The Fifth Delight
Shri Raghavendra Gurusarvabhauma
60. The Call to Renunciation
After the Madhva Navami festivities concluded, the sacred Mālikā-Maṅgalārati and the distribution of Mantrākṣata (blessed rice grains) took place. That night, Śrī Sudhīndra Tīrtha, deeply moved by the scholarly brilliance of Śrī Veṅkaṭanātha, conversed with esteemed scholars. He praised Veṅkaṭanātha's erudition, his literary prowess, and his profound commentarial expertise, expressing his immense joy. After extending his heartfelt congratulations, the Guru retired for the night.
The following morning, on Daśamī, Śrī Sudhīndra Tīrtha had a divine vision in his dream.
In his dream, Śrī Mūla Rāmacandra Deva appeared before him in radiant effulgence, saying:
"O foremost among renunciates! I am greatly pleased by your devoted service. Your dear disciple, Veṅkaṭanātha, is my supreme devotee, born for the sole purpose of my worship and service. He has an immense mission to uplift the world. Bestow upon him the Paramahaṁsa Ashrama (highest order of renunciation) and initiate him into sannyāsa in my name. This is my divine command!"
With these words, the Lord vanished, leaving Sudhīndra Tīrtha in a state of divine ecstasy.
At that very moment, Śrī Vēdavyāsa Deva manifested before him, adorned in matted locks (Jaṭā) and holding the sacred staff (Yoga-daṇḍa) and water vessel (Kamaṇḍalu).
"We are delighted by your untiring efforts in propagating Vedānta. But know this—through Veṅkaṭanātha, our Vedānta will shine across the world. We are always present in him, guiding him in his mission. He has incarnated solely for this purpose. You must bestow upon him the Paramahaṁsa Sannyāsa Ashrama at once!"
With this divine command, Śrī Vēdavyāsa Deva disappeared.
As Sudhīndra Tīrtha basked in the bliss of these celestial visions, he was suddenly granted the divine darśana of Śrī Madhvācārya—the original preceptor and founder of the Dvaita tradition.
Śrī Madhvācārya, shining with the 32 divine attributes of a great Guru, appeared before him. Overwhelmed, Sudhīndra Tīrtha immediately prostrated with full devotion.
With a gentle smile, Śrī Madhvācārya addressed him:
"O dearest among my disciples! You have upheld the honor of our Vidyā-Siṁhāsana (spiritual throne of knowledge) through your victorious debates, profound literary works, impeccable teachings, and unwavering defense of our doctrine.
But know this—your disciple Veṅkaṭanātha is destined to preside over this great throne. He is a prodigy unlike any other, born to compose incomparable commentaries and expound Dvaita philosophy in a manner that will stand eternal—till the end of time!
We are ever present in him, bestowing our divine grace and guidance. Through his efforts, our teachings will illuminate the world. We have resolved to elevate him to the highest seat in our Vedānta Empire. You must immediately initiate him into Sannyāsa and entrust him with the Mahāsaṁsthāna (great monastic institution). This is my will!"
With these divine words, Śrī Madhvācārya disappeared, leaving Sudhīndra Tīrtha in a state of awe and immense devotion.
Thus, the destiny of Śrī Veṅkaṭanātha had been divinely ordained—he was to renounce the world and ascend as the torchbearer of Dvaita Vedānta, guiding it into a new era of unparalleled spiritual brilliance.
As soon as Śrī Sudhīndra Tīrtha awakened from his divine vision, he was overwhelmed with spiritual bliss. His body shivered with devotion, tears of joy streamed down his eyes, and his heart swelled with gratitude and ecstasy.
"What great fortune is mine! I have been blessed with the divine darśana of Śrī Mūla Rāmacandra Deva, Śrī Vēdavyāsa Deva, and Śrī Madhvācārya! What greater confirmation could there be than this? The very command that my revered Guru, Śrī Vijayīndra Tīrtha, once gave me has now been endorsed by Śrī Hari and Vāyu themselves! Truly, the words of our Guru are infallible.
Veṅkaṭanātha is no ordinary being—he is a divine incarnation, descended to establish the supreme glory of Dvaita Vedānta for the welfare of the entire world. I must not delay. I must soon initiate him into the Paramahaṁsa Ashrama and witness his rise as the radiant jewel of the Vedānta Empire!"
With this firm determination, he arose from his resting place and immediately immersed himself in his daily spiritual rituals.
It was Māgha Śukla Dvādaśī, a sacred day on which no formal lessons were conducted. Veṅkaṭanātha was resting in his chamber, deep in thought.
His wife, Sarasvatī, gently entered the room, carrying a tray of milk and fruits. Seeing her husband asleep, she carefully placed the tray on a nearby table and sat beside him in silent admiration.
For the past several days, she had been experiencing an inexplicable surge of joy and fulfillment.
The praise and reverence Veṅkaṭanātha had received from his Guru, scholars, and disciples, the recognition of his literary brilliance, the honor bestowed upon him—all of these had filled her heart with boundless contentment.
As she sat there, lost in thought, memories of the past flooded her mind—
The grandeur and festivity of her wedding,
The joyous moments of their married life,
Their first home in Kaveripatnam,
The simple yet fulfilling days of their early struggles,
The unwavering devotion of her husband,
His mastery of the scriptures, music, and debate,
The birth of their beloved son, Lakṣmīnārāyaṇa,
The hardships of poverty that had tested them,
Her husband’s steadfast faith and detachment from worldly desires,
The honors and accolades he had earned,
Their arrival at the Vidyā Mutt,
And finally, his unmatched intellect and spiritual prowess, which had earned him universal admiration.
Lost in these cherished reflections, Sarasvatī gazed at her husband's face, which radiated an ethereal charm.
No matter how many times she looked at him, she could never have enough.
His face was serene and divine, adorned with a gentle, knowing smile.
As she remained spellbound, unable to tear her gaze away, Veṅkaṭanātha slowly opened his eyes.
With a soft smile, he looked at her and asked teasingly—
"Are you satisfied now?"
Realizing that her thoughts and emotions had been entirely exposed, she was overcome with embarrassment.
With a bashful smile, Sarasvatī lowered her gaze, blushing at having been so completely engrossed in admiration.
Thus unfolded a poignant moment, where the depth of love, devotion, and impending destiny intertwined—marking the final days of their life together as householders.
Veṅkaṭanātha: "What is this deep contemplation, Sarasvatī? You seem to be gazing at my face as though you have never seen it before!"
Sarasvatī: "My beloved, from the day you took my hand in marriage, this has been my habit!"
Veṅkaṭanātha: "Oh! Is that so? Then tell me, what is it that you see as you gaze upon my face?"
Sarasvatī: "Swāmi, your face holds the very essence of all beauty in this world! Every time I behold this divine form, I become so intoxicated with love that I completely lose myself!"
Veṅkaṭanātha: (laughing) "Sarasā! It seems your madness of love is only increasing! Such intense immersion is not good."
Sarasvatī: "Why do you say so, my Lord? Is it wrong for a devoted wife to love her husband?"
Veṅkaṭanātha: "It is not wrong, Sarasvatī! But there must be a limit to it."
Sarasvatī: "Love must grow every day. Should it not become the very essence of life, as even the scriptures declare?"
Veṅkaṭanātha: "True, but that refers to devotion toward Bhagavān."
Sarasvatī: "Swāmi, even great ascetics like Śrī Jayamuni have described devotion as—
'Īśvara bhaktir nāma niravadhikānanta anavadya-kalyāṇa-guṇatva-jñāna-pūrvakaḥ svātma-ātmiya samasta-vastu-bhoga-ekaguṇādhikaḥ antarāya-sahasreṇa apratibaddha nirantara premaprāvāhaḥ'—
Didn’t you yourself quote this during the Maṅgala discourse of 'Aṇu Madhva Vijaya' the other day?"
Veṅkaṭanātha: (understanding the depth of her words) "That refers to Paramātman, Sarasvatī. There is a great difference between that and your emotions!"
Sarasvatī: "True. 'Na hi dṛṣṭānte sarvasāmyaṁ - ನ ಹಿ ದೃಷ್ಟಾಂತೇ ಸರ್ವಸಾಮ್ಯಂ '—there can never be absolute equivalence in an analogy. But isn’t bhakti simply another form of love? Then tell me, how should it truly be?"
Veṅkaṭanātha: "Listen, dear. True devotion is described as—
'Māhātma-jñāna-pūrvastu sudṛḍhaḥ sarvataḥ-adhikaḥ | - ಮಾಹಾತ್ಮ ಜ್ಞಾನ ಪೂರ್ವಸ್ತು ಸುದೃಢಃ ಸರ್ವತಃ ಅಧಿಕಃ
Sneho bhaktir iti prokta muktiḥ na ca anyathā'— ಸ್ನೇಹೋ ಭಕ್ತಿರಿತಿ ಪ್ರೋಕ್ತಾ ಮುಕ್ತಿಃ ನ ಚಾನ್ಯಥಾ
It means that devotion toward Bhagavān must arise from a deep understanding of His divine greatness, be unshakable, and surpass all worldly affections. Only through such love for Bhagavān can one attain mokṣa, which is the ultimate goal of life."
Sarasvatī: (smiling playfully) "So, the ultimate goal of the jīva is mokṣa—that is, eternal bliss. Is that correct?"
Veṅkaṭanātha: "Yes, absolutely."
Sarasvatī: "If that is so, then is it wrong for me, a mere jīva, to yearn for it? The elders say that for a wife, her husband is her very God. If my husband is my divine Lord, and my ultimate purpose is attaining eternal bliss, then should I not strive to cultivate pure and unwavering love toward you?"
"For a devoted wife, the path to eternal joy lies in absolute, unshakable love toward her husband. She must cherish his virtues and shower him with devotion that surpasses all worldly attachments, even beyond her love for her home, her children, or any other possessions. No matter what obstacles or difficulties arise, she must remain steadfast in her love. This is the very essence of eternal happiness for a devoted wife, as stated in the scriptures. And so, I am merely following the teachings of our śāstras!"
Veṅkaṭanātha: (astounded by her profound reasoning, he smiles gently and shakes his head)
"Alright, alright! There is no cure for your madness!"
Sarasvatī: (smiling) "Swāmi, you may interpret my devotion however you like. But in the ninefold path of prema (devotion), the ultimate stage—ātma-nivedana—is the only one where I have a right! What greater fortune could there be for a devoted wife than to surrender everything at the feet of her lord with pure love?"
Veṅkaṭanātha: "Sarasā! Seeing the depth of your love fills me with joy! But everything must have a limit. ‘Ati sarvatra varjayet’—excess must be avoided in all things."
Sarasvatī: "This is not excess, Swāmi! Instead, what pains me is the thought that I might not be able to offer my love to you in its fullest measure!"
Veṅkaṭanātha: "Sarasā, I fear that this overwhelming devotion of yours might lead you to great distress one day."
Sarasvatī: "Swāmi, if I can always have your love, then no hardship, suffering, or loss will ever affect me. I will endure anything!"
Veṅkaṭanātha: "Sarasvatī, what if, by the play of fate, we are separated one day… what would happen to you then, in this state of deep love?"
Sarasvatī: (disturbed) "‘Nāśīlaṁ kīrtayet-śāntaṁ’—one must not utter inauspicious words, my Lord!"
Veṅkaṭanātha: "Just because one does not speak of fire, it does not mean it will not burn. If such a moment comes, I fear it will bring you immense sorrow."
Sarasvatī: (firmly, with deep emotion) "My Lord! If such a painful moment were ever to arise, I could not survive even for a moment! Before I can bear that grief, my soul will leave this body. This is the truth!"
Veṅkaṭanātha: (gently placing his hand over her lips) "Śhē, śhē! Do not utter such inauspicious words, Sarasvatī!"
Sarasvatī: (weeping softly) "Swāmi, I cannot live without you."
Veṅkaṭanātha: "Sarasvatī, do not give in to such unwise thoughts. Do you not recall the words of Bhāravi?—‘Sahasā vidadhīta na kriyām, avivekaḥ paramāpadām padam’—One must not act impulsively, for lack of wisdom leads to the gravest of misfortunes. Listen, Sarasvatī—just as deeply as you love me, I too cherish you from the depths of my heart! Do you not know this?"
Saying this, Veṅkaṭanātha drew Sarasvatī close, gently running his fingers through her hair, caressing her cheek, and conveying his deep affection. Sarasvatī, overwhelmed with joy at this single act of love, felt herself completely immersed in bliss.
Sarasvatī: (blissfully) "Swāmi, just these few words from you are enough! I am truly blessed. Your words have filled me with a divine ecstasy!"
Veṅkaṭanātha: (laughing) "Sarasvatī! Are you so lost in these love-filled conversations that you have forgotten your duties? Or will you finally offer me something to eat?"
Suddenly realizing her oversight, Sarasvatī blushed deeply.
"Oh, what a fool I am! I had brought milk and fruit for you, but I completely forgot to serve them!" she thought, hurriedly offering them to her husband.
Veṅkaṭanātha washed his hands and feet, then accepted the milk and fruit from Sarasvatī, and afterward, set out toward the sacred Kāverī River for his sandhyā vandana.
As per Śrīgaḷa’s instruction, the Dvārapālaka escorted Veṅkaṭanāthācārya to the private chamber where Śrīgaḷa resided and then departed. Veṅkaṭanātha prostrated before his Guru. Śrīgaḷa warmly invited him closer, saying, "Come, Ācārya!" Veṅkaṭanātha, with humility, responded, "At your command, Gurudeva."
Śrī Sudhīndra Tīrtha spoke gravely, "Indeed, I needed to discuss an important matter with you in solitude."
Veṅkaṭanātha respectfully replied, "I am ready for your command."
Śrī Sudhīndra then narrated the divine visions he had received: first, the instructions given to him by Śrī Vijayīndra before his passing, and then the celestial mandates from Śrī Mūlarāma, Śrī Vedavyāsa, and Śrī Madhvācārya, all of whom had appeared in his dream, directing him to initiate Veṅkaṭanātha into sannyāsa (renunciation).
"Ācārya! You are truly blessed. You have received the special grace of Śrī Hari, Vāyu, and Guru. You must accept paramahaṁsa āśrama from me and become my successor to uphold the glorious Vedānta empire established by our Ācāryas."
These words left Veṅkaṭanātha speechless. His heart trembled, his body perspired, and for a while, he could not respond. Finally, after collecting himself, he spoke:
Veṅkaṭanātha: "Gurudeva! What an astonishing thing you have just said! The great lineage of renunciates—beginning from Śrī Hamsanāmaka Paramātmā Himself, through the supreme avatāra of Pavamāna, Śrī Madhvācārya, and including the illustrious seers like Śrī Jayatīrtha, Śrī Kavīndra, Śrī Vibudhendra, and the revered Śrī Surendra Tīrtha—where does that divine kingdom of Vedānta stand, and where do I, an ordinary man, stand?
"How can someone like me, who is unfit in every way, be entrusted with such an empire of wisdom and dharma? Even imagining such a thing in my dreams would be foolish! This is an impossible burden for me—I am like a man unable to cross a tiny stream, yet being asked to bear an unimaginable weight and attempt to cross the boundless ocean! Wouldn't such an attempt be laughable? What wise man would undertake such an impossible task?"
Listening to his disciple’s concerns, Śrī Sudhīndra Tīrtha, with a gentle smile, responded:
Śrī Sudhīndra: "Ācārya! You consider ruling the Vedānta empire to be as difficult as crossing the vast ocean. But isn’t an ocean-crossing easy when aided by a sturdy ship? The vessel of renunciation is equipped with the sails of śama (inner tranquility), dama (self-restraint), dhairya (courage), and pāṇḍitya (erudition). Moreover, the sail of my blessings is ever in place to guide you forward. Why, then, do you hesitate? Just as the right ship ensures safe passage across the sea, your devotion and wisdom will guide you across the depths of Vedānta. Do not waver—accept sannyāsa and take charge of Śrī Madhvācārya's glorious Vidyā Sāmrājya (empire of knowledge)."
Yet, Veṅkaṭanātha, overwhelmed by the magnitude of this proposal, continued to resist:
Veṅkaṭanātha: (restless and anxious) "Mahāsvāmi! Among all the āśramas, sannyāsa is the highest and most revered. But one must be qualified for it! Renunciation requires complete detachment. The scriptures declare:
"Yadā viraktaḥ puruṣaḥ prajāyate |
Tadbhava sannyāsa nibaddhaniścayaḥ ||"
"Only when a person has attained true detachment does he become eligible for sannyāsa. Gurudeva, I have not yet attained that level of vairāgya!"
Hearing these words, Śrī Sudhīndra patiently counseled Veṅkaṭanātha in many ways, explaining the necessity of sannyāsa for the greater good, urging him to accept the divine command.
Veṅkaṭanātha, overwhelmed by his Guru’s words, pleaded earnestly:
Veṅkaṭa: "Swāmī, I am still a householder, a young man. My wife, Sarasvatī, is still very young. My son, Lakṣmīnārāyaṇa, has not even had his upanayana (sacred thread ceremony) yet. I do not wish to become a sannyāsī. I humbly request you—please do not force me."
Sudhīndra: "Ācārya, how can one so full of jñāna (knowledge) and bhakti (devotion) say such things? Vairāgya (detachment) is already present in you. That is why you must accept paramahaṁsa āśrama and take the path of renunciation."
Veṅkaṭa: "Gurudeva, it was Śrī Vijayīndra Tīrtha and yourself who arranged my marriage with Sarasvatī. By your blessings, our life has been blissful. And now, you wish to break our harmonious household? Can such an act be justified?"
Sudhīndra: "Ācārya, household life is not the ultimate goal of human existence. What is the purpose of a householder’s life? It is to be liberated from the fear of hell by having a vamsoddhāraka putra (a son who redeems ancestors). You have already been blessed with such a son! What is left for you to pursue in this fleeting world of saṁsāra? Clinging to the household at this stage is unbecoming of a true jñānī like yourself!"
Veṅkaṭa: "Swāmī, that may be so, but my wife Sarasvatī considers me her very life itself. She cannot bear to live without me. I request you—please forgive me. I cannot accept sannyāsa. If you insist further, I will be left with no choice but to leave the maṭha, abandon my studies, and withdraw from your service."
Hearing this, Sudhīndra Tīrtha was momentarily silent, realizing Veṅkaṭanātha’s deep attachment to his family. But determined to guide him toward mokṣa, he spoke with great intensity:
Sudhīndra: "Ācārya! Why such attachment to household life, which does not help one attain liberation? A wise man should understand that relationships in this world are sources of suffering. Do you not recall the fates of Vāli and Dharmarāja? Did they not suffer due to worldly attachments?"
"A man burdened by attachment to a woman will be forced to beg for wealth just to keep her happy. He will have to flatter the rich, calling their flaws as virtues—an ugly man as handsome, a miser as generous, an ignorant fool as learned, a violent man as calm, and a lustful man as detached. A person lacking even the slightest moral conduct will be praised as virtuous, an unjust man will be honored as righteous, and a decrepit old man will be called youthful. A wicked man will be glorified as a saint. Even the most ill-mannered and disrespectful will be worshipped, just for the sake of maintaining the household."
"Worse still, one will be forced to visit places he should never step into, to serve the unworthy, and to tolerate humiliation in order to bring home meager earnings. And yet, no matter how much wealth a man brings, a wife will never be truly satisfied."
"Therefore, ācārya, remaining trapped in this illusion of household life is unworthy of you. Free yourself from the bonds of attachment, and take the higher path!"
Hearing these piercing words, Veṅkaṭanātha was shaken, his heart torn between duty to his family and the higher calling of renunciation.
Sudhīndra Tīrtha observed Veṅkaṭanātha’s deep attachment to his family and once again urged him:
"Ācārya, how will you attain the wealth of Vedic knowledge if you remain entangled in household life? Engaging in deep Vedantic contemplation while being a householder is nearly impossible! Let go of your attachment to this young woman and prepare for renunciation. First, conduct Lakṣmīnārāyaṇa’s upanayana and then accept sannyāsa."
"Mahāsvāmī! My wife, Sarasvatī, is not like the ordinary women you describe. She is not possessed by material desires! She has no attachment to wealth, ornaments, or luxuries. She is a woman of sacrifice and noble qualities. She embodies all the virtues that a true Bhāratīya nārī (ideal Indian woman) should possess."
"Gurudeva, today I will reveal something I have never told anyone before. Please listen!"
Veṅkaṭanātha then narrated in vivid detail the extreme poverty he had endured while living in Kāverīpaṭṭaṇa, recalling the harsh struggles and hardships they had faced. More importantly, he described Sarasvatī’s immense patience, fortitude, and self-sacrificing nature during that difficult period.
After this heartfelt revelation, he pleaded with his Guru:
"Swāmī! How can I possibly abandon such a wife, who has displayed unmatched sacrifice and unwavering devotion?"
Hearing this, Sudhīndra Tīrtha was deeply moved. He was struck with grief and astonishment. His eyes welled with tears of sorrow as he realized the depth of suffering Veṅkaṭanātha had endured in silence.
Choked with emotion, he said:
"Why did you not share your struggles with us before? How did you endure such pain all alone?"
Veṅkaṭanātha, sighing deeply, replied:
"Gurudeva, from the very beginning, I have been a man of deep emotions. I have never asked for help from anyone. I have always accepted whatever Paramātma has provided and lived in contentment with what comes by divine will. I considered my poverty as Bhagavān’s will and bore it silently. Since you are my Guru, and a compassionate well-wisher, I finally spoke about it today. Please forgive me for burdening you with my personal difficulties."
Sudhīndra Tīrtha composed himself and consoled Veṅkaṭanātha:
"What is past is past! 'Gataṁ na śocayet prājñaḥ'—A wise man does not grieve over what has already happened. You must see all your past struggles as steps toward a greater destiny. Now, will you fulfill my request?"
But Veṅkaṭanātha still stood firm:
"Swāmī! I have laid my heart bare before you. I have nothing more to say. I have no desire for sannyāsa. Please forgive me and do not compel me further."
Realizing that direct persuasion was not working, Sudhīndra Tīrtha took a different approach.
"Ācārya, have you not often spoken about your own aspirations? Many times, you have expressed your wish to write commentaries on the Vedas to prove that they establish Śrī Hari’s supreme divinity and uphold the Dvaita Vedānta. You have spoken about how the bhāṣyas of our Ācāryas need precise sub-commentaries to clarify the correct interpretations. You have wished to spread Sanātana Dharma, to guide noble souls on the path of righteousness and true knowledge. Did you not make these resolutions?"
Veṅkaṭanātha humbly acknowledged:
"Yes, Swāmī, I still have these aspirations today!"
Sudhīndra Tīrtha, smiling slightly, then delivered his decisive argument:
"Then, my dear Veṅkaṭa, to fulfill these aspirations, accepting paramahaṁsa āśrama is essential!"
Veṅkaṭanātha, realizing the Guru’s strategy, playfully smiled and countered with his own reasoning:
"Why, Swāmī? Can I not accomplish all these tasks as a householder? Do not the scriptures say 'Dharmaḥ gṛhasthāśramī'—that gṛhastha āśrama (household life) is the most conducive path for spiritual pursuit? If you bless me, I will remain under your guidance, performing all these duties as a devoted scholar. Please do not insist that I take sannyāsa!"
With this, Veṅkaṭanātha tried once again to escape the Guru’s relentless call to renunciation. But deep within, he could feel the invisible forces of destiny moving against his will.
Sudhīndra Tīrtha observed Veṅkaṭanātha’s firm resolve and, deep within, admired his steadfastness. However, he realized that this was not the right moment to press the issue further.
"If we insist on renunciation at this moment, it will not succeed. We must not lose hope! A more auspicious occasion will arise where this proposal will be more favorable."
With this strategic thought in mind, he addressed Veṅkaṭanātha with utmost patience:
"Ācārya! This is not our personal insistence! This is the command of Śrī Mūlarāghupati, Vedavyāsa, Ācārya Madhva, and the great Guru lineage. It is your sacred duty to obey it. Reflect deeply and give your response. There is no hurry."
Veṅkaṭanātha, smiling gently, replied:
"Gurudeva, I have already expressed what my dharma is!"
Saying this, he politely dismissed the conversation and bowed to his Guru before taking his leave. However, while his outward demeanor remained calm, his heart was in turmoil. A deep unrest settled within him as he contemplated the weight of this divine call.
Although Sudhīndra Tīrtha maintained an air of acceptance, he feared that Veṅkaṭanātha might leave the town without informing anyone—an act of escape from this overwhelming fate.
To prevent this, he secretly appointed a few of his most trusted disciples to keep watch over Veṅkaṭanātha without his knowledge.
Thus, as Veṅkaṭanātha returned home, lost in deep thought, his every movement was now being carefully observed—ensuring that he would not slip away unnoticed.