# SB 7.13.9 ## Text > na yater āśramaḥ prāyo > dharma-hetur mahātmanaḥ > śāntasya sama-cittasya > bibhṛyād uta vā tyajet ## Synonyms *na*—not; *yateḥ*—of the *sannyāsī*; *āśramaḥ*—the symbolic dress (with *daṇḍa* and *kamaṇḍalu*); *prāyaḥ*—almost always; *dharma*-*hetuḥ*—the cause of advancement in spiritual life; *mahā*-*ātmanaḥ*—who is factually exalted and advanced; *śāntasya*—who is peaceful; *sama*-*cittasya*—who has attained the stage of being equipoised; *bibhṛyāt*—one may accept (such symbolic signs); *uta*—indeed; *vā*—or; *tyajet*—one may give up. ## Translation **A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyāsī, such as the tridaṇḍa and kamaṇḍalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.** ## Purport There are four stages of the renounced order of life—*kuṭīcaka, bahūdaka, parivrājakācārya* and *paramahaṁsa.* Herein, *Śrīmad-Bhāgavatam* considers the *paramahaṁsas* among the *sannyāsīs.* The Māyāvādī impersonalist *sannyāsīs* cannot attain the *paramahaṁsa* stage. This is because of their impersonal conception of the Absolute Truth. *Brahmeti paramātmeti bhagavān iti śabdyate* [[sb/1/2/11|[SB 1.2.11] ]]. The Absolute Truth is perceived in three stages, of which *bhagavān,* or realization of the Supreme Personality of Godhead, is meant for the *paramahaṁsas.* Indeed, *Śrīmad-Bhāgavatam* itself is meant for the *paramahaṁsas* (*paramo nirmatsarāṇāṁ satām* [[sb/1/1/2|[SB 1.1.2] ]]). Unless one is in the *paramahaṁsa* stage, he is not eligible to understand the *Śrīmad-Bhāgavatam.* For *paramahaṁsas,* or *sannyāsīs* in the Vaiṣṇava order, preaching is the first duty. To preach, such *sannyāsīs* may accept the symbols of *sannyāsa,* such as the *daṇḍa* and *kamaṇḍalu,* or sometimes they may not. Generally the Vaiṣṇava *sannyāsīs,* being *paramahaṁsas,* are automatically called *bābājīs,* and they do not carry a *kamaṇḍalu* or *daṇḍa.* Such a *sannyāsī* is free to accept or reject the marks of *sannyāsa.* His only thought is "Where is there an opportunity to spread Kṛṣṇa consciousness?" Sometimes the Kṛṣṇa consciousness movement sends its representative *sannyāsīs* to foreign countries where the *daṇḍa* and *kamaṇḍalu* are not very much appreciated. We send our preachers in ordinary dress to introduce our books and philosophy. Our only concern is to attract people to Kṛṣṇa consciousness. We may do this in the dress of *sannyāsīs* or in the regular dress of gentlemen. Our only concern is to spread interest in Kṛṣṇa consciousness.