Srila Prabhupada's Instructions on the Sannyasa Asrama, in Five Parts

Srila Prabhupada's instructions on the sannyasa asrama, in five parts. By Mahesh Raja yam hi na vyathayanty ete / purusam purusarsabha sama-duhkha-sukham dhiram / so 'mrtatvaya kalpate

O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. (Bhagavad-gita 2.15)

PURPORT

Anyone who is steady in his determination for the advanced stage of spiritual realization and CAN EQUALLY TOLERATE THE ONSLAUGHTS OF DISTRESS AND HAPPINESS IS CERTAINLY A PERSON ELIGIBLE FOR LIBERATION. In the varnasrama institution, THE FOURTH STAGE OF LIFE, NAMELY THE RENOUNCED ORDER (SANNYASA), IS A PAINSTAKING SITUATION. BUT ONE WHO IS SERIOUS ABOUT MAKING HIS LIFE PERFECT SURELY ADOPTS THE SANNYASA ORDER OF LIFE IN SPITE OF ALL DIFFICULTIES. The difficulties usually arise from having to sever family relationships, to give up the connection of wife and children. But if anyone is able to tolerate such difficulties, surely his path to spiritual realization is complete.

Bhagavad-gita 16.1-3:

IN THE VARNASRAMA INSTITUTION THE SANNYASI, OR THE PERSON IN THE RENOUNCED ORDER OF LIFE, IS CONSIDERED TO BE THE HEAD OR THE SPIRITUAL MASTER OF ALL THE SOCIAL STATUSES AND ORDERS. A brahmana is considered to be the spiritual master of the three other sections of a society, namely, the ksatriyas, the vaisyas and the sudras, but a sannyasi, who is on the top of the institution, is considered to be the spiritual master of the brahmanas also. For a sannyasi, the first qualification should be fearlessness. BECAUSE A SANNYASI HAS TO BE ALONE WITHOUT ANY SUPPORT OR GUARANTEE OF SUPPORT, HE HAS SIMPLY TO DEPEND ON THE MERCY OF THE SUPREME PERSONALITY OF GODHEAD. IF HE THINKS, "AFTER I LEAVE MY CONNECTIONS, WHO WILL PROTECT ME?" HE SHOULD NOT ACCEPT THE RENOUNCED ORDER OF LIFE. One must be fully convinced that Krsna or the Supreme Personality of Godhead in His localized aspect as Paramatma is always within, that He is seeing everything and that He always knows what one intends to do. One must thus have firm conviction that Krsna as Paramatma will take care of a soul surrendered to Him. "I shall never be alone," one should think. "Even if I live in the darkest regions of a forest I shall be accompanied by Krsna, and He will give me all protection." That conviction is called abhayam, without fear. This state of mind is necessary for a person in the renounced order of life. Then he has to purify his existence. There are so many rules and regulations to be followed in the renounced order of life.

MOST IMPORTANT OF ALL, A SANNYASI IS STRICTLY FORBIDDEN TO HAVE ANY INTIMATE RELATIONSHIP WITH A WOMAN. HE IS EVEN FORBIDDEN TO TALK WITH A WOMAN IN A SECLUDED PLACE. Lord Caitanya was an ideal sannyasi, and when He was at Puri His feminine devotees could not even come near to offer their respects. THEY WERE ADVISED TO BOW DOWN FROM A DISTANT PLACE. THIS IS NOT A SIGN OF HATRED FOR WOMEN AS A CLASS, BUT IT IS A STRICTURE IMPOSED ON THE SANNYASI NOT TO HAVE CLOSE CONNECTIONS WITH WOMEN. One has to follow the rules and regulations of a particular status of life in order to purify his existence.

For a sannyasi, intimate relations with women and possession of wealth for sense gratification are strictly forbidden. The ideal sannyasi was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyasa order of life in connection with association with woman. One of His personal associates, namely Chota Haridasa, was personally associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Chota Haridasa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, "FOR A SANNYASI OR ANYONE WHO IS ASPIRING TO GET OUT OF THE CLUTCHES OF MATERIAL NATURE AND TRYING TO ELEVATE HIMSELF TO THE SPIRITUAL NATURE AND GO BACK HOME, BACK TO GODHEAD, FOR HIM, LOOKING TOWARD MATERIAL POSSESSIONS AND WOMEN FOR SENSE GRATIFICATION --NOT EVEN ENJOYING THEM, BUT JUST LOOKING TOWARD THEM WITH SUCH A PROPENSITY- -IS SO CONDEMNED THAT HE HAD BETTER COMMIT SUICIDE BEFORE EXPERIENCING SUCH ILLICIT DESIRES." SO THESE ARE THE PROCESSES FOR PURIFICATION.

Bhagavad-gita 16.1-3:

As far as simplicity is concerned, not only should a particular order of life follow this principle, but every member, be he in the brahmacari asrama, or grhastha asrama, or vanaprastha asrama or sannyasa asrama. ONE MUST LIVE VERY SIMPLY.

Srimad-Bhagavatam Introduction:

While He was contemplating accepting the sannyasa order, it so happened that Kesava Bharati, a sannyasi of the Mayavadi school and resident of Katwa (in Bengal), visited Navadvipa and was invited to dine with the Lord. When Kesava Bharati came to His house, the Lord asked him to award Him the sannyasa order of life. THIS WAS A MATTER OF FORMALITY. THE SANNYASA ORDER IS TO BE ACCEPTED FROM ANOTHER SANNYASI. ALTHOUGH THE LORD WAS INDEPENDENT IN ALL RESPECTS, STILL, TO KEEP UP THE FORMALITIES OF THE SASTRAS, HE ACCEPTED THE SANNYASA ORDER FROM KESAVA BHARATI, ALTHOUGH KESAVA BHARATI WAS NOT IN THE VAISNAVA-SAMPRADAYA (SCHOOL).

Lecture on Caitanya-caritamrta, 02-06-67, San Francisco:

So Caitanya Mahaprabhu and Prakasananda Sarasvati, they are now together. Now there will be discussion. Now Prakasananda Sarasvati, he (is) asking Caitanya Mahaprabhu, "I think Your name is Sri Krsna Caitanya, and You are disciple, You have accepted this renounced order of life from Kesava Bharati." AS I'VE EXPLAINED TO YOU, THAT THERE ARE TEN DIFFERENT NAMES IN THE SANKARA SAMPRADAYA OF THE SANNYASIS, AND THERE ARE 108 NAMES AMONGST THE VAISNAVA SANNYASA. So Caitanya Mahaprabhu, although He was initiated by Vaisnava, He took sannyasa, He accepted sannyasa, from Bharati, who belongs to the Sankara sampradaya, Sankara sect. THE RULE IS THAT IF ONE HAS TO ACCEPT RENOUNCED ORDER OF LIFE, THERE IS CEREMONY; AS THERE IS CEREMONY OF INITIATION, THERE IS CEREMONY OF ACCEPTING THIS RENOUNCED ORDER OF LIFE. AND THAT CEREMONY MUST BE PERFORMED BY ANOTHER BONA FIDE, I MEAN TO..., SANNYASI, RENOUNCED ORDER. IT IS NOT THAT YOU TAKE YOUR CLOTH AND GET IT COLORED AND ONE DAY YOU BECOME A SANNYASI. NO. THERE ARE CEREMONIES.

Srimad-Bhagavatam 1.3.13:

This spiritual realization is obtained by tapasya, or undergoing voluntarily the path of penance and abstinence from material pleasure. THOSE WHO HAVE BEEN TRAINED FOR ABSTINENCE IN MATERIAL PLEASURES ARE CALLED DHIRA, OR MEN UNDISTURBED BY THE SENSES. ONLY THESE DHIRAS CAN ACCEPT THE ORDERS OF SANNYASA, AND THEY CAN GRADUALLY RISE TO THE STATUS OF THE PARAMAHAMSA, WHICH IS ADORED BY ALL MEMBERS OF SOCIETY.

Srimad-Bhagavatam 5.1.27 P:

THE PARAMAHAMSA STAGE IS THE TOPMOST POSITION IN RENOUNCED LIFE. IN SANNYASA, THE RENOUNCED ORDER, THERE ARE FOUR STAGES--KUTICAKA, BAHUDAKA, PARIVRAJAKACARYA AND PARAMAHAMSA. According to the Vedic system, when one accepts the renounced order, he stays outside his village in a cottage, and his necessities, especially his food, are supplied from home. This is called the kuticaka stage. When a sannyasi advances further, he no longer accepts anything from home: instead, he collects his necessities, especially his food, from many places. This system is called madhukari, which literally means "the profession of the bumblebees." AS BUMBLEBEES COLLECT HONEY FROM MANY FLOWERS, A LITTLE FROM EACH, SO A SANNYASI SHOULD BEG FROM DOOR TO DOOR BUT NOT ACCEPT VERY MUCH FOOD FROM ANY PARTICULAR HOUSE; HE SHOULD COLLECT A LITTLE BIT FROM EVERY HOUSE. THIS IS CALLED THE BAHUDAKA STAGE. When a sannyasi is still more experienced, he travels all over the world to preach the glories of Lord Vasudeva. He is then known as parivrajakacarya. The sannyasi reaches the paramahamsa stage when he finishes his preaching work and sits down in one place, strictly for the sake of advancing in spiritual life. AN ACTUAL PARAMAHAMSA IS ONE WHO COMPLETELY CONTROLS HIS SENSES AND ENGAGES IN THE UNALLOYED SERVICE OF THE LORD.

Srimad-Bhagavatam 2.4.13 P:

The paramahamsa stage of existence is the highest perfectional stage of spiritual values. ACCORDING TO SRIMATI KUNTIDEVI, THE LORD IS FACTUALLY UNDERSTOOD BY THE PARAMAHAMSAS ONLY. As there is gradual realization of the transcendence from impersonal Brahman to localized Paramatma to the Personality of Godhead, Purusottama, Lord Krsna, similarly there is gradual promotion of one's situation in the spiritual life of sannyasa. Kuticaka, bahudaka, parivrajakacarya and paramahamsa are gradual progressive stages in the renounced order of life, sannyasa, and Queen Kuntidevi, the mother of the Pandavas, has spoken about them in her prayers for Lord Krsna (Canto One, Chapter Eight). THE PARAMAHAMSAS ARE GENERALLY FOUND AMONG BOTH THE IMPERSONALISTS AND THE DEVOTEES, BUT ACCORDING TO SRIMAD-BHAGAVATAM (AS CLEARLY STATED BY KUNTIDEVI), PURE BHAKTI-YOGA IS UNDERSTOOD BY THE PARAMAHAMSAS, AND KUNTIDEVI HAS ESPECIALLY MENTIONED THAT THE LORD DESCENDS (PARITRANAYA SADHUNAM) ESPECIALLY TO AWARD BHAKTI-YOGA TO THE PARAMAHAMSAS. SO ULTIMATELY THE PARAMAHAMSAS, IN THE TRUE SENSE OF THE TERM, ARE UNALLOYED DEVOTEES OF THE LORD. Srila Jiva Gosvami has directly accepted that the highest destination is bhakti-yoga, by which one accepts the transcendental loving service of the Lord. Those who accept the path of bhakti- yoga are the factual paramahamsas.

Srimad-Bhagavatam 3.22.19 P:

After fulfilling his responsibility to produce a nice child, one should take sannyasa and engage in the perfectional paramahamsa stage. paramahamsa refers to the most highly elevated perfectional stage of life. There are four stages within sannyasa life, and paramahamsa is the highest order. The Srimad- Bhagavatam is called the paramahamsa-samhita, the treatise for the highest class of human beings. THE PARAMAHAMSA IS FREE FROM ENVY. IN OTHER STAGES, EVEN IN THE HOUSEHOLDER STAGE OF LIFE, THERE IS COMPETITION AND ENVY, BUT SINCE THE ACTIVITIES OF THE HUMAN BEING IN THE PARAMAHAMSA STAGE ARE COMPLETELY ENGAGED IN KRSNA CONSCIOUSNESS, OR DEVOTIONAL SERVICE, THERE IS NO SCOPE FOR ENVY.

Caitanya-caritamrta, Madhya lila 5.142-143:

The mystery of the sannyasa-danda (staff) of Sri Caitanya Mahaprabhu has been explained by Srila Bhaktisiddhanta Sarasvati Thakura. Sri Caitanya Mahaprabhu accepted the order of sannyasa from a Mayavadi sannyasi. The Mayavadi sannyasis generally carry one staff, or danda. Taking advantage of Sri Caitanya Mahaprabhu's absence, Srila Nityananda Prabhu broke the staff into three parts and threw it into the river now known as the Danda-bhanga-nadi. In the sannyasa order there are four divisions-- kuticaka, bahudaka, hamsa and paramahamsa. ONLY WHEN THE SANNYASI REMAINS ON THE KUTICAKA AND BAHUDAKA PLATFORMS CAN HE CARRY A STAFF. HOWEVER, WHEN ONE IS ELEVATED TO THE STATUS OF HAMSA OR PARAMAHAMSA, AFTER TOURING AND PREACHING THE BHAKTI CULT, HE MUST GIVE UP THE SANNYASA STAFF.

Srimad-Bhagavatam 3.24.35 Purport:

In this age of Kali-yuga sannyasa is prohibited because persons in this age are all sudras and cannot follow the rules and regulations of sannyasa life. It is very commonly found that so-called sannyasis are addicted to nonsense--even to having private relationships with women. This is the abominable situation in this age. ALTHOUGH THEY DRESS THEMSELVES AS SANNYASIS, THEY STILL CANNOT FREE THEMSELVES FROM THE FOUR PRINCIPLES OF SINFUL LIFE, NAMELY ILLICIT SEX LIFE, MEAT-EATING, INTOXICATION AND GAMBLING. SINCE THEY ARE NOT FREED FROM THESE FOUR PRINCIPLES, THEY ARE CHEATING THE PUBLIC BY POSING AS SVAMIS.

IN KALI-YUGA THE INJUNCTION IS THAT NO ONE SHOULD ACCEPT SANNYASA. OF COURSE, THOSE WHO ACTUALLY FOLLOW THE RULES AND REGULATIONS MUST TAKE SANNYASA. Generally, however, people are unable to accept sannyasa life, and therefore Caitanya Mahaprabhu stressed, kalau nasty eva nasty eva na-sty eva gatir anyatha. In this age there is no other alternative, no other alternative, no other alternative than to chant the holy name of the Lord: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. THE MAIN PURPOSE OF SANNYASA LIFE IS TO BE IN CONSTANT COMPANIONSHIP WITH THE SUPREME LORD, EITHER BY THINKING OF HIM WITHIN THE HEART OR HEARING OF HIM THROUGH AURAL RECEPTION. IN THIS AGE, HEARING IS MORE IMPORTANT THAN THINKING BECAUSE ONE'S THINKING MAY BE DISTURBED BY MENTAL AGITATION, BUT IF ONE CONCENTRATES ON HEARING, HE WILL BE FORCED TO ASSOCIATE WITH THE SOUND VIBRATION OF KRSNA. Krsna and the sound vibration "Krsna" are nondifferent, so if one loudly vibrates Hare Krsna, he will be able to think of Krsna immediately. This process of chanting is the best process of self-realization in this age; therefore Lord Caitanya preached it so nicely for the benefit of all humanity.

Caitanya-caritamrta, Adi lila 15.14: It is sometimes said that Lord Caitanya Mahaprabhu did not approve of the acceptance of the sannyasa order in this Kali-yuga because in the sastra it is said: asvamedham gavalambham / sannyasam pala-paitrkam devarena sutotpattim / kalau panca vivarjayet

"In this Kali-yuga the performance of the asvamedha-yajna or gomedha-yajna, sacrifices in which a horse or cow is offered, should be avoided, as should the acceptance of sannyasa, the renounced order of life." (Brahma-vaivarta Purana, Krsna-janma-khanda 185.180)

Nevertheless we see that Sri Caitanya Mahaprabhu Himself accepted sannyasa and approved of the sannyasa of His elder brother, Visvarupa. It is clearly said here, bhala haila,----visvarupa sannyasa karila pitr-kula, matr-kula,----dui uddharila. THEREFORE, SHOULD IT BE THOUGHT THAT SRI CAITANYA MAHAPRABHU MADE STATEMENTS THAT ARE CONTRADICTORY? NO, ACTUALLY HE DID NOT. IT IS RECOMMENDED THAT ONE ACCEPT SANNYASA TO DEDICATE HIS LIFE FOR THE SERVICE OF THE LORD, AND EVERYONE MUST TAKE THAT KIND OF SANNYASA, FOR BY ACCEPTING SUCH SANNYASA ONE RENDERS THE BEST SERVICE TO BOTH HIS PATERNAL AND MATERNAL FAMILIES. But one should not accept the sannyasa order of the Mayavada school, which has practically no meaning. WE FIND MANY MAYAVADI SANNYASIS SIMPLY LOITERING IN THE STREET THINKING THEMSELVES BRAHMAN OR NARAYANA AND SPENDING ALL DAY AND NIGHT BEGGING SO THEY CAN FILL THEIR HUNGRY BELLIES. MAYAVADI SANNYASIS HAVE BECOME SO DEGRADED THAT THERE IS A SECTION OF THEM WHO EAT EVERYTHING, JUST LIKE HOGS AND DOGS. IT IS SUCH DEGRADED SANNYASA THAT IS PROHIBITED IN THIS AGE. Actually, Srila Sankaracarya's principles for the acceptance of sannyasa were very strict, but later the so- called Mayavadi sannyasis became degraded because of their false philosophy, which propounds that by accepting sannyasa one becomes Narayana. Sri Caitanya Mahaprabhu rejected that kind of sannyasa. But the acceptance of sannyasa is one of the items of the varnasrama-dharma. How then can it be rejected?

Room Conversation, 09-05-76, Vrindavan:

...SANNYASI SHOULD GO ON PREACHING, PREACHING, PREACHING, PREACHING. Practically, I was sitting here in Vrndavana, in Radha-Damodara temple. So at the age of seventy years, nobody goes out. At least from Vrndavana nobody goes at the age of seventy years. But Krsna asked me. I thought that I must go, Guru Maharaja wanted it, Caitanya Mahaprabhu... Let me try. SO IF I HAD NOT GONE THEN THIS INSTITUTION WOULD NOT HAVE DEVELOPED. SO THIS IS PRACTICAL. Mahatah nirvicaranam.(?) Mahatma, they must move. So when there is absolute necessity they may stay. OTHERWISE, THEY MUST MOVE. MOVE ON, MOVE ON, MOVE ON, MOVE ON, MOVE ON. NO STAYING. THAT IS PRINCIPLE. NO STAYING. I am this old age, I cannot move... My... I... So many... Still I am traveling all over the world. I am simply interested that whatever I have done, it may not be vanquished in my absence. Let me go and encourage them. Otherwise, I have no capacity to move now. But still I am moving. Only for this purpose. Girinam grhna-cetasam.(?) So a sannyasi must move. A SANNYASI MUST NOT STAY ANYWHERE MORE THAN THREE DAYS. THAT IS THE PRINCIPLE. So he was moving, but his moving is creating disturbances here. Therefore I have stopped. And besides that, a temple is nirguna. A SANNYASI IS FORBIDDEN TO STAY ANYWHERE ELSE, BUT IN A TEMPLE HE CAN STAY FOR MORE THAN THREE DAYS PROVIDED THERE IS BUSINESS. OTHERWISE, THERE IS NO NECESSITY. SO THIS IS THE EXCLUSION

Lecture on Srimad-Bhagavatam, 05-26-74, Rome:

Yam pravrajantam. Pravrajantam means to leave home in renounced order of life. That is called pravrajantam. Therefore a sannyasi is called parivrajakacarya. A SANNYASI IS SUPPOSED TO BE WANDERING WITHOUT ANY SHELTER. THAT IS CALLED PRAVRAJYA. So Sukadeva Gosvami, he remained sixteen years within the womb of his mother. He did not come out. HE WAS HEARING HIS FATHER WITHIN THE WOMB. SO THIS IS CALLED PARAMAHAMSA. SO A PARAMAHAMSA DOES NOT REQUIRE ANY REFORMATORY PROCESS, BECAUSE THEY ARE ALREADY REFORMED.

Srimad-Bhagavatam 4.19.23 Purport:

At the present moment, however, many so-called sannyasis or mendicants have no understanding of God consciousness. Such sannyasa was introduced by Indra because of his jealousy of Maharaja Prthu, and what he introduced is again appearing in the age of Kali. PRACTICALLY NONE OF THE SANNYASIS IN THIS AGE ARE BONA FIDE.

Light of the Bhagavata, 32:

In Kali-yuga, however, the entire system has gone topsy-turvy. The student lives in luxury at the expense of the father or the father-in-law. When the educated, indulgent student becomes a householder by the strength of university degrees, he requires money by all means for all kinds of bodily comfort, and therefore he cannot spare even a penny for the so-called vanaprasthas and sannyasis. THE VANAPRASTHAS AND SANNYASIS NOWADAYS ARE THOSE WHO WERE UNSUCCESSFUL IN FAMILY LIFE. THUS THE SO-CALLED SANNYASIS TRY TO CONSTRUCT ANOTHER HOME IN THE NAME OF THE SANNYASA-ASRAMA AND GLIDE DOWN INTO ALL SORTS OF LUXURY AT THE EXPENSE OF OTHERS. SO ALL THESE VARNAS AND ASRAMAS HAVE NOW BECOME SO MANY TRANSCENDENTAL FRAUDS.

But that does not mean that there is no reality in them. One should not conclude that there is no good money simply because one has met with counterfeit coins. The sannyasa-asrama is meant for complete freedom from all anxieties, and it is meant for uplifting the fallen souls, who are merged in materialism. BUT UNLESS THE SANNYASI IS FREED FROM ALL CARES AND ANXIETIES, LIKE A WHITE CLOUD, IT IS DIFFICULT FOR HIM TO DO ANYTHING GOOD FOR SOCIETY.

Srimad-Bhagavatam 3.24.34 Purport:

Actually, sannyasa, or renunciation of material household life, necessitates complete absorption in Krsna consciousness and immersion in the self. ONE DOES NOT TAKE SANNYASA, FREEDOM FROM FAMILY RESPONSIBILITY IN THE RENOUNCED ORDER OF LIFE, TO MAKE ANOTHER FAMILY OR TO CREATE AN EMBARRASSING TRANSCENDENTAL FRAUD IN THE NAME OF SANNYASA. THE SANNYASI'S BUSINESS IS NOT TO BECOME PROPRIETOR OF SO MANY THINGS AND AMASS MONEY FROM THE INNOCENT PUBLIC.

Caitanya-caritamrta, Antya lila 12.113:

"Have I taken sannyasa for such happiness? Accepting this oil would bring My ruination, and all of you would laugh.

Caitanya-caritamrta, Antya lila 12.113 Purport:

Sri Caitanya Mahaprabhu declared Himself a strict sannyasi. A SANNYASI IS NOT SUPPOSED TO TAKE HELP FROM ANYONE. Retaining a masseur to give Him massages would indicate His DEPENDENCE ON OTHERS. Sri Caitanya Mahaprabhu wanted to follow very strictly the principle of not accepting anyone's help for His bodily comfort.

Note: Now we see many big temples ruled by **boards**, Temple Presidents and sannyasis etc. (many secret inside dealings) in “equal?” salaries deal? Janmastami etc., Hindu jackpots for big pay shareout among members? THIS is what it means to become darkened if you take money for YOURSELF. It affects the mind and you become materialist also.

Lecture on Bhagavad-gita, 08-05-73, London:

Therefore Caitanya Mahaprabhu has said that visayira anna khaile malina haya mana. SUCH GREAT PERSONALITIES BECAME DARKENED BECAUSE THEY TOOK MONEY FROM THEM, ANNA. IF I AM PROVIDED BY SOMEBODY WHO IS TOO MUCH MATERIALIST, THEN THAT WILL AFFECT ME. I WILL BECOME ALSO MATERIALIST. I will also become materialist. So Caitanya Mahaprabhu has warned that "Those who are visayi, those who are not devotees, do not accept anything from them because it will make your mind unclean." So therefore a brahmana and a Vaisnava, they do not accept directly money. They accept bhiksa. Bhiksa. Bhiksa you can... Just like here it is said bhaiksyam. Sreyo bhoktum bhaiksyam apiha loke. When you ask somebody... STILL, BHIKSA IS ALSO SOMETIMES PROHIBITED FROM A PERSON WHO IS TOO MUCH MATERIALIST. But bhiksa is allowed for sannyasis, for brahmana.

10-16-75 Letter to Jayatirtha:

The local management has to be done by temple president, GBC should see whether management is going on nicely, and if there are any discrepancies that will be discussed at the GBC meeting in Mayapur. That is the process. SANNYASIS ARE MEANT FOR PREACHING ONLY. THAT IS THE PRINCIPLE. BUT, CONTRARY TO THE PRINCIPLE IF THINGS ARE BEING EMBEZZLED THEN HOW CAN I SAVE THEM. How one man can manage the whole world affairs? This is my concern.

07-29-72 Letter to Hrdayananda:

SANNYASI MUST BE INDEPENDENT AND NOT RELY UPON TEMPLES TO PAY HIS EXPENSIVE TRAVELLING COSTS, SIMPLY HE MUST TAKE KRISHNA'S MERCY WHENEVER AND WHEREVER IT IS OFFERED.

Note: It has become a fashion to travel the world at the exploits of temple funds which could be used for distributing Srila Prabhupada’s books---this sense gratification is NOT called Parivrajakacarya. Also Srila Prabhupada just added “swami” to the former names, but nowadays they CHANGE their former names.

Srimad-Bhagavatam 1.6.13 Purport:

It is the DUTY OF A MENDICANT (PARIVRAJAKACARYA) TO EXPERIENCE ALL VARIETIES OF GOD'S CREATION BY TRAVELING ALONE THROUGH ALL FORESTS, HILLS, TOWNS, VILLAGES, ETC., TO GAIN FAITH IN GOD AND STRENGTH OF MIND AS WELL AS TO ENLIGHTEN THE INHABITANTS WITH THE MESSAGE OF GOD. A SANNYASI IS DUTY- BOUND TO TAKE ALL THESE RISKS WITHOUT FEAR, and the most typical sannyasi of the present age is Lord Caitanya, who traveled in the same manner through the central Indian jungles, enlightening even the tigers, bears, snakes, deer, elephants and many other jungle animals. In this age of Kali, sannyasa is forbidden for ordinary men. ONE WHO CHANGES HIS DRESS TO MAKE PROPAGANDA IS A DIFFERENT MAN FROM THE ORIGINAL IDEAL SANNYASI. One should, however, take the vow to stop social intercourse completely and devote life exclusively to the service of the Lord. THE CHANGE OF DRESS IS ONLY A FORMALITY. LORD CAITANYA DID NOT ACCEPT THE NAME OF A SANNYASI, AND IN THIS AGE OF KALI THE SO-CALLED SANNYASIS SHOULD NOT CHANGE THEIR FORMER NAMES, FOLLOWING IN THE FOOTSTEPS OF LORD CAITANYA. In this age, devotional service of hearing and repeating the holy glories of the Lord is strongly recommended, and one who takes the vow of renunciation of family life need not imitate the parivrajakacarya like Narada or Lord Caitanya, BUT MAY SIT DOWN AT SOME HOLY PLACE AND DEVOTE HIS WHOLE TIME AND ENERGY TO HEAR AND REPEATEDLY CHANT THE HOLY SCRIPTURES LEFT BY THE GREAT ACARYAS LIKE THE SIX GOSVAMIS OF VRNDAVANA.

Lecture on Bhagavad-gita, 08-03-73, London:

Anasritah karma-phalam karyam karma karoti yah. Do not take shelter of your result of your activities. You must take it as duty. He is sannyasi. Anasritam karma-phalam karyam karma karoti yah, sa sannyasi. He's actually sannyasi. A SANNYASI DOES NOT BECOME SIMPLY BY CHANGING DRESS. NO. SANNYASI MEANS HE'S TO WORK FOR KRSNA. WITHOUT TAKING SHELTER OF THE RESULT. It doesn't matter. "Krsna has ordered, and Krsna's representative has ordered. Therefore I have to do it." Karyam karma karoti yah. sa sannyasi.

Lecture on Srimad-Bhagavatam, 10-23-68, Montreal:

Well, brahmacari means he has gone out of home. Brahmacari does not remain at home. He goes to the spiritual master's home. So there is no question of giving wife's charge to a brahmacari. He is not at home. Do you follow? Yes. The elderly children mean those who are married also, those who are in grhastha life, for him, not for the brahmacari or sannyasi. Just try to understand. A brahmacari and sannyasi does not remain at home. THE BRAHMACARI GOES TO THE SPIRITUAL MASTER'S HOME AND THE SANNYASI, HE IS A TRAVELER FROM ONE COUNTRY TO ANOTHER, PREACHING. SO THEY ARE NOT AT HOME. So if they are not at home, who is taking charge? To give charge means the elderly son who is a married man, who is living at home, the charge is given of the mother to him. Is that all right?

Lecture on Bhagavad-gita, 08-24-66, New York:

This is very nice point. Try to understand. The sannyasi... Just like we are sannyasi. According to our Vedic system, we are allowed to beg alms from the householders. The social system, the varnasrama institution, is so made that the brahmacari, vanaprastha, and the sannyasi, and the grhastha... Grhastha means the householder. NOW, THE BRAHMACARI WILL BEG FROM THE HOUSEHOLDER, THE VANAPRASTHA WILL BEG FROM THE HOUSEHOLDER, AND THE SANNYASI ALSO BEG FROM THE HOUSEHOLDER. SO HOUSEHOLDER IS THE ONLY EARNING MEMBER WHO WILL FEED ALL THESE THREE DIFFERENT STATUS OF SOCIAL ORDERS. BUT IN THE KALI-YUGA, IN THIS AGE, SOME UNSCRUPULOUS PERSONS, THEY ARE TAKING ADVANTAGE OF THIS DRESS BECAUSE THIS DRESS IS NOT VERY COSTLY. Any kind of cotton cloth, you take, two paisa worth from, or two cent worth, and color, and you get it orange-colored and put on. Because in this age nobody is inquiring whether he is actually a sannyasi or not, simply by dress... Of course, the dress is the badge.

Airport Reception, 09-11-69, London:

No. I cannot see. I cannot see at least my wife. BUT IF MY SONS AND DAUGHTERS COME TO SEE ME, THEY CAN SEE. But my wife cannot see me. That is stopped. That is the system of sannyasa. A SANNYASI CANNOT MEET HIS WIFE AGAIN. THAT IS RENOUNCEMENT. RENOUNCEMENT MEANS RENOUNCING CONNECTION WITH WOMAN, OR RENOUNCING SEX LIFE. THAT IS RENOUNCEMENT.

Lecture on Bhagavad-gita, 12-20-68, Los Angeles:

SAT NYASA, SANNYASA. THIS IS THE COMBINATION. SAT MEANS THE SUPREME, THE EVER-EXISTING, AND NYASA MEANS RENUNCIATION. That means one who has renounced EVERYTHING FOR SERVING THE SUPREME, he is real sannyasa. He may take this dress or not, that doesn't matter. Anyone who has sacrificed his life for service of the Supreme Lord, he's a sannyasi. That will be explained in the Fifth Chapter.

740312MW.VRN:

Those who are sudras, they should not be allowed to take sannyasa. Only those who are QUALIFIED BRAHMANAS, they'll be allowed to take sannyasa.

Lecture on Srimad-Bhagavatam, 10-21-74, Mayapur:

Ata saba hari ara varnasrama-dharma, niskincana haya laya krsnaika sarana.(?) This is the... Varnasrama-dharma, that is material. VARNASRAMA IS PLANNED FOR MATERIAL LIFE IN A SYSTEMATIC WAY SO THAT, IN DUE COURSE OF TIME, ONE MAY GIVE UP THE FAMILY RELATIONSHIP AND TAKE SANNYASA AND COMPLETELY DEVOTE FOR KRSNA'S SERVICE. THIS IS THE PLAN OF VARNASRAMA-DHARMA. Varnasrama-dharma is not meant for planning something, and you remain in the family. No. The Varnasrama... Varna means brahmana, ksatriya, vaisya, sudra. Catur-varnyam maya srstam guna-karma-vibhagasah. Guna, not everyone is qualified in the same way. Therefore you... The acarya will pick up that "They are meant for becoming brahmanas. They are meant for ksatriyas." Or for coming from ksatriya family, or the brahmana family... So first of all, these varnas, then asrama. THE BRAHMANA, ONE WHO IS QUALIFIED AS A BRAHMANA, HE HAS TO OBSERVE THE FOUR ASRAMAS, A BRAHMANA: THE BRAHMACARI-ASRAMA, THE GRHASTHA-ASRAMA, THE VANAPRASTHA-ASRAMA AND SANNYASA-ASRAMA. THE KSATRIYA, THEY'LL HAVE TO OBSERVE THREE ASRAMAS: BRAHMACARI, GRHASTHA AND VANAPRASTHA. AND THE VAISYAS, TWO ASRAMAS: BRAHMACARI AND GRHASTHA. AND SUDRA, ONLY ONE ASRAMA, ONLY GRHASTHA. A SUDRA IS NEVER OFFERED SANNYASA. A... ONLY THE BRAHMANA IS OFFERED.

04-30-70 Letter to Jayapataka:

REGARDING YOUR QUESTIONS HOW TO OFFER RESPECTS TO SANNYASIS. EVERY SANNYASI, EVEN IF YOU SEE A MAYAVADI SANNYASI, OFFER HIM YOUR RESPECTS-- THERE WILL BE NO HARM. As you have observed we shall follow Lord Caitanya's instruction that we give all due respects to others regarding their position, but there is no need of always associating with each of them. EVEN IF ONE IS VAISNAVA, BUT NOT OF GOOD CHARACTER, WE CAN GIVE HIM THE VAISNAVA RESPECT, BUT WE CANNOT ASSOCIATE WITH HIM.

Lecture on Caitanya-caritamrta, 02-03-67, San Francisco: saba namaskari' gela pada-praksalane pada praksalana kari vasila sei sthane

Now, just see the behavior of Lord Caitanya. Although He was not in agreement with the other party, still, because they were sannyasis, renounced order of life, Caitanya Mahaprabhu offered His respect by bowing down before them. It is the duty of everyone, not only between the sannyasi and sannyasi. IT IS THE CUSTOM OF VEDIC SYSTEM. AS SOON AS ONE WOULD SEE A SANNYASI, AT ONCE HE SHOULD OFFER HIS RESPECT. IF HE DOES NOT OFFER HIS RESPECT, THEN IT IS ENJOINED THAT HE SHOULD FAST ONE DAY AS PUNISHMENT. HE SHOULD NOT EAT. "OH, I SAW A SANNYASI, BUT I DID NOT OFFER MY RESPECT. THEREFORE THE PENANCE SHOULD BE THAT I SHOULD FAST ONE DAY." THIS IS THE INJUNCTION. So Caitanya Mahaprabhu, although He was God Himself, but His behavior and His etiquette was excellent. At once He saw the sannyasis, He offered His respect. Pada praksalana kari vasila sei sthane. AND IT IS THE SYSTEM THAT WHEN ONE COMES FROM OUTSIDE, HE HAS TO WASH HIS FEET BEFORE HE ENTERS ROOM, ESPECIALLY FOR THE SANNYASIS. So He washed His feet and sat down outside where the other sannyasis were sitting, a little off, just the place where He washed His feet. 10-28-70 Letter to Rupanuga:

I've sent the sannyasis letters requesting them to preach from different centers. I'm glad that Subala das Swami has gone to Amsterdam. Similarly the other three may go to other places. WHY THEY ARE TOGETHER? SANNYAS MEANS THEY SHOULD TRAVEL EXTENSIVELY, CREATE NEW CENTERS AND NEW DEVOTEES--THAT IS SANNYASA BUSINESS. ALSO THEY CAN CREATE LIFE MEMBERS.

11-13-70 Letter to Rupanuga:

Regarding the Sannyasis, they should be INDEPENDENT. Why they should take help from you? They are strong men, so they should manage on their OWN strength. THAT is the TEST OF THEIR EFFECTIVE PREACHING WORK.

Note: To distribute Srila Prabhupada’s books awards fearlessness -- 'Abhay' means without fear.

Srimad-Bhagavatam 3.21.31:

TO AWARD FEARLESSNESS TO THE COMMON MAN IS THE GREATEST ACT OF CHARITY. A sannyasi, or one who is in the renounced order of life, should WANDER from door to door, from village to village, from town to town and from country to country, all over the world AS FAR AS HE IS ABLE TO TRAVEL, AND ENLIGHTEN THE HOUSEHOLDERS ABOUT KRSNA CONSCIOUSNESS.

Srimad-Bhagavatam 4.19.12 Purport:

The word PAKHANDA used in this verse is sometimes pronounced PASANDA. Both of these words indicate an imposter who presents himself as a very religious person but in actuality is sinful. Indra took up the saffron-colored dress as a way of cheating others. THIS SAFFRON DRESS HAS BEEN MISUSED BY MANY IMPOSTERS WHO PRESENT THEMSELVES AS LIBERATED PERSONS OR INCARNATIONS OF GOD. IN THIS WAY PEOPLE ARE CHEATED. As we have mentioned many times, the conditioned soul has a tendency to cheat; therefore this quality is also visible in a person like King Indra. It is understood that even King Indra is not liberated from the clutches of material contamination. Thus the words amuktam iva, meaning "as if he were liberated," are used. The saffron dress worn by a sannyasi announces to the world that he HAS RENOUNCED ALL WORLDLY AFFAIRS and is simply engaged in the SERVICE OF THE LORD. Such a devotee is actually a sannyasi, or liberated person. In Bhagavad-gita (6.1) it is said: anasritah karma-phalam / karyam karma karoti yah sa sannyasi ca yogi ca / na niragnir na cakriyah

"One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work."

In other words, one who offers the results of his activities to the Supreme Personality of Godhead is actually a sannyasi and yogi. CHEATING SANNYASIS AND YOGIS HAVE EXISTED SINCE THE TIME OF PRTHU MAHARAJA'S SACRIFICE. This cheating was very foolishly INTRODUCED BY KING INDRA. IN SOME AGES SUCH CHEATING IS VERY PROMINENT, AND IN OTHER AGES NOT SO PROMINENT. It is the duty of a sannyasi to be very cautious because, as stated by Lord Caitanya, SANNYASIRA ALPA CHIDRA SARVA-LOKE GAYA: A LITTLE SPOT IN A SANNYASI'S CHARACTER WILL BE MAGNIFIED BY THE PUBLIC (CC. MADHYA 12.51). THEREFORE, UNLESS ONE IS VERY SINCERE AND SERIOUS, HE SHOULD NOT TAKE UP THE ORDER OF SANNYASA. ONE SHOULD NOT USE THIS ORDER AS A MEANS TO CHEAT THE PUBLIC. IT IS BETTER NOT TO TAKE UP SANNYASA IN THIS AGE OF KALI BECAUSE PROVOCATIONS ARE VERY STRONG IN THIS AGE. ONLY A VERY EXALTED PERSON ADVANCED IN SPIRITUAL UNDERSTANDING SHOULD ATTEMPT TO TAKE UP SANNYASA. ONE SHOULD NOT ADOPT THIS ORDER AS A MEANS OF LIVELIHOOD OR FOR SOME MATERIAL PURPOSE.

Note: We now see some are so eager to live in luxury at motels, private homes, luxury mobile homes etc., exploiting the devotees and temples.

Srimad-Bhagavatam 3.24.42 Purport:

Here the words anagnir aniketanah are very significant. A SANNYASI SHOULD BE COMPLETELY DETACHED FROM FIRE AND ANY RESIDENTIAL QUARTERS. A grhastha has a relationship with fire, either for offering sacrifices or for cooking, but a sannyasi is freed from these two responsibilities. He does not have to cook or offer fire for sacrifice because he is always engaged in Krsna consciousness; therefore he has already accomplished all ritualistic performances of religion. ANIKETANAH MEANS "WITHOUT LODGING." HE SHOULD NOT HAVE HIS OWN HOUSE, BUT SHOULD DEPEND COMPLETELY ON THE SUPREME LORD FOR HIS FOOD AND LODGING. HE SHOULD TRAVEL.

------Sannyasa Asrama - Part 2

02-09-76 Letter to Brahmananda:

AS FAR AS ENTERING CREMATORIUM IS CONCERNED, NO, WE CANNOT GO. That is social system, but we are sannyasis. A SANNYASI IS IN SPIRITUAL LIFE, NOT IN SOCIAL LIFE AT ALL.

02-09-76 Letter to Brahmananda:

AS FAR AS ENTERING CREMATORIUM IS CONCERNED, NO, WE CANNOT GO. That is social system, but we are sannyasis. A SANNYASI IS IN SPIRITUAL LIFE, NOT IN SOCIAL LIFE AT ALL.

05-04-76 Letter to Nityananda:

THE BEADS OF THE FIRST INITIATES CAN BE CHANTED ON BY ONE OF THE SANNYASIS and the thread for brahmana initiation is herein enclosed. After the fire yajna you can play a recording of the gayatri mantra played into the right ear of the brahmana initiate.

05-23-76 Letter to Nityananda:

On your recommendation I am accepting Danny Miller and Michael McKinly for first initiation into Hare Krishna chanting. YOU CAN HAVE SANNYASIS CHANT ON THEIR BEADS, AND GIVE THEM THEIR SPIRITUAL NAMES AND BEADS AT THE FIRE SACRIFICE. They must abide by the regulative principles; no illicit-sex, no intoxication, no gambling, and no meat-eating, and chanting minimum of 16 rounds daily. Then there will be steady and sure progress. Their spiritual names are:

Danny--Kalaksara das Michael--Gunavasa das 01-22-76 Letter to Jayatirtha:

You have suggested that some men are best engaged in doing business. I agree. All grhasthas who are interested in doing business should do so in full swing. Yat karosi yad asnasi, yaj juhosi dadasi yat. yat tapasyasi kaunteya tat kurusvamad arpanam. Let this be the guiding principle. So let all the grhasthas who wish to, execute business full-fledgedly in the USA and in this way support Gurukula. BUSINESS MUST BE DONE BY THE GRHASTHAS, NOT BY THE SANNYASIS OR BRAHMACARIS. NEITHER THE SANNYASIS OR BRAHMACARIS CAN BE EXPECTED TO SUPPORT GURUKULA. The parents must take responsibility for their children, otherwise they should not have children. It is the duty of the individual parents. I am not in favor of taxing the Temples. The parents must pay for the maintenance of their children. Neither can the BBT be expected to give any loans. Now the BBT 50% for construction is pledged to the projects in India--Bombay, Kuruksetra, Mayapur. The profits from the businesses should first go to support Gurukula and balance may be given for the local Temple's maintenance. Grhasthas can do business. IT IS BEST IF THE TEMPLE PRESIDENTS ARE EITHER SANNYASIS OR BRAHMACARIS.

01-13-76 Letter to Jayatirtha:

SO FAR YOUR SUGGESTION THAT THEY SEW CLOTHES FOR THE SANNYASIS DEITIES IT IS NOT POSSIBLE. Sannyasis may have NO connection with women

09-04-75 Letter to Paramahamsa:

Regarding the restaurant, that is the defect, that if we divert our attention more on business. Therefore it is very difficult. Things should be adjusted so that temple programs are not hampered. THE BRAHMACARIS AND SANNYASIS MUST STICK TO THE TEMPLE ACTIVITIES. ONLY THE GRHASTHAS CAN TAKE PART IN THE RESTAURANT. Our aim should not be to work for profit. You American boys and girls can make very large profit, but why you have taken to Krishna consciousness? You are not meant for profit making but for advancing in spiritual life. So we should not take to the restaurant for profit making at the cost of slackening of spiritual life. This is dangerous.

08-04-75 Letter to Vedavyasa:

Regarding your questions, you may not be so advanced that you will take the karmi remnants as prasada. The karmis should not be given so much that there is waste. You can give them a little, and then if they like you can give them more. This system should be introduced everywhere. I have seen myself that so much prasada is being left. This is not good. Regarding the attitude for taking prasada, if you think it is something palatable, so let me take more and more, then that is sense gratification. But, still it is prasadam so it will act. Prasad is transcendental, but one should not take too much. SANNYASIS MAY TAKE THE MAHA-PRASADA BUT NOT TO OVEREAT. CAITANYA MAHAPRABHU WAS TAKING, BUT ON PRINCIPLE HE WAS AVOIDING.

02-11-70 Letter to Balmukundji Parikh:

According to our Sastras, the brahmacaris, the vanaprasthas, and the sannyasis are allowed to collect alms and are considered as the children of the society, which is composed of householders. In other words, our Vedic civilization is the most perfect community project. Only the grhasthas are supposed to earn money, especially the ksatriyas and the vaisyas, and the money is distributed community-wide. The community is divided into four parts, the brahmacari, the grhastha, the vanaprastha, and the sannyasi. OUT OF THESE FOUR DIVISIONS, ONLY THE GRHASTHAS ARE SUPPOSED TO MAINTAIN THE BRAHMACARIS, THE VANAPRASTHAS, AND THE SANNYASIS. That is the whole program, which means if there are 100 members in the community, three-fourths of the whole number, namely 75%, are maintained by the one-fourth members, namely 25%. OUR MOVEMENT IS FOR PREACHING THE SANKIRTANA VIBRATION, SO WHILE THE BRAHMACARIS AND VANAPRASTHAS OR THE SANNYASIS TAKE TO THIS PREACHING WORK, THE GRHASTHAS OR HOUSEHOLDERS CAN MAINTAIN THE TEMPLE AND INSTITUTION.

770513ed.hri:

According to Vedic civilization, the bodily identification is divided into eight: brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha, and sannyasa. Varnasrama-dharma. So human civilization begins, according to Vedic understanding, when there is varnasrama system. Otherwise it is not human civilization. Therefore in the Bhagavad-gita it is stated, catur-varnyam maya srstam. This system should be followed. Then, gradually, one has to come to the spiritual. Chaotic society cannot help us. There must be systematic social order: brahmana, ksatriya, vaisya, sudra, catur-varnyam, and brahmacari, grhastha, vanaprastha, and sannyasa. SANNYASA IS NOT VOLUNTARY, BUT IT IS COMPULSORY. AT THE LAST STAGE ONE MUST TAKE SANNYASA. AFTER FIFTIETH YEAR ONE MUST TAKE TO VANAPRASTHA, VANAM VRAJET. THIS IS SYSTEM. SO... SYSTEM OF PURIFICATION, HOW TO BECOME DESIGNATIONLESS. AND IF WE KEEP THE DESIGNATION, THEN, SASTRA SAYS, SA EVA GO-KHARAH: "ONE WHO KEEPS THE BODILY DESIGNATION, HE'S NO BETTER THAN THE COWS AND THE ASSES, ANIMAL."

Srimad-Bhagavatam 3.24.40 Purport:

Kardama Muni followed the Vedic injunction that no one in sannyasa life can have any kind of relationship with women. But what is the position of a woman who is left by her husband? She is entrusted to the son, and the son promises that he will deliver his mother from entanglement. A WOMAN IS NOT SUPPOSED TO TAKE SANNYASA. SO-CALLED SPIRITUAL SOCIETIES CONCOCTED IN MODERN TIMES GIVE SANNYASA EVEN TO WOMEN, ALTHOUGH THERE IS NO SANCTION IN THE VEDIC LITERATURE FOR A WOMAN'S ACCEPTING SANNYASA. Otherwise, if it were sanctioned, Kardama Muni could have taken his wife and given her sannyasa.

03-14-67 Letter to Brahmananda:

A female is never awarded the order of Sannyasam. Because a female is never considered independent and Sannyasam was never awarded to any female in the past by the great Acaryas like Sankara, Ramanuja etc. THE FEMALE SANNYASINS ARE TO BE IMMEDIATELY UNDERSTOOD AS PRETENDERS OR PROSTITUTES.

Caitanya-caritamrta Madhya lila 3.6: etam sa asthaya paratma-nistham / adhyasitam purvatamair mahadbhih aham tarisyami duranta-param / tamo mukundanghri-nisevayaiva

SYNONYMS etam--this; sah--such; asthaya--being completely fixed in; para-atma-nistham--devotion to the Supreme Person, Krsna; adhyasitam--worshiped; purva-tamaih--by previous; mahadbhih--acaryas; aham--I; tarisyami--shall cross over; duranta-param--the insurmountable; tamah--the ocean of nescience; mukunda-anghri--of the lotus feet of Mukunda; nisevaya--by worship; eva--certainly.

"[As a brahmana from Avanti-desa said:] 'I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krsna. This was approved by the previous acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead."

Caitanya-caritamrta Madhya lila 3.6 Purport: In connection with this verse, which is a quotation from Srimad-Bhagavatam (11.23.57), Srila Bhaktisiddhanta Sarasvati Thakura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyasa is a regulative principle. If one accepts the sannyasa order, his main business is to devote his life completely to the service of Mukunda, Krsna. IF ONE DOES NOT COMPLETELY DEVOTE HIS MIND AND BODY TO THE SERVICE OF THE LORD, HE DOES NOT ACTUALLY BECOME A SANNYASI. IT IS NOT SIMPLY A MATTER OF CHANGING DRESS. In Bhagavad-gita (6.1) it is also stated, anasritah karma-phalam karyam karma karoti yah. sa sannyasi ca yogi ca: one who works devotedly for the satisfaction of Krsna is a sannyasi. THE DRESS IS NOT SANNYASA, BUT THE ATTITUDE OF SERVICE TO KRSNA IS.

The word paratma-nistha means being a devotee of Lord Krsna. Paratma, the Supreme Person, is Krsna. Isvarah paramah krsnah sac-cid-ananda-vigrahah. Those who are completely dedicated to the lotus feet of Krsna in service are actually sannyasis. AS A MATTER OF FORMALITY, THE DEVOTEE ACCEPTS THE SANNYASA DRESS AS PREVIOUS ACARYAS DID. HE ALSO ACCEPTS THE THREE DANDAS. LATER VISNUSVAMI CONSIDERED THAT ACCEPTING THE DRESS OF A TRIDANDI WAS PARATMA-NISTHA. THEREFORE SINCERE DEVOTEES ADD ANOTHER DANDA, THE JIVA-DANDA, TO THE THREE EXISTING DANDAS. THE VAISNAVA SANNYASI IS KNOWN AS A TRIDANDI-SANNYASI. THE MAYAVADI SANNYASI ACCEPTS ONLY ONE DANDA, NOT UNDERSTANDING THE PURPOSE OF TRI-DANDA. Later, many persons in the community of Siva Svami gave up the atma-nistha (devotional service) of the Lord and followed the path of Sankaracarya. Instead of accepting 108 names, those in the Siva Svami sampradaya follow the path of Sankaracarya and accept the ten names of sannyasa. Although Sri Caitanya Mahaprabhu accepted the then-existing order of sannyasa (namely eka-danda), He still recited a verse from Srimad-Bhagavatam about the tridanda-sannyasa accepted by the brahmana of Avantipura. Indirectly He declared that within that eka-danda, one danda, four dandas existed as one. Accepting ekadanda-sannyasa without paratma-nistha (devotional service to Lord Krsna) is not acceptable to Sri Caitanya Mahaprabhu. IN ADDITION, ACCORDING TO THE EXACT REGULATIVE PRINCIPLES, ONE SHOULD ADD THE JIVA-DANDA TO THE TRI-DANDA. THESE FOUR DANDAS, BOUND TOGETHER AS ONE, ARE SYMBOLIC OF UNALLOYED DEVOTIONAL SERVICE TO THE LORD. Because the ekadandi-sannyasis of the Mayavada school are not devoted to the service of Krsna, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Mayavadi sannyasis, not knowing that Sri Caitanya Mahaprabhu was a tridandi, think of Caitanya Mahaprabhu as an ekadandi-sannyasi. This is due to their vivarta, bewilderment. IN SRIMAD-BHAGAVATAM THERE IS NO SUCH THING AS AN EKADANDI-SANNYASI; INDEED, THE TRIDANDI- SANNYASI IS ACCEPTED AS THE SYMBOLIC REPRESENTATION OF THE SANNYASA ORDER. BY CITING THIS VERSE FROM SRIMAD-BHAGAVATAM, SRI CAITANYA MAHAPRABHU ACCEPTED THE SANNYASA ORDER RECOMMENDED IN SRIMAD- BHAGAVATAM. The Mayavadi sannyasis, who are enamored of the external energy of the Lord, cannot understand the mind of Sri Caitanya Mahaprabhu.

TO DATE, ALL THE DEVOTEES OF SRI CAITANYA MAHAPRABHU, FOLLOWING IN HIS FOOTSTEPS, ACCEPT THE SANNYASA ORDER AND KEEP THE SACRED THREAD AND TUFT OF UNSHAVED HAIR. THE EKADANDI-SANNYASIS OF THE MAYAVADI SCHOOL GIVE UP THE SACRED THREAD AND DO NOT KEEP ANY TUFT OF HAIR. THEREFORE THEY ARE UNABLE TO UNDERSTAND THE PURPORT OF TRIDANDA-SANNYASA, AND AS SUCH THEY ARE NOT INCLINED TO DEDICATE THEIR LIVES TO THE SERVICE OF MUKUNDA. They simply think of merging into the existence of Brahman because of their disgust with material existence

Note: Below tuft of hair and sikha to be given up belongs to the mayavadi school.

Caitanya-caritamrta Madhya lila 10.108: There are regulative principles governing the renounced order. One has to perform eight kinds of sraddha. One must offer oblations to one's forefathers and perform the sacrifice of viraja-homa THEN ONE MUST CUT OFF THE TUFT OF HAIR CALLED A SIKHA AND ALSO GIVE UP THE SACRED THREAD. These are preliminary processes in the acceptance of sannyasa, and Svarupa Damodara accepted all these. HOWEVER, PURUSOTTAMA ACARYA DID NOT ACCEPT THE SAFFRON COLOR, A SANNYASI NAME OR A DANDA, AND FOR THIS REASON HE RETAINED HIS BRAHMACARI NAME. ACTUALLY PURUSOTTAMA ACARYA DID NOT ACCEPT THE SANNYASA ORDER FORMALLY, BUT HE RENOUNCED WORLDLY LIFE. HE DID NOT WANT TO BE DISTURBED BY THE FORMALITY OF THE SANNYASA ORDER. HE SIMPLY WANTED TO WORSHIP LORD SRI KRSNA WITHOUT DISTURBANCE; THEREFORE WITH HEART AND SOUL HE TOOK UP THE RENOUNCED ORDER BUT NOT THE FORMALITIES ACCOMPANYING IT. Renunciation means not doing anything but serving the Supreme Personality of Godhead, Sri Krsna. When one acts on this platform, trying to please the Supreme Personality of Godhead, one is both a sannyasi and a yogi. This is confirmed in the Bhagavad- gita (6.1): sri-bhagavan uvaca anasritah karma-phalam / karyam karma karoti yah sa sannyasi ca yogi ca / na niragnir na cakriyah

"The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work."

Caitanya-caritamrta Antya lila 13.61:

Srila Bhaktisiddhanta Sarasvati Thakura comments on this incident as follows: Vaisnavas are all liberated persons, unattached to anything material. Therefore a Vaisnava need not accept the dress of a sannyasi to prove his exalted position. Sri Caitanya Mahaprabhu accepted the renounced order from a sannyasi of the Mayavada school. Present-day Vaisnava sannyasis, however, never think that by accepting the dress of the sannyasa order they have become equal to Caitanya Mahaprabhu. IN FACT, A VAISNAVA ACCEPTS THE SANNYASA ORDER TO REMAIN AN ETERNAL SERVANT OF HIS SPIRITUAL MASTER. HE ACCEPTS THE SANNYASA ORDER KNOWING THAT HE IS UNEQUAL TO HIS SPIRITUAL MASTER, WHO IS A PARAMAHAMSA, AND HE THINKS THAT HE IS UNFIT TO DRESS LIKE A PARAMAHAMSA. THEREFORE A VAISNAVA ACCEPTS SANNYASA OUT OF HUMILITY, NOT OUT OF PRIDE.

Srimad-Bhagavatam 7.15.11 Purport:

ANYONE, WHETHER A GRHASTHA OR A SANNYASI, CAN KEEP SMALL DEITIES of the Lord suitably packed or, if possible, installed, and thus worship the Deities of Radha-Krsna, Sita-Rama, Laksmi-Narayana, Lord Jagannatha or Sri Caitanya Mahaprabhu by offering food prepared in ghee and then offering the sanctified prasada to the forefathers, demigods and other living entities as a matter of routine daily work.

Srimad-Bhagavatam 7.5.23-24 Purport:

In the process of worshiping the Deity it is sometimes enjoined that one worship the Deity within the mind. In the padma purana, Uttara-khanda, it is said, "All persons can generally worship within the mind." The Gautamiya Tantra states, "FOR A SANNYASI WHO HAS NO HOME, WORSHIP OF THE DEITY WITHIN THE MIND IS RECOMMENDED."

Room Conversation, 02-19-77, Mayapur: NO. A SANNYASI'S NOT REQUIRED. CAITANYA MAHAPRABHU, WHEN HE WAS TRAVELING, HE WAS NOT CARRYING ANY DEITY. Deity worship is specially recommended for the grhasthas. That is compulsory.

11-23-67 Letter to Umapati:

When a disciple misunderstands a bonafide spiritual master, the master regrets for his inability to protect the disciple and sometimes he cries with tears in the eyes. WE HAD AN EXPERIENCE WHILE MY GURU MAHARAJA WAS ALIVE. ONE OF HIS DISCIPLES WHO ACCEPTED SANNYASA WAS ONE DAY FORCIBLY DRAGGED BY HIS WIFE. MY GURU MAHARAJA LAMENTED WITH TEARS IN HIS EYES SAYING THAT HE COULD NOT SAVE THE SOUL. We should always, therefore, be careful in the matter of being attacked by Maya's influence and THE ONLY MEANS OF GUARANTEE IS TO CHANT HARE KRISHNA OFFENSELESSLY.

07-29-72 Letter to Sudama:

Regarding your question, ALL should offer due respect to a Sannyasi. His position is always superior to all other inmates of the temple. HE MUST ALWAYS MAINTAIN THAT SUPERIOR POSITION BY ACTION & BEHAVIOR.

01-05-76 Letter to Satsvarupa:

YES, AS A SANNYASI AND GBC YOUR FIRST DUTY IS TO READ MY BOOKS. OTHERWISE HOW WILL YOU PREACH? In order to remain steadily fixed in Krishna consciousness there must be a sound philosophical understanding. Otherwise it will become only sentiment. Whenever you find time please read my books.

08-30-60 Letter to Brahmananda:

I do not know what you mean by cooperation with Kirtanananda Maharaja. IN OUR SOCIETY EVERYONE, EITHER A BRAHMACARI OR SANNYASI OR GRHASTHA, WHO HAS DEDICATED HIS LIFE AND SOUL FOR THIS MOVEMENT, THEY ARE ALL ON THE SAME LEVEL OF SANNYASI. FOR THE PRESENT MOMENT, NOBODY CAN CLAIM AN EXTRA HONOR FROM HIS GODBROTHERS. EVERYONE SHOULD TREAT HIS GODBROTHERS AS PRABHU. BUT NOBODY SHOULD TRY TO CLAIM ANY EXTRA HONOR ON ACCOUNT OF AN OFFICIAL POSITION. I do not know why Kirtanananda Maharaja says that his authority overrides yours. At the present moment everyone is working under my authority. Similarly, Kirtanananda also should work under my authority. So the condition imposed by Kirtanananda as stated by you does not look well. A sannyasi has got four stages of elevation: kuticak, bahudaka, parivrajaka and paramahamsa. THE SANNYASA IN THE PARAMAHAMSA STAGE IS THE SPIRITUAL MASTER OF EVERYONE. I have asked Kirtanananda Maharaja to work on the bahudaka stage for the present. I discussed this point with him when I was in New Vrindaban. This stage means he should move amongst people to draw their attention to the New Vrindaban scheme and try to attract their attention for its development. SO HE SHOULD IMMEDIATELY BEGIN THIS BAHUDAKA PROGRAM AND COLLECT MONEY FROM OUTSIDERS, NOT FROM INSIDERS.

11-27-70 Letter to Jayapataka:

YOUR TITLE IS ACTUALLY TRIDANDI SWAMI OR TRIDANDI BHIKSU, WHICH IS THE FIRST STAGE OF SANNYASA LIFE. Tridandi Goswami is for one in the fourth stage of sannyasa life which is paramahamsa stage.

Srimad-Bhagavatam 1.13.30 Purport: The ekadandi-svamis are mostly fond of the Himalayas, but the Vaisnava sannyasis are fond of Vrndavana and Puri. THE VAISNAVA SANNYASIS ARE NAROTTAMAS, WHEREAS THE MAYAVADI SANNYASIS ARE DHIRAS. Maharaja Dhrtarastra was advised to follow the dhiras because at that stage it was difficult for him to become a narottama.

Caitanya-caritamrta Madhya lila 6.48:

It is the etiquette among sannyasis, those on the fourth platform of spiritual life, to offer respects by saying om namo narayanaya ("I offer my respectful obeisances unto Narayana"). This greeting is used especially by Mayavadi sannyasis. ACCORDING TO THE SMRTI SCRIPTURES, A SANNYASI SHOULD NOT EXPECT ANYTHING FROM ANYONE, NOR SHOULD HE CONSIDER HIMSELF IDENTICAL WITH THE SUPREME PERSONALITY OF GODHEAD. Vaisnava sannyasis never think of themselves as being one with the Lord; they always consider themselves ETERNAL SERVANTS OF KRSNA, and they want to see everyone in the world become Krsna conscious. FOR THIS REASON, A VAISNAVA SANNYASI ALWAYS OFFERS HIS BLESSINGS TO EVERYONE, SAYING KRSNE MATIR ASTU ("MAY YOU BECOME KRSNA CONSCIOUS").

Caitanya-caritamrta Adi lila 7.103:

Mayavadi sannyasis address each other as Narayana. Whenever they see another sannyasi, they offer him respect by calling om namo narayanaya ("I offer my respect unto you, Narayana"), although they know perfectly well what kind of Narayana he is. NARAYANA HAS FOUR HANDS, BUT ALTHOUGH THEY ARE PUFFED UP WITH THE IDEA OF BEING NARAYANA, THEY CANNOT EXHIBIT MORE THAN TWO. Since their philosophy declares that Narayana and an ordinary human being are both on the same level, THEY SOMETIMES USE THE TERM DARIDRA- NARAYANA ("POOR NARAYANA"), WHICH WAS INVENTED BY A SO-CALLED SVAMI WHO DID NOT KNOW ANYTHING ABOUT VEDANTA PHILOSOPHY.

Caitanya-caritamrta Adi lila 3.34:

Some SO-CALLED VAISNAVAS say that the renounced order of life is not accepted in the Vaisnava sampradaya, or disciplic succession, from Lord Caitanya. This is not a very intelligent proposition. Sri Caitanya Mahaprabhu took the sannyasa order from Sripada Kesava Bharati, who belonged to the Sankara sect, which approves of only ten names for sannyasis. LONG BEFORE THE ADVENT OF SRIPADA SANKARACARYA, HOWEVER, THE SANNYASA ORDER EXISTED IN THE VAISNAVA LINE OF VISNUSVAMI. IN THE VISNUSVAMI VAISNAVA SAMPRADAYA, THERE ARE TEN DIFFERENT KINDS OF SANNYASA NAMES AND 108 DIFFERENT NAMES FOR SANNYASIS WHO ACCEPT THE TRI-DANDA, THE TRIPLE STAFF OF SANNYASA. THIS IS APPROVED BY THE VEDIC RULES. THEREFORE VAISNAVA SANNYASA WAS EXISTENT EVEN BEFORE THE APPEARANCE OF SANKARACARYA, ALTHOUGH THOSE WHO KNOW NOTHING ABOUT VAISNAVA SANNYASA UNNECESSARILY DECLARE THAT THERE IS NO SANNYASA IN THE VAISNAVA SAMPRADAYA.

Srimad-Bhagavatam 4.19.22 Purport:

SINCE TIME IMMEMORIAL, THE SANNYASA ORDER HAS CARRIED THE TRIDANDA. LATER SANKARACARYA INTRODUCED THE EKADANDI-SANNYASA. A TRIDANDI- SANNYASI IS A VAISNAVA SANNYASI, AND AN EKADANDI-SANNYASI IS A MAYAVADI SANNYASI. There are many other types of sannyasis, who are not approved by Vedic rituals. A TYPE OF PSEUDO-SANNYASA WAS INTRODUCED BY INDRA WHEN HE TRIED TO HIDE HIMSELF FROM THE ATTACK OF VIJITASVA, THE GREAT SON OF KING PRTHU. NOW THERE ARE MANY DIFFERENT TYPES OF SANNYASIS. SOME OF THEM GO NAKED, AND SOME OF THEM CARRY A SKULL AND TRIDENT, GENERALLY KNOWN AS KAPALIKA. ALL OF THEM WERE INTRODUCED UNDER SOME MEANINGLESS CIRCUMSTANCES, AND THOSE WHO HAVE A POOR FUND OF KNOWLEDGE ACCEPT THESE FALSE SANNYASIS AND THEIR PRETENSES, ALTHOUGH THEY ARE NOT BONA FIDE GUIDES TO SPIRITUAL ADVANCEMENT. At the present moment some missionary institutions, without referring to the Vedic rituals, have introduced some sannyasis who engage in sinful activities. The sinful activities forbidden by the sastras are illicit sex, intoxication, meat-eating and gambling. THESE SO-CALLED SANNYASIS INDULGE IN ALL THESE ACTIVITIES. THEY EAT MEAT AND FLESH, FISH, EGGS AND JUST ABOUT EVERYTHING. THEY SOMETIMES DRINK WITH THE EXCUSE THAT WITHOUT ALCOHOL, FISH AND MEAT, IT IS IMPOSSIBLE TO REMAIN IN THE COLD COUNTRIES NEAR THE ARCTIC ZONE. These sannyasis introduce all these sinful activities in the name of serving the poor, and consequently poor animals are cut to pieces and go into the bellies of these sannyasis. As described in the following verses, such sannyasis are pakhandis. Vedic literature states that a person who puts Lord Narayana on the level with Lord Siva or Lord Brahma immediately becomes a pakhandi.

Note: Observe also how Srila Prabhupada wants women whose husbands have left home to take sannyasa to live austere lives also.

Srimad-Bhagavatam 4.23.20 Purport:

When Caitanya Mahaprabhu took sannyasa, His wife, Visnupriyadevi, although only sixteen years old, also took the vow of austerity due to her husband's leaving home. She chanted her beads, and after finishing one round, she collected one grain of rice. In this way, as many rounds as she chanted, she would receive the same number of rice grains and then cook them and so take prasada. This is called austerity. Even today in India, widows or women whose husbands have taken sannyasa follow the principles of austerity, even though they live with their children. Prthu Maharaja's wife, Arci, was steadily determined to execute the duty of a wife, and while her husband was in the forest, she followed him in eating only fruits and leaves and lying down on the ground. Since a woman's body is considerably more delicate than a man's, Queen Arci became very frail and thin, parikarsita. When one engages in austerities, his body generally becomes lean and thin. BECOMING FAT IS NOT A VERY GOOD QUALIFICATION IN SPIRITUAL LIFE BECAUSE A PERSON WHO IS ENGAGED IN SPIRITUAL LIFE MUST REDUCE THE COMFORTS OF THE BODY--NAMELY EATING, SLEEPING AND MATING--TO A MINIMUM. Although Queen Arci became very thin from living in the forest according to regulative principles, she was not unhappy, for she was enjoying the honor of serving her great husband.

Caitanya-caritamrta Madhya lila 7.23:

BEING A SANNYASI, I HAVE A DUTY TO LIE DOWN ON THE GROUND AND TAKE A BATH THREE TIMES A DAY, EVEN DURING THE WINTER. But Mukunda becomes very unhappy when he sees My severe austerities.

02-28-74 Letter to Sukadeva:

IN REGARDS TO YOUR QUESTION ABOUT HOW THE RELATIONSHIP BETWEEN A SANNYASI AND THE TEMPLE PRESIDENT SHOULD BE, MY HOPE IS THAT YOU WILL ALL BE ABLE TO COOPERATE TOGETHER. The temple president is in charge and the sannyasi should not contradict the instructions. ALTHOUGH IF HE DOES SEE SOMETHING WRONG OR IF HE SEES A FAULT OR DEFECT HE SHOULD BRING IT OUT DIRECTLY TO THE TEMPLE PRESIDENT. And then work it out in a Krsna Conscious way. NOT THAT HE WILL TRY TO OVER- RIDE THE TEMPLE PRESIDENT'S AUTHORITY. I WANT THAT YOU ALL WORK TOGETHER COOPERATIVELY. 10-18-73 Letter to Jagadisa: It is nice that Subaladas Maharaja is travelling. As sannyasi, he should travel. THE MORE A SANNYASI TRAVELS AND PREACHES, THE MORE HE BECOMES EXPERIENCED AND UNATTACHED.

11-14-73 Letter to Revatinandana: I am glad that you are traveling and preaching. This is your main business. FOR A SANNYASI THE MORE HE WANDERS AND PREACHERS, THE MORE HE BECOMES EXPERIENCED. THE PEOPLE BENEFIT, HE BENEFITS, AND FROM A MATERIAL POINT OF VIEW HE'LL PROFIT. SO CONSTANTLY TRAVEL AND DISTRIBUTE BOOKS AS MUCH AS POSSIBLE.

Srimad-Bhagavatam 6.5.36 Purport:

The words bhiksor marga, "the path of the renounced order," are very significant in this regard. A sannyasi is called tridandi-bhiksu because his duty is to beg alms from the homes of grhasthas and TO GIVE THE GRHASTHAS SPIRITUAL INSTRUCTIONS. A SANNYASI IS ALLOWED TO BEG FROM DOOR TO DOOR, BUT A GRHASTHA CANNOT DO SO. Grhasthas may earn their living according to the four divisions of spiritual life. A brahmana grhastha may earn his livelihood by becoming a learned scholar and teaching people in general how to worship the Supreme Personality of Godhead. He may also assume the duty of worship himself. Therefore it is said that only brahmanas may engage in Deity worship, and they may accept as prasada whatever people offer the Deity. Although a brahmana may sometimes accept charity, it is not for his personal maintenance but for the worship of the Deity. Thus a brahmana does not stock anything for his future use. Similarly, ksatriyas may collect taxes from the citizens, and they must also protect the citizens, enforce rules and regulations, and maintain law and order. Vaisyas should earn their livelihood through agriculture and cow protection, and sudras should maintain their livelihood by serving the three higher classes. UNLESS ONE BECOMES A BRAHMANA, ONE CANNOT TAKE SANNYASA. SANNYASIS AND BRAHMACARIS MAY BEG ALMS DOOR TO DOOR, BUT A GRHASTHA CANNOT.

Srimad-Bhagavatam 7.11.35 Purport:

Herein it is clearly stated by Narada Muni that one should not be accepted as a brahmana, ksatriya, vaisya or sudra according to birth, for although this is going on now, it is not accepted by the sastras. As stated in Bhagavad-gita (4.13), catur-varnyam maya srstam guna-karma-vibhagasah. Thus the four divisions of society--brahmana, ksatriya, vaisya and sudra--are to be ascertained according to qualities and activities. If one was born in a brahmana family and has acquired the brahminical qualifications, he is to be accepted as a brahmana; otherwise, he should be considered a brahma-bandhu. Similarly, if a sudra acquires the qualities of a brahmana, although he was born in a sudra family, he is not a sudra; because he has developed the qualities of a brahmana, he should be accepted as a brahmana. The Krsna consciousness movement is meant to develop these brahminical qualities. Regardless of the community in which one was born, if one develops the qualities of a brahmana he should be accepted as a brahmana, and he then may be offered the order of sannyasa. UNLESS ONE IS QUALIFIED IN TERMS OF THE BRAHMINICAL SYMPTOMS, ONE CANNOT TAKE SANNYASA.

Srimad-Bhagavatam 6.10.8 Purport:

TO ACCEPT SANNYASA MEANS TO COMMIT CIVIL SUICIDE. BUT SANNYASA IS COMPULSORY, AT LEAST FOR EVERY BRAHMANA, EVERY FIRST-CLASS HUMAN BEING.

Srimad-Bhagavatam 6.18.41 Purport:

Woman is now depicted very well from the materialistic point of view by Kasyapa Muni. Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a woman's face is compared to a blooming lotus flower in autumn. Just as a lotus is extremely beautiful in autumn, a woman at the threshold of youthful beauty is extremely attractive. In Sanskrit a woman's voice is called nari-svara because women generally sing and their singing is very attractive. At the present moment, cinema artists, especially female singers, are especially welcome. Some of them earn fabulous amounts of money simply by singing. THEREFORE, AS TAUGHT BY SRI CAITANYA MAHAPRABHU, A WOMAN'S SINGING IS DANGEROUS BECAUSE IT CAN MAKE A SANNYASI FALL A VICTIM TO THE WOMAN. SANNYASA MEANS GIVING UP THE COMPANY OF WOMEN, BUT IF A SANNYASI HEARS THE VOICE OF A WOMAN AND SEES HER BEAUTIFUL FACE, HE CERTAINLY BECOMES ATTRACTED AND IS SURE TO FALL DOWN. There have been many examples. Even the great sage Visvamitra fell a victim to Menaka. Therefore a person desiring to advance in spiritual consciousness must be especially careful not to see a woman's face or hear a woman's voice. TO SEE A WOMAN'S FACE AND APPRECIATE ITS BEAUTY OR TO HEAR A WOMAN'S VOICE AND APPRECIATE HER SINGING AS VERY NICE IS A SUBTLE FALLDOWN FOR A BRAHMACARI OR SANNYASI.

09-07-74 Letter to Cidananda:

SO FAR THE QUESTION OF MARRIAGE, THIS IS GENERALLY NOT THE CONCERN OF A SANNYASI. THEREFORE I HAVE ASKED THE TEMPLE PRESIDENTS TO TAKE CARE OF THIS MATTER IN A MATURE AND RESPONSIBLE WAY. I therefore request you to approach the temple president there and the GBC and ask for their advise.

Srimad-Bhagavatam 7.12.7 Purport:

Brahmacarya essentially means the vow not to marry but to observe strict celibacy (brhad-vrata). A BRAHMACARI OR SANNYASI SHOULD AVOID TALKING WITH WOMEN OR READING LITERATURE CONCERNING TALKS BETWEEN MAN AND WOMAN. THE INJUNCTION RESTRICTING ASSOCIATION WITH WOMEN IS THE BASIC PRINCIPLE OF SPIRITUAL LIFE. Associating or talking with women is never advised in any of the Vedic literatures. THE ENTIRE VEDIC SYSTEM TEACHES ONE TO AVOID SEX LIFE SO THAT ONE MAY GRADUALLY PROGRESS FROM BRAHMACARYA TO GRHASTHA, FROM GRHASTHA TO VANAPRASTHA, AND FROM VANAPRASTHA TO SANNYASA AND THUS GIVE UP MATERIAL ENJOYMENT, WHICH IS THE ORIGINAL CAUSE OF BONDAGE TO THIS MATERIAL WORLD.

Srimad-Bhagavatam 8.9.14-15 Purport:

A sannyasi or a person about to perform a ritualistic ceremony SHOULD NOT dress himself in clothing sewn with a needle.

Srimad-Bhagavatam 7.6.9 Purport:

"By rendering devotional service unto the Personality of Godhead, Sri Krsna, one immediately acquires causeless knowledge and detachment from the world." (Bhag. 1.2.7) If one engages in devotional service from the beginning of life, he easily attains vairagya-vidya, or asakti, detachment, and becomes jitendriya, the controller of his senses. ONE WHO PERFECTLY ENGAGES IN DEVOTIONAL SERVICE IS THEREFORE CALLED GOSVAMI OR SVAMI, MASTER OF THE SENSES. UNLESS ONE IS MASTER OF THE SENSES, HE SHOULD NOT ACCEPT THE RENOUNCED ORDER OF LIFE, SANNYASA. A strong inclination for sense enjoyment is the cause of the material body. WITHOUT FULL KNOWLEDGE ONE CANNOT BE UNATTACHED TO MATERIAL ENJOYMENT, BUT AS LONG AS ONE IS NOT IN THAT POSITION ONE IS NOT FIT TO RETURN HOME, BACK TO GODHEAD.

05-23-76 Letter to Damodara: You have asked about Rupanuga. So I have asked him to not remain secluded but to work vigorously as grhastha now that he has returned with his wife. There is nothing wrong in his preaching as you are and so many GBCs as grhastha. SO ALTHOUGH IT IS OFFICIALLY A FALLDOWN FROM SANNYASA, THERE IS NO LOSS IF HE WILL BECOME MORE ENTHUSIASTIC BY THIS WAY. SO PLEASE CONTINUE TO COOPERATE WITH HIM AND IMPLEMENT ALL OUR REGULAR PROGRAMS.

05-23-76 Letter to Rupanuga:

SO YOU SHOULD NOT CONSIDER TAKING SANNYASA AGAIN, BUT IN YOUR COUNTRY IT IS NOT A GREAT THING. ALTHOUGH OFFICIALLY IT IS A FALLDOWN FROM SANNYASA, IN YOUR COUNTRY NO ONE UNDERSTANDS SANNYASA. THE MORE IMPORTANT PRINCIPLE IS THAT WE SHOULD PURIFY OUR THOUGHTS AND ENGAGE THEM IN KRSNA'S SERVICE. Please try to understand this important principle: being disgusted with their nasty thoughts people sometimes attempt to become thoughtless, but this is never possible. We should encourage everyone to not become thoughtless but to purify their thinking by always thinking of Krsna in the recommended ways. So I request you to go back preaching vigorously along with your wife who is also a good preacher.

09-21-75 Letter to Gaura Govinda:

Regarding your returning to your own village, A SANNYASA IS NOT SUPPOSED TO GO BACK TO HIS OWN VILLAGE.

05-23-76 Letter to Nityananda:

Danny--Kalaksara das Michael--Gunavasa das

01-22-76 Letter to Jayatirtha:

SO FAR YOUR SUGGESTION THAT THEY SEW CLOTHES FOR THE SANNYASIS DEITIES IT IS NOT POSSIBLE. Sannyasis may have NO connection with women

09-04-75 Letter to Paramahamsa:

08-04-75 Letter to Vedavyasa:

02-11-70 Letter to Balmukundji Parikh:

770513ed.hri:

Srimad-Bhagavatam 3.24.40 Purport:

03-14-67 Letter to Brahmananda:

Caitanya-caritamrta Madhya lila 3.6: etam sa asthaya paratma-nistham / adhyasitam purvatamair mahadbhih aham tarisyami duranta-param / tamo mukundanghri-nisevayaiva

Caitanya-caritamrta Madhya lila 3.6 Purport:

In connection with this verse, which is a quotation from Srimad-Bhagavatam (11.23.57), Srila Bhaktisiddhanta Sarasvati Thakura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyasa is a regulative principle. If one accepts the sannyasa order, his main business is to devote his life completely to the service of Mukunda, Krsna. IF ONE DOES NOT COMPLETELY DEVOTE HIS MIND AND BODY TO THE SERVICE OF THE LORD, HE DOES NOT ACTUALLY BECOME A SANNYASI. IT IS NOT SIMPLY A MATTER OF CHANGING DRESS. In Bhagavad-gita (6.1) it is also stated, anasritah karma-phalam karyam karma karoti yah. sa sannyasi ca yogi ca: one who works devotedly for the satisfaction of Krsna is a sannyasi. THE DRESS IS NOT SANNYASA, BUT THE ATTITUDE OF SERVICE TO KRSNA IS.

Note: Below tuft of hair and sikha to be given up belongs to the mayavadi school.

Caitanya-caritamrta Madhya lila 10.108:

There are regulative principles governing the renounced order. One has to perform eight kinds of sraddha. One must offer oblations to one's forefathers and perform the sacrifice of viraja-homa THEN ONE MUST CUT OFF THE TUFT OF HAIR CALLED A SIKHA AND ALSO GIVE UP THE SACRED THREAD. These are preliminary processes in the acceptance of sannyasa, and Svarupa Damodara accepted all these. HOWEVER, PURUSOTTAMA ACARYA DID NOT ACCEPT THE SAFFRON COLOR, A SANNYASI NAME OR A DANDA, AND FOR THIS REASON HE RETAINED HIS BRAHMACARI NAME. ACTUALLY PURUSOTTAMA ACARYA DID NOT ACCEPT THE SANNYASA ORDER FORMALLY, BUT HE RENOUNCED WORLDLY LIFE. HE DID NOT WANT TO BE DISTURBED BY THE FORMALITY OF THE SANNYASA ORDER. HE SIMPLY WANTED TO WORSHIP LORD SRI KRSNA WITHOUT DISTURBANCE; THEREFORE WITH HEART AND SOUL HE TOOK UP THE RENOUNCED ORDER BUT NOT THE FORMALITIES ACCOMPANYING IT. Renunciation means not doing anything but serving the Supreme Personality of Godhead, Sri Krsna. When one acts on this platform, trying to please the Supreme Personality of Godhead, one is both a sannyasi and a yogi. This is confirmed in the Bhagavad- gita (6.1): sri-bhagavan uvaca anasritah karma-phalam / karyam karma karoti yah sa sannyasi ca yogi ca / na niragnir na cakriyah

Caitanya-caritamrta Antya lila 13.61:

Srimad-Bhagavatam 7.15.11 Purport:

Srimad-Bhagavatam 7.5.23-24 Purport:

Room Conversation, 02-19-77, Mayapur:

NO. A SANNYASI'S NOT REQUIRED. CAITANYA MAHAPRABHU, WHEN HE WAS TRAVELING, HE WAS NOT CARRYING ANY DEITY. Deity worship is specially recommended for the grhasthas. That is compulsory.

11-23-67 Letter to Umapati:

07-29-72 Letter to Sudama: Regarding your question, ALL should offer due respect to a Sannyasi. His position is always superior to all other inmates of the temple. HE MUST ALWAYS MAINTAIN THAT SUPERIOR POSITION BY ACTION & BEHAVIOR.

01-05-76 Letter to Satsvarupa:

08-30-60 Letter to Brahmananda:

11-27-70 Letter to Jayapataka:

YOUR TITLE IS ACTUALLY TRIDANDI SWAMI OR TRIDANDI BHIKSU, WHICH IS THE FIRST STAGE OF SANNYASA LIFE. Tridandi Goswami is for one in the fourth stage of sannyasa life which is paramahamsa stage.

Srimad-Bhagavatam 1.13.30 Purport:

The ekadandi-svamis are mostly fond of the Himalayas, but the Vaisnava sannyasis are fond of Vrndavana and Puri. THE VAISNAVA SANNYASIS ARE NAROTTAMAS, WHEREAS THE MAYAVADI SANNYASIS ARE DHIRAS. Maharaja Dhrtarastra was advised to follow the dhiras because at that stage it was difficult for him to become a narottama.

Caitanya-caritamrta Madhya lila 6.48:

Caitanya-caritamrta Adi lila 3.34:

Srimad-Bhagavatam 4.19.22 Purport:

Note: Observe also how Srila Prabhupada wants women whose husbands have left home to take sannyasa to live austere lives also. Srimad-Bhagavatam 4.23.20 Purport:

Caitanya-caritamrta Madhya lila 7.23:

BEING A SANNYASI, I HAVE A DUTY TO LIE DOWN ON THE GROUND AND TAKE A BATH THREE TIMES A DAY, EVEN DURING THE WINTER. But Mukunda becomes very unhappy when he sees My severe austerities.

02-28-74 Letter to Sukadeva:

10-18-73 Letter to Jagadisa: It is nice that Subaladas Maharaja is travelling. As sannyasi, he should travel. THE MORE A SANNYASI TRAVELS AND PREACHES, THE MORE HE BECOMES EXPERIENCED AND UNATTACHED.

Srimad-Bhagavatam 6.5.36 Purport:

Srimad-Bhagavatam 7.11.35 Purport:

Srimad-Bhagavatam 6.10.8 Purport:

TO ACCEPT SANNYASA MEANS TO COMMIT CIVIL SUICIDE. BUT SANNYASA IS COMPULSORY, AT LEAST FOR EVERY BRAHMANA, EVERY FIRST-CLASS HUMAN BEING.

Srimad-Bhagavatam 6.18.41 Purport:

09-07-74 Letter to Cidananda:

Srimad-Bhagavatam 8.9.14-15 Purport:

A sannyasi or a person about to perform a ritualistic ceremony SHOULD NOT dress himself in clothing sewn with a needle.

Srimad-Bhagavatam 7.6.9 Purport:

05-23-76 Letter to Damodara:

You have asked about Rupanuga. So I have asked him to not remain secluded but to work vigorously as grhastha now that he has returned with his wife. There is nothing wrong in his preaching as you are and so many GBCs as grhastha. SO ALTHOUGH IT IS OFFICIALLY A FALLDOWN FROM SANNYASA, THERE IS NO LOSS IF HE WILL BECOME MORE ENTHUSIASTIC BY THIS WAY. SO PLEASE CONTINUE TO COOPERATE WITH HIM AND IMPLEMENT ALL OUR REGULAR PROGRAMS.

05-23-76 Letter to Rupanuga:

09-21-75 Letter to Gaura Govinda: Regarding your returning to your own village, A SANNYASA IS NOT SUPPOSED TO GO BACK TO HIS OWN VILLAGE.

------Sannyasa Asrama - Part 3

Srimad-Bhagavatam 7.15.36 Purport:

Materialistic activities are regulated by the institution of varnasrama-dharma. Without varnasrama- dharma, materialistic activities constitute animal life. Yet even in human life, while observing the principles of varna and asrama--brahmana, ksatriya, vaisya, sudra, brahmacarya, grhastha, vanaprastha and sannyasa--one must ultimately accept sannyasa, the renounced order, for only by the renounced order can one be situated in brahma-sukha, or transcendental bliss. IN BRAHMA-SUKHA ONE IS NO LONGER ATTRACTED BY LUSTY DESIRES. INDEED, WHEN ONE IS NO LONGER DISTURBED, ESPECIALLY BY LUSTY DESIRES FOR SEXUAL INDULGENCE, HE IS FIT TO BECOME A SANNYASI. OTHERWISE, ONE SHOULD NOT ACCEPT THE SANNYASA ORDER. IF ONE ACCEPTS SANNYASA AT AN IMMATURE STAGE, THERE IS EVERY POSSIBILITY OF HIS BEING ATTRACTED BY WOMEN AND LUSTY DESIRES AND THUS AGAIN BECOMING A SO-CALLED GRHASTHA OR A VICTIM OF WOMEN. SUCH A PERSON IS MOST SHAMELESS, AND HE IS CALLED VANTASI, OR ONE WHO EATS THAT WHICH HE HAS ALREADY VOMITED. He certainly leads a condemned life. In our Krsna consciousness movement it is advised, therefore, that the sannyasis and brahmacaris keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.

Srimad-Bhagavatam 7.12.13-14 Purport:

ANOTHER POINT TO BE OBSERVED FROM THIS VERSE IS THAT FROM THE BRAHMACARI-ASRAMA ONE MAY ACCEPT THE SANNYASA-ASRAMA, VANAPRASTHA- ASRAMA OR GRHASTHA-ASRAMA. IT IS NOT COMPULSORY FOR A BRAHMACARI TO BECOME A GRHASTHA. Because the ultimate aim is to understand the Absolute Truth, there is no necessity of going through all the different asramas. THUS ONE MAY PROCEED TO THE SANNYASA-ASRAMA DIRECTLY FROM THE BRAHMACARI-ASRAMA. Srila Bhaktisiddhanta Sarasvati Thakura accepted the sannyasa-asrama directly from the brahmacari-asrama. IN OTHER WORDS, HIS DIVINE GRACE BHAKTISIDDHANTA SARASVATI THAKURA DID NOT THINK IT COMPULSORY TO ACCEPT THE GRHASTHA-ASRAMA OR VANAPRASTHA-ASRAMA.

Srimad-Bhagavatam 7.13.9:

A peaceful, equipoised person who is FACTUALLY ADVANCED in spiritual consciousness does not need to accept the symbols of a sannyasi, such as the tridanda and kamandalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.

Srimad-Bhagavatam 7.13.9 Purport:

There are four stages of the renounced order of life--kuticaka, bahudaka, parivrajakacarya and paramahamsa. Herein, Srimad-Bhagavatam considers the paramahamsas among the sannyasis. THE MAYAVADI IMPERSONALIST SANNYASIS CANNOT ATTAIN THE PARAMAHAMSA STAGE. THIS IS BECAUSE OF THEIR IMPERSONAL CONCEPTION OF THE ABSOLUTE TRUTH. Brahmeti paramatmeti bhagavan iti sabdyate. THE ABSOLUTE TRUTH IS PERCEIVED IN THREE STAGES, OF WHICH BHAGAVAN, OR REALIZATION OF THE SUPREME PERSONALITY OF GODHEAD, IS MEANT FOR THE PARAMAHAMSAS. INDEED, SRIMAD- BHAGAVATAM ITSELF IS MEANT FOR THE PARAMAHAMSAS (PARAMO NIRMATSARANAM SATAM). UNLESS ONE IS IN THE PARAMAHAMSA STAGE, HE IS NOT ELIGIBLE TO UNDERSTAND THE SRIMAD-BHAGAVATAM. FOR PARAMAHAMSAS, OR SANNYASIS IN THE VAISNAVA ORDER, PREACHING IS THE FIRST DUTY. To preach, SUCH SANNYASIS may accept the symbols of sannyasa, such as the danda and kamandalu, or sometimes they may not. Generally the Vaisnava sannyasis, being paramahamsas, are automatically called babajis, and they do not carry a kamandalu or danda. SUCH A SANNYASI is free to accept or reject the marks of sannyasa. His only thought is "Where is there an opportunity to spread Krsna consciousness?" SOMETIMES THE KRSNA CONSCIOUSNESS MOVEMENT SENDS ITS REPRESENTATIVE SANNYASIS TO FOREIGN COUNTRIES WHERE THE DANDA AND KAMANDALU 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 KRSNA CONSCIOUSNESS. WE MAY DO THIS IN THE DRESS OF SANNYASIS OR IN THE REGULAR DRESS OF GENTLEMEN. OUR ONLY CONCERN IS TO SPREAD INTEREST IN KRSNA CONSCIOUSNESS.

Caitanya-caritamrta Madhya lila 3.85:

There is always a difference of opinion between a smarta-brahmana and a Vaisnava gosvami. There are even smarta opinions and Vaisnava gosvami opinions available in astrological and astronomical calculations. By calling Nityananda Prabhu a bhrasta avadhuta (a rejected paramahamsa), Advaita Acarya Prabhu in a sense accepted Nityananda Prabhu as a paramahamsa. In other words, Nityananda Prabhu had nothing to do with the rules governing smarta-brahmanas. Thus under pretense of condemning Him, Advaita Acarya was actually praising Him. IN THE AVADHUTA STAGE, THE PARAMAHAMSA STAGE, WHICH IS THE SUPERMOST STAGE, ONE MAY APPEAR TO BE VISAYI, ON THE PLATFORM OF SENSE GRATIFICATION, BUT IN ACTUALITY HE HAS NOTHING TO DO WITH SENSE GRATIFICATION. AT THAT STAGE, A PERSON SOMETIMES ACCEPTS THE SYMPTOMS AND DRESS OF A SANNYASI AND SOMETIMES DOES NOT. SOMETIMES HE DRESSES LIKE A HOUSEHOLDER.

Caitanya-caritamrta Madhya lila 3.96:

The word AVADHUTA REFERS TO ONE ABOVE ALL RULES AND REGULATIONS. Sometimes, not observing all the rules and regulations of a sannyasi, Nityananda Prabhu exhibited the behavior of a mad avadhuta.

Caitanya-caritamrta Madhya lila 4.123:

This is the paramahamsa stage, the highest stage for a sannyasi. A sannyasi can beg from door to door just to collect food, but a paramahamsa who has taken ayacita-vrtti, or ajagara-vrtti, does not ask anyone for food. If someone offers him food voluntarily, he eats. Ayacita-vrtti means being accustomed to refrain from begging, and ajagara-vrtti indicates one who is compared to a python, the big snake that makes no effort to acquire food but rather allows food to come automatically within its mouth. IN OTHER WORDS, A PARAMAHAMSA SIMPLY ENGAGES EXCLUSIVELY IN THE SERVICE OF THE LORD WITHOUT CARING EVEN FOR EATING OR SLEEPING. It was stated about the six Gosvamis: nidrahara-viharakadi-vijitau. IN THE PARAMAHAMSA STAGE ONE CONQUERS THE DESIRE FOR SLEEP, FOOD AND SENSE GRATIFICATION. ONE REMAINS A HUMBLE, MEEK MENDICANT ENGAGED IN THE SERVICE OF THE LORD DAY AND NIGHT. Madhavendra Puri had attained this paramahamsa stage.

07-26-71 Interview, New York:

OUR, THIS DANDA, THERE ARE FOUR STICKS. ONE STICK IS REPRESENTING THE JIVA SOUL, ANOTHER STICK IS REPRESENTING BODY, ANOTHER STICK IS MIND, AND ANOTHER STICK, SPEECH. KAYA MANA VAKYA. SO THE JIVA ENGAGES HIMSELF WITH HIS BODY, MIND, AND WORDS FOR PREACHING WORK. Go on. So there is another sect of sannyasi, Mayavadi sannyasi. They take one stick, eka.

Srimad-Bhagavatam 1.13.30 Purport:

Maharaja Dhrtarastra accepted the order of vanaprastha, and at this stage the wife is allowed to remain as a voluntary servitor, BUT IN THE SANNYASA STAGE NO WIFE CAN STAY WITH HER FORMER HUSBAND. Note: Sannyasis hardly distribute Srila Prabhupada’s books door to door now. Do they not want to CONQUER heat cold, honour dishonour,happiness unhappiness, hunger thirst and be detached(RENOUNCED?) from material world? Do they not want to DEPEND on the holy name by distributing Srila Prabupada’s books(which contains the holy name)?

Caitanya-caritamrta Madhya lila 8.39:

A sannyasi is supposed to beg from door to door. HE DOES NOT BEG SIMPLY BECAUSE HE IS HUNGRY. HIS REAL PURPOSE IS TO ENLIGHTEN THE OCCUPANT OF EVERY HOUSE BY PREACHING KRSNA CONSCIOUSNESS. A SANNYASI DOES NOT ABANDON HIS SUPERIOR POSITION AND BECOME A BEGGAR JUST FOR THE SAKE OF BEGGING. Similarly, a person in householder life may be very important, but he may also voluntarily take to the mendicant way of life. Rupa Gosvami and Sanatana Gosvami were ministers, but they voluntarily accepted the mendicant's life in order to humbly preach Sri Caitanya Mahaprabhu's message. It is said about them: tyaktva turnam asesa-mandala-pati-srenim sada tuccha-vat bhutva dina-ganesakau karunaya kaupina-kanthasritau. Although the Gosvamis were very aristocratic, they became mendicants just to deliver the fallen souls according to the order of Sri Caitanya Mahaprabhu. One should also consider that those who engage in the missionary activities of Krsna consciousness are under the guidance of Sri Caitanya Mahaprabhu. THEY ARE NOT ACTUALLY BEGGARS; THEIR REAL BUSINESS IS TO DELIVER FALLEN SOULS. THEREFORE THEY MAY GO FROM DOOR TO DOOR JUST TO INTRODUCE A BOOK ABOUT KRSNA CONSCIOUSNESS SO THAT PEOPLE CAN BECOME ENLIGHTENED BY READING. Formerly brahmacaris and sannyasis used to beg from door to door. At the present moment, especially in the Western countries, a person may be handed over to the police if he begs from door to door. IN WESTERN COUNTRIES, BEGGING IS CONSIDERED CRIMINAL. MEMBERS OF THE KRSNA CONSCIOUSNESS MOVEMENT HAVE NO BUSINESS BEGGING. INSTEAD, THEY WORK VERY HARD TO INTRODUCE SOME BOOKS ABOUT KRSNA CONSCIOUSNESS SO THAT PEOPLE CAN READ THEM AND BE BENEFITED. BUT IF ONE GIVES SOME CONTRIBUTION TO A KRSNA CONSCIOUS MAN, HE NEVER REFUSES IT.

11-02-75 Morning Walk, Nairobi:

No. Therefore it is said, "OTHER'S WIFE," NOT YOUR WIFE. But Ramakrishnan, he was saying his wife "MOTHER," and he became famous by this foolishness.

08-06-74 Bhagavad-gita Lecture, Vrindavan:

Brahmananda: IN YOUR LECTURE YOU QUOTED CANAKYA PANDITA THAT A MAN MUST SEE EVERY WOMAN OTHER THAN HIS OWN WIFE AS MOTHER. How should a woman see other men?

Prabhupada: As SON. (laughter)

Brahmananda: That was my idea.

Prabhupada: Yes. If I see woman as mother, she must see me as son. That's all. That is the system. THE BRAHMACARI, THE SANNYASI GO TO BEG ALMS FROM DOOR TO DOOR. "MOTHER, GIVE ME SOME BHIKSA, ALMS." AND IT IS THE DUTY OF THE GRHASTHA TO TREAT BRAHMACARI AND SANNYASI AS THEIR SON. AS THEY MAINTAIN THEIR CHILDREN WITH FOOD, SHELTER, CLOTH, SIMILARLY THE BRAHMACARIS AND SANNYASIS, THEY ARE DEPENDENT ON THE SOCIETY. THEY SHOULD BE TREATED AS THE SONS OF THE SOCIETY. AND THEY MUST SUPPLY THEIR NECESSITIES, BARE NECESSITIES. A SANNYASI, BRAHMACARI, DOES NOT WANT MORE THAN WHAT THEY NEED. THEY SHOULD NOT COLLECT MORE THAN WHAT THEY NEED. BHIKSA NIRVAHANA. NOT COLLECT MORE AND ENJOY AT OTHERS' COST. NO. THAT IS NOT THE BUSINESS OF SANNYASI. THEY CAN COLLECT SO MUCH AS THEY NEED. THAT'S ALL.

Caitanya-caritamrta Madhya lila 15.193:

A SANNYASI SHOULD NOT COOK FOOD FOR HIMSELF OR ACCEPT AN INVITATION TO EAT AT A DEVOTEE'S HOUSE CONTINUOUSLY FOR MANY DAYS. Sri Caitanya Mahaprabhu was very kind and affectionate toward His devotees, yet He would not accept a long invitation at Sarvabhauma's house. Out of affection, He accepted only five days in the month.

Caitanya-caritamrta Madhya lila 4.169:

The Caturmasya period begins in the month of Asadha (June-July) from the day of Ekadasi called Sayana-ekadasi, in the fortnight of the waxing moon. The period ends in the month of Kartika (October- November) on the Ekadasi day known as Utthana-ekadasi, in the fortnight of the waxing moon. This four-month period is known as Caturmasya. Some Vaisnavas also observe it from the full-moon day of Asadha until the full-moon day of Kartika. That is also a period of four months. This period, calculated by the lunar months, is called Caturmasya, but others also observe Caturmasya according to the solar month from Sravana to Kartika. The whole period, either lunar or solar, takes place during the rainy season. CATURMASYA SHOULD BE OBSERVED BY ALL SECTIONS OF THE POPULATION. IT DOES NOT MATTER WHETHER ONE IS A GRHASTHA OR A SANNYASI. The observance is obligatory for all asramas. THE REAL PURPOSE BEHIND THE VOW TAKEN DURING THESE FOUR MONTHS IS TO MINIMIZE THE QUANTITY OF SENSE GRATIFICATION. This is not very difficult. In the month of Sravana one should not eat spinach, in the month of Bhadra one should not eat yogurt, and in the month of Asvina one should not drink milk. One should not eat fish or other nonvegetarian food during the month of Kartika. A nonvegetarian diet means fish and meat. SIMILARLY, MASURA DAL AND URAD DAL ARE ALSO CONSIDERED NONVEGETARIAN. THESE TWO DALS CONTAIN A GREAT AMOUNT OF PROTEIN, AND FOOD RICH IN PROTEIN IS CONSIDERED NONVEGETARIAN. On the whole, during the four-month period of Caturmasya one should practice giving up all food intended for sense enjoyment.

Caitanya-caritamrta Antya lila 8.85:

For a sannyasi to indulge in SATISFYING THE TONGUE is a great offense. THE DUTY OF A SANNYASI IS TO EAT ONLY AS MUCH AS NEEDED TO KEEP BODY AND SOUL TOGETHER."

08-24-68 Bhagavad-gita Lecture, Montreal:

Even at the time of death you are very sorry because you have to change the body. Even for changing one apartment for another apartment you are sorry. THEREFORE FOR A SANNYASI IT IS RECOMMENDED THAT HE SHOULD NOT LIVE MORE THAN THREE DAYS IN A PLACE. BECAUSE AS SOON AS HE LIVES MORE THAN THREE DAYS, HE'LL GET SOME ATTACHMENT. ATTACHMENT. SO HE IS FORBIDDEN.

04-30-70 Letter to Brahmananda: REGARDING TRAVELLING, A SANNYASI'S NAME IS PARIVRAJAKACARYA, THAT IS THE BEGINNING OF SANNYASA. IN THE BEGINNING ONE IS ORDERED NOT TO STAY MORE THAN THREE DAYS AT A PLACE, BUT AT THE PARAMAHAMSA STAGE, ONE CAN STOP MOVING, BUT THAT IS NOT COMPULSORY. So I have made my headquarters at L.A., that is a fact, still I may go in an emergency outside (not ordinarily) for a few days, and then come back to my headquarters.

10-21-74 Srimad-Bhagavatam Lecture, Mayapur:

SO IN SANKARA-SAMPRADAYA, STRICTLY, UNLESS ONE IS BORN IN BRAHMANA FAMILY, HE'S NOT OFFERED SANNYASA. He's not given sannyasa. So far we are concerned, we also offer sannyasa to the brahmana, not to the sudras. But according to quality we create brahmana, not that we are offering sannyasa to the sudras, No. THE PRINCIPLE IS: SANNYASA CAN BE OFFERED ONLY TO THE BRAHMANAS. So one may not mistake that we are offering to the..., offering sannyasa to the mlecchas, yavanas, as they complain. Some of my Godbrothers, they criticize like that, that I am offering sannyasa to the mlecchas, yavanas. This is wrong idea. This is naraki- buddhi. Actually, a Vaisnava is above this varnasrama-dharma. But we don't claim that we have become perfect Vaisnava. We are not so impudent. We want to remain under the Vaisnava. Under the Vaisnava. Otherwise Vaisnava means... In Caitanya-caritamrta you'll find the Vaisnava is paramahamsa. VAISNAVA HAS NO SAFFRON CLOTH. VAISNAVA IS WHITE CLOTH BECAUSE VAISNAVA IS PARAMAHAMSA, ABOVE. BUT WE DON'T CLAIM THE POSITION OF VAISNAVA. WE WANT TO REMAIN SERVANT OF VAISNAVA. THEREFORE SANNYASA ORDER IS BELOW THE POSITION OF VAISNAVA. SANNYASA ORDER MEANS STILL IN THE MATERIAL CLASSIFICATION. BUT THIS VAISNAVA IS PARAMO NIRMATSARANAM SATAM. DHARMAH PROJJHITA-KAITAVO 'TRA PARAMO NIRMAT... THIS VAISNAVISM IS MEANT FOR PARAMO NIRMATSARANAM, PARAMAHAMSA. Sa gunan samatityaitan brahma-bhuyaya kalpate.

03-25-74 Morning Walk, Bombay:

They are also. They are also. Therefore Caitanya Mahaprabhu has denied: "I am not a sannyasi, I am not a brahmana, I am not a ksatriya, I am not a vaisya, none of these." He said, GOPI-BHARTUH PADA- KAMALAYOR DASA-DASANUDASAH. "I AM THE SERVANT OF THE SERVANT OF GOPI- BHARTUH." THAT IS CAITANYA MAHAPRABHU'S IDENTIFICATION. SO THOSE WHO ARE ACTUALLY IN THE, ENGAGED IN THE SERVICE OF THE LORD, THEY ARE BEYOND, TRANSCENDENTAL TO THE POSITION OF BRAHMANA, KSATRIYA, VAISYA... YES.

02-12-75 Room Conversation, Mexico:

Well, Arjuna was grhastha and a king and a politician. If he could learn within half an hour the aim of life, then where is the difficulty for a grhastha? ARJUNA WAS NOT A SANNYASI. SO IT WAS SPOKEN TO HIM ONLY, AND KRSNA SELECTED THAT "YOU ARE THE RIGHT PERSON." SO THERE IS NO QUESTION OF GRHASTHA, SANNYASI. THE PERSON MUST BE RIGHT TO UNDERSTAND.

Caitanya-caritamrta Madhya lila 5.152:

Sri Nityananda Prabhu considered Lord Caitanya Mahaprabhu's acceptance of sannyasa to be useless. He therefore relieved the Lord of the trouble of carrying the staff. SRI CAITANYA MAHAPRABHU EXPRESSED ANGER BECAUSE HE WANTED TO TEACH ALL OTHER SANNYASIS THAT THEY SHOULD NOT GIVE UP THE STAFF BEFORE ATTAINING THE PLATFORM OF PARAMAHAMSA. Seeing that the regulative principles could be slackened by such action, Caitanya Mahaprabhu wanted to carry the staff personally. However, Nityananda broke it. For this reason Caitanya Mahaprabhu displayed a little anger. It is said in the Bhagavad-gita (3.21), yad yad acarati sresthas tat tad evetaro janah: Whatever great people do, others follow. Sri Caitanya Mahaprabhu wanted to follow the Vedic principles strictly in order to save inexperienced neophytes who try to imitate paramahamsas.

Srimad-Bhagavatam 7.15 Summary:

Every householder should be very careful because even though a householder may try to conquer the senses, he becomes a victim to the association of relatives and falls down. Thus a grhastha must become a vanaprastha or sannyasi, live in a secluded place, and be satisfied with food gotten by begging from door to door. He must chant the omkara mantra or Hare Krsna mantra, and in this way he will perceive transcendental bliss within himself. AFTER TAKING SANNYASA, HOWEVER, IF ONE RETURNS TO GRHASTHA LIFE, HE IS CALLED A VANTASI, WHICH MEANS "ONE WHO EATS HIS OWN VOMIT." SUCH A PERSON IS SHAMELESS. A HOUSEHOLDER SHOULD NOT GIVE UP THE RITUALISTIC CEREMONIES, AND A SANNYASI SHOULD NOT LIVE IN SOCIETY. IF A SANNYASI IS AGITATED BY THE SENSES, HE IS A CHEATER INFLUENCED BY THE MODES OF PASSION AND IGNORANCE. WHEN ONE ASSUMES A ROLE IN GOODNESS BY STARTING PHILANTHROPIC AND ALTRUISTIC ACTIVITIES, SUCH ACTIVITIES BECOME IMPEDIMENTS ON THE PATH OF DEVOTIONAL SERVICE.

Srimad-Bhagavatam 8.19.17 Purport:

A BRAHMANA OR SANNYASI IS QUALIFIED TO ASK CHARITY FROM OTHERS, BUT IF HE TAKES MORE THAN NECESSARY HE IS PUNISHABLE. NO ONE CAN USE MORE OF THE SUPREME LORD'S PROPERTY THAN NECESSARY. Lord Vamanadeva indirectly indicated to Bali Maharaja that he was occupying more land than he needed. In the material world, all distresses are due to extravagance. One acquires money extravagantly and also spends it extravagantly. Such activities are sinful. All property belongs to the Supreme Personality of Godhead, and all living beings, who are sons of the Supreme Lord, have the right to use the Supreme Father's property, but one cannot take more than necessary. THIS PRINCIPLE SHOULD ESPECIALLY BE FOLLOWED BY BRAHMANAS AND SANNYASIS WHO LIVE AT THE COST OF OTHERS.

Srimad-Bhagavatam 7.15.30 Purport:

THIS IS THE PROCESS FOR CONQUERING THE AGITATION OF THE MIND. ONE IS RECOMMENDED TO TAKE LEAVE OF HIS FAMILY AND LIVE ALONE, MAINTAINING BODY AND SOUL TOGETHER BY BEGGING ALMS AND EATING ONLY AS MUCH AS NEEDED TO KEEP HIMSELF ALIVE. Without such a process, one cannot conquer lusty desires. Sannyasa means accepting a life of begging, which makes one AUTOMATICALLY VERY HUMBLE AND MEEK AND FREE FROM LUSTY DESIRES.

Srimad-Bhagavatam 8.2.30 Purport:

From this we can understand that in this age the sannyasa-asrama is forbidden because people are not strong. Sri Caitanya Mahaprabhu showed us an example in taking sannyasa at the age of twenty-four years, but even Sarvabhauma Bhattacarya advised Sri Caitanya Mahaprabhu to be extremely careful because He had taken sannyasa at an early age. For preaching we give young boys sannyasa, but actually it is being experienced that they are not fit for sannyasa. THERE IS NO HARM, HOWEVER, IF ONE THINKS THAT HE IS UNFIT FOR SANNYASA; IF HE IS VERY MUCH AGITATED SEXUALLY, HE SHOULD GO TO THE ASRAMA WHERE SEX IS ALLOWED, NAMELY THE GRHASTHA-ASRAMA. THAT ONE HAS BEEN FOUND TO BE VERY WEAK IN ONE PLACE DOES NOT MEAN THAT HE SHOULD STOP FIGHTING THE CROCODILE OF MAYA. ONE SHOULD TAKE SHELTER OF THE LOTUS FEET OF KRSNA, AS WE SHALL SEE GAJENDRA DO, AND AT THE SAME TIME ONE CAN BE A GRHASTHA IF HE IS SATISFIED WITH SEXUAL INDULGENCE. THERE IS NO NEED TO GIVE UP THE FIGHT. Sri Caitanya Mahaprabhu therefore recommended, sthane sthitah sruti-gatam tanu-van-manobhih. One may stay in whichever asrama is suitable for him; it is not essential that one take sannyasa. If one is sexually agitated, he can enter the grhastha-asrama. But one must continue fighting. For one who is not in a transcendental position, to take sannyasa artificially is not a very great credit. IF SANNYASA IS NOT SUITABLE, ONE MAY ENTER THE GRHASTHA-ASRAMA AND FIGHT MAYA WITH GREAT STRENGTH. BUT ONE SHOULD NOT GIVE UP THE FIGHTING AND GO AWAY.

Caitanya-caritamrta Madhya lila 10.55:

When one surrenders unto the lotus feet of the Lord, he does so with everything in his possession--his house, his body, his mind and whatever else he possesses. If there is any obstruction to this surrendering process, one should immediately give it up without attachment. IF ONE CAN SURRENDER WITH ALL HIS FAMILY MEMBERS, THERE IS NO NEED TO TAKE SANNYASA. HOWEVER, IF THE SURRENDERING PROCESS IS HAMPERED BY SO-CALLED FAMILY MEMBERS, ONE SHOULD IMMEDIATELY GIVE THEM UP TO COMPLETE THE SURRENDERING PROCESS.

Note: This is Madhyama adhikari.

Caitanya-caritamrta Adi lila 7.67:

A VAISNAVA SANNYASI OR A VAISNAVA IN THE SECOND STAGE OF ADVANCEMENT IN SPIRITUAL KNOWLEDGE CAN UNDERSTAND FOUR PRINCIPLES--NAMELY, THE SUPREME PERSONALITY OF GODHEAD, THE DEVOTEES, THE INNOCENT AND THE JEALOUS--AND HE BEHAVES DIFFERENTLY WITH EACH. He tries to increase his love for Godhead, make friendship with devotees and preach Krsna consciousness among the innocent, but he avoids the jealous who are envious of the Krsna consciousness movement. Lord Caitanya Mahaprabhu Himself exemplified such behavior, and this is why Prakasananda Sarasvati inquired why He did not associate or even talk with them. CAITANYA MAHAPRABHU CONFIRMED BY EXAMPLE THAT A PREACHER OF THE KRSNA CONSCIOUSNESS MOVEMENT GENERALLY SHOULD NOT WASTE HIS TIME TALKING WITH MAYAVADI SANNYASIS, BUT WHEN THERE ARE ARGUMENTS ON THE BASIS OF SASTRA, A VAISNAVA MUST COME FORWARD TO TALK AND DEFEAT THEM IN PHILOSOPHY.

02-11-76 Srimad-Bhagavatam Lecture, Mayapur:

In the madhyama-adhikari he can SEE four things. What is that? Four things means, first of all the Supreme Lord, ISVARA, THE CONTROLLER, HE CAN SEE. He can see means he understands, he appreciates, he can conceive, "Yes, the Supreme Lord is there". THERE IS NO MORE THEORETICAL.

Note: To know the constitutional position is to understand ones SVARUPA (relationship with Krishna in particular loving mellows).

Bhagavad-gita 6.2 Purport:

Sankhya-yoga - REAL sannyasa-yoga or bhakti means that one should KNOW his CONSTITUTIONAL POSITION as the living entity, and ACT ACCORDINGLY.

Note: Mere saffron cloth and danda is not sannyasa. Here one can see the point when a madhyama adhikari (PREACHER-SANNYASI) is able to ACHIEVE diksa. Nectar of Instruction text 5 talks about accepting Divya-jnanam (tad-vijnana) TRANSCENDENTAL KNOWLEDGE--DIKSA--SPIRITUAL INITIATION (MEANS HE CAN SERVE KRISHNA IN LOVING MELLOWS).Whereas a kanistha TRYS to chant the hari-nama, Madhyama actually CHANTS and therefore is able to SERVE Krishna in LOVING MELLOWS. Just see how ludicrous it is to suggest 2\3 majority voted\nominated gurus give diksa in ISKCON. ALL this voted\nominated swamis give is formality--RITVIK INITIATIONS. Unfortunately they want to cheat by pretending to give this diksa and in return THEY themselves are CHEATED from receiving THIS diksa from Srila Prabhupada.

Caitanya-caritamrta Antya lila 4.192:

DIKSA-KALE bhakta kare atma-samarpana sei-kale krsna tare kare atma-sama

At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Krsna accepts him to be as good as Himself.

Caitanya-caritamrta Antya lila 4.193:

When the devotee's body is thus transformed into spiritual existence, the devotee, in that TRANSCENDENTAL BODY, renders service to the lotus feet of the Lord.

Caitanya-caritamrta Antya lila 4.194:

The living entity who is subjected to birth and death, when he gives up all material activities dedicating his life to Me for executing My order, and thus acts according to My direction, at that time he reaches the platform of IMMORTALITY, and becomes fit to enjoy the spiritual bliss of EXCHANGE OF LOVING MELLOWS WITH ME.'

Caitanya-caritamrta Antya lila 4.194 Purport:

This is a quotation from Srimad-Bhagavatam (11.29.34). AT THE TIME OF INITIATION, a devotee gives up all his material conceptions. Therefore, being in TOUCH with the Supreme Personality of Godhead, he is situated on the TRANSCENDENTAL platform. THUS HAVING ATTAINED KNOWLEDGE AND THE SPIRITUAL PLATFORM, HE ALWAYS ENGAGES IN THE SERVICE OF THE SPIRITUAL BODY OF KRSNA. WHEN ONE IS FREED FROM MATERIAL CONNECTIONS IN THIS WAY, HIS BODY IMMEDIATELY BECOMES SPIRITUAL, AND KRSNA ACCEPTS HIS SERVICE.

Note: THIS is what it ACTUALLY means when it says his body becomes SPIRITUAL (THIS is why the ACTUAL sannyasis body is not burned by fire).

02-13-69 Bhagavad-Gita Lecture, Los Angeles:

A SANNYASIS BODY IS NOT BURNED BECAUSE IT IS CONSIDERED SPIRITUAL. So how it becomes spiritual? The same example. WHEN THE BODY HAS NO MORE ANY MATERIAL ACTIVITIES, SIMPLY SPIRITUAL ACTIVITY IN KRSNA CONSCIOUSNESS, THAT BODY IS SPIRITUAL.

Srimad-Bhagavatam 10.4.20 Purport: The Atrocities of King Kamsa

A person acting in the service of Krsna with his body, mind and words is a liberated person, even within the material world." (Bhakti-rasamrta-sindhu 1.2.187) Therefore, one is forbidden to regard the guru as an ordinary human being (gurusu nara-matir. .. naraki sah). The spiritual master, or acarya, is always situated in the spiritual status of life. Birth, death, old age and disease do not affect him. ACCORDING TO THE HARI-BHAKTI-VILASA, THEREFORE, AFTER THE DISAPPEARANCE OF AN ACARYA, HIS BODY IS NEVER BURNT TO ASHES, FOR IT IS A SPIRITUAL BODY. The spiritual body is always unaffected by material conditions. Caitanya-caritamrta Adi lila 7.59:

By offering His obeisances to the Mayavadi sannyasis, Sri Caitanya Mahaprabhu very clearly exhibited His humbleness to everyone. Vaisnavas must not be disrespectful to anyone, to say nothing of a sannyasi. SRI CAITANYA MAHAPRABHU TEACHES, AMANINA MANA-DENA: ONE SHOULD ALWAYS BE RESPECTFUL TO OTHERS BUT SHOULD NOT DEMAND RESPECT FOR HIMSELF. A SANNYASI SHOULD ALWAYS WALK BAREFOOT, AND THEREFORE WHEN HE ENTERS A TEMPLE OR A SOCIETY OF DEVOTEES HE SHOULD FIRST WASH HIS FEET AND THEN SIT DOWN IN A PROPER PLACE.

Bhagavad-gita 16.1-3 Purport:

The next item is jnana-yoga-vyavasthiti: being engaged in the cultivation of knowledge. Sannyasi life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. A SANNYASI IS SUPPOSED TO BEG FROM DOOR TO DOOR FOR HIS LIVELIHOOD, BUT THIS DOES NOT MEAN THAT HE IS A BEGGAR. HUMILITY IS ALSO ONE OF THE QUALIFICATIONS OF A TRANSCENDENTALLY SITUATED PERSON, AND OUT OF SHEER HUMILITY THE SANNYASI GOES FROM DOOR TO DOOR, NOT EXACTLY FOR THE PURPOSE OF BEGGING, BUT TO SEE THE HOUSEHOLDERS AND AWAKEN THEM TO KRSNA CONSCIOUSNESS. THIS IS THE DUTY OF A SANNYASI. IF HE IS ACTUALLY ADVANCED AND SO ORDERED BY HIS SPIRITUAL MASTER, HE SHOULD PREACH KRSNA CONSCIOUSNESS WITH LOGIC AND UNDERSTANDING, AND IF HE IS NOT SO ADVANCED HE SHOULD NOT ACCEPT THE RENOUNCED ORDER OF LIFE. BUT EVEN IF HE HAS ACCEPTED THE RENOUNCED ORDER OF LIFE WITHOUT SUFFICIENT KNOWLEDGE, HE SHOULD ENGAGE HIMSELF FULLY IN HEARING FROM A BONA FIDE SPIRITUAL MASTER TO CULTIVATE KNOWLEDGE. A SANNYASI, OR ONE IN THE RENOUNCED ORDER OF LIFE, MUST BE SITUATED IN FEARLESSNESS, SATTVA-SAMSUDDHI (PURITY) AND JNANA-YOGA (KNOWLEDGE).

Note: There is this “he is senior” disease in ISKCON but we find here the true meaning of senior. Also important to note Sukadeva Gosvami was also 16 years of age yet many old sages stood up to receive him.

Srimad-Bhagavatam 6.7.33:

The demigods continued: Do not fear criticism for being younger than us. Such etiquette does not apply in regard to Vedic mantras. EXCEPT IN RELATIONSHIP TO VEDIC MANTRAS, SENIORITY IS DETERMINED BY AGE, BUT ONE MAY OFFER RESPECTFUL OBEISANCES EVEN TO A YOUNGER PERSON WHO IS ADVANCED IN CHANTING VEDIC MANTRAS. THEREFORE ALTHOUGH YOU ARE JUNIOR IN RELATIONSHIP TO US, YOU MAY BECOME OUR PRIEST WITHOUT HESITATION.

Srimad-Bhagavatam 6.7.33 Purport:

IT IS SAID, VRDDHATVAM VAYASA VINA: ONE MAY BE SENIOR WITHOUT BEING ADVANCED IN AGE. EVEN IF ONE IS NOT OLD, ONE GAINS SENIORITY IF HE IS SENIOR IN KNOWLEDGE. Visvarupa was junior in relationship to the demigods because he was their nephew, but the demigods wanted to accept him as their priest, and therefore he would have to accept obeisances from them.

Srimad-Bhagavatam 1.4.5:

While Sri Vyasadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Sri Vyasadeva himself was not naked. But they had not done so when his son had passed. THE SAGE INQUIRED ABOUT THIS, AND THE YOUNG LADIES REPLIED THAT HIS SON WAS PURIFIED AND WHEN LOOKING AT THEM MADE NO DISTINCTION BETWEEN MALE AND FEMALE. BUT THE SAGE MADE SUCH DISTINCTIONS.

Srimad-Bhagavatam 1.4.5 Purport:

IN THE BHAGAVAD-GITA (5.18) IT IS SAID THAT A LEARNED SAGE LOOKS EQUALLY ON A LEARNED AND GENTLE BRAHMANA, A CANDALA (DOG-EATER), A DOG OR A COW DUE TO HIS SPIRITUAL VISION. SRILA SUKADEVA GOSVAMI ATTAINED THAT STAGE. THUS HE DID NOT SEE A MALE OR FEMALE; HE SAW ALL LIVING ENTITIES IN DIFFERENT DRESS. The ladies who were bathing could understand the mind of a man simply by studying his demeanor, just as by looking at a child one can understand how innocent he is. Sukadeva Gosvami was a young boy sixteen years old, and therefore all the parts of his body were developed. He was naked also, and so were the ladies. But because Sukadeva Gosvami was transcendental to sex relations, he appeared very innocent. The ladies, by their special qualifications, could sense this at once, and therefore they were not very concerned about him. But when his father passed, the ladies quickly dressed. The ladies were exactly like his children or grandchildren, yet they reacted to the presence of Vyasadeva according to the social custom because Srila Vyasadeva played the part of a householder. A HOUSEHOLDER HAS TO DISTINGUISH BETWEEN A MALE AND FEMALE, OTHERWISE HE CANNOT BE A HOUSEHOLDER. ONE SHOULD, THEREFORE, ATTEMPT TO KNOW THE DISTINCTION BETWEEN SPIRIT SOUL WITHOUT ANY ATTACHMENT FOR MALE AND FEMALE. AS LONG AS SUCH DISTINCTION IS THERE, ONE SHOULD NOT TRY TO BECOME A SANNYASI LIKE SUKADEVA GOSVAMI. At least theoretically one must be convinced that a living entity is neither male nor female. THE OUTWARD DRESS IS MADE OF MATTER BY MATERIAL NATURE TO ATTRACT THE OPPOSITE SEX AND THUS KEEP ONE ENTANGLED IN MATERIAL EXISTENCE. A LIBERATED SOUL IS ABOVE THIS PERVERTED DISTINCTION. HE DOES NOT DISTINGUISH BETWEEN ONE LIVING BEING AND ANOTHER. FOR HIM THEY ARE ALL ONE AND THE SAME SPIRIT. THE PERFECTION OF THIS SPIRITUAL VISION IS THE LIBERATED STAGE, AND SRILA SUKADEVA GOSVAMI ATTAINED THAT STAGE. SRILA VYASADEVA WAS ALSO IN THE TRANSCENDENTAL STAGE, BUT BECAUSE HE WAS IN THE HOUSEHOLDER'S LIFE, HE DID NOT PRETEND TO BE A LIBERATED SOUL, AS A MATTER OF CUSTOM.

02-03-67 Caitanya-caritamrta Lecture, San Francisco:

The next day the Lord went to the house of that person who invited, that brahmana, and He saw there were many other Mayavadi sannyasis sitting together. saba namaskari' gela pada-praksalane pada praksalana kari vasila sei sthane

Now, just see the behavior of Lord Caitanya. Although He was not in agreement with the other party, still, because they were sannyasis, renounced order of life, Caitanya Mahaprabhu offered His respect by bowing down before them. It is the duty of everyone, not only between the sannyasi and sannyasi. IT IS THE CUSTOM OF VEDIC SYSTEM. AS SOON AS ONE WOULD SEE A SANNYASI, AT ONCE HE SHOULD OFFER HIS RESPECT. IF HE DOES NOT OFFER HIS RESPECT, THEN IT IS ENJOINED THAT HE SHOULD FAST ONE DAY AS PUNISHMENT. HE SHOULD NOT EAT. "OH, I SAW A SANNYASI, BUT I DID NOT OFFER MY RESPECT. THEREFORE THE PENANCE SHOULD BE THAT I SHOULD FAST ONE DAY." THIS IS THE INJUNCTION. So Caitanya Mahaprabhu, although He was God Himself, but His behavior and His etiquette was excellent. At once He saw the sannyasis, He offered His respect. Pada praksalana kari vasila sei sthane. And it is the system that when one comes from outside, he has to wash his feet before he enters room, especially for the sannyasis. So He washed His feet and sat down outside where the other sannyasis were sitting, a little off, just the place where He washed His feet. 09-06-76 Room Conversation, Vrindavan:

Gopala Krsna: I have one other question regarding... We are going to observe very strict policies. Unless somebody is working he cannot stay in the temple. If some other tourist devotee comes from some other center, he can only stay for three days. But beyond that he should either pay or he should go and preach or do something else. What should we do with, like there's some sannyasis here, like Yasodanandana Swami and his party. I hear they're going to stay for the whole month. They're already here since two weeks. They're occupying two rooms, everything. They're going to stay here till the end of the month.

Aksayananda: Get him to go and preach for Vrndavana.

Gopala Krsna: The only reason I'm talking this is because now it's really tight. We can't take... They have air conditioned room...

Prabhupada: YES, THEY SHOULD GO AND PREACH AND BRING SOME COLLECTION.

12-22-76 Room Conversation, Poona:

That's it. Similarly you will find the so-called sannyasis, not bhaktas, they undergo severe austerities, penances, but after some time they come to the worldly atmosphere. Because they could not get any place, therefore they come down. JUST LIKE THE MAYAVADI SANNYASIS THEY SAY THAT THIS DUNIYA, [WORLD] JAGAT MITHYA. IF JAGAT IS MITHYA, YOU HAVE LEFT IT, THEN WHY YOU COME AGAIN TO GIVE SOME PHILANTHROPIC SERVICE? IF IT IS MITHYA, THEN WHY YOU COME AGAIN AFTER SO MUCH? IS IT NOT NONSENSE? IF JAGAT IS MITHYA WHY YOU ARE COMING AGAIN TO THIS MITHYA? THAT MEANS YOU COULD NOT GET PLACE IN THE SATYA. THEREFORE YOU COME DOWN AGAIN. THAT IS STATED IN THE SASTRA. ARUHYA KRCCHRENA PARAM PADAM. ALTHOUGH WITH SEVERE AUSTERITIES AND PENANCES (HE) MIGHT GO TO THE PARAM PADA, PATANTY ADHAH, ANADRTA-YUSMAD, BECAUSE HE COULD NOT GET SHELTER AT THE LOTUS FEET OF THE SUPREME LORD, HE FALLS DOWN. HE MUST FALL DOWN TO THE MATERIAL ACTIVITIES. PATANTY ADHAH. THAT IS ADHO PATHA. AS SOON AS A PERSON, AFTER UNDERGOING SEVERE AUSTERITIES, BECOMES VERY HIGHLY ELEVATED IN THE SANNYASA STAGE, BUT IF HE CANNOT GET SHELTER AT THE LOTUS FEET OF KRSNA, THEN SURELY HE SHALL FALL DOWN FOR THESE MATERIAL ACTIVITIES, MATERIAL ENJOYMENT. That is the sign that he's fallen down.

------Sannyasa Asrama - Part 4

Nectar of Instruction 1:

As far as the urges of the genitals are concerned, there are two--proper and improper, or legal and illicit sex. When a man is properly mature, he can marry according to the rules and regulations of the sastras and use his genitals for begetting nice children. That is legal and religious. Otherwise, he may adopt many artificial means to satisfy the demands of the genitals, and he may not use any restraint. When one indulges in illicit sex life, as defined by the sastras, either by thinking, planning, talking about or actually having sexual intercourse, or by satisfying the genitals by artificial means, he is caught in the clutches of maya. THESE INSTRUCTIONS APPLY NOT ONLY TO HOUSEHOLDERS BUT ALSO TO TYAGIS, OR THOSE WHO ARE IN THE RENOUNCED ORDER OF LIFE. In his book prema- vivarta, Chapter Seven, Sri Jagadananda Pandita says: vairagi bhai gramya-katha na sunibe kane / gramya-varta na kahibe yabe milibe ane svapane o na kara bhai stri-sambhasana / grhe stri chadiya bhai asiyacha vana yadi caha pranaya rakhite gaurangera sane / chota haridasera katha thake yena mane bhala na khaibe ara bhala na paribe / hrdayete radha-krsna sarvada sevibe

"My dear brother, you are in the renounced order of life and SHOULD NOT LISTEN TO TALK ABOUT ORDINARY WORLDLY THINGS, NOR SHOULD YOU TALK ABOUT WORLDLY THINGS WHEN YOU MEET WITH OTHERS. DO NOT THINK OF WOMEN EVEN IN DREAMS. You have accepted the renounced order of life with a vow that forbids you to associate with women. If you wish to associate with Caitanya Mahaprabhu, you must always remember the incident of Chota Haridasa and how he was rejected by the Lord. DO NOT EAT LUXURIOUS DISHES OR DRESS IN FINE GARMENTS, BUT ALWAYS REMAIN HUMBLE AND SERVE THEIR LORDSHIPS SRI SRI RADHA-KRSNA IN YOUR HEART OF HEARTS."

THE CONCLUSION IS THAT ONE WHO CAN CONTROL THESE SIX ITEMS--SPEECH, MIND, ANGER, TONGUE, BELLY AND GENITALS--IS TO BE CALLED A SVAMI OR GOSVAMI. SVAMI MEANS MASTER, AND GOSVAMI MEANS MASTER OF THE GO, OR SENSES. WHEN ONE ACCEPTS THE RENOUNCED ORDER OF LIFE, HE AUTOMATICALLY ASSUMES THE TITLE OF SVAMI. THIS DOES NOT MEAN THAT HE IS THE MASTER OF HIS FAMILY, COMMUNITY OR SOCIETY; HE MUST BE MASTER OF HIS SENSES. UNLESS ONE IS MASTER OF HIS SENSES, HE SHOULD NOT BE CALLED GOSVAMI, BUT GO-DASA, SERVANT OF THE SENSES. Following in the footsteps of the six Gosvamis of Vrndavana, all svamis and gosvamis should fully engage in the transcendental loving service of the Lord. As opposed to this, the go-dasas engage in the service of the senses or in the service of the material world.

Caitanya-caritamrta Madhya lila 3.70: prabhu kahe----sannyasira bhaksya nahe upakarana iha khaile kaiche haya indriya varana

SYNONYMS prabhu kahe--the Lord said; sannyasira--by a sannyasi; bhaksya--to be eaten; nahe--this is not; upakarana--varieties of food; iha--this; khaile--if eating; kaiche--how; haya--there is; indriya--senses; varana--controlling.

Sri Caitanya Mahaprabhu said, "IT IS NOT PROPER FOR A SANNYASI TO EAT SUCH A VARIETY OF FOODS. IF HE DOES, HOW CAN HE CONTROL HIS SENSES?"

THE WORD UPAKARANA INDICATES A VARIETY OF FOODS, SUCH AS DAL, VEGETABLES AND OTHER VARIETIES OF POSSIBLE DISHES THAT ONE CAN EAT VERY NICELY WITH RICE. IT IS NOT PROPER, HOWEVER, FOR A SANNYASI TO EAT SUCH PALATABLE DISHES. IF HE DID SO, HE WOULD NOT BE ABLE TO CONTROL HIS SENSES. SRI CAITANYA MAHAPRABHU DID NOT ENCOURAGE SANNYASIS TO EAT VERY PALATABLE DISHES, FOR THE WHOLE VAISNAVA CULT IS VAIRAGYA-VIDYA, AS RENOUNCED AS POSSIBLE. CAITANYA MAHAPRABHU ALSO ADVISED RAGHUNATHA DASA GOSVAMI NOT TO EAT VERY PALATABLE DISHES, WEAR VERY NICE GARMENTS OR TALK ON MUNDANE SUBJECTS. THESE THINGS ARE ALL PROHIBITED FOR THOSE IN THE RENOUNCED ORDER. A devotee does not accept anything to eat that is not first offered to Krsna. All the rich foods offered to Krsna are given to the grhasthas, the householders. There are many nice things offered to Krsna--garlands, bedsteads, nice ornaments, nice food and even nicely prepared pan, betel nuts--but a humble Vaisnava, thinking his body material and nasty, does not accept such preparations for himself. He thinks that by accepting such things he will offend the lotus feet of the Lord. THOSE WHO ARE SAHAJIYAS CANNOT UNDERSTAND WHAT SRI CAITANYA MAHAPRABHU MEANT WHEN HE ASKED ADVAITA ACARYA TO BRING TWO SEPARATE LEAVES AND GIVE A SMALL QUANTITY OF THE PRASADA TO HIM.

Srimad Bhagavatam 7.13 Summary:

Sri Narada Muni has been describing the symptoms of various asramas and varnas. NOW, IN THIS CHAPTER, HE SPECIFICALLY DESCRIBES THE REGULATIVE PRINCIPLES TO BE FOLLOWED BY SANNYASIS. After retiring from family life, one should accept the status of vanaprastha, in which he must formally accept the body as his means of existence but gradually forget the bodily necessities of life. AFTER VANAPRASTHA LIFE, HAVING LEFT HOME, ONE SHOULD TRAVEL TO DIFFERENT PLACES AS A SANNYASI. WITHOUT BODILY COMFORTS AND FREE FROM DEPENDENCE ON ANYONE WITH RESPECT TO BODILY NECESSITIES, ONE SHOULD TRAVEL EVERYWHERE, WEARING ALMOST NOTHING OR ACTUALLY WALKING NAKED. WITHOUT ASSOCIATION WITH ORDINARY HUMAN SOCIETY, ONE SHOULD BEG ALMS AND ALWAYS BE SATISFIED IN HIMSELF. ONE SHOULD BE A FRIEND TO EVERY LIVING ENTITY AND BE VERY PEACEFUL IN KRSNA CONSCIOUSNESS. A SANNYASI SHOULD TRAVEL ALONE IN THIS WAY, NOT CARING FOR LIFE OR DEATH, WAITING FOR THE TIME WHEN HE WILL LEAVE HIS MATERIAL BODY. HE SHOULD NOT INDULGE IN UNNECESSARY BOOKS OR ADOPT PROFESSIONS LIKE ASTROLOGY, NOR SHOULD HE TRY TO BECOME A GREAT ORATOR. HE SHOULD ALSO GIVE UP THE PATH OF UNNECESSARY ARGUMENT AND SHOULD NOT DEPEND ON ANYONE UNDER ANY CIRCUMSTANCES. HE SHOULD NOT TRY TO ALLURE PEOPLE INTO BECOMING HIS DISCIPLES JUST SO THAT THE NUMBER OF HIS DISCIPLES MAY INCREASE. HE SHOULD GIVE UP THE HABIT OF READING MANY BOOKS AS A MEANS OF LIVELIHOOD, AND HE SHOULD NOT ATTEMPT TO INCREASE THE NUMBER OF TEMPLES AND MATHAS, OR MONASTERIES. WHEN A SANNYASI THUS BECOMES COMPLETELY INDEPENDENT, PEACEFUL AND EQUIPOISED, HE CAN SELECT THE DESTINATION HE DESIRES AFTER DEATH AND FOLLOW THE PRINCIPLES BY WHICH TO REACH THAT DESTINATION. ALTHOUGH FULLY LEARNED, HE SHOULD ALWAYS REMAIN SILENT, LIKE A DUMB PERSON, AND TRAVEL LIKE A RESTLESS CHILD.

Srimad Bhagavatam 7.13.1:

Sri Narada Muni said: A person able to cultivate spiritual knowledge should renounce all material connections, AND MERELY KEEPING THE BODY INHABITABLE, he should travel from one place to another, passing only one night in each village. In this way, WITHOUT DEPENDENCE IN REGARD TO THE NEEDS OF THE BODY, the sannyasi should TRAVEL ALL OVER THE WORLD.

Srimad Bhagavatam 7.13.8 Purport:

So-called svamis and yogis generally make disciples by alluring them with material benefits. There are many so-called gurus who attract disciples by promising to cure their diseases or increase their material opulence by manufacturing gold. These are lucrative allurements for unintelligent men. A sannyasi is prohibited from making disciples through such material allurements. Sannyasis sometimes indulge in material opulence by unnecessarily constructing many temples and monasteries, but actually such endeavors should be avoided. Temples and monasteries should be constructed for the preaching of spiritual consciousness or Krsna consciousness, not to provide free hotels for persons who are useful for neither material nor spiritual purposes. Temples and monasteries should be strictly off limits to worthless clubs of crazy men. IN THE KRSNA CONSCIOUSNESS MOVEMENT WE WELCOME EVERYONE WHO AGREES AT LEAST TO FOLLOW THE MOVEMENT'S REGULATIVE PRINCIPLES--NO ILLICIT SEX, NO INTOXICATION, NO MEAT-EATING AND NO GAMBLING. IN THE TEMPLES AND MONASTERIES, GATHERINGS OF UNNECESSARY, REJECTED, LAZY FELLOWS SHOULD BE STRICTLY DISALLOWED. THE TEMPLES AND MONASTERIES SHOULD BE USED EXCLUSIVELY BY DEVOTEES WHO ARE SERIOUS ABOUT SPIRITUAL ADVANCEMENT IN KRSNA CONSCIOUSNESS. SRILA VISVANATHA CAKRAVARTI THAKURA EXPLAINS THE WORD ARAMBHAN AS MEANING MATHADI- VYAPARAN, WHICH MEANS "ATTEMPTS TO CONSTRUCT TEMPLES AND MONASTERIES." THE FIRST BUSINESS OF THE SANNYASI IS TO PREACH KRSNA CONSCIOUSNESS, BUT IF, BY THE GRACE OF KRSNA, FACILITIES ARE AVAILABLE, THEN HE MAY CONSTRUCT TEMPLES AND MONASTERIES TO GIVE SHELTER TO THE SERIOUS STUDENTS OF KRSNA CONSCIOUSNESS. OTHERWISE SUCH TEMPLES AND MONASTERIES ARE NOT NEEDED.

Srimad Bhagavatam 7.15.38-39:

It is abominable for a person living in the grhastha-asrama to give up the regulative principles, for a brahmacari not to follow the brahmacari vows while living under the care of the guru, for a vanaprastha to live in the village and engage in so-called social activities, OR FOR A SANNYASI TO BE ADDICTED TO SENSE GRATIFICATION. ONE WHO ACTS IN THIS WAY IS TO BE CONSIDERED THE LOWEST RENEGADE. SUCH A PRETENDER IS BEWILDERED BY THE EXTERNAL ENERGY OF THE SUPREME PERSONALITY OF GODHEAD, AND ONE SHOULD EITHER REJECT HIM FROM ANY POSITION, OR TAKING COMPASSION UPON HIM, TEACH HIM, IF POSSIBLE, TO RESUME HIS ORIGINAL POSITION.

Srimad Bhagavatam 7.15.38-39 Purport:

We have repeatedly stressed that human culture does not begin unless one takes to the principles of varnasrama-dharma. Although grhastha life is a concession for the enjoyment of sex, one cannot enjoy sex without following the rules and regulations of householder life. Furthermore, as already instructed, a brahmacari must live under the care of the guru: brahmacari guru-kule vasan danto guror hitam. If a brahmacari does not live under the care of the guru, if a vanaprastha engages in ordinary activities, OR IF A SANNYASI IS GREEDY AND EATS MEAT, EGGS AND ALL KINDS OF NONSENSE FOR THE SATISFACTION OF HIS TONGUE, HE IS A CHEATER AND SHOULD IMMEDIATELY BE REJECTED AS UNIMPORTANT. SUCH PERSONS SHOULD BE SHOWN COMPASSION, AND IF ONE HAS SUFFICIENT STRENGTH ONE SHOULD TEACH THEM TO STOP THEM FROM FOLLOWING THE WRONG PATH IN LIFE. OTHERWISE ONE SHOULD REJECT THEM AND PAY THEM NO ATTENTION.

Srimad Bhagavatam 1.4.8 Purport:

Sukadeva Gosvami met Emperor Pariksit and explained the text of Srimad-Bhagavatam. He was not accustomed to stay at any householder's residence for more than half an hour (at the time of milking the cow), and he would just take alms from the fortunate householder. That was to sanctify the residence by his auspicious presence. Therefore Sukadeva Gosvami is an ideal preacher established in the transcendental position. FROM HIS ACTIVITIES, THOSE WHO ARE IN THE RENOUNCED ORDER OF LIFE AND DEDICATED TO THE MISSION OF PREACHING THE MESSAGE OF GODHEAD SHOULD LEARN THAT THEY HAVE NO BUSINESS WITH HOUSEHOLDERS SAVE AND EXCEPT TO ENLIGHTEN THEM IN TRANSCENDENTAL KNOWLEDGE. SUCH ASKING FOR ALMS FROM THE HOUSEHOLDER SHOULD BE FOR THE PURPOSE OF SANCTIFYING HIS HOME. ONE WHO IS IN THE RENOUNCED ORDER OF LIFE SHOULD NOT BE ALLURED BY THE GLAMOR OF THE HOUSEHOLDER'S WORLDLY POSSESSIONS AND THUS BECOME SUBSERVIENT TO WORLDLY MEN. FOR ONE WHO IS IN THE RENOUNCED ORDER OF LIFE, THIS IS MUCH MORE DANGEROUS THAN DRINKING POISON AND COMMITTING SUICIDE.

Srimad Bhagavatam 1.4.32 Purport: The vacuum felt by Vyasadeva was not due to his lack of knowledge. Bhagavata-dharma is purely devotional service of the Lord to which the monist has no access. THE MONIST IS NOT COUNTED AMONGST THE PARAMAHAMSAS (THE MOST PERFECT OF THE RENOUNCED ORDER OF LIFE).

Srimad Bhagavatam 1.9.26 Purport:

The varnas are, so to speak, classifications of different occupations, and asrama-dharma is gradual progress on the path of self-realization. Both are interrelated, and one is dependent on the other. THE MAIN PURPOSE OF ASRAMA-DHARMA IS TO AWAKEN KNOWLEDGE AND DETACHMENT. The brahmacari asrama is the training ground for the prospective candidates. In this asrama it is instructed that this material world is not actually the home of the living being. The conditioned souls under material bondage are prisoners of matter, and therefore self-realization is the ultimate aim of life. The whole system of asrama-dharma is a means to detachment. One who fails to assimilate this spirit of detachment is allowed to enter into family life with the same spirit of detachment. THEREFORE, ONE WHO ATTAINS DETACHMENT MAY AT ONCE ADOPT THE FOURTH ORDER, NAMELY, RENOUNCED, AND THUS LIVE ON CHARITY ONLY, NOT TO ACCUMULATE WEALTH, BUT JUST TO KEEP BODY AND SOUL TOGETHER FOR ULTIMATE REALIZATION. HOUSEHOLD LIFE IS FOR ONE WHO IS ATTACHED, AND THE VANAPRASTHA AND SANNYASA ORDERS OF LIFE ARE FOR THOSE WHO ARE DETACHED FROM MATERIAL LIFE. The brahmacari-asrama is especially meant for training both the attached and detached.

Srimad Bhagavatam 1.9.27 Purport:

To give charity is one of the householder's main functions, and he should be prepared to give in charity at least fifty percent of his hard-earned money. A brahmacari, or student, should perform sacrifices, a householder should give charity, AND A PERSON IN THE RETIRED LIFE OR IN THE RENOUNCED ORDER SHOULD PRACTICE PENANCES AND AUSTERITIES. Those are the general functions of all the asramas, or orders of life on the path of self-realization.

Srimad Bhagavatam 1.13.35 Purport:

UNLESS ONE IS CONVINCED OF A BETTER LIFE AFTER RENUNCIATION of the present life, ONE CANNOT STICK TO THE RENOUNCED ORDER OF LIFE SIMPLY BY ARTIFICIAL DRESS or staying out of the home.

Srimad Bhagavatam 2.2.5 Purport:

THE RENOUNCED ORDER OF LIFE IS NEVER MEANT FOR BEGGING OR LIVING AT THE COST OF OTHERS AS A PARASITE. ACCORDING TO THE DICTIONARY, A PARASITE IS A SYCOPHANT WHO LIVES AT THE COST OF SOCIETY WITHOUT MAKING ANY CONTRIBUTION TO THAT SOCIETY. THE RENOUNCED ORDER IS MEANT FOR CONTRIBUTING SOMETHING SUBSTANTIAL TO SOCIETY AND NOT DEPENDING ON THE EARNINGS OF THE HOUSEHOLDERS. On the contrary, acceptance of alms from the householders by the bona fide mendicant is an opportunity afforded by the saint for the tangible benefit of the donor. In the sanatana-dharma institution, alms-giving to the mendicant is part of a householder's duty, and it is advised in the scriptures that the householders should treat the mendicants as their family children and should provide them with food, clothing, etc., without being asked. PSEUDOMENDICANTS, THEREFORE, SHOULD NOT TAKE ADVANTAGE OF THE CHARITABLE DISPOSITION OF THE FAITHFUL HOUSEHOLDERS. THE FIRST DUTY OF A PERSON IN THE RENOUNCED ORDER OF LIFE IS TO CONTRIBUTE SOME LITERARY WORK FOR THE BENEFIT OF THE HUMAN BEING IN ORDER TO GIVE HIM REALIZED DIRECTION TOWARD SELF- REALIZATION. Amongst the other duties in the renounced order of life of Srila Sanatana, Srila Rupa and the other Gosvamis of Vrndavana, the foremost duty discharged by them was to hold learned discourses amongst themselves at Sevakunja, Vrndavana (the spot where Sri Radha-Damodara Temple was established by Srila Jiva Gosvami and where the actual samadhi tombs of Srila Rupa Gosvami and Srila Jiva Gosvami are laid). For the benefit of all in human society, they left behind them immense literatures of transcendental importance. Similarly, all the acaryas who voluntarily accepted the renounced order of life aimed at benefiting human society and not at living a comfortable or irresponsible life at the cost of others. HOWEVER, THOSE WHO CANNOT GIVE ANY CONTRIBUTION SHOULD NOT GO TO THE HOUSEHOLDERS FOR FOOD, FOR SUCH MENDICANTS ASKING BREAD FROM THE HOUSEHOLDERS ARE AN INSULT TO THE HIGHEST ORDER. SUKADEVA GOSVAMI GAVE THIS WARNING ESPECIALLY FOR THOSE MENDICANTS WHO ADOPT THIS LINE OF PROFESSION TO SOLVE THEIR ECONOMIC PROBLEMS. SUCH MENDICANTS ARE IN ABUNDANCE IN THE AGE OF KALI. WHEN A MAN BECOMES A MENDICANT WILLFULLY OR BY CIRCUMSTANCES, HE MUST BE OF FIRM FAITH AND CONVICTION THAT THE SUPREME LORD IS THE MAINTAINER OF ALL LIVING BEINGS EVERYWHERE IN THE UNIVERSE. WHY, THEN, WOULD HE NEGLECT THE MAINTENANCE OF A SURRENDERED SOUL WHO IS CENT PERCENT ENGAGED IN THE SERVICE OF THE LORD? A common master looks to the necessities of his servant, so how much more would the all-powerful, all-opulent Supreme Lord look after the necessities of life for a fully surrendered soul.

The general rule is that a mendicant devotee will accept a simple small loincloth without asking anyone to give it in charity. He simply salvages it from the rejected torn cloth thrown in the street. When he is hungry he may go to a magnanimous tree which drops fruits, and when he is thirsty he may drink water from the flowing river. He does not require to live in a comfortable house, but should find a cave in the hills and not be afraid of jungle animals, keeping faith in God, who lives in everyone's heart. The Lord may dictate to tigers and other jungle animals not to disturb His devotee. Haridasa Thakura, a great devotee of Lord Sri Caitanya, used to live in such a cave, and by chance a great venomous snake was a co-partner of the cave. Some admirer of Thakura Haridasa who had to visit the Thakura every day feared the snake and suggested that the Thakura leave that place. Because his devotees were afraid of the snake and they were regularly visiting the cave, Thakura Haridasa agreed to the proposal on their account. But as soon as this was settled, the snake actually crawled out of its hole in the cave and left the cave for good before everyone present. BY THE DICTATION OF THE LORD, WHO LIVED ALSO WITHIN THE HEART OF THE SNAKE, THE SNAKE GAVE PREFERENCE TO HARIDASA AND DECIDED TO LEAVE THE PLACE AND NOT DISTURB HIM. SO THIS IS A TANGIBLE EXAMPLE OF HOW THE LORD GIVES PROTECTION TO A BONA FIDE DEVOTEE LIKE THAKURA HARIDASA.

According to the regulations of the sanatana-dharma institution, one is trained from the beginning to depend fully on the protection of the Lord in all circumstances. THE PATH OF RENUNCIATION IS RECOMMENDED FOR ACCEPTANCE BY ONE WHO IS FULLY ACCOMPLISHED AND FULLY PURIFIED IN HIS EXISTENCE. THIS STAGE IS DESCRIBED ALSO IN THE BHAGAVAD-GITA (16.5) AS DAIVI SAMPAT. A human being is required to accumulate daivi sampat, or spiritual assets; otherwise, the next alternative, asuri sampat, or material assets, will overcome him disproportionately, and thus one will be forced into the entanglement of different miseries of the material world. A SANNYASI SHOULD ALWAYS LIVE ALONE, WITHOUT COMPANY, AND HE MUST BE FEARLESS. HE SHOULD NEVER BE AFRAID OF LIVING ALONE, ALTHOUGH HE IS NEVER ALONE. THE LORD IS RESIDING IN EVERYONE'S HEART, AND UNLESS ONE IS PURIFIED BY THE PRESCRIBED PROCESS, ONE WILL FEEL THAT HE IS ALONE. BUT A MAN IN THE RENOUNCED ORDER OF LIFE MUST BE PURIFIED BY THE PROCESS; THUS HE WILL FEEL THE PRESENCE OF THE LORD EVERYWHERE AND WILL HAVE NOTHING TO FEAR (SUCH AS BEING WITHOUT ANY COMPANY). Everyone can become a fearless and honest person if his very existence is purified by discharging the prescribed duty for each and every order of life. One can become fixed in one's prescribed duty by faithful aural reception of Vedic instructions and assimilation of the essence of Vedic knowledge by devotional service to the Lord. Srimad Bhagavatam 2.2.12 Purport:

This stage of knowledge is called vairagya, or detachment from unwanted things. WE HAVE PREVIOUSLY DISCUSSED THAT THE TRANSCENDENTALIST IS REQUIRED TO BE SELF- SUFFICIENT AND SHOULD NOT BEG FROM THE RICH BLIND PERSONS TO FULFILL THE BARE NECESSITIES OF LIFE. Sukadeva Gosvami has suggested some alternatives for the bare necessities of life, namely the problem of eating, sleeping and shelter, but he has not suggested any alternative for sex satisfaction. ONE WHO HAS THE SEX DESIRE STILL WITH HIM SHOULD NOT AT ALL TRY TO ACCEPT THE RENOUNCED ORDER OF LIFE. FOR ONE WHO HAS NOT ATTAINED TO THIS STAGE, THERE IS NO QUESTION OF A RENOUNCED ORDER OF LIFE. SO BY THE GRADUAL PROCESS OF DEVOTIONAL SERVICE UNDER THE GUIDANCE OF A PROPER SPIRITUAL MASTER, AND FOLLOWING THE PRINCIPLES OF THE BHAGAVATAM, ONE MUST BE ABLE AT LEAST TO CONTROL THE GROSS SEX DESIRE BEFORE ONE ACCEPTS THE RENOUNCED ORDER OF LIFE FACTUALLY.

Srimad Bhagavatam 2.6.20 Purport:

THE HOUSEHOLDERS AND PERSONS WHO HAVE DELIBERATELY BROKEN THE VOW OF CELIBACY CANNOT ENTER INTO THE KINGDOM OF DEATHLESSNESS. The pious householders or the fallen yogis or the fallen transcendentalists can be promoted to the higher planets within the material world (one fourth of the energy of the Lord), but they will fail to enter into the kingdom of deathlessness. Abrhad-vratas are those who have broken the vow of celibacy. THE VANAPRASTHAS, OR THOSE RETIRED FROM FAMILY LIFE, AND THE SANNYASIS, OR THE RENOUNCED PERSONS, CANNOT BREAK THE VOW OF CELIBACY IF THEY WANT SUCCESS IN THE PROCESS. THE BRAHMACARIS, VANAPRASTHAS AND SANNYASIS DO NOT INTEND TO TAKE REBIRTH (APRAJA), NOR ARE THEY MEANT FOR SECRETLY INDULGING IN SEX LIFE. Such a falldown by the spiritualist may be compensated by another chance for human life in good families of learned brahmanas or of rich merchants for another term of elevation, but the best thing is to attain the highest perfection of deathlessness as soon as the human form of life is attained; otherwise the whole policy of human life will prove to be a total failure. Lord Caitanya was very strict in advising His followers in this matter of celibacy. One of His personal attendants, Chota Haridasa, was severely punished by Lord Caitanya because of his failure to observe the vow of celibacy. FOR A TRANSCENDENTALIST, THEREFORE, WHO AT ALL WANTS TO BE PROMOTED TO THE KINGDOM BEYOND MATERIAL MISERIES, IT IS WORSE THAN SUICIDE TO DELIBERATELY INDULGE IN SEX LIFE, ESPECIALLY IN THE RENOUNCED ORDER OF LIFE. SEX LIFE IN THE RENOUNCED ORDER OF LIFE IS THE MOST PERVERTED FORM OF RELIGIOUS LIFE, AND SUCH A MISGUIDED PERSON CAN ONLY BE SAVED IF, BY CHANCE, HE MEETS A PURE DEVOTEE.

Srimad Bhagavatam 3.4.6 Purport:

SHELTER UNDERNEATH A TREE. The Lord was found by Uddhava in that condition of taking shelter as do persons who have no shelter. Because He is the proprietor of everything, everywhere is His shelter, and everywhere is under His shelter. The entire material and spiritual cosmic manifestation is sustained by Him, and therefore He is the shelter of everything. SO THERE WAS NOTHING ASTONISHING IN HIS TAKING SHELTER IN THE WAY OF THE UNSHELTERED WHO ARE IN THE RENOUNCED ORDER OF LIFE.

Srimad Bhagavatam 3.12.43:

The FOUR DIVISIONS OF RETIRED LIFE are the vaikhanasas, valakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuticakas, bahvodas, hamsas and niskriyas. All these were manifested from Brahma. Srimad Bhagavatam 3.12.43 Purport:

THE VARNASRAMA-DHARMA, OR THE INSTITUTION OF THE FOUR DIVISIONS AND ORDERS OF SOCIAL AND SPIRITUAL LIFE, IS NOT A NEW INVENTION OF THE MODERN AGE, AS PROPOSED BY THE LESS INTELLIGENT. IT IS AN INSTITUTION ESTABLISHED BY BRAHMA FROM THE BEGINNING OF THE CREATION. THIS IS ALSO CONFIRMED IN THE BHAGAVAD-GITA (4.13): CATUR-VARNYAM MAYA SRSTAM.

Srimad Bhagavatam 3.14.20 Purport:

OF THE FOUR ORDERS OF HUMAN SOCIETY--THE STUDENT, OR BRAHMACARI ORDER, THE HOUSEHOLDER, OR GRHASTHA ORDER, THE RETIRED, OR VANAPRASTHA ORDER, AND THE RENOUNCED, OR SANNYASI ORDER--THE HOUSEHOLDER IS ON THE SAFE SIDE. The bodily senses are considered plunderers of the fort of the body. The wife is supposed to be the commander of the fort, and therefore whenever there is an attack on the body by the senses, it is the wife who protects the body from being smashed. The sex demand is inevitable for everyone, but one who has a fixed wife is saved from the onslaught of the sense enemies. A man who possesses a good wife does not create a disturbance in society by corrupting virgin girls.

Srimad Bhagavatam 3.14.21 Purport:

So much glorification of a woman by her husband indicates that he is henpecked or is talking lightly in joke. Kasyapa meant that householders living with wives enjoy the heavenly blessings of sense enjoyment and at the same time have no fear of going down to hell. THE MAN IN THE RENOUNCED ORDER OF LIFE HAS NO WIFE AND MAY BE DRIVEN BY SEX DESIRE TO SEEK ANOTHER WOMAN OR ANOTHER'S WIFE AND THUS GO TO HELL. IN OTHER WORDS, THE SO- CALLED MAN OF THE RENOUNCED ORDER, WHO HAS LEFT HIS HOUSE AND WIFE, GOES TO HELL IF HE AGAIN DESIRES SEXUAL PLEASURE, KNOWINGLY OR UNKNOWINGLY. In that way the householders are on the side of safety.

Bhagavad-gita 13.8-12 Purport:

Nature, the Enjoyer, and Consciousness

As for detachment from children, wife and home, it is not meant that one should have no feeling for these. They are natural objects of affection, but when they are not favorable to spiritual progress, then one should not be attached to them. The best process for making the home pleasant is Krsna consciousness. If one is in full Krsna consciousness, he can make his home very happy because this process of Krsna consciousness is very easy. One need only chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, accept the remnants of foodstuffs offered to Krsna, have some discussion on books like Bhagavad-gita and Srimad-Bhagavatam, and engage oneself in Deity worship. These four will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. IF ONE CAN MOLD HIS FAMILY LIFE IN THIS WAY TO DEVELOP KRSNA CONSCIOUSNESS, FOLLOWING THESE FOUR PRINCIPLES, THEN THERE IS NO NEED TO CHANGE FROM FAMILY LIFE TO RENOUNCED LIFE. BUT IF IT IS NOT CONGENIAL, NOT FAVORABLE FOR SPIRITUAL ADVANCEMENT, THEN FAMILY LIFE SHOULD BE ABANDONED.

Srimad Bhagavatam 3.33.21 Purport:

A WOMAN WHOSE HUSBAND IS AWAY FROM HOME OR HAS TAKEN THE RENOUNCED ORDER OF LIFE SHOULD NOT BE VERY SORRY, BECAUSE SHE STILL HAS THE PRESENCE OF HER HUSBAND'S REPRESENTATIVE, HER SON. It is said in the Vedic scriptures, atmaiva putro jayate: the husband's body is represented by the son.

Srimad Bhagavatam 4.14.9 Purport:

IN BHAGAVAD-GITA (18.5) IT IS STATED THAT EVEN IN THE RENOUNCED ORDER ONE SHOULD NOT GIVE UP SACRIFICE, CHARITY AND PENANCE. The brahmacaris must perform sacrifices, the grhasthas must give in charity, AND THOSE IN THE RENOUNCED ORDER OF LIFE (THE VANAPRASTHAS AND SANNYASIS) MUST PRACTICE PENANCE AND AUSTERITIES. These are the procedures by which everyone can be elevated to the spiritual platform.

Srimad Bhagavatam 4.25.62 P urport:

ON THE WHOLE, FOR SPIRITUAL ADVANCEMENT, ONE MUST GIVE UP THE COMPANY OF WOMEN. THIS IS WHAT IS MEANT BY THE ORDER OF SANNYASA, THE RENOUNCED ORDER. BEFORE TAKING SANNYASA, OR COMPLETELY RENOUNCING THE MATERIAL WORLD, ONE HAS TO PRACTICE AVOIDING ILLICIT SEX. Sex life, licit or illicit, is practically the same, but through illicit sex one becomes more and more captivated. By regulating one's sex life there is a chance that one may eventually be able to renounce sex or renounce the association of women. If this can be done, advancement in spiritual life comes very easily.

Srimad Bhagavatam 5.6.2 Purport:

EVEN ONE WHO HAS RENOUNCED THE WORLD AND HAS TAKEN SANNYASA SHOULD NOT RENOUNCE CHANTING THE HARE KRSNA MAHA-MANTRA. RENUNCIATION DOES NOT MEAN THAT ONE HAS TO RENOUNCE SANKIRTANA-YAJNA. SIMILARLY, ONE SHOULD NOT RENOUNCE CHARITY OR TAPASYA.

Srimad Bhagavatam 5.8.8 Purport: yajna-dana-tapah-karma / na tyajyam karyam eva tat yajno danam tapas caiva / pavanani manisinam

"Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great soul." EVEN IF ONE IS IN THE RENOUNCED ORDER, HE SHOULD NEVER GIVE UP THE REGULATIVE PRINCIPLES. HE SHOULD WORSHIP THE DEITY AND GIVE HIS TIME AND LIFE TO THE SERVICE OF KRSNA. HE SHOULD ALSO CONTINUE FOLLOWING THE RULES AND REGULATIONS OF AUSTERITY AND PENANCE. THESE THINGS CANNOT BE GIVEN UP. ONE SHOULD NOT THINK ONESELF VERY ADVANCED SIMPLY BECAUSE ONE HAS ACCEPTED THE SANNYASA ORDER. The activities of Bharata Maharaja should be carefully studied for one's spiritual advancement.

Srimad Bhagavatam 6.5.40 Purport:

Prajapati Daksa was correct in stating that changing one's dress cannot detach one from this material world. THE SANNYASIS OF KALI-YUGA WHO CHANGE THEIR ROBES FROM WHITE TO SAFFRON AND THEN THINK THEY CAN DO WHATEVER THEY LIKE ARE MORE ABOMINABLE THAN MATERIALISTIC GRHASTHAS. This is not recommended anywhere. Prajapati Daksa was right in pointing out this defect, but he did not know that Narada Muni had aroused the spirit of renunciation in the Haryasvas and Savalasvas through full knowledge. Such enlightened renunciation is desirable. ONE SHOULD ENTER THE RENOUNCED ORDER WITH FULL KNOWLEDGE (JNANA-VAIRAGYA), FOR THE PERFECTION OF LIFE IS POSSIBLE FOR ONE WHO RENOUNCES THIS MATERIAL WORLD IN THAT WAY. This elevated stage can be reached very easily, as supported by the statements of Srimad-Bhagavatam (1.2.7): vasudeve bhagavati / bhakti-yogah prayojitah janayaty asu vairagyam / jnanam ca yad ahaitukam

"By rendering devotional service unto the Personality of Godhead, Sri Krsna, one immediately acquires causeless knowledge and detachment from the world." IF ONE SERIOUSLY ENGAGES IN DEVOTIONAL SERVICE TO LORD VASUDEVA, JNANA AND VAIRAGYA ARE AUTOMATICALLY MANIFEST IN ONE'S PERSON. There is no doubt of this. Prajapati Daksa's accusation that Narada had not actually elevated his sons to the platform of knowledge was not factual. All the sons of Prajapati Daksa had first been raised to the platform of jnana and had then automatically renounced this world. IN SUMMARY, UNLESS ONE'S KNOWLEDGE IS AWAKENED, RENUNCIATION CANNOT TAKE PLACE, FOR WITHOUT ELEVATED KNOWLEDGE ONE CANNOT GIVE UP ATTACHMENT FOR MATERIAL ENJOYMENT.

Srimad Bhagavatam 6.6.1 Purport:

FEMALES ARE NOT MEANT FOR THE RENOUNCED ORDER OF LIFE; THEY SHOULD BE FAITHFUL TO THEIR GOOD HUSBANDS, FOR IF A HUSBAND IS COMPETENT FOR LIBERATION, HIS WIFE WILL ALSO ACHIEVE LIBERATION WITH HIM. As stated in the sastra, the results of a husband's pious activities are shared by his wife. Therefore a woman's duty is to be very chaste and faithful to her husband. Then without separate endeavor she will share in all the profit the husband earns.

Srimad Bhagavatam 7.12.9 Purport:

If a butter pot and fire are kept together, the butter within the pot will certainly melt. Woman is compared to fire, and man is compared to a butter pot. However advanced one may be in restraining the senses, it is almost impossible for a man to keep himself controlled in the presence of a woman, even if she is his own daughter, mother or sister. INDEED, HIS MIND IS AGITATED EVEN IF ONE IS IN THE RENOUNCED ORDER OF LIFE. Therefore, Vedic civilization carefully restricts mingling between men and women. If one cannot understand the basic principle of restraining association between man and woman, he is to be considered an animal. That is the purport of this verse.

Caitanya-caritamrta Adi lila 10.84:

SRI RUPA GOSVAMI GAVE UP ALL FAMILY CONNECTIONS, JOINED THE RENOUNCED ORDER OF LIFE AND DIVIDED HIS MONEY, giving fifty percent to the brahmanas and Vaisnavas and twenty-five percent to his kutumba (family members) and keeping twenty-five percent for personal emergencies.

Caitanya-caritamrta Madhya lila 20.81:

THE WORD MADHUKARI COMES FROM THE WORD MADHUKARA, WHICH REFERS TO BEES COLLECTING HONEY FROM FLOWER TO FLOWER. A MADHUKARI IS A SAINTLY PERSON OR A MENDICANT WHO DOES NOT ACCEPT A FULL MEAL AT ONE HOUSE BUT BEGS FROM DOOR TO DOOR, TAKING A LITTLE FOOD FROM EACH HOUSEHOLDER'S PLACE. IN THIS WAY HE DOES NOT OVEREAT OR GIVE HOUSEHOLDERS UNNECESSARY TROUBLE. A PERSON IN THE RENOUNCED ORDER MAY BEG BUT NOT COOK. HIS BEGGING SHOULD NOT BE A BURDEN FOR THE HOUSEHOLDERS. THE MADHUKARI PROCESS IS STRICTLY TO BE FOLLOWED BY A BABAJI, THAT IS, ONE WHO HAS ATTAINED THE PARAMAHAMSA STAGE. This practice is still current in Vrndavana, and there are many places where alms are offered. Unfortunately, there are many beggars who have come to Vrndavana to accept alms but not follow the principles of Sanatana Gosvami. People try to imitate him and lead an idle life by practicing madhukari. It is almost impossible to strictly follow Sanatana Gosvami or Rupa Gosvami. IT IS BETTER TO ACCEPT FOOD OFFERED TO KRSNA IN THE TEMPLE THAN TO TRY TO IMITATE SANATANA GOSVAMI AND RUPA GOSVAMI.

Caitanya-caritamrta Antya lila 2.117:

The Lord replied, "I cannot tolerate seeing the face of a person who has accepted the renounced order of life but who still talks intimately with a woman.

Caitanya-caritamrta Antya lila 2.117 Purport:

Srila Bhaktisiddhanta Sarasvati Thakura comments that saralata, or simplicity, is the first qualification of a Vaisnava, whereas duplicity or cunning behavior is a great offense against the principles of devotional service. As one advances in Krsna consciousness, one must gradually become disgusted with material attachment and thus become more and more attached to the service of the Lord. IF ONE IS NOT FACTUALLY DETACHED FROM MATERIAL ACTIVITIES BUT STILL PROCLAIMS HIMSELF ADVANCED IN DEVOTIONAL SERVICE, HE IS CHEATING. NO ONE WILL BE HAPPY TO SEE SUCH BEHAVIOR.

Caitanya-caritamrta Antya lila 2.144:

In connection with stri-sambhasana, talking with women, Srila Bhaktisiddhanta Sarasvati Thakura says that talking with women for the purpose of mingling with them for sense gratification, subtle or gross, is strictly prohibited. Canakya Pandita, the great moral instructor, says, matrvat para-daresu. THUS NOT ONLY A PERSON IN THE RENOUNCED ORDER OR ONE ENGAGED IN DEVOTIONAL SERVICE BUT EVERYONE SHOULD AVOID MINGLING WITH WOMEN. ONE SHOULD CONSIDER ANOTHER'S WIFE HIS MOTHER.

Caitanya-caritamrta Antya lila 6.224:

"A VAIRAGI [A PERSON IN THE RENOUNCED ORDER] SHOULD NOT DEPEND ON OTHERS. 'IF HE DOES SO, HE WILL BE UNSUCCESSFUL, AND HE WILL BE NEGLECTED BY KRSNA.

Caitanya-caritamrta Antya lila 6.237:

Srila Bhaktivinoda Thakura says in his Amrta-pravaha-bhasya that when a man and woman are married, they beget children and are thus entangled in family life. Talk concerning such family life is called gramya-katha. A PERSON IN THE RENOUNCED ORDER NEVER INDULGES IN EITHER HEARING OR TALKING ABOUT SUCH SUBJECTS. HE SHOULD NOT EAT PALATABLE DISHES, SINCE THAT IS UNFIT FOR A PERSON IN THE RENOUNCED ORDER. HE SHOULD SHOW ALL RESPECT TO OTHERS, BUT SHOULD NOT EXPECT RESPECT FOR HIMSELF. IN THIS WAY, ONE SHOULD CHANT THE HOLY NAME OF THE LORD AND THINK OF HOW TO SERVE RADHA AND KRSNA IN VRNDAVANA.

Caitanya-caritamrta Antya lila 6.254:

"He is in the SUPREME order of RENOUNCED life. INDEED, HE DOES NOT CARE ABOUT EATING OR DRESSING. Somehow or other he eats and maintains his life.

------Sannyasa Asrama - Part 5

Caitanya-caritamrta Antya lila 6.314: This verse (Bhag. 7.15.40) was spoken by Narada to Yudhisthira Maharaja regarding a householder's liberation from material bondage. ON THE SPIRITUAL PLATFORM, ONE DOES NOT UNNECESSARILY CARE FOR THE BODY. SRILA NAROTTAMA DASA THAKURA HAS SAID, DEHA-SMRTI NAHI YARA, SAMSARA BANDHANA KAHAN TARA. ONE WHO IS SPIRITUALLY SITUATED DOES NOT THINK THAT HE IS THE BODY. THEREFORE HE CAN TRANSCENDENTALLY EXECUTE SEVERE PENANCES IN THE RENOUNCED ORDER OF LIFE. THE BEST EXAMPLE OF SUCH RENUNCIATION IS RAGHUNATHA DASA GOSVAMI.

Matchless Gift, 2: Getting Out the Material Mire

THE TAKING OF THE RENOUNCED ORDER, HOWEVER, IS NOT ALWAYS NECESSARY. IF ONE CAN EXECUTE KRSNA CONSCIOUSNESS IN FAMILY LIFE, THAT IS ALSO RECOMMENDED. ALTHOUGH BHAKTIVINODA THAKURA WAS A FAMILY MAN AND MAGISTRATE, HE STILL EXECUTED DEVOTIONAL SERVICE MOST EXCELLENTLY. DHRUVA MAHARAJA AND PRAHLADA MAHARAJA WERE ALSO GRHASTHAS, HOUSEHOLDERS, BUT THEY TRAINED THEMSELVES IN SUCH A WAY THAT EVEN AS HOUSEHOLDERS THEY WERE NOT FACED WITH INTERRUPTIONS IN THEIR SERVICE. Therefore Prahlada Maharaja said, "I have learned the art of always remaining in Krsna consciousness." What is that art? Tvad-virya-gayana-mahamrta-magna-cittah: simply glorifying the victorious activities and pastimes of the Lord.

Bhagavad-gita Lecture, 08-24-66, New York:

JUST LIKE ARJUNA. ARJUNA WAS NOT A SANNYASI. HE, AFTER HEARING BHAGAVAD- GITA, HE DID NOT TAKE UP THE RENOUNCED ORDER OF LIFE AND DRESSED HIMSELF IN ORANGE-COLORED DRESS AND WENT AWAY FROM THE BATTLEFIELD, NO. HE REMAINED THE SAME MAN, THE SAME MILITARY MAN, BUT HE BECAME THE MOST PERFECT KRSNA CONSCIOUS MAN. SO SAME PRINCIPLE WAS THERE. THEREFORE HERE LORD KRSNA SAYS, SANNYASAH KARMA-YOGAS CA NIHSREYASA-KARAV UBHAU: "EITHER YOU TAKE SANNYASA OR YOU REMAIN IN YOUR POSITION, THAT DOESN'T MATTER. YOU CAN ATTAIN THE HIGHEST PERFECTION FROM ANY POSITION, PROVIDED YOU ARE KRSNA CONSCIOUS." THAT'S ALL. Jneyah sa nitya-sannyasi yo na dvesti na kanksati. Hear how nicely Krsna says. Jneyah sa nitya-sannyasi. Just try to understand. That person is always a sannyasi--not by dress but by his actual activities. What? Na dvesti na kanksati. "He does not, I mean to say, hate anything, and he does not desire anything." These two qualifications. He does not hate anything, and he does not desire anything.

Bhagavad-gita Lecture, 08-26-66, New York:

Jneyeh, "Just understand," sa. Sa means he. Who? Nitya-sannyasi: "That person is always in renounced order, not by dress, but by action, always in renounced order..." Yo na dvesti na kanksati: "That person who does not hate, neither desires." Nitya-sannyasi. THE RENOUNCED ORDER MEANS THAT I RENOUNCE MY MATERIAL PROPENSITIES. THAT IS CALLED RENUNCIATION. A living entity is living. He has got his different propensities. That is his natural position. If I say that "You don't desire," no, that is not possible. I cannot desire, I don't desire... If I am desireless, then I am dead. What is my life? Desire... Somebody says that "You become desireless." That is an impossible, sir. Desireless means don't desire materially. That is desireless.

SO A PERSON WHO HAS RENOUNCED EVERYTHING FOR SERVICE OF THE LORD. SANNYASI. SANNYASI MEANS SAT-NYASI. SAT MEANS THE SUPREME ETERNAL, AND NYASI MEANS RENOUNCED. SO SANNYASI... HE IS A SANNYASI WHO HAS RENOUNCED EVERYTHING FOR THE SAKE OF THE LORD. HE'S CALLED SANNYASI. AND HE HAS NO HATRED FOR ANYTHING BECAUSE IN HIS VISION EVERYTHING IS MEANT FOR THE SERVICE OF THE LORD.

Srimad Bhagavatam Lecture, 07-06-75, Chicago:

Eight thousand rupees for his personal expenditure. So he was utilizing that money by inviting sannyasis of Jagannatha Puri. There were many sannyasis. So Caitanya Mahaprabhu was also being invited. So after a few days, there was no invitation. So Caitanya Mahaprabhu inquired His secretary that "Why Raghunatha does not invite?" So he replied that "He refused to take his father's contribution." So Caitanya, "Oh, it is very nice." It is not that "Money will come from home, and I shall become a renounced order of life." No. He understood that "I have left my home. Why shall I take money from my father?" He refused.

SO IN THIS WAY RAGHUNATHA DASA GOSVAMI, ONE OF THE SIX GOSVAMIS, VERY IMPORTANT DEVOTEE, HE USED TO LIVE. HE USED TO EAT EVERY ALTERNATE DAY, NOT DAILY. ONE DAY STARVING, AND THE NEXT DAY, A LITTLE BUTTER. BUT HE WAS OBSERVING HIS REGULATIVE PRINCIPLES, TAKING THRICE DAILY BATH AND OFFERING DANDAVAT, WHAT IS CALLED? COUNTING, NUMERICAL. JUST LIKE WE COUNT TWENTY-FIVE ROUNDS MINIMUM, SO RAGHUNATHA DASA GOSVAMI WAS ALSO CHANTING BY COUNTING. SIMILARLY, HE WAS OFFERING DANDAVAT. YOU OFFER DANDAVAT, THE SAME WAY. THAT IS ALSO COUNTING. SANKHYA-PURVAKA- NAMA-GANA-NATIBHIH. SANKHYA-PURVAKA, KEEPING A STRENGTH, A NUMERICAL STRENGTH, JUST LIKE WE ARE ADVISED AT LEAST SIXTEEN ROUNDS. SO THESE THINGS WERE GOING ON. NOT THAT BECAUSE HE WAS TAKING LITTLE BUTTER ALTERNATE DAY, HE LOST HIS STRENGTH. NO. THE STRENGTH WAS ALL RIGHT. SO THE FASTING MEANS IF YOU DON'T FEEL WEAK, THEN YOU FAST. NOT THAT YOU IMITATE RAGHUNATHA DASA GOSVAMI. THAT IS NOT POSSIBLE IN THE BEGINNING. BUT IT IS POSSIBLE IF YOU PRACTICE, IF YOU PRACTICE. NIDRAHARA-VIHARAKADI-VIJITAU CATYANTA-DINAU CA YAU SANKHYA-PURVAKA-NAMA-GANA-NATIBHIH KALAVASANI-KRTAU. SO EVERYTHING IS POSSIBLE. BUT THAT IS ADVANCED SPIRITUAL LIFE. IT IS NO USE IMITATING A HIGHER AUTHORITY, HARIDASA THAKURA. JUST LIKE HE WAS CHANTING NOT SIXTEEN ROUNDS, BUT 164 ROUNDS. SO THAT IS NOT POSSIBLE. GRADUALLY, SANAIH SANAIH, GRADUALLY, WE HAVE TO PRACTICE.

Srimad Bhagavatam Lecture, 06-12-68, Montreal:

There is one verse in Bhagavatam. One devotee, he has taken sannyasa. Sannyasa means the renounced order of life. Just like as you see me by my dress, this is called sannyasa. SANNYASA MEANS... THIS IS SANSKRIT WORD, SAT-NYASA. THIS IS SANNYASA. SAT MEANS THE SUPREME, THE ABSOLUTE TRUTH. AND NYASA MEANS RENOUNCED. ONE WHO HAS RENOUNCED EVERYTHING FOR THE SERVICE OF THE SUPREME, HE IS CALLED A SANNYASA. SANNYASA DOES NOT MEAN A PARTICULAR TYPE OF DRESS OR PARTICULAR TYPE OF BEARD. SANNYASA MEANS YOU CAN BECOME A SANNYASI EVEN WITH YOUR, THIS COAT-PANT. IT DOESN'T MATTER, PROVIDED YOU HAVE DEDICATED YOUR LIFE FOR THE SERVICE OF GOD. THAT IS CALLED SANNYASA. IN THE BHAGAVAD-GITA IT IS CLEARLY SAID, ANASRITAH KARMA-PHALAM KARYAM KARMA KAROTI YAH, SA SANNYASI, SA SANNYASI SA YOGI CA NA CANYA AKRIYA. The meaning of this verse is that anasritah karma-phalam. Everyone is working in this material world for some salary or for some remuneration, BUT IF ONE WORKS NOT FOR SALARY OR FOR REMUNERATION BUT AS A MATTER OF DUTY... Anasritah karma-phalam karyam. Karyam means "It must be done." Karma karoti yah: "In such a way, if somebody acts, then sa sannyasi, he is sannyasi."

Srimad Bhagavatam Lecture, 06-22-76, New Vrindaban: So people do not know this, how this science is working, but this is the fact. Prakrteh kriyamanani gunaih karmani sarvasah. Tatha dehantara-praptih. So we have to read all these things carefully. Tatha dehantara-praptih, there is dehantara, another body. So we must be very careful what kind of body I'm going to get. Now, this life I have got very nice, beautiful body and everything is all right, but if we act irresponsibly, the nature will give me a suitable body. Otherwise, why there are so many varieties of life, 8,400,000? So we should be very, very careful not to waste the duration of life even by a second. WE SHALL EAT LESS, THEN WE SHALL SLEEP ALSO LESS. NIDRAHARA-VIHARAKADI: THEN OUR SEX APPETITE ALSO WILL BE LESS. Unnecessarily eating, unnecessarily sleeping is not required at all. That is the practice by the Gosvamis. NIDRAHARA-VIHARAKADI-VIJITAU. THEY CONQUERED OVER EATING, SLEEPING. MATING, THERE WAS NO QUESTION: THEY WERE SANNYASIS, RENOUNCED ORDER OF LIFE. AND DEFENSE ALSO, THERE WAS NO QUESTION BECAUSE THEY DEPENDED ON KRSNA, THE MOST POWERFUL DEFENDER. SO THERE WAS NO QUESTION OF DEFENSE. SIMPLY TWO THINGS, EATING AND SLEEPING. AND THAT THEY ALSO CONQUERED. NIDRAHARA-VIHARAKADI-VIJITAU CATYANTA- DINAU CA YAU. SO SPIRITUAL LIFE MEANS YOU HAVE TO CONTROL. THAT IS CALLED GOSVAMI.

Caitanya-caritamrta Lecture, 11-21-66, New York:

Then, after getting him washed in the Ganges and cleansed by a barber, Candrasekhara offered him a new pair of clothing and... Sei vastra sanatana na kaila angikara. And Sanatana Gosvami did not accept that new clothing. Suniya prabhura mane ananda apara. And when Lord Caitanya Mahaprabhu heard it that Sanatana Gosvami, after renouncement, he's not going to accept any new clothing... SO FOR A REALLY RENOUNCED PERSON IS THAT WHATEVER CLOTHING IS THROWN IN THE STREET, HE'LL COLLECT AND HE'LL WEAR IT. HE WOULD NOT PURCHASE ANY NEW CLOTHING. That is the order of strictly one who follows... Cirani. Sanatana... Svarupa... Sukadeva Gosvami, in the Bhagavata, he says that "Whether old clothings and torn clothings cannot be had on the street? Whether trees are not giving fruit? Whether the rivers are dried up? Whether the caves of the mountains, they are closed? Then why the renounced order of persons go to the visayi?" Visayi means those, those who are materialistic. Sometimes renounced order of life, sannyasi, they go to the householders... Of course, that is their duty. But still... So Sukadeva Gosvami, a great personality in the renounced order of life, he would live naked. He would not go even to the human society. SO THOSE WHO ARE FOLLOWING STRICTLY, THEY DON'T MAKE THEMSELVES DEPENDENT ON THE HOUSEHOLDERS OR ON THE WORLDLY PEOPLE. SO SANATANA GOSVAMI DID NOT ACCEPT THAT NEW CLOTHING, AND WHEN IT WAS HEARD BY LORD CAITANYA, HE WAS VERY GLAD.

Caitanya-caritamrta Lecture, 11-21-66, New York:

Then this is a hint by Lord Caitanya that a sannyasi who has renounced everything, if he lives very gorgeously, with good dress, and good house, and apartment... No.... far as possible... WHATEVER IS ABSOLUTELY NECESSITY, HE SHOULD ACCEPT, NOT MORE. YES. THAT IS RENOUNCED ORDER OF LIFE, NOT THAT IN THE NAME OF RENOUNCED ORDER OF LIFE HE SHOULD LIVE AT THE EXPENSE OF THE HOUSEHOLDERS, VERY GORGEOUSLY. NO..

Lecture on Kesava Maharaja's Disappearance Day, 10-21-68, Seattle:

ONE HAS TO ACCEPT THE RENOUNCED ORDER FROM ANOTHER PERSON WHO IS IN RENOUNCED ORDER. So I never thought that I shall accept this renounced order of life. In my family life, when I was in the midst of my wife and children, sometimes I was dreaming my spiritual master, that he's calling me, and I was following him. When my dream was over, I was thinking. I was little horrified. "Oh, Guru Maharaja wants me to become sannyasi. How can I accept sannyasa?" At that time, I was feeling not very satisfaction that I have to give up my family and have to become a mendicant. At that time, it was a horrible feeling. Sometimes I was thinking, "No, I cannot take sannyasa." But again I saw the same dream. So in this way I was fortunate. My Guru Maharaja (Prabhupada begins to cry, choked voice) pulled me out from this material life. I have not lost anything. He was so kind upon me. I have gained. I left three children, I have got now three hundred children. So I am not loser. This is material conception. We think that we shall be loser by accepting Krsna. Nobody is loser. I say from my practical experience. I was thinking that "How can I accept this renounced order of life? I cannot accept so much trouble." So... But I retired from my family life. I was sitting alone in Vrndavana, writing books. So this, my Godbrother, he insisted me, "Bhaktivedanta prabhu..." This title was given in my family life. It was offered to me by the Vaisnava society. So he insisted me. Not he insisted me. PRACTICALLY MY SPIRITUAL MASTER INSISTED ME THROUGH HIM, THAT "YOU ACCEPT." BECAUSE WITHOUT ACCEPTING THE RENOUNCED ORDER OF LIFE, NOBODY CAN BECOME A PREACHER. So he wanted me to become a preacher. So he forced me through this Godbrother, "You accept." So unwillingly I accepted. And then I remembered that he wanted me to go to the Western country. So I am feeling now very much obliged to my, this Godbrother, that he carried out the wish of my spiritual master and enforced me to accept this sannyasa order.

Lecture, 09-16-69, London:

They are working so hard, just like animals, simply for sense gratification. That is the beginning of His speech. But the human form of life is meant for saving time for spiritual cultivation. We should be satisfied with the bare necessities of life, and the time should be saved to cultivate self-realization. That is the basic principle of Vedic civilization. THEREFORE IN VEDIC CIVILIZATION A CERTAIN PERIOD IS DEVOTED FOR ACCEPTING RENOUNCED ORDER OF LIFE, SANNYASA. COMPULSORY. THIS SANNYASA ORDER, AS WE HAVE ACCEPTED, IT IS COMPULSORY REGULATIVE PRINCIPLE OF VEDIC WAY OF LIFE. The first twenty-five years brahmacari, strict life of celibacy, student life, without any sex indulgence completely, up to twenty-five years. Then grhastha. That is not for also all. If somebody is unable to remain a brahmacari all through, then the spiritual master gives him permission to marry a suitable girl and become a householder. This is called grhastha life. Then, up to fifty years, he can indulge in householder life. Householder life, according to Vedic civilization, is a sort of license for sense gratification. BUT NOT FOR ALL THE TIME. THE INJUNCTION IS PANCASORDHVAM VANAM VRAJET. JUST AFTER YOUR FIFTIETH YEAR YOU MUST GIVE UP, RETIRE FROM HOUSEHOLDER. THAT IS CALLED VANAPRASTHA. Vanaprastha means you can take your wife with you and travel all over the world in places of holy pilgrimage just to give up your attachment for family life. IN THIS WAY, WHEN ONE IS COMPLETELY DETACHED FROM FAMILY AFFECTION, THEN HE SENDS BACK HIS WIFE TO THE ELDERLY CHILDREN TO TAKE CARE OF HER AND HE TAKES SANNYASA, RENOUNCED ORDER OF LIFE. This renounced order of life means dedicate completely for the service of the Lord. anasritah karma-phalam / karyam karma karoti yah sa sannyasi ca yogi ca / na niragnir na cakriyah

Lord Krsna said that one who acts for the sake of duty, NOT FOR ENJOYING THE FRUIT

10-24-69 Letter to Kapiladev:

Regarding Nityananda Prabhu breaking the sannyasi rod of Lord Caitanya, the explanation is that this was to show that Lord Caitanya was Krishna, so He had no necessity of taking sannyasa. In the higher sense the Vaisnavas are meant for being members of the family of Krishna to serve as friend, to serve as parent or to serve as lover. So for such elevated devotees sannyasa is superfluous. But still, Lord Caitanya took sannyasa just to prove it factually that so far as the material conditions are concerned, they must be given up. Without knowing this fact some so-called Vaisnavas have turned to be sahajiya. This means one who takes everything as very easy. All the acaryas, beginning from Lord Buddha, Sankaracarya, Ramanuja, etc., all of them renounced this world. So renunciation is required, but when one makes further progress after renunciation towards spiritual life and enters into the Pastimes of Krishna, then things become perfect. The summary is that sannyasa is renunciation, which is imperative for all. NITYANANDA'S BREAKING THE SANNYASI ROD OF CAITANYA MAHAPRABHU WAS WITH THE PURPOSE TO SHOW THAT LORD CAITANYA IS TRANSCENDENTAL TO ALL MATERIAL CONDITIONS.

12-17-72 Letter to Danavir:

Actual sannyasa means that he has given everything to Krishna, so practically you are already sannyasa. But if you have got wife, and if she is very desirous to raise children, she will not be very happy if you go away. THAT IS NOT OUR BUSINESS, TO CREATE HAVOC, NO. IF WIFE IS VERY STRONG, SHE WILL APPRECIATE IF YOU TAKE SANNYASA, BUT IF THERE IS QUESTION AT ALL, THAT SHOULD BE AVOIDED. JUST LIKE I NEVER LIKED MY WIFE, BUT I KNEW IT WAS MY DUTY TO STICK UNTIL MY SONS WERE GROWN-UP, THEN I LEFT. But if you give your wife one child, then she will be happy and she will have some life-long occupation, that you must consider. But at least you can wait until I come there next time, then we shall see further

01-04-73 Letter to Madhukara:

So I have introduced this marriage system in your Western countries because there is custom of freely intermingling male and female. Therefore marriage required just to engage the boys and girls in devotional service, never mind distinction of living status. But our marriage system is little different than in your country, we do not sanction the policy of quick divorce. We are supposed to take husband or wife as eternal companion or assistant in Krsna consciousness service, and there is promise never to separate. Of course if there is any instance of very advanced disciples, married couple, and they have agreed that the husband shall now take sannyasa or renounced order of life, being mutually very happy by that arrangement, then there is ground for such separation. BUT EVEN IN THOSE CASES THERE IS NO QUESTION OF SEPARATION, THE HUSBAND, EVEN HE IS SANNYASA, HE MUST BE CERTAIN HIS WIFE WILL BE TAKEN CARE OF NICELY AND PROTECTED IN HIS ABSENCE. Now so many cases are there of unhappiness by the wife who has bee abandoned by her husband against her wishes. So how can I sanction such thing? I want to avoid setting any bad example for future generations, therefore I am so much cautiously considering your request. But if it becomes so easy for me to get married and then leave my wife, under excuse of married life being an impediment to my own spiritual progress, that will not be very good at all. THAT IS MISUNDERSTANDING OF WHAT IS ADVANCEMENT IN SPIRITUAL LIFE. OCCUPATIONAL DUTY MUST BE THERE, EITHER THIS ONE OR THAT ONE, BUT ONCE I AM ENGAGED IN SOMETHING OCCUPATIONAL DUTY, THEN I SHOULD NOT CHANGE THAT OR GIVE IT UP, THAT IS THE WORST MISTAKE. DEVOTIONAL SERVICE IS NOT BOUND UP BY SUCH DESIGNATIONS. THEREFORE ONCE I HAVE CHOSEN, IT IS BETTER TO STICK IN THAT WAY AND DEVELOP MY DEVOTIONAL ATTITUDE INTO FULL-BLOWN LOVE OF GODHEAD. THAT IS ARJUNA'S UNDERSTANDING.

01-09-74 Letter to Revatinandana:

I know you are a very good cook and I can understand that you have found the books useful for distribution. I have no objection to your printing it with the name "Revatinandana Swami's Cookbook", BUT THE ROYALTY SHOULD GO TO THE BHAKTIVEDANTA BOOK TRUST. JUST AS I AM PUBLISHING BHAGAVAD-GITA AS IT IS WITH MACMILLAN CO. BUT THE ROYALTY IS GOING TO THE BBT. I THINK THIS METHOD IS APPROPRIATE. IF YOU YOURSELF TAKE THE ROYALTY IT WILL BE PERSONAL INTEREST IN MONEY AND TRADE, AND THIS WILL DEVIATE YOUR PRINCIPLE OF SANNYASA. SANNYASI MEANS HE IS IN RENOUNCED ORDER AND LIVES BY BEGGING ALMS FOR THE BARE NECESSITIES OF LIFE. IT IS NOT GOOD TO MAKE TRADE TO GET MONEY FOR PERSONAL EXPENDITURE. If the royalty is given to the BBT, we will keep a SEPARATE account from this royalty and necessary expenditures for your preaching may be supplied from the BBT. 04-30-74 Letter to Govinda:

To you my advice is, because you are very intelligent and educated girl, you forget your relationship with Gaurasundara. Now you become mixed up in Krsna business and live like a chaste Hindu widow woman. There are many ideal young Hindu widows who do not dress nicely at all, do not comb the hair, and who take bath three times daily in the Ganges, wear white sari and are engaged 24 hours a day in chanting Hare Krsna Mantra. The vivid example is Visnupriya devi, Lord Caitanya's wife. When Lord Caitanya left home accepting the renounced order of life, sannyasa, at that time Visnupriya was on the summit of youth, 16 years old, BUT WHEN HER HUSBAND BECAME SANNYASI SHE ALSO BECAME GREATER THAN SANNYASA. She was chanting her rounds on the beads and after one round she was collecting one grain of rice. In this way all day and night, as many rounds as she could finish, that many grains she would cook and eat. Just she how much austerity she underwent! Visnupriya is the incarnation of the Goddess of Fortune but to teach us how much austerity and penance she underwent, I THINK YOU SHOULD FOLLOW THE FOOTSTEPS OF SRIMATI VISNUPRIYA. YOU HAVE GOOD WRITING CAPACITY, AND GOOD ARTISTIC ABILITY. NOW DEVOTE YOUR LIFE TO CHANTING HARE KRSNA AND IF POSSIBLE WRITE ARTICLES ON KRSNA CONSCIOUSNESS, AS MANY AS POSSIBLE WITH YOUR OWN PAINTINGS AND SEND IT FOR PUBLICATION TO BTG. FORGET THIS NONSENSE GAURASUNDARA. THESE ARE ALL MATERIAL RELATIONSHIPS AND HAVE NOTHING TO DO WITH SPIRITUAL ADVANCEMENT.

07-16-74 Letter to Alfred Ford:

So far as your questions are concerned, in India a sannyasi or a person in the renounced order of life is always honored. Even in this fallen down condition of India a sannyasi is honored everywhere, and he has no problem for his living condition. SO YOU ARE CORRECT THAT A PERSON IN THE RENOUNCED ORDER OF LIFE IS HONORED. UNFORTUNATELY SOME UNSCRUPULOUS MEN TAKE ADVANTAGE OF THIS RENOUNCED ORDER DRESS AND BEING FILLED UP WITH ALL MATERIAL DESIRES THEY COMMIT SO MANY WRONGFUL THINGS, AND THE PEOPLE IN GENERAL TAKE NOTE OF IT AND GRADUALLY THE HONOR FOR THE SANNYASI IS DWINDLING. Exactly like a person having received some counterfeit money is always afraid of being cheated, but this does not mean there is no good money. So unscrupulous men on account of this age of Kali yuga are taking advantage of sannyasi dress and are exploiting the people. So there is very awkward, and even a genuine sannyasi is sometimes in trouble. IN THE SASTRAS THEREFORE IT IS STATED THAT UNLESS ONE IS PERFECTLY DETACHED FROM MATERIAL THINGS HE SHOULD NOT BE ALLOWED TO ACCEPT SANNYASA ORDER.

01-12-75 Letter to Kirtiraja:

Any householder devotee who is working full-time (with his wife) as a sankirtana book distributer, of temple managerial duties, artist, cook, etc. shall be provided food, shelter, and other bare minimum necessities by the temple itself. They should not cook their own meals separate from the temple meals. If they have children, then some minimal allowance may be given according to the number of children. If they want anything extra or over and above what the temple president sees as absolute necessity, then they should work outside--the temple cannot pay for anything beyond the bare necessities. AND DEFINITELY, THE BBT CANNOT PAY ANY SALARY TO ANYBODY. OUR PHILOSOPHY IS "SIMPLE LIVING AND HIGH THINKING"--NOT SENSE GRATIFICATION. THE TEMPLE PRESIDENTS AND LEADERS (ELDER STUDENTS) MUST SHOW THIS BY EXAMPLE. TEMPLE OR ASRAMA MEANS FOR RENUNCIATION AND RENOUNCED PERSONS. IF ONE IS ENGAGED IN SELF-REALIZATION PROCESS, THEN HIS MATERIAL NECESSITIES BECOME ALMOST NIL. PERSONS WHO DO NOT LIKE THIS CAN WORK OUTSIDE.

12-12-70 Room Conversation, Indore: Similarly, a renounced life, sannyasa, if he is following the regulative principles, that is sannyasa asrama. NOT THAT IMITATING SOMEBODY, I PUT ON A SAFFRON DRESS AND I BECOME A SANNYASI AND BY BEGGING I LIVE. THIS HAS KILLED THE WHOLE HINDU SOCIETY OR THE SANATANA-DHARMA SOCIETY. Unqualified persons, they do not know the regulative principles but for solution of economic problem they dress themselves. This is Kali-yuga. They will pass on simply by the dress without any knowledge.

03-07-70 Letter to Trivikrama:

But at the mature age say after 50 years old age, everyone should separate from wife. Married life does not mean that one should continue to live with wife throughout the whole life; at a certain stage, say between 20-25 years, one may accept a wife, live with her to the maximum age of 50 years, and then there should be no more sex relationship--stringently. AND AT THE MATURE OLD AGE, SAY 65-70 YEARS, EVERYONE MUST ACCEPT THE RENOUNCED ORDER OF SANNYAS; IF NOT IN DRESS, THEN IN ACTION POSITIVELY.

11-23-69 Letter to Madhusudana:

I am very glad that Kancanbala is performing the regulative principles and worshipping and helping you to become an ideal Vaisnava householder. REGARDING SANNYASA, YES, ACCORDING TO VEDIC PRINCIPLES, AS A MARRIED MAN, YOU MUST GIVE YOUR WIFE AT LEAST ONE BOY CHILD. AND WHEN HE IS GROWN UP, AFTER YOU ARE 50 YEARS OF AGE, YOU CAN TAKE SANNYASA. THE GROWN UP BOY MAY TAKE CARE OF YOUR OLD WIFE. THAT IS THE VEDIC SYSTEM.

08-15-71 Letter to Indira:

One should become sannyasa by action, NOT BY DRESS.

02-10-73 Letter to Satsvarupa:

Regarding your writing, you must know that it is the DUTY OF SANNYASA TO WRITE ALWAYS TO SAVE THE CRIPPLE MINDED MAN AND WOMEN.

Srimad Bhagavatam 4.4.24:

It is said that when a man desires to quit his body he dresses in SAFFRON GARMENTS.

06-28 -73 Letter to Jadurani:

THERE IS NOT MUCH DIFFERENCE IN THE ROBES OF MAYAVADIS AND VAISNAVAS, BUT THEY GENERALLY USE A DEEPER COLOR AND WE USE LIGHTER SAFFRON. Lord Caitanya did not necessarily wear the mayavadi robes. He carried ekadanda, but that is covered by the cloth, they have one rod, we have four rods. But they look the same. Yes, Lord Caitanya carries a water pot.

03-07-74 Letter to Muralidhara:

6. THE MAYAVADI SANNYASIS GENERALLY WEAR THEIR DHOTIS UP OVER THEIR KNEES, and because Lord Caitanya took sannyasa from a Mayavadi sannyasi He is shown like that. So He is seen like this as a sannyasi.

Note: This ASSISTING A SANNYASI holds true if one is actually **renounced** from sense enjoyment and preaching for Krishna. Simply danda and saffron cloth has no respect. Srila Prabhupada says respect has to be commanded NOT demanded. Bg 16.4 states (demoniac) THEY DESIRE TO BE WORSHIPED BY OTHERS, AND DEMAND RESPECTABILITY, ALTHOUGH THEY DO NOT COMMAND RESPECT. They do everything whimsically, according to their own desire, AND THEY DO NOT RECOGNIZE ANY AUTHORITY. This is DENYING Srila Prabhupada’s unique position of Jagad diksa guru. Jagad guru means siksa AND diksa BOTH. So those who are against Srila Prabhupada as our Jagad guru are NOT sannyasis ACTUALLY--- THEREFORE THEY CANNOT BE ASSISTED! THEY ARE JEALOUS OF SRILA PRABHUPADA’S UNIQUE POSITION AS JAGAD GURU.

Caitanya-caritamrta Madhya lila 1.218:

THERE ARE MANY JEALOUS PEOPLE IN THE DRESS OF VAISNAVAS IN THIS KRSNA CONSCIOUSNESS MOVEMENT, AND THEY SHOULD BE COMPLETELY NEGLECTED. THERE IS NO NEED TO SERVE A JEALOUS PERSON WHO IS IN THE DRESS OF A VAISNAVA. When Narottama dasa Thakura says chadiya vaisnava seva nistara payeche keba, he is indicating an ACTUAL VAISNAVA, not an envious or jealous person in the dress of a Vaisnava.

Caitanya-caritamrta Madhya lila 7.27:

A brahmacari is supposed to ASSIST A SANNYASI; therefore a BRAHMACARI SHOULD NOT TRY TO INSTRUCT A SANNYASI. That is the etiquette. Consequently Damodara should not have advised Caitanya Mahaprabhu of His duty.

Morning Walk, 04-08-74, Bombay:

Yasomatinandana: That is the special quality of Kali-yuga, that sudra class people will take up the preaching of Vedas.

Prabhupada: Yes. AND EVEN FOLLOWERS OF SANKARACARYA... SANKARACARYA DOES NOT GIVE ANYONE ANY RECOGNITION UNLESS HE'S A SANNYASI. THAT IS THE STRICT PRINCIPLE OF SANKARA SAMPRADAYA. They are grhamedhis and they are thinking they are advanced in spiritual consciousness. SANKARACARYA DOES NOT GIVE ANYONE ANY POSITION UNLESS HE IS IN THE RENOUNCED ORDER OF LIFE.

Srimad Bhagavatam Introduction, "Creation":

Bhagavad-gita Lecture, 11-27-68, Los Angeles:

Madhudvisa: Prabhupada, I think this is... Did Lord Caitanya take sannyasa from a Mayavadi sannyasi?

Prabhupada: YES. THAT IS A FORMALITY. THAT IS NOT VERY IMPORTANT. BECAUSE MAYAVADI SANNYASIS, THEY ARE ALSO VEDIC SANNYASIS. THEY ARE NOT OUTSIDERS. BUT THEIR INTERPRETATION OF VEDA IS DIFFERENT. BUT THEY FOLLOW THE VEDIC RULES. SO THIS ACCEPTANCE OF SANNYASA IS FOLLOWING A PRINCIPLE OF THE VEDIC RULES. SO THE MAYAVADI SANNYASI MAY DIFFER IN HIS INTERPRETATION, BUT HE'S FOLLOWING THE VEDIC RULES. SO THIS ACCEPTANCE OF SANNYASA IS FOLLOWING THE VEDIC RULES. SO YOU CAN ACCEPT SANNYASA EVEN FROM MAYAVADI. IT DOESN'T MATTER. BUT YOU HAVE TO TRANSCEND THE LIMITS OF VEDIC RULES. THAT IS KRSNA CONSCIOUSNESS. That also Caitanya Mahaprabhu... Although He took sannyasa, He did not assume the sannyasa title. His sannyasa guru was Kesava Bharati. Naturally, He would have accepted the Bharati title. Sri Krsna Bharati, or something like that. But He remained Sri Krsna Caitanya. Caitanya is the name of the brahmacari under the Bharati sannyasi. One brahmacari... The brahmacaris, they are assistant or personal servitors of a sannyasi. That is the system. So Caitanya Mahaprabhu was... In the beginning, He was accepted... That is the Mayavadi system. One is accepted first of all as brahmacari. So that, His name was Caitanya. But even after His acceptance of sannyasa, He did not assume the title Bharati. That means actually He did not take sannyasa. That was simply formality. Because Mayavadi sannyasi thinks that he is God; so how He can assume that title? He was preaching, He was going to preach that we are servant of God; therefore He did not assume that title. And besides that, when Caitanya Mahaprabhu was going to Lord..., see Jagannatha Puri, His rod was taken away by Nityananda and it was broken and thrown away. So He, apparently He became very angry that "You have broken My rod, sannyasa rod. So I am not going with You." He separated. These statements are there in the Caitanya-caritamrta. So in one sense, Caitanya Mahaprabhu did not require to accept any sannyasa guru, BUT HE ACCEPTED THE FORMALITY THAT IF ONE TAKES SANNYASA, ONE HAS TO TAKE SANNYASA FROM ANOTHER SANNYASI. THAT IS THE SYSTEM. JUST LIKE IF YOU WANT TO GET YOURSELF MARRIED, YOU HAVE TO CALL FOR A PRIEST. THAT DOES NOT MEAN THAT YOU HAVE TO AGREE WITH THE PRIEST'S PERSONAL OPINION. DO YOU FOLLOW? YES. HE MAY EXECUTE THE RULES AND REGULATION OF MARRIAGE CEREMONY, BUT THAT DOES NOT MEAN THAT ONE HAS TO AGREE WITH THE PRIEST'S OPINION, PERSONAL OPINION. THIS IS THE ANSWER. But when you accept a spiritual master, that is not allowed. Unless you cent percent agree with the spiritual master's opinion or philosophy, there is no need of accepting a spiritual master. There is no need. Yes.

Srimad Bhagavatam Lecture, 11-01-76, Vrindavan:

So for that there are so many practices, regulative principles, mentioned here. The first thing is hamse gurau mayi bhaktyanuvrtya. This is religion. Adau gurvasrayam. If you do not get a QUALIFIED GURU, then EVERYTHING IS BOGUS. If you, by good fortune, if you get the association of a guru, QUALIFIED HAMSA, PARAMAHAMSA... Paramahamsa guru means sannyasi's last stage is paramahamsa. Kuticaka, bahudaka, parivrajakacarya, and paramahamsa, these are the different stages.

01-30-67 Letter to Brahmananda:

One thing you may note also as a matter of etiquette. The Spiritual Master is addressed as His Divine Grace, a Godbrother is addressed as His Grace, and ANY SANNYASIN IS ADDRESSED AS HIS HOLINESS.

Note: Here history (like Gaudiya math) repeats itself similarly in ISKCON. We see IDENTICAL trappings. It is only by keeping the acarya (Srila Prabhupada) at the center and carrying out his FINAL ORDER to the society of July 9 1977 namely to Institute Ritvik initiations we can succeed ---otherwise FAILURE.The plain fact is Srila Prabhupada is our Jagad guru (inclusive of diksa and siksa). And he is addressed as His Divine Grace.

Phalguna Krishna Pancami:

10. "That sannyasa which I have given you" is for preaching in devotion. The FAITHLESS SENSE ENJOYERS are UNABLE to understand this.

23. IF EVERYONE JUST INITIATES then there will only be a CONTRADICTORY RESULT. As long as it goes on THERE WILL BE ONLY FAILURE. 25. But simply a festival of flowers and fruits does not constitute worship. THE ONE WHO SERVES THE MESSAGE OF THE GURU REALLY WORSHIPS HIM.

26. The SERVICE OF THE MESSAGE is the REAL MEANING of the Vedas. DON'T BE PROUD, BROTHERS, COME BACK TO THIS.

29. O shame! My dear brothers, aren't you embarrassed? IN THE MANNER OF BUSINESSMEN YOU INCREASE YOUR DISCIPLES.

32. BUT JUST TAKE A LOOK AT THE TERRIBLE SITUATION THAT HAS ARISEN. EVERYONE HAS BECOME A SENSE ENJOYER AND HAS GIVEN UP PREACHING.

39. You have become renouncers, brothers, so renounce everything. BUT IF YOU ALSO RENOUNCE THE ORDER OF THE SPIRITUAL MASTER, THEN WHAT KIND OF RENUNCIATION IS THAT?

40. THE ONE WHO RENOUNCES THE GURU'S ORDER (GURU TYAGI) AND THE ONE WHO TRIES TO ENJOY THE ASSETS OF HIS SPIRITUAL MASTER (GURU-BHOGI) ARE TWO KINDS OF USELESS PERSONS. First become A SERVANT of your spiritual master (guru-sevi) and then you will understand things clearly.

43. GIVE UP YOUR WEALTH FOR PREACHING. SIT DOWN TOGETHER AND MAKE SOME SPECIAL JUDGEMENT.

56. THE HOUSEHOLDERS BEG FROM SANNYASIS, AND WHY NOT? THE SANNYASIS HAVE TENS OF MILLIONS OF RUPEES IN THE BANK.

ALL GLORIES TO OUR JAGAD GURU SRILA PRABHUPADA!

HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE HARE RAMA HARE RAMA RAMA RAMA HARE HARE