A jump means that you are tired of your mind; you are utterly tired. You have seen all its stupid games. You want to drop it. Love is not a conclusion; it is dropping the mind. That’s why people call it “falling in love.” Why falling? The mind thinks of it as a fall; it is a condemnation from the mind. If you ask the heart, the heart will say “rising in love”, not falling in love. One rises in love, one doesn’t fall. But the mind, the head, condemns it by calling it a fall: that you have fallen from your logical clarity, from your logical acumen, skill, you have fallen. You have become emotional, sentimental. You have fallen backward.
Logic is basically a condemnation of all love. And sannyas has to be a love affair. It is falling in love with a master. It is a love relationship.
And secondly, sannyas is not a philosophy that you can understand. It is not a theology that can be intellectually made available to you. It is an experience. And to understand an experience, you have to go into it. You cannot make it a condition that, “First I will understand, then I will go into it.” That will be as absurd as somebody saying, “I will taste this sweet only when I have understood its taste. I will eat it only when I have understood its taste.” How are you going to understand the taste of the sweet? If this is your condition, “That first I have to know the taste, only then will I eat,” then you are not ever going to eat it– because the only way to taste it is to taste.
Sannyas is an experience, a taste. You have to become a participant. You cannot observe from the outside. Sannyas is not something objective; it is something utterly subjective. It is pure subjectivity.
It is not like science. The scientist goes to the rose bush. He understands, tries to understand, analyze and experiment with the rose. He will dissect the rose; he will find many things, but he will not find the rose and its beauty. He will find other elements. He will find how much of it is earth, and how much of it is water, and how much of it is air, and how much of it is sun – he will find all these, only the rose will disappear.
He will not find one thing that is very, very significant, which is really the significance of the rose; he will not find any beauty in it. No scientist has yet found any beauty in a rose. If you talk about beauty, he laughs, he laughs knowingly: you are talking nonsense. Beauty is not a component at all. But you know the beauty is there, although it cannot be proved in a scientific lab. Then how do you know the beauty?
It is not by dissecting the rose, not by reading about the rose, but by participating with the rose, by becoming one with the rose. There are moments when you become one with the rose. When the observer disappears into the observed, when the observer is the observer and the observer is the observed, there is a moment of deep intimacy, communion. When the poet is not standing outside the rose but has gone inside it, when the rose is not there as an object but has penetrated the very soul of the poet, in that meeting there arises understanding.
That understanding is not scientific knowledge; it is poetic experience. Sannyas is a poetic experience, not scientific knowledge. So if you make this a condition, you can never become a sannyasin, you will never be able to know this poetic experience that is being made available here. You will miss this opportunity. You are asking the impossible; the desire cannot be fulfilled.