The decision whether to adopt a lifestyle as a renunciate is often very personal and sometimes taken as early as in childhood.

From an objective point of view, in Ánanda Márga, this path has a unique speciality to it. It includes the opportunity to render the highest possible service to others, which is imparting meditation or sa'dhana lessons.

If one inspires a minimum of 20 people onto the path of spirituality, or in special cases 5 people, one may be accepted for training.

Other benefits include receiving regular spiritual company or satsaunga, and the adoption of a minimum level of spiritual practises, which ought to guarantee steady spiritual progress. Meditation lessons in kapalika sádhana and vishes'a yoga that may be obtained in course of time furthermore prove attractive.

Cultural differences and hierarchical organisational structures and pressures can sometimes be difficult to deal with, as well as often encountered financial insecurity.

SANNYÁSII or SANNYÁSINII literally means “one who has surrendered one’s everything to the Cosmic will” or “one who ensconces oneself in SAT, the Unchangeable Entity”.

from:
The Great Universe: Discourses on Society

The Family Man and the Renunciant

Once there was a great king who by his benevolent rule had gained such affectionate respect that he was called Janaka, which means “father.” A certain yogi who had been receiving instructions from his guru, was told that for the completion of his lessons he should go to learn from King Janaka. The yogi was dismayed that he, a monk, a renunciate, should be directed for spiritual guidance to a mere family man, and a king at that! Yet, in due respect to his guru, he went to King Janaka who was reclining upon his throne, chewing betel nut. That yogi was quite relieved when King Janaka requested him to rest for some hours before coming for his consultation. Shortly thereafter, having just completed his bath, and having hung out his underwear to dry, the yogi noticed that the capital city was being besieged from all sides, that fire was leaping from building to building outside the castle. Concerned that his underwear might be scorched, the yogi hurriedly went to save it. While grabbing for it he happened to observe King Janaka standing on his roof. Having given the command to his servants and soldiers to save the town, the king was now standing calmly on the rooftop, not deviating even slightly from his mental composure. In utter amazement the yogi realized that before him was a true spiritualist – a king who had less attachment for his kingdom than the yogi for his underwear. From that moment on, he accepted King Janaka as his second guru.

You see, as far as spiritual elevation is concerned, there is no difference between the householder or family man, and the renunciate. It is really a question of sincerity in spiritual practice. But the task of the family man is more difficult: he has to serve both his small family and his Universal Family. For the renunciate there is only the Universal Family to serve, but the family man must always maintain a balance between his small family and his large Family. He cannot neglect either one.

But I must add, that for him in whom the spirit of dedication to the Universal Family has arisen, the path of renunciation alone is suitable. A family man cannot serve the Universal Family 100 percent; he must attend as well to his small family. To dedicate oneself completely to the service of the Universal Family, one must follow the life of a renunciate.

from:
Subha'sita Sam'graha Part 1:

The true meaning of the word "Sannyása" is "devoted to truth". No one can be devoted to truth except through sádhaná. The fact is that the word "sannyása" can only be used in the context of sádhaná.

Excerpts from Caryácarya Part 1:

TÁTTVIKA, ÁCÁRYA/Á AND PURODHÁ

(1) Only those persons who are sincere, spirited and endowed with sharp intellect; and who understand and can make others understand the philosophy; will be considered eligible to become ácárya/ás.

(2) Ácárya/ás who have a minimum of five hundred initiates and are adept in the difficult Vishes'a Yoga will be eligible for purodhá training.

(3) Those who can inspire at least twenty persons (five persons in special cases) onto the path of spirituality may be imparted táttvika training.

(4) As far as possible, only purodhás will be elected or nominated for any responsible post of the Márga.
Keeping in view that the ideals of the Márga are to be propagated universally, these rules may at times be relaxed with the consent of the Central Committee and with the approval of the Purodhá Pramukha.

Contact info for Training Centers:

Sweden:

CNS - College for Neohumanist Studies

Ydrefors
59081
Gullringen, Sweden

Tel: +46 (0) 49280012

Fax: +46 (0) 49280060

Email: info@cns-se.org

http://www.cns-se.org

Ghana / Africa:

Dada Shiveshvaranandaji

dadashivesh@yahoo.com

Davao, Philippines:

Dada Mantrajapananda

mantrajapananda@anandamarga.net

Introduction from Sweden Training Centre:

The International School of Social Service (Prashiksana Matha) began its first training course in 1955 in India. Its purpose was to educate life-long volunteers for social and spiritual service. The volunteers began working to uplift the downtrodden men, women and children. Soon thereafter three other schools of the same mould were established in other parts of the world, namely, Philippines, Ghana, and Sweden. Every year students journey from all corners of the world to attend the intensive service training. Studying a vast range of subjects including, education, psychology, meditation, social service, agriculture, yoga, health and nutrition, social and political theory, religion and spirituality, wherein the students are prepared for the varying needs of human society. After completion of their training they will work in service projects around the world, the projects include; children's homes, disaster relief, psychological support, schools, or countless other services depending upon need of the communities where our volunteers are working.

The International School of Social Service operates an intense comprehensive course of study in which adults of all ages can learn more about themselves and the world in which they live. It encourages them to take on the responsibility to uplift all created beings and gives them opportunities to move through life with purpose and direction. It is a practical process that inevitably expands one's outlook concern and ability to help everyone. At the International School of Social Service students train themselves into ideological, responsible, moral and benevolent persons in order that they can help society to find absolute peace and harmony.

Prabha'ta Sam'giita

61 (28/10/1982) K

ÁMI PARÁN DHARIÁ DII TOMÁRI CARANE

ESE THÁKO HRIDI MÁJHE, NITI NITI NAVA SÁJE,
TÁI, PARÁN BHARIÁ DII, TOMÁRI SMARANE
ÁMI PARÁN DHARIÁ DII TOMÁRI CARANE

ESE THÁKO GÁNE NÁCE, KÁCHE THEKE ÁRO KÁCHE
TÁI, PARÁN SAOMPIÁ DII TOMÁRI BARANE
SURE THEKE ÁRO SURE, NIYE GECHE BAHU DÚRE
TÁI PARÁN D'ÁLIÁ DII TOMÁRI MANANE

ÁMI PARÁN DHARIÁ DII TOMÁRI CARANE

I dedicate my life unto Your feet.
Come and live in my heart.

In newer and newer forms,
I fill my life with thoughts of You.

Come and stay with me in song and dance.
Come closer and still closer.

Let me merge myself in Your colour.

From melody to melody,
You have carried me to distant realms.
I pour out my life in contemplation of You.

listen to this song