The Buddhist monastic lifestyle grew out of the lifestyle of earlier sects of wandering ascetics, some of whom the Buddha had studied under. This lifestyle was not necessarily isolationist or eremetic: the sangha was dependent on the lay community for basic provisions of food and clothing, and in return sangha members helped guide lay followers on the path of Dharma.
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According to Paul Williams, the Sokushinbutsu ascetic practices of Shugendō were likely inspired by Kūkai – the founder of Shingon Buddhism, who ended his life by reducing and then stopping intake of food and water, while continuing to meditate and chant Buddhist mantras. Ascetic self- mummification practices are also recorded in China, but are associated with the Ch'an (Zen Buddhism) tradition there. Alternate ascetic practices similar to Sokushinbutsu are also known, such as public self-immolation (auto cremation) practice in China, such as that of Fayu Temple in 396 CE and many more in the centuries that followed. This was considered as evidence of a renunciant bodhisattva.
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From that day on, he adopted both the dress and the life of a Vaishnava renunciant, with the name Bhaktisiddhanta Sarasvati Goswami. In December 1918 Bhaktisiddhanta inaugurated his first center called "Calcutta Bhaktivinoda Asana" at 1, Ultadinghee Junction Road in North Calcutta, renamed in 1920 as "Shri Gaudiya Math". Amrita Bazar Patrika's coverage of the opening states that "[h]ere ardent seekers after truth are received and listened to and solutions to their questions are advanced from a most reasonable and liberal standpoint of view." Bhaktivinoda Asana provided its students with accommodation, training in self- discipling and intense spiritual practice, as well as systematic long-term education in various Vaishnava texts such as the Shrimad Bhagavatam and Vaishnava Vedanta.
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Mahā Kāśyapa or Mahākāśyapa () is regarded in Buddhism as an enlightened disciple, being foremost in ascetic practice. Mahākāśyapa assumed leadership of the monastic community following the paranirvāṇa (death) of the Buddha, presiding over the First Buddhist Council. He was considered to be the first patriarch in a number of early Buddhist schools and continued to have an important role as patriarch in the Chan and Zen tradition. In Buddhist texts, he assumed many identities, that of a renunciant saint, a lawgiver, an anti-establishment figure, but also a "guarantor of future justice" in the time of Maitreyahe has been described as "both the anchorite and the friend of mankind, even of the outcast".
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He is sent to a circus in Malgudi, where a harsh animal trainer known only as "the Captain" starves him and forces him to do tricks in the circus. He lives in captivity successfully for some time, but eventually his wild instincts overcome him and he mauls and kills the Captain. After an extended rampage though town, he is recaptured, but this time voluntarily by a monk/renunciant with whom he befriends and finds peace on the hills. The monk, called the Master, later realizing his own days are coming to an end, donates the elderly tiger to the local zoo, where he is cared for, admired by onlookers, and passes his days.
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In Buddhist texts, he assumed many identities, that of a renunciant saint, a lawgiver, an anti-establishment figure, but also a "guarantor of future justice" in the time of Maitreya, the future Buddhahe has been described as "both the anchorite and the friend of mankind, even of the outcast". In canonical Buddhist texts in several traditions, Mahākāśyapa was born as Pippali in a brahmin caste family, and entered an arranged marriage with a woman named Bhadra-Kapilānī. Both of them aspired to lead a celibate life, however, and they decided not to consummate their marriage. Having grown weary of the agricultural profession and the damage it did, they both left the lay life behind to become mendicants.
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Often noted as having been the single most famous and influential renunciant women of Islamic history, Rābiʻa was renowned for her extreme virtue and piety. A devoted ascetic, when asked why she performed a thousand ritual prostrations both during the day and at night, she answered: > "I desire no reward for it; I do it so that the Messenger of God, may God > bless him and give him peace, will delight in it on the day of Resurrection > and say to the prophets, 'Take note of what a woman of my community has > accomplished'". She was intense in her self-denial and devotion to God. She never claimed to have obtained unity with Him; instead, she dedicated her life to getting closer to God.
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The Maitreyi-Yajnavalkya dialogue has survived in two manuscript recensions from the Madhyamdina and Kanva Vedic schools; although they have significant literary differences, they share the same philosophical theme. After Yajnavalkya achieved success in the first three stages of his life – brahmacharya (as a student), grihastha (with his family) and vanaprastha (in retirement) – he wished to become a sannyasi (a renunciant) in his old age. He asked Maitreyi for permission, telling her that he wanted to divide his assets between her and Katyayani. Maitreyi said that she was not interested in wealth, since it would not make her "immortal", but wanted to learn about immortality: In the dialogue which follows, Yajnavalkya explains his views on immortality in Atman (soul), Brahman (ultimate reality) and their equivalence.
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Generally for bhikkhunis, robes would be maroon with yellow in Tibet; gray (for Mahayanans) or orange/yellow (for Theravadans) in Vietnam; gray in Korea; gray or black in China and Taiwan; black in Japan; orange or yellow in Thailand, Sri Lanka, Nepal, Laos, Cambodia, and Burma. The colour of robes distinguishes both level of ordination and tradition, with white (usually worn by a male renunciant before ordination) or pink symbolising a state of ambiguity, being on the threshold of a decision, no longer secular and not yet monastic. A key exception to this is in the countries where women are not allowed to wear robes that signify full ordination, Cambodia, Laos, Thailand and (Theravadans in) Vietnam. So, the majority of ayyas wear orange/yellow or white/pink.
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According to this chronology, after his return to India, Bose returned to the vocation of his youth: he became a Hindu renunciant. He attended unseen Gandhi's cremation in Delhi in early February 1948; walked across and around India several times; became a yogi at a Shiva temple in Bareilly in north central India from 1956 to 1959; became a practitioner of herbal medicine and effected several cures, including one of tuberculosis; and established the Shaulmari Ashram in 1959, taking the religious name Srimat Saradanandaji. Bose, moreover, was engaged in tapasya, or meditation, to free the world, his goals having been broadened, after his first goal—freeing India—was achieved. His attempt to do so, however, and to assume his true identity, was being thwarted jointly by political parties, newspapers, the Indian government, even foreign governments.
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ATF further stated that a court appeal which reverses a renunciation also removes firearms disabilities, but that a renunciant who subsequently obtains United States citizenship again through naturalization would continue to be barred from purchasing firearms. Under the Brady Handgun Violence Prevention Act of 1993, individuals who are barred from purchasing firearms due to this provision or other provisions of the same law have their names entered into the National Instant Criminal Background Check System. and The Safe Explosives Act (a portion of the Homeland Security Act of 2002) expanded the list of people who may not lawfully transport, ship, receive or possess explosive materials to include people who have renounced their U.S. citizenship. In 2003, ATF promulgated regulations under that act providing for a definition of renunciation of citizenship consistent with that under the regulations to the Gun Control Act of 1968 and the Brady Act of 1993.
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The text presents the theme of renunciation as well as a description of the life of someone who has chosen the monastic path of life as a sannyasi in Hindu Ashrama culture. The Upanishad opens by stating that the renouncer, after following the prescribed order, and performing prescribed rites becomes a renunciant, should obtain the cheerful approval of his mother, father, wife, other family members and relatives, then distribute his property in any way he wishes, cut off his topknot hair and discard all possessions, before leaving them forever. As he is leaving, the sannyasi thinks of himself, "you are the Brahman (ultimate reality), you are the sacrifice, you are the universe". The sannyasi should, states the text, contemplate on Atman (soul, self), pursue knowledge, lead a simple life without any possession, be chaste and compassionate to all living beings, neither rejoice when someone praises him, nor curse when someone abuses him.
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Judge Thomas Aquinas Flannery of the DC District Court did not address the first argument but rejected the second, writing that while the state of New Hampshire could not restrict Davis' travel or access there, under the Constitution's Naturalization Clause Congress has sole and absolute authority to make laws regarding the entry and deportation of people other than United States citizens. In 1998, the DC District Court considered another case involving a renunciant who returned to the United States without a visa. In the mid-1990s, a number of Puerto Rican independence supporters, including Alberto Lozada Colón and Juan Mari Brás, renounced U.S. citizenship at U.S. embassies in nearby countries and then returned to Puerto Rico almost immediately while they were waiting to receive CLNs. In 1998, the State Department formally refused to issue a CLN to Lozada Colón, stating that his continued assertion of the right to reside in the United States without obtaining a visa demonstrated his lack of intent to relinquish United States citizenship.
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Ramananda (IAST: Rāmānanda) was a 14th-century Vaishnava devotional poet saint, who lived in the Gangetic basin of northern India. The Hindu tradition recognizes him as the founder of the Ramanandi Sampradaya, the largest monastic Hindu renunciant community in modern times.Selva Raj and William Harman (2007), Dealing with Deities: The Ritual Vow in South Asia, State University of New York Press, , pages 165-166James G Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism: N-Z, Rosen Publishing, , pages 553-554 Born in a Brahman family, Ramananda for the most part of his life lived in the holy city of Varanasi.David Lorenzen, Who Invented Hinduism: Essays on Religion in History, , pages 104-106 His year of birth or death are uncertain, but historical evidence suggests he was one of the earliest saints and a pioneering figure of the Bhakti movement as it rapidly grew in north India, sometime between the 14th and mid 15th century during its Islamic rule period.
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Ichiro Hori (1962), Self-Mummified Buddhas in Japan. An Aspect of the Shugen-Dô ("Mountain Asceticism") Sect, History of Religions, Vol. 1, No. 2 (Winter, 1962), pages 222-242 In Chinese Buddhism, self-mummification ascetic practices were less common but recorded in the Ch'an (Zen Buddhism) tradition there. More ancient Chinese Buddhist asceticism, somewhat similar to Sokushinbutsu are also known, such as the public self-immolation (self cremation, as shaoshen 燒身 or zifen 自焚)James A Benn (2012), Multiple Meanings of Buddhist Self-Immolation in China – A Historical Perspective, Revue des Études Tibétaines, no. 25, page 205 practice, aimed at abandoning the impermanent body. The earliest documented ascetic Buddhist monk biography is of Fayu (法羽) in 396 CE, followed by more than fifty documented cases in the centuries that followed including that of monk Daodu (道度).Yün-hua Jan (1965), Buddhist Self-Immolation in Medieval China, History of Religions, Vol. 4, No. 2 (Winter, 1965), pages 243-268 This was considered as evidence of a renunciant bodhisattva, and may have been inspired by the Jataka tales wherein the Buddha in his earlier lives immolates himself to assist other living beings, or by the Bhaiṣajyaguruvaiḍūryaprabhārāja-related teachings in the Lotus Sutra.
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Very little is known about the early years of Madhavendra Puri, as from the majority of sources he had already become a renunciant - a sannyasi. After making an extensive pilgrimage of India as a sannyasi he passed the remaining period of his life in Vrndavana and Orissa. The main source of knowledge about this personality is Caitanya Caritamrita. What is known is that he was a sannyasi of the Madhva line being a disciple of Lakshmipati Tirtha and it appears that Madhavendra was the founder of the Vaishnava centre at Mathura, Vrindavana. Page 78: “It appears that Madhavendra was the founder of the Vaishnav centre at Mathura” He is considered as a fountainhead of devotional worship of Krishna and he started the worship of the Gopala deity,Sukumar Sen, 1971. Page 77: “Started the worship of image of Gopala (Bala Gopala) in Vrindavana.” better known as Shrinathji. He is attributed to the mysterious discovery of the famous deity of Gopala near Govardhana that was later worshipped by Vallabhacharya, a follower of Vishnuswami in Rudra sampradaya,Page 109: “Vallabha lived for some time in Vrndavana and for some time at Mathura.” It is alleged that Gopala- Krsna manifested himself on the Govardhana.
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