॥ SANYĀSANIRṆAYA ॥

Introduction: Narhari Shastri was a son of Gaund Brahmin, who has renounced world at the young age of fifteen years. He lived out side a small village near river Mahi in Gujarat and Striclty followed the tenets of the life of renunciation. At later stage he became a disciple of Vallabhacharyaji. Once while he was at Badrikashram in UP. Shree Mahaprabhuji had also come there. Narhari Shastri asked to explain the difference between life of renunciation (Sanyasmarg) and life of devotion (Bhaktimarg). Shree Mahaprabhuji composed this work for Narhari Sastri. In this work He explains how renunciation under the paths of knowledge and ritual activity is almost ineffective and long-drawnout. Further he asserts that even under the path of grace, renunciation is to be resorted to only for experiencing the joy of divine separation as in the case of cowherd maids. Otherwise it is not only futile but degenerating also. The book was composed in V. S. 1551 at Badrikashram.

प श ् च ा त ् त प न ि व ृ त ् य र ् थ ं प र ि त ् य ा ग ो व ि च ा र ् य त े ।
स म ा र ् ग ा द ् व ि त य े प ् र ो क ् त ो भ क ् त ौ ज ् ञ ा न े व ि श े ष त ः ॥ १ ॥

paś cā ttapanivṛ tyarthaṃ parityā go vicā ryate.
sa mā rgā dvitaye prokto bhaktau jñ ā ne viś eṣ ataḥ .. 1..

For the purpose of removing the feelings of repentance, renunciation is now being considered. This renunciation is especially advocated in two paths, in the path of devotion and in the path of knowledge. (1)

क र ् म म ा र ् ग े न क र ् त ् त व ् य ः स ु त र ा ं क ल ि क ा ल त ः ।
अ त आ द ौ भ क ् त ि म ा र ् ग े क र ् त ् त व ् य त ् व ा द ् व ि च ा र ण ा ॥ २ ॥

karma mā rge na karttavyaḥ sutarā ṃ kalikā lataḥ .
ata ā dau bhaktimā rge karttavyatvā dvicā raṇ ā .. 2..

Renunciation should not be'resorted to in the path of ritualistic activities, more so in the Kali Age. Hence, in the beginning, renunciation being a must in the path of devotion, is being considered. (2)

श ् र व ण ा द ि प ् र स ि द ् ध य र ् थ ं क र ् त ् त व ् य श ् च े त ् स न े ष ् य त े ।
स ह ा य स ं ग स ा ध ् य त ् व ा त ् स ा ध न ा न ा ं च र क ् ष ण ा त ् ‌ ॥ ३ ॥

अ भ ि म ा न ा न ् न ि य ो ग ा च ् च त द ् ‌ ध र ् म ै श ् च व ि र ो ध त ः ।

ś ravaṇ ā diprasiddhayarthaṃ karttavyaś cetsa neṣ yate.
sahā ya saṃ ga sā dhyatvā tsā dhanā nā ṃ ca rakṣ aṇ ā t.. 3..

abhimā nā nniyogā cca taddharmaiś ca virodhataḥ . 4(a).

If Renunciation is contemplated merely for accomplishment of listening of GOD's glory etc., then it is not desirable, because for that purpose the means and company are essential. Moreover the means have to be safeguarded. It involves Ego and dictatorship to an extent, all of which are against the tenets of renuncaition. (3, 3½ )

ग ृ ह ा द े र ् ब ा ध क त ् व े न स ा ध न ा र ् थ ं त थ ा य द ि ॥ ४ ॥

अ ग ् र े sप ि त ा द ृ श ै र े व स ं ग ो भ व त ि न ा न ् य थ ा ।
स ् व य ं च व ि ष य ा क ् र ा न ् त ः प ा ष ण ् ड ी स ् य ा त ् त ु क ा ल त ः ॥ ५ ॥

व ि ष य ा क ् र ा ं त द े ह ा न ा ं न ा व े श ः स र ् व थ ा ह र े ः ।
अ त ो sत ् र स ा ध न े भ क ् त ौ न ै व त ् य ा ग ः स ु ख ा व ह ः ॥ ६ ॥

gṛ hā derbā dhakatvena sā dhanā rthaṃ tathā yadi.. 4(b)..

agrespi tā dṛ ś aireva saṃ go bhavati nā nyathā .
svayaṃ ca viṣ ayā krā ntaḥ pā ṣ aṇ ḍ ī syā ttu kā lataḥ .. 5..

viṣ ayā krā ṃ ta dehā nā ṃ nā veś aḥ sarvathā hareḥ .
atostra sā dhane bhaktau naiva tyā gaḥ sukhā vahaḥ .. 6..

If renunciation is thought desirable to abandon the obstruction of home etc., for achieving the nine-fold devotion, then even after doing so, one will have company of only people of worldly type and not otherwise. Moreover in due course, he himself will be addicted to sensual objects and turn a hypocrite. God will never enter in the hearts of bodies of persons addicted to sensual objects. Hence here in devotion of means, renunciation will not at all bring happiness. (4½ - 6)

व ि र ह ा न ु भ व ा र ् थ त ु प र ि त ् य ा ग ः प ् र श स ् य त े ।
स ् व ी य ब न ् ध न ि व ृ त ् य र ् थ ं व े ष ः स ो sत ् र न च ा न ् य थ ा ॥ ७ ॥

virahā nubhavā rtha tu parityā gaḥ praś asyate.
svī yabandhanivṛ tyarthaṃ veṣ aḥ sostra na cā nyathā .. 7..

Renunciation is however highly praised for experiencing the feeling of love in seperation. The dress in renuncaition is not meant here for getting away from one's own worldly fetters like Home, Wife, Children. (7)

क ौ ण ् ड ि न ् य ो ग ो प ि क ा ः प ् र ो क ् त ा ग ु र व ः स ा ध न ं च त त ् ‌ ।
भ ा व ो भ ा व न य ा स ि द ् ध ः स ा ध न ं न ा न ् य द ि ष ् य त े ॥ ८ ॥

kauṇ ḍ inyo gopikā ḥ proktā guravaḥ sā dhanaṃ ca tat.
bhā vo bhā vanayā siddhaḥ sā dhanaṃ nā nyadiṣ yate.. 8..

The sage Kaundinya and the cowherd maids are said to be our Guru - Teachers in this regard; and the means they adopted are means for us to follow. Emotions get perfected only by such feelings. No other means are acceptable. (8)

व ि क ल त ् व ं त थ ा sस ् व ा स ् थ ् य ं प ् र क ृ त ि ः प ् र ा क ृ त ं न ह ि ।
ज ् ञ ा न ं ग ु ण ा श ् च त स ् य ै व ं व र ् त ् त म ा न स ् य ब ा ध क ा ः ॥ ९ ॥

vikalatvaṃ tathā ssvā sthyaṃ prakṛ tiḥ prā kṛ taṃ nahi.
jñ ā naṃ guṇ ā ś ca tasyaivaṃ varttamā nasya bā dhakā ḥ .. 9..

Agitation of mind and ill-health are but natural during love in separation. These are not just worldly but divine. To aperson in such a condition of love in separation even knowledge and the attributes of GOD also are impediments. (9)

स त ् य ल ो क े स ् थ ि त ि र ् ज ् ञ ा न ा त ् स ं न ् य ा स े न व ि श े ष ि त ा त ् ‌ ।
भ ा व न ा स ा ध न ं य त ् र फ ल ं च ा प ि त थ ा भ व े त ् ‌ ॥ १ ० ॥

satyaloke sthitirjñ ā nā tsaṃ nyā sena viś eṣ itā t.
bhā vanā sā dhanaṃ yatra phalaṃ cā pi tathā bhavet.. 10..

With the help of knowledge enhanced by renunciation, one can attain the Satyaloka another higher world abode of Brahma and not even Akshara Brahma, Abode of supreme spirit (sia). (But) where sincere feelings for GOD are the means, the result is also similar, attainment of GOD. (10)

त ा द ृ श ा ः स त ् य ल ो क द ौ त ि ष ् ठ न ् त ् य े व न स ं श य ः ।
ब ह ि श ् च े त ् प ् र क ट ः स ् व ा त ् म ा व ह ि व त ् प ् र व ि श े द ् य द ि ॥ १ १ ॥

त द ै व स क ल ो ब न ् ध ो न ा श म े त ि न च ा न ् य थ ा ।

tā dṛ ś ā ḥ satyalokadau tiṣ ṭ hantyeva na saṃ ś ayaḥ .
bahiś cetprakaṭ aḥ svā tmā vahivatpraviś edyadi.. 11..

tadaiva sakalobandho nā ś ameti na cā nyathā . 12(a).

Persons of that type, renouncers with knowledge No doubt stay in Staya Loka etc., but in Bhakti marg when one's inner soul comes out itself like fire from wood and Re-enters in itself, then only all the bondages get extinct completely and that can happen in no other way. (11 1/2)

ग ु ण ा स ् त ु स ं ग र ा ह ि त ् य ा ज ् ज ी व न ा र ् थ ं भ व ि न ् त ि ह ि ॥ १ २ ॥

guṇ ā stusaṃ garā hityā jjī vanā rthaṃ bhavinti hi.. 12(b)..

For persons with divine love in separation Because they are without any attachments, reciting of divine attributes of GOD just enables them to survive in this world. (12)

भ ग व ा न ् ‌ फ ल र ू प त ् व ा न ् न ा त ् र ब ा ध क इ ष ् य त े ।
स ् व ा स ् थ ् य व ा क ् य ं न क र ् त ् त व ् य ं द य ा ल ु र ् न व ि र ु द ् ध य े त ॥ १ ३ ॥

bhagavā n phalarū patvā nnā tra bā dhaka iṣ yate.
svā sthyavā kyaṃ na karttavyaṃ dayā lurna viruddhayeta.. 13..

For them GOD being the final goal, He is never an obstacle, Nor is it necessary for Him to utter words of consolation. He will not act otherwise, because he is compassionate. (13)

द ु र ् ल भ ो sय ं प र ि त ् य ा ग ः प ् र े र ण ा स ि द ् ध य त ि न ा न ् य थ ा ।

durlabhosyaṃ parityā gaḥ preraṇ ā siddhayati nā nyathā . 14(a)

This type of renunciation is very rare. That can be achieved only by deep love and in no other way. (131/2)

ज ् ञ ा न म ा र ् ग े त ु स न ् य ा स ो द ् व ि व ि ध ो sप ि व ि च ा र ि त ः ॥ १ ४ ॥

ज ् ञ ा न ा र ् थ म ु त ् त र ा ग ् ङ ञ ् च स ि द ् ध ि र ् ज न ् म श त ै ः प र म ् ‌ ।
ज ् ञ ा न ं च स ा ध न ा प े क ् ष ं य ज ् ञ ा द ि श ् र व ण ा न ् म त म ् ‌ ॥ १ ५ ॥

jñ ā namā rge tu sanyā so dvividhospi vicā ritaḥ .. 14(b)..

jñ ā nā rthamuttarā gṅ añ ca siddhirjanmaś ataiḥ param.
jñ ā naṃ ca sā dhanā pekṣ aṃ yajñ ā diś ravaṇ ā nmatam.. 15..

In the path of knowledge, renunciation is thought of in two forms (1 ) for attaining knowledge of divine soul and (2) As the final one for salvation. Here the achievement of goal comes after hundreds of births. Moveover knowledge of divine soul is dependent on means such as performing sacrifices, listening to scriptures etc., (15)

अ त ः क ल ौ स स न ् य ा स ः प श ् च ा त ् त ा प ा य न ा न ् य थ ा ।
प ा ष ण ् ड ि त ् व ं भ व े च ् च ा प ि त स ् म ा ज ् ज ा न े न स न ् य स े त ् ‌ ॥ १ ६ ॥

स ु त र ा ं क ल ि द ो ष ा ण ा ं प ् र ब ल त ् व ा द ि त ि स ् थ ि त म ् ‌ ।

ataḥ kalau sa sanyā saḥ paś cā ttā pā ya nā nyathā .
pā ṣ aṇ ḍ itvaṃ bhaveccā pi tasmā jjā ne na sanyaset.. 16..

sutarā ṃ kalidoṣ ā ṇ ā ṃ prabalatvā diti sthitam. 17(a).

Hence in this age of Kali, renunciation in the path of knowledge will bring only repentence and nothing else. Moreover there will be hypocricy. Hence in the path of knowledge one should not resort to renunciation. This is so because of the very very powerful impurities of Kali. (16, 16 1/2)

भ क ् त ि म ा र ् ग े प ि च े द ् द ो ष स ् त द ा क ि ं क ा र ् य म ु च ् य त े ॥ १ ७ ॥

अ त ् र ा र म ् भ े न न ा श ः स ् य ा द ् ‌ द ृ ष ् ट ा न ् त स ् य ा प ् य भ ा व त ः ।
स ् व ा स ् थ ् य ह े त ो ः प र ि त ् य ा ग ा द ् ‌ ब ा ध ः क े न ा स ् य स ं भ व े त ् ‌ ॥ १ ८ ॥

ह र ि र त ् र न श क ् न ो त ि क र ् त ु ब ा ध ा ं क ु त ो sप र े ।
अ न ् य थ ा म ा त र ो ब ा ल ा न ् ‌ न स ् त न ् य ै ः प ु प ु ष ु ः क ् व च ि त ् ‌ ॥ १ ९ ॥

bhaktimā rgepiceddoṣ astadā kiṃ kā ryamucyate.. 17(b)..

atrā rambhe na nā ś aḥ syā d dṛ ṣ ṭ ā ntasyā pyabhā vataḥ .
svā sthyahetoḥ parityā gā d bā dhaḥ kenā sya saṃ bhavet.. 18..

hariratra na ś aknoti kartu bā dhā ṃ kutospare.
anyathā mā taro bā lā n na stanyaiḥ pupuṣ uḥ kvacit.. 19..

What should be done if in renunciation in the path of devotion also, impurities of sins of Kali will be obstacles? Answer is, in the case nothing untoward happens in the beginning stages, because of absence of even such illustration and when the means of remaining stable themselves are to be renounced, from what else could obstacles come from? When Even God himself cannot obstruct who else can do so? If it is not so, Perhaps the mothers will not feed their children with their milk. (19)

ज ् ञ ा न ि न ा म प ि ” व ा क ् य े न न भ क ् त ं म ो ह य ि ष ् य त ि ।
आ त ् म प ् र द ः प ् र ि य श ् च ा प ि क ि म र ् थ ं म ो ह य ो ष ् य त ि ॥ २ ० ॥

jñ ā ninā mapi” vā kyena na bhaktaṃ mohayiṣ yati.
ā tmapradaḥ priyaś cā pi kimarthaṃ mohayoṣ yati.. 20..

In spite of such references of deluding even in the case of followers of knowledge, GOD will never delude his devotee. Why should one who is so affectionate and perpared to give away... even oneself to devotee delude the Devotee? (20)

त स ् म ा द ु क ् त प ् र क ा र े ण प र ि त ् य ा ग ो व ि ध ी य त ा म ् ‌ ।
अ न ् य थ ा भ ् र श ् य त े स ् व ा र ् थ ा द ि त ि म े ं न ि श ् च त ा म त ि ः ॥ २ १ ॥

tasmā duktaprakā reṇ a parityā go vidhī yatā m.
anyathā bhraś yate svā rthā diti meṃ niś catā matiḥ .. 21..

Hence renunciation as narrated above should be resorted to. By renouncing in any other way, one tumbles down from the goal to be achieved. This is my firm view. (21)

इ त ि क ृ ष ् ण प ् र स ा द े न व ल ् ल भ े न व ि न ि श ् च त म ् ‌ ।
स न ् य ा स ा व र ण ं भ क ् त ा व न ् य थ ा प त ि त ो भ व े त ् ‌ ॥ २ २ ॥

iti kṛ ṣ ṇ aprasā dena vallabhena viniś catam.
sanyā sā varaṇ aṃ bhaktā vanyathā patito bhavet.. 22..

Thus due to grace of Shree KRUSHNA, Vallabha has convincingly asserted renunciation as a choice in the path of devotion. In any other case there is only a down fall. (22)

॥ इ त ि श ् र ी व ल ् ल भ ा च ा र ् य व ि र च ि त ः स न ् य ा स न ि र ् ण य ः स म ा प ् त ः ॥

.. iti ś rī vallabhā cā ryaviracitaḥ sanyā sanirṇ ayaḥ samā ptaḥ .. (14)

Thus ends " SANYAS NIRNAYA"

BY SHREE VALLABHACHARYA. (14)

न ि र ो ध ल क ् ष ण