Shloka 3
Vow-Fasting (Anaśana), Sannyāsa, Tīrtha-Death, and the Ethics of Dāna
संन्यासं कुरुते यस्तु तीर्थे वापि गृहे ऽपि वा / कथं तस्य प्रकर्तव्यमप्राप्तनिधने ऽपि वा
saṃnyāsaṃ kurute yastu tīrthe vāpi gṛhe 'pi vā / kathaṃ tasya prakartavyamaprāptanidhane 'pi vā
Namun jika seseorang mengambil saṃnyāsa (penyerahan diri/renunsiasi)—sama ada di tīrtha atau di rumah—apakah yang harus dilakukan baginya, walaupun saat kematiannya yang ditetapkan belum tiba?
Garuda (Vinata-putra) questioning Lord Vishnu
Concept: What is the proper course of action (prākartavya) for one who has taken saṃnyāsa, even if death is not near?
Vedantic Theme: Saṃnyāsa as a transformative saṃskāra demanding consistent conduct; alignment of outer status with inner realization.
Application: If one adopts renunciant vows or major life commitments, establish clear daily disciplines, ethical boundaries, and community guidance rather than acting impulsively.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Type: sacred ford / household
Related Themes: Garuda Purana: sapīṇḍana/śava-vidhi context suggests practical questions about rites when status changes (saṃnyāsa); Garuda Purana dharma sections on āśrama duties and funeral exceptions for renunciants (general)
FAQs
This verse frames a practical dharma-question: renunciation can be undertaken in different settings (tīrtha or home), and the text is about to clarify the proper rite and conduct applicable to such a renunciant.
By asking what should be done for a person who has taken saṃnyāsa even before the natural arrival of death, it links the status-change (becoming a renunciant) to how one’s subsequent ritual obligations and end-of-life rites are determined.
Treat major life-vows (like renunciation) as dharmic commitments that change responsibilities; seek competent guidance on appropriate rites and conduct rather than mixing household and renunciant procedures indiscriminately.