This is not sannyāsa that consists merely in change of ashrama. From ‘abandoning the pairs of opposites is called sannyāsa,’ and ‘renunciation (tyāga) is myself the highest worship,’ it is taught: those duties or those austerities are only renounced as to their external exercises. True sannyāsa is the fourth — that which is called niṣkriya (inactive), in accordance with dharma. There is no higher dharma in the world than that. One who becomes a bhakta but does not attain that is not righteous as a householder. The state of attachmentless devotion (mad-bhakti) is declared to be the qualification for renunciation. Whatever qualification exists, even a brahmachārī may take to wandering (pravrajya), according to the Nārada. ‘Only by brahmacharya one should take to pravrajya…’ If one by mere detachment gives up, then— (see cited passages). In sannyāsa the affection for the fourth state is supremely praised. Those who do not have that qualification certainly are not to be said to have performed sannyāsa. Therefore ashrama is not here meant by the word sannyāsa.