# SB 4.19.23 > यानि रूपाणि जगृहे इन्द्रो हयजिहीर्षया । > तानि पापस्य खण्डानि लिङ्गं खण्डमिहोच्यते ॥२३॥ ## Text > yāni rūpāṇi jagṛhe > indro haya-jihīrṣayā > tāni pāpasya khaṇḍāni > liṅgaṁ khaṇḍam ihocyate ## Synonyms *yāni*—all those which; *rūpāṇi*—forms; *jagṛhe*—accepted; *indraḥ*—the King of heaven; *haya*—the horse; *jihīrṣayā*—with a desire to steal; *tāni*—all those; *pāpasya*—of sinful activities; *khaṇḍāni*—signs; *liṅgam*—the symbol; *khaṇḍam*—the word *khaṇḍa*; *iha*—here; *ucyate*—is said. ## Translation **Whatever different forms Indra assumed as a mendicant because of his desire to seize the horse were symbols of atheistic philosophy.** ## Purport According to Vedic civilization, *sannyāsa* is one of the essential items in the program of the *varṇa-āśrama* institution. One should accept *sannyāsa* according to the *paramparā* system of the *ācāryas.* At the present moment, however, many so-called *sannyāsīs* or mendicants have no understanding of God consciousness. Such *sannyāsa* was introduced by Indra because of his jealousy of Mahārāja Pṛthu, and what he introduced is again appearing in the age of Kali. practically none of the *sannyāsīs* in this age are bona fide. No one can introduce any new system into the Vedic way of life; if one does so out of malice, he is to be known as a *pāṣaṇḍī,* or atheist. In the Vaiṣṇava *Tantra* it is said: > yas tu nārāyaṇaṁ devaṁ > brahma-rudrādi-daivataiḥ > samatvenaiva vīkṣeta > sa pāṣaṇḍī bhaved dhruvam > [[cc/madhya/18/116|[Cc. Madhya 18.116] ]] Although it is forbidden, there are many *pāṣaṇḍīs* who coin terms like *daridra-nārāyaṇa* and *svāmi-nārāyaṇa,* although not even such demigods as Brahmā and Śiva can be equal to Nārāyaṇa.