Bg. 5.6
Devanāgarī
सन्न्यासस्तु महाबाहो दु:खमाप्तुमयोगत: । योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ॥ ६ ॥
Synonyms
sannyāsaḥ—the renounced order of life;tu—but;mahā-bāho—O mighty-armed one;duḥkham—distress;āptum—afflicts one with;ayogataḥ—without devotional service;yoga-yuktaḥ—one engaged in devotional service;muniḥ—a thinker;brahma—the Supreme;nacireṇa—without delay;adhigacchati—attains.
Translation
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
Purport
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
There are two classes ofsannyāsīs,or persons in the renounced order of life. The Māyāvādīsannyāsīsare engaged in the study of Sāṅkhya philosophy, whereas the Vaiṣṇavasannyāsīsare engaged in the study ofBhāgavatamphilosophy, which affords the proper commentary on theVedānta-sūtras.The Māyāvādīsannyāsīsalso study theVedānta-sūtras,but use their own commentary, calledŚārīraka-bhāṣya,written by Śaṅkarācārya. The students of theBhāgavataschool are engaged in the devotional service of the Lord, according topāñcarātrikīregulations, and therefore the Vaiṣṇavasannyāsīshave multiple engagements in the transcendental service of the Lord. The Vaiṣṇavasannyāsīshave nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādīsannyāsīs,engaged in the studies of Sāṅkhya and Vedānta and speculation, cannot relish the transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of theBhāgavatamwithout proper understanding. Consequently their study of theŚrīmad-Bhāgavatambecomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Māyāvādīsannyāsīs.The Vaiṣṇavasannyāsīs,who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Māyāvādīsannyāsīssometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Kṛṣṇa conscious activities are better situated than thesannyāsīsengaged in simple speculation about what is Brahman and what is not Brahman, although they too come to Kṛṣṇa consciousness, after many births.
There are two classes ofsannyāsīs,or persons in the renounced order of life. The Māyāvādīsannyāsīsare engaged in the study of Sāṅkhya philosophy, whereas the Vaiṣṇavasannyāsīsare engaged in the study ofBhāgavatamphilosophy, which affords the proper commentary on theVedānta-sūtras.The Māyāvādīsannyāsīsalso study theVedānta-sūtras,but use their own commentary, calledŚārīraka-bhāṣya,written by Śaṅkarācārya. The students of theBhāgavataschool are engaged in the devotional service of the Lord, according topāñcarātrikīregulations, and therefore the Vaiṣṇavasannyāsīshave multiple engagements in the transcendental service of the Lord. The Vaiṣṇavasannyāsīshave nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādīsannyāsīs,engaged in the studies of Sāṅkhya and Vedānta and speculation, cannot relish the transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of theBhāgavatamwithout proper understanding. Consequently their study of theŚrīmad-Bhāgavatambecomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Māyāvādīsannyāsīs.The Vaiṣṇavasannyāsīs,who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Māyāvādīsannyāsīssometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Kṛṣṇa conscious activities are better situated than thesannyāsīsengaged in simple speculation about what is Brahman and what is not Brahman, although they too come to Kṛṣṇa consciousness, after many births.
There are two classes ofsannyāsīs,or persons in the renounced order of life. The Māyāvādīsannyāsīsare engaged in the study of Sāṅkhya philosophy, whereas the Vaiṣṇavasannyāsīsare engaged in the study ofBhāgavatamphilosophy, which affords the proper commentary on theVedānta-sūtras.The Māyāvādīsannyāsīsalso study theVedānta-sūtras,but use their own commentary, calledŚārīraka-bhāṣya,written by Śaṅkarācārya. The students of theBhāgavataschool are engaged in the devotional service of the Lord, according topāñcarātrikīregulations, and therefore the Vaiṣṇavasannyāsīshave multiple engagements in the transcendental service of the Lord. The Vaiṣṇavasannyāsīshave nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādīsannyāsīs,engaged in the studies of Sāṅkhya and Vedānta and speculation, cannot relish the transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of theBhāgavatamwithout proper understanding. Consequently their study of theŚrīmad-Bhāgavatambecomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Māyāvādīsannyāsīs.The Vaiṣṇavasannyāsīs,who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Māyāvādīsannyāsīssometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Kṛṣṇa conscious activities are better situated than thesannyāsīsengaged in simple speculation about what is Brahman and what is not Brahman, although they too come to Kṛṣṇa consciousness, after many births.
There are two classes ofsannyāsīs,or persons in the renounced order of life. The Māyāvādīsannyāsīsare engaged in the study of Sāṅkhya philosophy, whereas the Vaiṣṇavasannyāsīsare engaged in the study ofBhāgavatamphilosophy, which affords the proper commentary on theVedānta-sūtras.The Māyāvādīsannyāsīsalso study theVedānta-sūtras,but use their own commentary, calledŚārīraka-bhāṣya,written by Śaṅkarācārya. The students of theBhāgavataschool are engaged in the devotional service of the Lord, according topāñcarātrikīregulations, and therefore the Vaiṣṇavasannyāsīshave multiple engagements in the transcendental service of the Lord. The Vaiṣṇavasannyāsīshave nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādīsannyāsīs,engaged in the studies of Sāṅkhya and Vedānta and speculation, cannot relish the transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of theBhāgavatamwithout proper understanding. Consequently their study of theŚrīmad-Bhāgavatambecomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Māyāvādīsannyāsīs.The Vaiṣṇavasannyāsīs,who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Māyāvādīsannyāsīssometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Kṛṣṇa conscious activities are better situated than thesannyāsīsengaged in simple speculation about what is Brahman and what is not Brahman, although they too come to Kṛṣṇa consciousness, after many births.