Sannyasa Yoga (detachment through attachment)

Chinmayananda:

To renounce our attachments to the sense objects, and thus come to control the reception of stimuli from the world outside, is true renunciation (sannyāsa). 

This attitude of renunciation becomes impossible for many because a mind cannot remain without attaching itself to something or the other. In order to release the mind from the agitation breeding preoccupations with the world of objects, it must be given another point of attention (lakṣya). 

Attuning the mind with the concept of the highest Reality, and thus heaving the mind from the world of dissipation is called yoga (from the root ‘yuj’ – to join). Thus, this beautiful phrase, ‘Detachment through attachment’ (sannyāsa-yoga) has been coined in the literature of Upaniṣads.

The Vedānta literature not only explains to us theoretically the knowledge (jñāna) of the Reality, but it explains to us various techniques by which it can become a subjective knowledge of vivid experience (vijñāna). Thus, the study of the scriptures in itself is never complete until the theoretical knowledge discussed therein becomes our subjective experience.

The Upaniṣads declare two types of Realisation

 – (a) Direct experience of the Infinite, even while we are here, even while continuing in our physical embodiment – called Jīvanmukti, and

(b) The ‘Realisation by stages’ (krama mukti), wherein the seeker after leaving his physical existence enters the realm of the total mind, the Creator – the world of the Hiraṇyagarbha called Brahma-loka – and there, while enjoying a subtle life of joys, prepares himself for the highest experience which he gains at the end of the dissolution (pralaya).

Kaivalya Upanishad 4

vedānta-vijñāna-suniścitārthāḥ sannyāsayogād-yatayaḥ śuddha-sattvāḥ, te brahmalokeṣu parāntakāle parāmṛtāt-parimucyanti sarve. (4)

4. Those who are pure in mind, striving through the path of renunciation, come to ascertain clearly the deeper imports of the Knowledge, which is the theme of the Upaniṣads (Vedānta); they, in the end, gain the world of Brahmā, and liberating themselves from everything gain the highest immortality. ~tr. Chinmayananda

4. The ascetics who have ascertained well the meaning of the Vedanta knowledge, who have purified their natures through the path of renunciation, they (dwelling) in the worlds of Brahma, at the end of time, being one with the immortal, are all liberated. ~tr. Radhakrishnan

See M.U. III. 2. 6 

vedāntavijñānasuniścitārthāḥ sannyāsayogādyatayaḥ śuddhasattvāḥ, te brahmalokeṣu parāntakāle parāmṛtāḥ parimucyanti sarve. (6)

6. Having well ascertained beyond all doubts the exact import of the Upaniṣads and having purified their minds with the ‘yoga of renunciation’ all anchorites attain the world of Brahman having attained immortality and at the time of death become fully liberated. -tr. Chinmayananda