The Fifth Delight
Shri Raghavendra Gurusarvabhauma
64. Sannyāsāśrama Pradāna (The Bestowal of the Sannyāsa Āśrama to Venkatanatha)
The news that Śrī Sudhīndra Tīrtha would be granting sannyāsa (renunciation) to Śrī Veṅkaṭanāthācārya in the royal court spread everywhere, drawing thousands of poets, singers, scholars, and devotees of dharma from the surrounding regions of Tanjavur. In accordance with Raghunātha Bhūpāla's command, the palace and city were magnificently decorated, creating a festive atmosphere everywhere.
The ruler of Tanjavur, having made all necessary arrangements for the coronation of his successor, eagerly awaited the arrival of Śrī Sudhīndra Tīrtha with all grandeur to welcome him. As soon as Śrī Sudhīndra Tīrtha’s procession arrived, he was greeted with due honor and accommodated in a splendid mansion.
On the morning of Phālguna Śuddha Pāḍya in the Śālīvāhana Śaka 1453 (1621 CE), during the Duḥrmati Saṁvatsara, an immense crowd gathered at Śrī Maṭha to witness the sannyāsa initiation ceremony. Thousands of scholars, religious leaders, learned Brāhmaṇas, city dignitaries, ministers, commanders, and political strategists, along with Maharaja Raghunātha Nāyaka, the royal court priests, and other prominent figures, occupied their designated seats.
To the left and right of Śrī Sudhīndra Tīrtha, Veṅkaṭanāthācārya, Lakṣmīnṛsiṁhācārya, Rāmacandra Ācārya, and other close associates of the Śrī Maṭha’s scholarly assembly were seated.
Then, Śrī Śrīpādāṅgalavaru (Śrī Sudhīndra Tīrtha) explained the command received in a dream from Śrī Mūla Raghupati Vēdavyāsa, stating that his beloved disciple, the great scholar, and the jewel of the Śātvika lineage, Śrī Veṅkaṭanāthācārya, was to be appointed as his successor and be anointed as the ruler of Śrī Madhvācārya’s Vedānta Empire.
After this declaration, Śrī Sudhīndra Tīrtha placed two sacred fruits on a golden plate and called Śrī Veṅkaṭanāthācārya near him, granting him the Phaḷamantrākṣatā as a symbol of sannyāsa initiation. At that moment, the dundubhi drums and auspicious instruments resounded, and the entire gathering chanted in joy, expressing their jubilation.
Veṅkaṭanātha humbly submitted, "I accept the command of my Guru with reverence." Then, Rāmacandra Ācārya read out the official declaration of succession and handed it over to Veṅkaṭanātha, thus concluding the ceremonial appointment.
After everyone had departed, Śrī Sudhīndra Tīrtha made arrangements for all the essential components required for the sannyāsa initiation ceremony. Four eminent scholars, well-versed in Vedic knowledge, rituals, and traditional procedures, were designated for overseeing the initiation under the supervision of Rāmacandra Ācārya and Lakṣmīnṛsiṁhācārya.
With the blessings and command of Śrī Sudhīndra Tīrtha, they proceeded to the banks of the Kāverī River, where the royal attendants guarded the ceremonial hall, ensuring that no one unauthorized entered the sacred space. Under the leadership of Rāmacandra Ācārya, the ritualistic initiation into sannyāsa commenced.
Since understanding the concept of sannyāsa and its various classifications is essential, its significance will now be elaborated in detail.
The Path of Knowledge (Jñāna Yoga) is most suitable for Sannyāsa (renunciation). The scriptures affirm that a sannyāsī (renunciant) is the most qualified to attain liberation (mokṣa) through knowledge and devotion to the Supreme Lord (Bhagavān). Among the four stages of life (Āśramas)—Brahmacharya (student life), Gārhasthya (householder life), Vānaprastha (hermit life), and Sannyāsa (renounced life)—Sannyāsa is considered the most exalted.
The Śruti declares:
"Yadahareva virajet tadahareva pravrajet"
("As soon as one develops detachment, one must renounce").
Similarly, the Madhva Vijaya states:
"Yadā viraktaḥ puruṣaḥ prajāyate, tad eva sannyāsa iti śrutau śrutaḥ"
("When a person attains detachment, at that very moment, he is qualified for Sannyāsa").
The Bhāgavata Tantra further elaborates:
"Ābrahmastambhaparyantu asāraṁ cāpranītakam |
Vijñāya jātavairāgyaḥ viṣṇupādaika saṁśrayaḥ ||
Sa uttamodhikārī syāt sannyasvākhiḷa karma vān ||"
("From Brahmā down to a blade of grass, everything is impermanent and unsubstantial. Realizing this, one must renounce all worldly actions and take exclusive refuge in the lotus feet of Lord Viṣṇu. Such a renunciant (sannyāsī) is the most qualified for the supreme knowledge that leads to liberation.")
The great Dharma Śāstra authors such as Manu, Yājñavalkya, Aṅgīrasa, Yama, Vyāsa, Parāśara, Kātyāyana, Paulastya, and Bodhāyana have all discussed the greatness of the Sannyāsa Āśrama and its various types. Similarly, Dharma texts like Dharma Sindhu, Nirṇaya Sindhu, and Smṛti Muktāvalī explain the principles of renunciation.
The Four Stages Leading to Renunciation
1. A person first enters Brahmacharya (celibate student life).
2. Then follows Gārhasthya (householder life) to fulfill duties like progeny.
3. Later, he transitions to Vānaprastha (hermit life), preparing for renunciation.
4. Finally, he renounces all attachments (Sannyāsa), abandons all possessions, and becomes a Parivrājakā (wandering ascetic).
The Four Types of Sannyāsa
1. Kuṭīcaka - ಕುಟೀಚಕ
2. Bahūdaka - ಬಹೂದಕ
3. Haṁsa
4. Paramahaṁsa (the highest and most revered form)
The Aitareya Śruti proclaims Paramahaṁsa Sannyāsa as the supreme and most authorized form of renunciation.
The Scriptural Description of a Paramahaṁsa Renunciant
The Śruti states:
"Atha Parivrāḍekaśāṭī para hito mukhodara pātraḥ |
Araṇya nilayaḥ | Bhikṣārthaṁ grāmaṁ praviśed āsāyaṁ |
Pradakṣiṇena aticikitsārva varṇikaṁ bhikṣācharyaṁ abhiśapta patita varjam |
Ayajyopavītī śaucaniṣṭhaḥ | Kāmaṁ ekaṁ vaiṇavaṁ daṇḍavādīt ||"
ಅಥ ಪರಿವ್ರಾಟ್
ಏಕಶಾಟೀ ಪರಹಿತೋ ಮುಖೋದರಪಾತ್ರಃ |
ಅರಣ್ಯನಿಲಯಃ |
ಭಿಕ್ಷಾರ್ಥಂ ಗ್ರಾಮಂ ಪ್ರವಿಶೇತ್ + ಆಸಾಯಂ |
ಪ್ರದಕ್ಷಿಣೇನ ಅತಿಚಿಕಿತ್ಸಾ + ಅರ್ವ + ವರ್ಣಿಕಂ
ಭಿಕ್ಷಾಚರ್ಯಂ ಅಭಿಶಪ್ತ + ಪತಿತ + ವರ್ಜಮ್ |
ಅಯಜ್ಯ + ಉಪವೀತೀ ಶೌಚನಿಷ್ಠಃ |
ಕಾಮಂ ಏಕಂ ವೈಣವಂ ದಂಡವಾದೀತ್ ||
Meaning of the Above Verse:
The Paramahaṁsa renunciant should wear a single saffron robe (Kaṣāya Vastram).
He should be dedicated to the welfare of all beings and carry only a water pot (Kamaṇḍalu) for sustenance.
His residence should be in a forest hermitage (Āraṇya Nivāsa), avoiding the distractions of society.
He may enter a village in the evening to beg for alms, moving in a circular route (Pradakṣiṇa) without being selective about what he receives.
He should not accept alms from the fallen or accursed individuals (Abhiśapta and Patita).
The renunciant should abandon the sacred thread (Yajñopavīta) and be fully devoted to internal and external purity (Śauca Niṣṭha).
He should carry only a single bamboo staff (Vainava Daṇḍa) as a symbol of detachment.
Thus, the Paramahaṁsa Sannyāsa is the highest and purest form of renunciation, enabling a seeker to attain the ultimate truth, Brahma Jñāna (Knowledge of the Supreme Reality) and liberation (Mokṣa).
A Parivrājakā - ಪರಿವ್ರಾಜಕ (wandering ascetic) must perform all rites and duties of the Sannyāsa Āśrama with complete detachment, free from the notion of personal agency, and without any desire for personal gain. The scriptures instruct that all acts of renunciation should be performed as an offering to Bhagavān, recognizing Him as the ultimate doer and controller of all actions.
The sage Bodhāyana - ಬೋಧಾಯನ describes the hallmarks of a Paramahaṁsa renunciant as follows:
He carries only one staff (Daṇḍa).
He completely renounces all attachments.
He does not retain a tuft of hair (Śikhā) or a sacred thread (Yajñopavīta).
He wears only saffron robes (Kaṣāya Vastram).
However, another Śruti (Vedic text) mentions that a Paramahaṁsa may carry a staff during acts such as:
Deity worship (Deva Pūjā)
Philosophical debates (Vāda)
Traveling to pilgrimage sites (Tīrtha Yātrā)
This reference applies specifically to Tridaṇḍī - ತ್ರಿದಂಡಿ Sannyāsīs, who follow a different tradition.
Two Categories of Paramahaṁsa Renunciants
1. Ordinary Paramahaṁsas – who live without any worldly possessions or external signs of authority.
2. Pīṭhādhipatis (spiritual heads of monastic lineages) – who belong to an unbroken lineage of spiritual knowledge (Jñāna Paramparā) originating from Śrī Haṁsa-nāmaka Paramātmā.
The Unique Role of Pīṭhādhipatis
Since they are exalted spiritual leaders, they are granted royal honors in accordance with the scripture:
"Vaibhavo Rājavaskṛtaḥ - ವೈಭವಃ + ರಾಜವಸ್ಕೃತಃ "
("The royal lineage of Pīṭhādhipatis is endowed with divine grandeur").
Thus, they are entitled to:
Elephant processions (Ambāri)
Golden and silver thrones (Svarṇa-Rajata Pīṭha)
Ceremonial umbrellas (Chatra)
Hand-held fans (Chāmara)
Royal palanquins (Pālaki)
Golden staffs (Svarṇa Daṇḍa)
Musical ensembles (Vādya Vaibhava)
These external honors are not for personal indulgence but serve as symbols of the divine grandeur of Bhagavān Lakṣmī-Nārāyaṇa, who resides in them as their inner self (Antaryāmī). The Haṁsa Paramparā was established for the well-being of the world, and thus, such honors are rightfully conferred upon them.
The Consequences of Misusing Sannyāsa
The scriptures strongly condemn those who adopt Sannyāsa for materialistic purposes instead of spiritual upliftment. Misusing the Paramahaṁsa Āśrama leads to great calamity.
The Smṛtis warn:
"Ekadaṇḍu samāśritya jīvanti bahavo narāḥ |
Narakaṁ ghoramāśritya karma-tyāgāt patanti te ||"
ಏಕದಂಡು ಸಮಾಶ್ರಿತ್ಯ
ಜೀವನ್ತಿ ಬಹವೋ ನರಾಃ |
ನರಕಂ ಘೋರಮಾಶ್ರಿತ್ಯ
ಕರ್ಮತ್ಯಾಗಾತ್ ಪತಂತಿ ತೇ ||
("Many people falsely assume the single staff (Daṇḍa) of renunciation while continuing to live worldly lives. Such pretenders fall into dreadful hells due to their abandonment of true spiritual duties.")
"Vairāgyaṁ vinā jīvanārthaṁ sannyāse tu narakāḥ"
ವೈರಾಗ್ಯಂ ವಿನಾ
ಜೀವನಾರ್ಥಂ
ಸನ್ಯಾಸೇ ತು
ನರಕಾಃ ||
("If one takes Sannyāsa without true detachment, merely as a means of livelihood, he is destined for hell.")
"Kāṣṭhadaṇḍo dhṛto yena sarvāśī jñānavarjitaḥ |
Sa yāti narakān ghorān ||"
ಕಾಷ್ಟದಂಡೋ ಧೃತೋ ಯೇನ
ಸರ್ವಾಶೀ ಜ್ಞಾನವರ್ಜಿತಃ |
ಸ ಯಾತಿ ನರಕಾನ್ ಘೋರಾನ್ ||
("One who holds a mere wooden staff, eats greedily, and is devoid of knowledge, falls into the worst hells.")
These verses make it abundantly clear that:
A true renunciant must be devoid of worldly desires.
He should not accumulate wealth for his family or engage in material pursuits.
A fake Sannyāsī, who wears saffron robes but lacks devotion, knowledge, and detachment, is not a Paramahaṁsa.
Even if he holds the highest monastic title, he is only a pretender and destined for extreme suffering.
The True Purpose of Sannyāsa
A legitimate renunciant must:
Engage in contemplation of the Supreme (Bhagavad-Dhyāna).
Preserve the Vedic wisdom through teaching and discourse (Pāṭha-Pravacana).
Refute false philosophies and uphold the eternal Vedic truths (Tattva-Dharmopadeśa).
Guide devotees through Guru-Upadeśa and spiritual discipline (Mantra-Mudrādhāraṇa).
Thus, Sannyāsa is not merely an external renunciation but an internal transformation, leading one towards direct realization of the Supreme (Bhagavad-Aparokṣa-Siddhi).
Today, the world is increasingly filled with such individuals, leading to the reality described by the scripture:
"Ekaḥ pāpāni kurute phalaṁ bhuktamahājanāḥ"
ಏಕಃ ಪಾಪಾನಿ ಕುರುತೇ
ಫಲಂ ಭುಕ್ತ ಮಹಾಜನಾಃ ||
("One commits the sin, but the consequences are borne by the masses.")
Due to the presence of these false renunciates, true Paramahaṁsas are often disrespected, and this is an unfortunate reality for both the country and the sacred institutions they represent.
However, Śrī Veṅkaṭanāthācārya was different—he initially rejected the idea of renunciation, despite being offered great honor and status. He firmly stated:
"I have not yet attained detachment (Vairāgya)."
"I am still young."
"My wife is still young."
"My son’s Upanayana has not yet been performed."
"I do not desire the Paramahaṁsa Āśrama."
"I do not wish to take Sannyāsa."
Yet, Bhagavān Himself, Vāyu Deva, and finally the Goddess of Knowledge (Vidyā Devī) had to intervene—reminding him of his divine purpose of incarnation and instructing him that he must accept Sannyāsa for the welfare of the world.
Is it not only such great souls who are truly worthy of being Jagadgurus (world teachers) and saviors of the world?
The Grand Initiation of Śrī Veṅkaṭanātha into Sannyāsa
At last, in accordance with the authentic Madhva Paramparā traditions, Śrī Veṅkaṭanāthācārya formally accepted the Paramahaṁsa Āśrama.
He donned the saffron robes (Kaṣāyāmbaram).
He took up the staff (Daṇḍa) and the water vessel (Kaṁḍalu).
Now a true renunciant, he seated himself in a golden palanquin arranged for his ceremonial procession to his Guru’s presence.
At this moment, he shone with the radiance of the rising sun.
A grand procession followed, accompanied by:
Recitation of his monastic titles (Bīrudāvali).
Resonant musical instruments (Vādya Vaibhava).
Gold and silver staff bearers (Suvarṇa-Rajata Daṇḍa-Dhārīs).
A vast assembly of Pandits (Scholarly Council).
Thus, with unparalleled grandeur, the newly initiated Yatī (ascetic) was escorted to the presence of his Guru, Śrīmat Sudhīndra Tīrtha.