978
Բեռլանդական արքայական արտադրություն
— 1 —  LCh  — 5 —
yoga-yukto munir brahma na cirenādhigacchati
sannyāsaḥ —the renounced order of life;  tu —but;  mahā-bāho —O mighty-armed one;  duḥkham —distress;  āptum —to be afflicted with;  ayogataḥ —without devotional service;  yoga-yuktaḥ —one engaged in devotional service;  muniḥ —thinker;  brahma —Supreme;  na —without;  cireṇa —delay;  adhigacchati —attains.
TRANSLATION
Unless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay.
PURPORT
There are two classes of  sannyāsīs , or persons in the renounced order of life. The Māyāvādī  sannyāsīs  are engaged in the study of  sāṅkhya  philosophy, whereas the Vaiṣṇava  sannyāsīs  are engaged in the study of  Bhāgavatam  philosophy, which affords the proper commentary on the  Vedānta-sūtras . The Māyāvādī  sannyāsīs  also study the  Vedānta-sūtras , but use their own commentary, called  Śārīraka-bhāṣya , written by Śāṅkarācārya. The students of the  Bhāgavata  school are engaged in devotional service of the Lord, according to  pāñcarātrikī  regulations, and therefore the Vaiṣṇava  sannyāsīs  have multiple engagements in the transcendental service of the Lord. The Vaiṣṇava  sannyāsīs  have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādī  sannyāsīs , engaged in the studies of  sāṅkhya  and  Vedānta  and speculation, cannot relish transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of the  Bhāgavatam  without proper understanding. Consequently their study of the  Śrīmad-Bhāgavatam  becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Māyāvādī  sannyāsīs . The Vaiṣṇava  sannyāsīs , 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 Māyāvādī  sannyāsīs  sometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and