Category:Sannyasi - Devotees of God
Subcategories Pages in category
This category has the following 6 subcategories, out of 6 total.
B
S
Pages in category "Sannyasi - Devotees of God"
The following 436 pages are in this category, out of 436 total.
A
- 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
- A brahmacari is supposed to engage in the service of a sannyasi and accept him as his guru. Mayavadi sannyasis therefore declare themselves to be not only gurus but jagad-gurus, or the spiritual masters of the entire world
- A brahmana or a sannyasi has to take three times bath. And if it is very chilly cold, it does not mean that he will give up that taking bath three times, early in the morning. He must take. That is called tolerance
- 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
- A famous book by Sanatana Gosvami is the Hari-bhakti-vilasa, which states the rules & regulations for Vaisnavas: Vaisnava householders, Vaisnava brahmacaris, Vaisnava vanaprasthas & Vaisnava sannyasis. It was especially written for Vaisnava householders
- A grhastha, vanaprastha, sannyasi and brahmacari should be very careful when associating with women. One is forbidden to sit down in a solitary place even with one's mother, sister or daughter
- A householder is recommended to quit home at the end of fifty years and live a life in the forest; then, being fully detached from family affection, he may accept the order of renunciation as a sannyasi fully engaged in the service of the Lord
- A Krsna conscious person has no desire for self-satisfaction. His criterion of success is the satisfaction of Krsna, and thus he is the perfect sannyasi, or perfect yogi. BG 1972 purports
- A mendicant sannyasi should not live anywhere for more than three days. He must be always moving because his duty is to move from door to door and enlighten people about Krsna consciousness
- A person in Krsna consciousness has no opportunity to engage his senses in anything which is not for the purpose of Krsna. Therefore, a Krsna conscious person is simultaneously a sannyasi and a yogi. BG 1972 purports
- A person in the renounced order of life, a sannyasi, is also called a sadhu because he renounces everything - his home, his comfort, his friends, his relatives, and his duties to friends and to family
- A person may be a brahmana or a sudra or a sannyasi, but if he happens to be well versed in the science of Krsna, then he is fit to become a spiritual master - CC Madhya 8.128
- 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 sanatana-dharma society
- 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
- 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
- A sannyasi has no housing or food problems even when he travels extensively. Even though Advaita Acarya was supplying Caitanya Mahaprabhu with prasadam, the other devotees from Navadvipa and Santipura also desired to offer Him prasadam
- 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 sannyasi is always to be worshiped and offered all kinds of respect by the grhasthas - householders
- A sannyasi is expected to collect a little food from each and every householder. That is to say, he should take whatever he requires to eat. This system is called madhukari
- A sannyasi is generally in the renounced order of life, but his renunciation will be successful only when his energy is employed in the service of the Lord with great austerity
- A sannyasi is not supposed to take his wife with him. At the vanaprastha stage of retired life, or the stage midway between householder life and renounced life, one may keep his wife as an assistant without sex relations
- A sannyasi is prohibited from making disciples through such material allurements - curing diseases or increasing material opulence by manufacturing gold
- A sannyasi is restricted from even hearing a woman’s name, and Sri Caitanya Mahaprabhu conducted Himself very strictly in His vow
- A sannyasi is strictly forbidden to see the visayis, the materialistic people. But Sri Caitanya Mahaprabhu, out of His boundless and causeless mercy, could show favor to anyone, regardless of birth and position
- A sannyasi is supposed to be a spiritual master and a brahmacari his disciple. Balabhadra Bhattacarya acted as a brahmacari for Sri Caitanya Mahaprabhu when the Lord toured Mathura and Vrndavana
- A sannyasi is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. BG 1972 purports
- 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 is supposed to offer blessings to a grhastha, yet now, by His practical behavior, Sri Caitanya Mahaprabhu requested the blessings of a grhastha. This incident shows the special significance of Sri Caitanya Mahaprabhu’s preaching
- A sannyasi or one in the renounced order of life must be situated in fearlessness, sattva-samsuddhih (purity) and jnana-yoga (knowledge). BG 1972 purports
- 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
- 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
- A sannyasi should have an institution meant to preach Krsna consciousness; he need not accumulate money for himself
- A sannyasi should not cook food for himself or accept an invitation to eat at a devotee’s house continuously for many days
- A sannyasi's title is svami or gosvami, which means that he completely refrains from sense enjoyment
- A sannyasi, a transcendentalist, must read the Vedanta-sutra regularly, but he should not read the Sariraka-bhasya. This is the conclusion of Sri Caitanya Mahaprabhu
- A sannyasi, accepting the renounced order very strictly and wearing nothing more than a loincloth, should always enjoy the philosophical statements in the Vedanta-sutra. Such a person in the renounced order is to be considered very fortunate
- A sannyasi, who is on the top of the institution, is considered to be the spiritual master of the brahmanas also. BG 1972 purports
- A Vaisnava accepts sannyasa out of humility, not out of pride
- A Vaisnava who is supposed to be advanced in spiritual understanding - be he a householder or a sannyasi - must bathe three times a day: morning, noon and evening
- A Vaisnava, a sannyasi or a learned person has no conception of the material world; he has no conception of anything materially important
- A well-to-do householder Vaisnava cannot live like a person in the renounced order who completely takes shelter of the holy name
- 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
- Acceptance or rejection of material things is not the concern of a sannyasi, a Vaisnava or a learned person
- According to Mayavada philosophy, whoever becomes a sannyasi declares himself Narayana. Foolish people accept such ordinary human beings as the Supreme Personality of Godhead. This is called vivarta-vada
- According to people's qualities and activities, society should be divided into brahmanas, ksatriyas, vaisyas and sudras and then again into brahmacaris, grhasthas, vanaprasthas and sannyasis
- According to smrti-sastra, a sannyasi does not offer obeisances or blessings to anyone
- According to Sri Caitanya Mahaprabhu’s philosophy, anyone who knows the science of Krsna can become a spiritual master, without reference to whether or not he is a brahmana or sannyasi
- According to the Mayavada philosophy, when one becomes a sannyasi he is to be considered a moving Narayana. Mayavada philosophy holds that the real Narayana does not move because, being impersonal, He has no legs
- According to the regulation of the disciplic succession, one who wishes to enter the renounced order in Sankara’s sect must first be trained as a brahmacari under a bona fide sannyasi
- According to the Sankara sect, there are ten different names for sannyasis. Out of them, three names - Tirtha, Asrama and Sarasvati - are given to the sannyasis considered to be the most enlightened and cultured
- 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
- According to Vedic civilization, one has to give up family life at a certain age (the age of fifty), take vanaprastha and eventually remain alone as a sannyasi. That is the prescribed method of Vedic civilization known as varnasrama-dharma
- According to Vedic system, big, big king, they give up their kingdom and becomes a sannyasi, mendicant, voluntary acceptance of adversity. This is good. To live very comfortably and forget God is not good business
- Actually a sannyasi or a brahmana will not accept an invitation extended by a person born in a lower family. However, there are many devotees who are raised to the platform of brahmana by their initiation. These people are called sudra-mahajana
- Actually as a sannyasi he (Damodara Svarupa) should have been called Tirtha, but he chose to retain his original brahmacari title of Svarupa
- Actually Nityananda Prabhu did not belong to such a community (sakta-sampradaya). Nityananda Prabhu was always a brahmacari of a sannyasi of the vaidika order
- Actually the instructions given to Lord Rsabhadeva's sons were not exactly meant for His sons because they were already educated and highly advanced in knowledge. Rather, these instructions were meant for sannyasis who intend to become advanced devotees
- Actually there is no difference between the sannyasi and the householder provided that the householder's sexual activities are based on religious principles
- Actually they (the sannyasis who artificially think that they have become liberated) are self-interested because their goal is becoming one with the impersonal Brahman. BG 1972 purports
- After being initiated by Sri Caitanya Mahaprabhu, the Bhattacarya was perfectly situated in the spiritual order; therefore it was quite possible for him to offer blessings even to a sannyasi. He was always engaged in the service of the Lord, even at home
- After preparing himself fully, he should become a sannyasi to distribute the knowledge of spiritual life to each and every home
- After the Caturmasya period they (merchants, sannyasis, kings and students) all get the freedom to go out and perform their respective duties, and by doing so they can achieve the results they desire
- After washing, He (Caitanya) sat down beside the foot basin, a little distance from the other sannyasis. While He was sitting there, the sannyasis saw a glaring effulgence emanating from His body
- All the Mayavadi sannyasis replied: undoubtedly You (Caitanya) are very fortunate to have attained this stage of love of Godhead. But what is the fault in Vedanta? It is the duty of a sannyasi to read and understand Vedanta. Why do You not study it
- All the sannyasis of Ramakrishna Mission, they eat meat, they drink, they have woman secretary, and everything
- All the sannyasis of the Sankara-sampradaya enjoy seriously studying the Vedanta-sutra with the Sariraka-bhasya commentary. It is said, vedanta-vakyesu sada ramantah: "One should always enjoy the studies of the Vedanta-sutra"
- All the sannyasis replied: We are very much obliged to see and hear You (Caitanya). Therefore we shall be very glad to hear patiently and accept whatever You say
- Although he (Sarvabhauma Bhattacarya) was a grhastha (householder), he even taught many sannyasis in the knowledge of logic
- Although I am a sannyasi I sometimes take part in getting boys and girls married, although in the history of sannyasa no sannyasi has personally taken part in marrying his disciples
- Although one is situated as a brahmana, ksatriya, vaisya, sudra, brahmacari, vanaprastha, grhastha or sannyasi, if he is conversant in the science of Krsna he can become a spiritual master as vartma-pradarsaka-guru, diksa-guru or siksa-guru
- Although Sarvabhauma Bhattacarya was not a sannyasi but a householder, he used to invite all the sannyasis to his home and offer them prasadam. Thus he was accepted as the best well-wisher and friend of all the sannyasis
- Among Mayavadis, those who belong to other sampradayas & hold other titles, such as Vana, Aranya or Bharati, are considered to be lower-grade sannyasis. Caitanya accepted sannyasa from the Bharati-sampradaya & thus He considered Himself a lower sannyasi
- Among the sannyasis of the Sankara-sampradaya there are different names for brahmacaris
- Anyone acting under the direction of the Supreme Lord is actually a sannyasi and a yogi, and not the man who has simply taken the dress of the sannyasi, or a pseudo-yogi. BG 1972 purports
- Anyone who has got this consciousness that, "It is my duty to serve Krsna. I must serve Him with my life and soul and everything," he's a sannyasi. Not the dress
- Anyone who has no other interest but to dedicate his life to the service of the Lord is actually a sannyasi. BG 1972 purports
- Anyone who is not after the result of any action, but simply he acts as a matter of duty for Krsna, he is a factual Sannyasin and Yogi
- Anyone who takes part in this movement, regardless of what he is, can gain the topmost result achieved by a perfect sannyasi, namely brahma jnana (spiritual knowledge). Even more important, he can advance in devotional service
- Anyone, whether a grhastha or a sannyasi, can keep small Deities of God and thus worship Them by offering food prepared in ghee & then offering the sanctified prasada to the forefathers, demigods & other living entities as a matter of routine daily work
- 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
- Arjuna was a grhastha, householder, and a politician and a soldier. Why Bhagavad-gita was instructed to him? That is natural. He was not a vedanti. He was not a brahmin. He was not a sannyasi
- Arjuna was a ksatriya, a fighter. He was a householder, not even a sannyasi, not a renouncer - but these are not qualifications to understand Krsna
- Arjuna was neither a Vedantist nor a sannyasi, nor was he particularly advanced in spiritual understanding. However, he heard Bhagavad-gita because he was a bhakta
- Arjuna was not a brahmin, neither a sannyasi. A grhastha, householder, and a . . . in royal order. He's on the battlefield. He's not a Vedantist. But just see how his knowledge is perfect
- As a brahmacari His name was Nityananda Svarupa, and therefore the sannyasi under whom He was living must have been from the tirthas or asramas of the Sankara-sampradaya, because one of the names for the assistant brahmacari of such a sannyasi is Svarupa
- 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
- As he thought of Subhadra and her beauty, Arjuna became more and more captivated with the idea of marrying her, and with a plan in mind he dressed himself like a Vaisnava sannyasi, carrying a tridanda in his hand
- As the sannyasi knows what is the aim of life, similarly, a grhastha also may know. So such grhastha, sex life is allowed, who knows the aim of life. And one who does not know the aim of life, simply enjoys sex, he is called grhamedhi
- At present the Vedanta-sutra is misrepresented not only by the so-called Vedantis but also by other unscrupulous persons who are so degraded that they even recommend that sannyasis eat meat, fish and eggs
B
- Balabhadra Bhattacarya acted as a brahmacari, or personal assistant of a sannyasi. A sannyasi is not supposed to cook. Generally a sannyasi takes prasadam at the house of a grhastha, and a brahmacari helps in this connection
- Because Lord Caitanya neither studied Vedanta formally nor ceased from singing and dancing He was criticized by all the sannyasis at Benares, as well as by their householder followers
- Because Madhavendra Puri was a senior sannyasi Vaisnava, a paramahamsa, the priest (of Gopinatha temple) immediately fell flat before him and offered obeisances
- Because they (many learned scholars and sannyasis) have no information of the spiritual varieties in the Vaikuntha planet, in the Goloka Vrndavana planet, they come down, because there is no bhakti
- 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
- Becomes a renounced order, sannyasi, and highest order, and then, after some time, he becomes engaged in opening hospitals and philanthropic work and in politics. We have seen it. Oh, why?
- Before one enters sannyasa, he has one of the various names for a brahmacari, the assistant to a sannyasi
- Being a sannyasi, Caitanya Mahaprabhu was in the fourth order of life and was thus due all respect and adoration, whereas Sarvabhauma Bhattacarya, as a householder, was in the second order
- Being a sannyasi, Lord Caitanya Mahaprabhu could collect a little food from the house of Sarvabhauma Bhattacarya, and this was the Bhattacarya’s request
- Big, big sannyasis, they gave up this material world - brahma satyam jagan mithya - because they did not engage themselves in devotional service, they again come back to this material world for philanthropic work, for altruistic work, for charity
- Brahmananda Bharati belonged to the Sankara-sampradaya - The title Bharati indicates a member of one of that sampradaya’s ten classes of sannyasis
- By offering such obeisances (to the sannyasis of the Krsna consciousness movement), as recommended by Sri Caitanya Mahaprabhu, they (caste brahmanas) will diminish their offenses and automatically awaken to their natural position of devotional service
C
- Caitanya desired that His name be spread in each and every town and village on the surface of the globe. Therefore, when the cult of Caitanya is spread all over the world, should those who embrace it not be accepted as Vaisnavas, brahmanas and sannyasis?
- 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
- Caitanya Mahaprabhu enunciates the principles for a sannyasi renouncing the material world for spiritual advancement
- Caitanya Mahaprabhu has recommended (CC Madhya 8.128) - Whether one be a brahmana or a sudra or a sannyasi or a householder, it doesn't matter. If he knows the science of Krsna, he's a bona fide spiritual master
- Caitanya Mahaprabhu stressed, ye krsna-tattva-vetta, sei 'guru' haya. He never said that the sannyasis should be guru and not the grhasthas. He says, ye krsna-tattva-vetta, sei 'guru' haya. Anyone who knows the science of Krsna, he can become guru
- Caitanya Mahaprabhu told Sanatana Gosvami, I am a sannyasi. Therefore even if your body were material, a sannyasi should see no distinction between a good body and a bad body
- Caitanya wanted to fulfill the desires of His devotees & the opportunity came when the brahmana came to request Him to accept his invitation to be present in the midst of other sannyasis. This coincidence was made possible by the omnipotency of the Lord
- Canakya Pandita advises that a person in such a situation (where household affairs are very difficult to continue) should immediately give up household life and become a vanaprastha or sannyasi
- Chaitanya Mahaprabhu was victorious in that discussion & converted the great Sanyasi with his 60,000 followers to His cult of devotion & established His easy method of Samkirtan movement the most suitable method for deliverance of the people in general
- Charity should actually be given to brahmanas and sannyasis because whatever money they get they spend for Krsna. Whatever charity one gives to a brahmana goes to Krsna
- Cleansing the dirty things within the core of the heart, that "I am Indian," "I am American," "I am brahmana," "I am sannyasi," "I am grhastha," "I am white," "I am black." So these dirty things can be cleansed by chanting this Hare Krsna mantra
- Customarily, a sannyasi is supposed to take shelter and eat in the home of a brahmana, but Caitanya Mahaprabhu, as the independent Supreme Personality of Godhead, used His own discretion and decided to stay at Candrasekhara's house
D
- During the entire month, Caitanya would visit Sarvabhauma Bhattacarya for 5 days, Paramananda Puri Gosvami would visit for 5 days, Svarupa Damodara for 4 days, & the 8 other sannyasis for 2 days each. In this way the 30 days of the month would be filled
- During this period (Caturmasya) the merchants cannot do free business, dedicated souls like sannyasis cannot freely preach the doctrines of the Vedas, kings cannot go out to tour their states, and students cannot go to their schools, which are closed
E
- Each sannyasi has some assistants, known as brahmacaris, who are called by different names according to the names of the sannyasi. Among such brahmacaris there are four names: Svarupa, Ananda, Prakasa and Caitanya
- Ekadandi sannyasis can be situated on the platform of pure Brahman because they are aware that the spirit soul is different from the body, but they are mainly impersonalists
- Even a great sannyasi of India delivered speeches in Chicago protesting the benedictions of the Supreme Lord
- Even after accepting sannyasa, Caitanya Mahaprabhu retained the name "Caitanya," meaning a humble servant of a sannyasi. Sarvabhauma Bhattacarya appreciated this very much
- Even among so-called religionists, sadhus, mendicants, sannyasis and brahmacaris, there are many enemies of the Krsna consciousness movement who always try to find faults in it
- Even at the present moment one can hear many discussions on Srimad-Bhagavatam taking place on the banks of the Ganges. Many scholars and sannyasis gather there (in Varanasi) to hear Srimad-Bhagavatam and perform sankirtana
- Even big, big advanced spiritually sannyasi, they are thinking that - I am Krsna. I am Krsna. Why shall I go to serve Krsna? This is slave mentality. Just become Krsna. I am Krsna
- Even Lord Caitanya Himself, He married twice. So marriage is not prohibited, but everything should be under regulative principle according to the law. Then either one is sannyasi or a married man or a brahmacari, it doesn't matter
- Even people who never see what a jagad-guru is and never talk with other people become puffed-up sannyasis and declare themselves jagad-gurus. Sri Caitanya Mahaprabhu did not like this
- Everyone is working in this material world for some salary or for some remuneration, but if one works as a matter of duty . . . anasritah karma-phalam karyam. Karyam means "It must be done." In such a way if somebody acts, then he is sannyasi
- Everything, all collection, either in cash or kind (by the brahmacaris or sannyasis), that is for the benefit of guru, not the personal benefit. No
- Everywhere there is yogins, gosvamins, sannyasins, etc. in many places. The "n" is not required--that I have already informed
F
- Factually the qualifications of a spiritual master depend on his knowledge of the science of Krsna. It does not matter whether he is a brahmana, ksatriya, sannyasi or sudra
- First of all he must be trained up to become a brahmana, then sannyasi. This is a fact. Without becoming a brahmana, there is no question of sannyasa
- Following the bodily concept of life, such sannyasis (who do not know the meaning of Narayana) make various programs to serve the body. They conduct farcical missions consisting of so-called religious activities meant to mislead all of human society
- For a sannyasi to talk with women, to mix with women, is very restricted
- 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. BG 1972 purports
- For preaching work, sannyasis are essential
- For that purpose (to become expert in understanding the devotional service of the Lord and thus become a perfect sannyasi) one must cultivate knowledge and renunciation regularly
- Formerly, this was the regulation, that sannyasi would take prasadam in the house of a brahmin, because a brahmin is supposed to worship of Narayana. In every house of a brahmin there was Narayana-sila. Still some rigid brahmins, they worship
- From the spiritual point of view, a sannyasi is strictly forbidden to see materialistic people, especially a king who is always engaged in counting pounds, shillings and pence
G
- Generally the sannyasis, or those in the renounced order of life, take trouble to enlighten the householders. There are ekadandi sannyasis and tridandi sannyasis
- Generally, a sannyasi is addressed as Narayana by the Mayavadis. Their idea is that simply by taking sannyasa one becomes equal to Narayana or becomes Narayana Himself
- Generally, you understand that a vedanti, a sannyasi, a brahmin may know about spiritual knowledge, about God. No, the fact is, as Krsna says: - Because you are My devotee, because you are My dear friend, you can understand the mystery of BG
- Grha means "home" as well as "wife." In fact, "home" means wife; "home" does not mean a room or a house. One who lives with a wife lives at home, otherwise a sannyasi or brahmacari, even though he may live in a room or in a house, does not live at home
H
- Hadai Pandita immediately agreed and delivered his son to him (the sannyasi who begged to have Nityananda Prabhu as his brahmacari assistent), although the separation was greatly shocking, so much so that Hadai lost his life after the separation
- Having nothing more to do with the material world, finally say, "I have become Narayana." Then they (impersonalist sannyasis) come to the stage of daridra-narayana - poor Narayana
- He (a sannyasi) is even forbidden to talk with a woman in a secluded place. BG 1972 purports
- He (a sannyasi) renounces everything for the sake of the Supreme Personality of Godhead
- He (a sannyasi, a Vaisnava or a learned person) has no desire to use sandalwood pulp for sense gratification, nor does sense gratification make him hate mud
- He (Caitanya Mahaprabhu) wanted to point out clearly that a sannyasi is one who is advanced in spiritual knowledge
- He (Caitanya) never even heard the prayers of the deva-dasis offered in the temple of Jagannatha because a sannyasi is forbidden to hear songs sung by the fair sex
- He (my Guru Maharaja) is the first time that he allowed the sannyasis to drive in a motorcar. A sannyasi never drives in a motorcar, you see? But not for sense gratification
- He (Prakasananda Sarasvati) was the chief amongst the impersonalist sannyasis, and he addressed Lord Caitanya with great humility, asking Him to come and sit amongst them
- He (Ramacandra Puri) was superficially in the renounced order and dressed like a sannyasi
- He (sannyasi) is doing as my duty. I am Krsna's servant, I have to do it. If I do not do it, then it is my misbehavior
- He gives up both wife and children and remains alone to cultivate Krsna consciousness, and that stage is called sannyasa, or the renounced order of life. Yet Krsna indicates that for a sannyasi, renunciation is not all
- He has become a sannyasi, vairagi, and, but, so much thing, but privately he has got so many connections. Yes. That is called markata-vairagya, monkey's renunciation
- Hearing these words, Sarvabhauma understood Lord Caitanya to be a Vaisnava sannyasi
- Here (in CC Adi 7.153) is an example of how a sannyasi should preach
- His duty (sannyasi's duty) is a most responsible one; it is to work for Krsna. Moreover, this is the real duty for everyone in all stages of life
- His Lordship Vamanadeva also teaches sannyasis and brahmacaris that one should not ask more than necessary. He wanted only three paces of land, although Bali Maharaja wanted to give Him anything He wanted
- How they (sannyasis) fall down? Sometimes they fall down, becomes a victim of a woman. Sometimes they fall down for this philanthropic work. Sometimes they fall down in the matter of opening hospitals
I
- I am a big sannyasi and big devotee, I do not go outside Vrndavana, I do not go outside India. I am jagat-guru . . . This cheating is going on
- I am a Sannyasi and as duty bound I have attempted this heavy task for benefit of all human beings and I am seeking your valued cooperation
- I am a Vaisnava Sannyasi and I have come from India (Vrindaban U.P.) for establishing a preaching centre in America for the first time in the study of Srimad-Bhagavatam
- I am now happy; I have everything in order; my bank balance is quite enough; I can now give my children enough estate; I am now successful; the poor beggar sannyasis depend on God, but they come to beg from me; therefore I am more than the Supreme God
- I have no ambition to become the proprietor of any temple or house in America because what shall I do with them after becoming a Sanyasi but for the facility of work our own house is absolutely required
- I have seen one sannyasi in India, very learned, very good scholar. Now he's rotting in the jail. He has taken to political movement. He wants to make . . . nullify this Pakistan and so many things. Now he has become a politician
- I see so many discrepancies from our line of action in devotional service. I do not know if you are again acting upon your old principles on the guise of becoming a Sannyasi from our disciplic succession
- 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
- If a sannyasi comes to a house to beg, he is very well received: "Swamiji, what can I do for you?" The devotee beggar won't ask for anything, but whatever one can give, even one capati, makes one spiritually rich
- If a sannyasi takes the side of a visayi, a person engaged in material activities, his character will be criticized
- If a sannyasi who has renounced the world simply wears a deerskin and does not spiritually advance, he is bewildered by false prestige. Sri Caitanya Mahaprabhu did not like to see Brahmananda Bharati wearing a deerskin
- If he (a sannyasi) did so (eat palatable dishes), he would not be able to control his senses
- If he (a sannyasi) is actually advanced and so ordered by his spiritual master, he should preach Krsna with logic and understanding, and if he is not so advanced he should not accept the renounced order of life. BG 1972 purports
- If he (a sannyasi) thinks, "After leaving my connections, who will protect me?" he should not accept the renounced order of life. BG 1972 purports
- 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
- If one works in this way (not expecting results of his activities), then he is actually a sannyasi; he is in the renounced order of life
- If such a person (sannyasi) is thus punished (by commiting suicide at the confluence of the Ganges), it is possible for him to attain the shelter of Sri Caitanya. Without such punishment, however, the shelter of Sri Caitanya is very difficult to regain
- If the members of the four asramas - namely, the brahmacaris (celibate students), grhasthas (householders), vanaprasthas (pilgrims), and sannyasis (renunciants) - also act in conformity with the scriptural edicts, they too acquire immense piety
- If there is no need, don't take even cloth. Remain naked - That is sannyasa. But because we have to preach, we have to go the people, therefore some covering. Otherwise, this is also not necessary for a sannyasi. Nothing
- If they (the brahmacari and sannyasi) 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
- If we stick to our principles and follow in the footsteps of the Panca-tattva, this KC movement will go on unchecked by imitation svamis, sannyasis, religionists, philosophers or scientists, for it is transcendental to all material considerations
- If you engage some lawyer to speak for you in the court, "Immediately bring me two thousand dollar." He'll charge. But a sannyasi, he'll speak twenty-four hours for Krsna, no expectation of profit
- If you have desire to enjoy, then don't become a sannyasi, brahmacari. You become a married man, live peacefully with wife and children. That is allowed
- If you instruct a rascal, he'll be angry. - Therefore we go as beggars: "My dear sir, you are a very nice man. I'm a sannyasi beggar, so I want to construct a temple. Can you spare some money?" So he will think, - Oh, here is a beggar. Give him some money
- 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
- In everyone's life there are two duties: one is to serve the illusion, and the other is to serve the reality. When one serves the reality, he is a real sannyasi. And when one serves the illusion, he is deluded by maya
- In His (Srila Nityananda Prabhu's) childhood He played like Balarama. When He was growing up, a sannyasi came to the house of Hadai Pandita and begged to have the pandita's son as his brahmacari assistant
- In our Brahma, Vaisnava sannyasa, there is little leniency. Because they live in Krsna, so there is no need of very strict, rigid following. Although it is stated that they should live like this
- 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
- In our Krsna consciousness movement there are brahmacaris, grhasthas, vanaprasthas and sannyasis, but the Deity worship in the temple should be performed especially by the householders
- In society one will find many sannyasis, vanaprasthas, grhasthas and brahmacaris, but if all of them properly live in accordance with their duties, they are understood to be sadhus
- In the activities there is no difference (between karmi and sannyasi), but the one is accepting the result for his personal benefit, and one is creating good result but not for his personal benefit, but Krsna's service
- In the eyes of the public, such violations (of regulative principles of a sannyasi) are not good, but Sri Caitanya Mahaprabhu was so controlled by His devotees’ love that He was obliged to break some of the rules
- In the Sankara-sampradaya there are ten different names awarded to sannyasis: (1) Tirtha, (2) Asrama, (3) Vana, (4) Aranya, (5) Giri, (6) Parvata, (7) Sagara, (8) Sarasvati, (9) Bharati and (10) Puri
- 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
- In the Srngeri-matha, the sannyasis assume the designations Sarasvati, Bharati and Puri. They are all ekadandi-sannyasis, distinguished from the Vaisnava sannyasis, who are known as tridandi-sannyasis
- 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. BG 1972 purports
- In the varnasrama institution, there are different names - brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha and sannyasi. The vak, or Vedic injunctions, give directions for all these divisions
- In the Vedic civilization a brahmacari and a sannyasi has open door. There is no restriction. No "Beware of dog." But now they are prohibited. I have got practical experience
- In the Vedic discipline there are ten names for sannyasis, and it is customary for a brahmacari assisting a sannyasi of the designation Tirtha or Asrama to receive the title Svarupa
- In the Vedic literature, charity is also to be awarded to the renouncer of life, the sannyasi. BG 1972 purports
- In this (CC Madhya 4.111) connection, Srila Bhaktisiddhanta Sarasvati Thakura comments that Advaita Acarya took initiation from Madhavendra Puri, who was a sannyasi in the disciplic succession of the Madhva-sampradaya
- In this (Hari-bhakti-vilasa) book the rules and regulation of the Vaisnavas are described - how grhastha should live, how brahmacari should live, how vanaprastha should live, how sannyasi should live
- In this country it is not possible that the Brahmacharies or Sannyasins shall beg from door to door, as it is the custom in India. But at the same time we require some money for conducting our business of our society
- In this verse (SB 4.30.36) it is said that Narayana is nyasinam gatih, the ultimate goal of the sannyasis
- In this verse (SB 8.9.14-15) the words paridhaya ahatani are especially significant. A sannyasi or a person about to perform a ritualistic ceremony should not dress himself in clothing sewn with a needle
- In this way (dedicating all activities to Krsna) one becomes the highest yogi and the highest sannyasi. That is the secret
- Influenced by Lord Caitanya’s Krsna consciousness movement, sannyasis give up their study of Sankhya philosophy
- Influenced by Lord Caitanya’s Krsna consciousness movement, they (materialists, supposedly learned scholars, yogis & sannyasis) are all attracted by the bhakti-yoga practices of Caitanya and cannot relish a mellow superior to that of Krsna consciousness
- It doesn't matter what his position is, whether he is a son, a boy, a sudra, brahmana, sannyasi or grhastha. One should simply learn from one who knows. That is Caitanya Mahaprabhu's instruction
- It is best to remain alone as a brahmacari, sannyasi or vanaprastha and cultivate Krsna consciousness throughout one's whole life
- It is my duty to speak for Krsna only. That's all. I am not going to speak anything. - He's a sannyasi
- It is not possible to become a brahmana, sannyasi or Aryan without being properly qualified. Bhagavata-dharma never allows one to become a cheap brahmana, sannyasi or Aryan
- It is not that only sannyasis, vanaprasthas and brahmacaris can reach Krsna. A grhastha, a householder, can also reach Krsna, provided he becomes a pure devotee without material desires. An example of this is cited in the next verse - SB 7.15.68
- It is said, mahad-vicalanam nṟnam grhinam dina-cetasam (SB 10.8.4). The only business of a saintly person or sannyasi, a person in the renounced order, is to preach Krsna consciousness
- It is said, sannyasi nirasir nirnamaskriyah: a sannyasi should not offer anyone blessings or obeisances
- It is the custom in our country that a sannyasi is offered respect. That is our Vedic system. If one does not show any respect to a sannyasi, he has to fast one day. That is the injunction
- It is the duty of a grhastha to sometimes invite sannyasis to take food at his home. This grhastha-brahmana wanted to invite all the sannyasis to his house, but he also knew that it would be very difficult to induce Caitanya to accept such an invitation
- It is the duty of a sannyasi to travel everywhere just to favor the householders, who are generally ignorant of the values of spiritual life
- It is the duty of a sannyasi, a person in the renounced order, to be always equipoised, and that is also the duty of a learned man and a Vaisnava
- It is the duty of all grhasthas to invite a sannyasi to their homes if he happens to be in the neighborhood or village. This very system is still current in India
- 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
- It is the practice of the yogi, brahmacari, vanaprastha and sannyasi to bathe at least three times daily - early in the morning, during noontime and in the evening
- It may also be noted that the beggars who should be maintained by the householders are not professional beggars, but sannyasis and brahmanas, to whom the householders should supply food and clothing
K
- Karmi is working so hard, day and night; he is expecting that "I shall get some money out of it and I shall enjoy." And sannyasi, he is working in the same way, day and night, but he is not expecting the profit for his personal use. For Krsna
- Karmi means he is working hard, day and night, but he wants the fruit of the work to enjoy himself. That is karmi. Sannyasi also will work hard day and night, but he will not take the fruit. It is for Krsna
- Krsna says (to Arjuna) that - Don't try to imitate the business of a sannyasi or a Brahmin. You are ksatriya. You . . . your duty is to fight, so you should follow your own prescribed duty. Don't try to imitate others
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- Lord Caitanya clearly showed that a sincere student never cares whether his spiritual master is born in a high brahmana family or ksatriya family, or whether he is a sannyasi, brahmacari or whatever
- 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 to home, back to Godhead. BG 1972 purports
- Lord Caitanya said - for him (a sannyasi), 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. BG 1972 pur
- Lord Caitanya, previously known as Visvambhara, accepted a spiritual master, Isvara Puri, who was a sannyasi
- Lord Nityananda Prabhu and Sri Advaita Acarya also accepted another sannyasi as their spiritual master, Madhavendra Puri. This Madhavendra Puri is also known as Laksmipati Tirtha
- Lord Siva, speaking to Parvati-devi, foretold that he would spread the Mayavada philosophy in the guise of a sannyasi brahmana just to eradicate Buddhist philosophy. This sannyasi was Sripada Sankaracarya
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- Madhava Bharati’s disciple Balabhadra, who also later became a sannyasi of the Bharati-sampradaya, had two sons in his family life, named Madana and Gopala
- Maharaja Yudhisthira, as the protector of this system of human activities, timely retired from active life as a sannyasi, handing over the charge of the administration to a trained prince, Maharaja Pariksit
- Many other sannyasis stress the importance of the social position of the body as a brahmana, ksatriya, vaisya or sudra. Such sannyasis are considered the greatest rascals
- Many sannyasi: brahma satyam jagan mithya, "Brahman is truth and the world is false." They take sannyasa, and after some time they come to the hospital opening business. They come down again to politics, hospitals, philanthropy, welfare work. Why?
- 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
- Mayavadi sannyasis neither chant nor dance. Their technical objection is that this method of chanting and dancing is called tauryatrika, which indicates that a sannyasi should completely avoid such activities and engage his time in the study of Vedanta
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- Nityananda Prabhu traveled on many pilgrimages with the sannyasi. It is said that for many days He lived at Mathura with him, & at that time He heard about Lord Caitanya Mahaprabhu's pastimes in Navadvipa. Therefore He came down to Bengal to see the Lord
- Nor is it befitting for him (sannyasi) to accept fragrant garlands and have his legs massaged by a pure Vaisnava
- Not being able to conquer these nearby enemies, they (the big political leaders) simply try to conquer other enemies, and ultimately they die in the struggle for existence. They do not take to the path of spiritual realization or become sannyasis
- Now I am a sannyasi. I must open school, college and daridra-narayana seva and goat-narayana killing -This kind of sannyasa has no meaning
- Nowadays in Kali-yuga the . . . some of the sannyasis, they are eating meat. Disastrous. So this kind of rascal sannyasism is prohibited in the sastra
O
- Of course, a sannyasi or brahmana may beg for up to five gandas, but why should he be granted the inappropriate sum of 200,000 kahanas of conchshells
- One can remain a fighting man & at the same time be the highest yogi, the highest sannyasi. How is this possible? In Krsna consciousness. One simply has to fight for Krsna, work for Krsna, eat for Krsna, sleep for Krsna & dedicate all activities to Krsna
- One does not need to undergo any severe penance and austerity. He can live this life in devotional service, guided by an expert spiritual master, and in any position, either as a householder or a sannyasi, or a brahmacari. BG 1972 purports
- 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 possessions of wealth for sense gratification are strictly forbidden. BG 1972 purports
- One has to practice sense control as well as mind control and subdue the six forces of speech, mind, anger, tongue, belly and genitals. Then one can become expert in understanding the devotional service of the Lord and thus become a perfect sannyasi
- One has to work for Krsna. Either he's a brahmacari or sannyasi, it doesn't matter, or householder. Otherwise he'll be captured by maya
- One may beget children up to the age of fifty, but after fifty, one must stop begetting children and should accept the vanaprastha order. In this way he must leave home and then become a sannyasi
- One should not misunderstand when a sannyasi takes part in a marriage ceremony. Sri Caitanya Mahaprabhu and Nityananda Prabhu took great pleasure in hearing about the marriage ceremony between the young brahmana and the daughter of the elderly brahmana
- One who acts strictly in the line of Sri Caitanya Mahaprabhu is competent to offer blessings to sannyasis, even though he be a grhastha householder
- One who engages in tapasya undertakes voluntarily very rigid regulations, such as brahmacari students (celibates) or sannyasis (renounced order) undertake
- Only the brahmanas and sannyasis are authorized to accept charity from the householders
- Out of the four social divisions, the brahmacari, vanaprastha and the sannyasi - three orders - are strictly prohibited from the association of women
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- Pandava brothers, Maharaja Rsabhadeva, King Bharata, so many great kings & saintly persons finished the last part of their lives living as mendicants, sannyasis. Following in the footsteps of the authorities we should understand the Supreme Lord Sri Krsna
- Parabrahman, the Supreme Brahman, is Krsna. A devotee of Krsna can therefore also be called Brahmananda; this is evident from the fact that Brahmananda Puri was one of the chief sannyasi associates of Lord Caitanya Mahaprabhu
- People actually expect a sannyasi to preach and not take part in any social or political matters
- People in general must always respectfully honor saintly persons. It is ordered that as soon as one sees a Vaisnava, or even a sannyasi, one should immediately offer respects to such a holy man
- People may say, - Oh, Arjuna was not a Vedantist, nor even a brahmana or a sannyasi. How could Krsna accept him as a devotee
- People think that simply by executing the occupational duties of a brahmana, ksatriya, vaisya or sudra or the duty of a brahmacari, grhastha, vanaprastha or sannyasi one becomes fearless or securely attains liberation
- Prajapati Daksa condemned Narada Muni because Narada, a brahmacari who could beg from door to door, had made sannyasis of Daksa's sons, who were being trained to be grhasthas
- 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
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- Ramananda Raya externally appeared to be a grhastha who was under the influence of the external, material energy, not a self-controlled brahmacari, vanaprastha or sannyasi
- Ramananda Raya very much appreciated the Lord's touching a man of wealth. A king, governor or any politician is always absorbed in thoughts of political affairs and pounds-shilling-pence; therefore such persons are avoided by sannyasis
- Ramanujacarya, Visnu Svami, Madhvacarya, Nimbarka - there are four Vaisnava sampradayas. So they were all sannyasis. Now, directly, our sampradaya is Madhva-Gaudiya-sampradaya. Gaudiya-sampradaya means the Vaisnavas of the Bengal
- 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 BG - 6.1
S
- Sankaracarya's injunction was that a sannyasi should always be engaged in the study of Vedanta and that he should be satisfied by simply having one cloth and nothing more
- Sannyasi does not mean simply changing the dress and thinking otherwise. No. Sannyasi, anyone, it does not matter whether the dress is changed or not, if one is fully engaged by his body, mind and words
- Sannyasi life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. BG 1972 purports
- Sannyasi means he works, but not as the enjoyer of the fruit of the work. That is sannyasi
- Sannyasis generally take prasadam in the house of a brahmana because the brahmana worships the Lord Narayana sila, or salagrama-sila, and therefore there is prasadam that the sannyasi may take
- Sannyasis in the line of Sankaracarya always think that they have performed all the duties of brahmanas and that, furthermore, having understood the essence of the Vedanta-sutra and become sannyasis, they are the natural spiritual masters of all society
- Sannyasis must abide by Lord Rsabhadeva's instructions while on the path of devotional service. Lord Rsabhadeva retired from family life and lived like a naked madman even while still with His family
- Sannyasis should collect a little from each and every householder and should eat simply what is necessary to maintain the body
- Sannyasis should never associate with women, but that does not mean that one who is in the lower stages of life, a young man, should not accept a wife in the marriage ceremony. BG 1972 purports
- Sannyasis sometimes indulge in material opulence by unnecessarily constructing many temples and monasteries, but actually such endeavors should be avoided
- Sannyasis who do not know the meaning of Narayana, those who regard the body as Brahman or as Narayana, are described here (in SB 7.15.37) as asattamah, the most abominable rascals
- Sannyasis with the titles Tirtha and Asrama generally stay at Dvaraka, and their brahmacari name is Svarupa. Those known by the names Vana and Aranya stay at Purusottama, or Jagannatha Puri, and their brahmacari name is Prakasa
- Should a sannyasi, who is in the renounced order of life and who has given up his family relations, encourage the marriage ceremony? The Lord says here (in BG 18.5) that any sacrifice which is meant for human welfare should never be given up. BG 1972 pur
- Simply by changing the dress from white to saffron color, one becomes sannyasi. No. There are duties of sannyasis or the brahmana or the grhastha, vanaprastha. There are duties
- Simply by dressing in white cloth one becomes grhastha? And simply by dressing one, in this saffron cloth, he becomes sannyasi? By changing dress he becomes everything? He must know that what is the aim of life
- Since everything belongs to Krsna, everything should be employed in the service of Krsna. This perfect form of action in Krsna consciousness is far better than any amount of artificial renunciation by a sannyasi of the Mayavadi school. BG 1972 purports
- Since His (Lord Caitanya's) acceptance of sannyasa was also designed to attract public attention, Lord Caitanya, not wishing to disturb the social convention, took the renounced order of life from a sannyasi in the disciplic succession of Sankaracarya
- Since they (the Mayavadis') think that reading Vedanta philosophy is the only function of a sannyasi and they did not find Caitanya Mahaprabhu engaged in such direct study, they criticized the Lord
- So begging in Vedic culture is neither illegal nor shameful - by the proper person. Begging is allowed to the brahmacaris, to the sannyasis
- So many sannyasis, they go to jail for political affairs. Why? If you have realized Brahman, brahma satya jagan mithya, why you are mingling matters here in the material world? That means he has not
- Society must have divisions of brahmana, ksatriya, vaisya and sudra, and for spiritual advancement one must gradually develop as a brahmacari, grhastha, vanaprastha and sannyasi
- Some of our big sannyasis, he took it that unless you become very strong and stout by eating meat and exercise, gymnastics, you cannot understand spiritual life. This is their interpretation. But that is not the fact
- Sometimes devotees of the Lord go from door to door. Their policy is to go as beggars. So in India, beggars, especially sannyasis, are very much respected
- Sometimes foolish sannyasis, thinking the body of the Lord to be material, equate daridra-narayana with Narayana, and this is certainly offensive
- Sometimes it is challenged that the sannyasis who are preaching in the Krsna consciousness movement are not genuine because they do not belong to brahmana families, for Mayavadis do not offer sannyasa to one who does not belong to a brahmana family
- 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
- Sometimes they (so-called svamis and yogis) participate in politics, although still falsely declaring themselves sannyasis, members of the renounced order
- Sometimes we are criticized because although I am (Srila Prabhupada) a sannyasi, I have taken part in the marriage ceremonies of my disciples
- Sometimes, even after renunciation, one becomes attached to a temple or to the few things that constitute the property of a sannyasi, but such attachment is not as strong as family attachment. The attachment to the family is the strongest illusion
- Sri Caitanya Mahaprabhu approved of a sannyasi’s reading the Vedanta-sutra, or Brahma-sutra, but He did not approve the Sariraka commentary of Sankaracarya
- 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 did not encourage sannyasis to eat very palatable dishes, for the whole Vaisnava cult is vairagya-vidya, as renounced as possible
- Sri Caitanya Mahaprabhu expected that even the caste brahmanas would offer respectful obeisances to a sannyasi because five hundred years ago the social custom was to offer obeisances immediately to any sannyasi, known or unknown
- Sri Caitanya Mahaprabhu expected the so-called brahmanas to offer respect to Vaisnava sannyasis
- 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
- Sri Caitanya Mahaprabhu is here (in CC Madhya 3.106) telling Advaita Acarya that it is not befitting for a sannyasi to accept nice beds to lie on or to chew cloves and cardamom and have his body smeared with sandalwood pulp
- Sri Caitanya Mahaprabhu, specifically mentioned that a sannyasi is nothing but a fragmental portion of the Supreme (cit-kana jiva). In other words, he is nothing more than an ordinary living being
- Sri Caitanya said that - regardless of whether he (a person) is a householder or a sannyasi, if he knows the science of Krsna he must be a spiritual master
- Sri Gopala Bhatta Gosvami was later initiated by his uncle, the great sannyasi Prabodhananda Sarasvati. Both the father & the mother of Gopala Bhatta Gosvami were extremely fortunate, for they dedicated their entire lives to the service of Lord Caitanya
- Sri Krsna tells Arjuna that he must understand that renunciation (sannyasa) and yoga are the same because without being freed from desire and sense gratification one can become neither a yogi nor a sannyasi
- Sri Madhavendra Puri, also known as Sri Madhava Puri, belonged to the disciplic succession from Madhvacarya and was a greatly celebrated sannyasi
- Srila Bhaktisiddhanta Sarasvati Thakura also states that although one is situated as a brahmana, ksatriya, vaisya, sudra, brahmacari, vanaprastha, grhastha or sannyasi, if he is conversant in the science of Krsna he can become a spiritual master
- 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
- Srila Bhaktisiddhanta Sarasvati Thakura notes that the son of Gosvami Bhattacarya, Sri Radharamana Gosvami Bhattacarya, refused the title gosvami because it is generally meant for sannyasis, those who have taken the renounced order of life
- Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhasya - Jagannatha Tirtha was one of the nine principal sannyasis who were Lord Caitanya’s associates
- Srila Ramananda Raya was engaged in government service, and he belonged to the karana class. He was certainly not a sannyasi in saffron cloth, yet he was in the transcendental position of a paramahamsa householder
- Sripada Sankaracarya established four monasteries in India, in the four directions (north, south, east and west), and he entrusted them to four sannyasis who were his disciples
- Students should gather knowledge wherever it is available. The combined work of these four sections (merchants, sannyasis, kings and students) is meant for the general welfare of society
- Such (members of the ISKCON who work very hard in their office or in the factory or some other place, & whatever they earn they give to the Society) highly elevated souls are actually sannyasis and are situated in the renounced order of life. BG 1972 pur
- Such a person (sannyasi) always thinks of himself as an eternal servant, dependant on the supreme will of the Lord. As such, whatever he does, he does it for the benefit of the Lord. BG 1972 purports
- Such people (who want to merge into spiritual existence) may become sannyasis, but unless they take shelter of Krsna's lotus feet, they will return to the material platform to perform philanthropic activities. In this way, one’s spiritual life is lost
- Suppose I say I have become a sannyasi mendicant - this is not a qualification, that I can now understand Krsna. Then what is the qualification? This: One who has developed the service spirit, with love and devotion, can understand Me." No other
T
- Tapana Misra and Candrasekhara appealed to the lotus feet of the Lord regarding their grief at the criticism of Him by the sannyasis in Benares. Caitanya Mahaprabhu merely smiled, yet He wanted to fulfill the desires of His devotees
- Tapana Misra and Candrasekhara are understood to be kanistha-adhikaris because they could not refute the arguments of the sannyasis in Benares. They appealed to Caitanya to take action, for they felt that they could not tolerate such criticism
- 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 qualification
- The brahmacari is strictly forbidden for sex life. The vanaprastha, they are also forbidden for sex life, and the sannyasi, they are also forbidden for sex life. So out of four divisions, three divisions are strictly forbidden for sex life
- The brahmacaris can go with the sannyasis to preach, and the vanaprasthas should prepare themselves for the next status of renounced life, sannyasa
- The brahmacari’s name is ascertained according to the group to which the sannyasi belongs
- The brahmana fell down at Caitanya's feet & implored Him: Although I know that You do not accept invitations, I still implore You to come and take prasada at my home with other sannyasis. If You accept this invitation, I will consider it a special favor
- The brahmana is supposed to be the spiritual master of the other three varnas, namely ksatriya, vaisya and sudra, and the sannyasi is supposed to be the spiritual master even of the exalted brahmanas
- The brahmanas are supposed to be pious; therefore a sannyasi is advised to accept food, luncheon, in the brahmana family. And brahmana family, still - not all, a few families still in India - they worship regularly Narayana-sila, salagrama-sila
- The conclusion is that those who are engaged in Krsna consciousness are better situated than the sannyasis engaged in simple Brahman speculation, although they too come to Krsna consciousness, after many births. BG 1972 purports
- The dexterity and sacrifice of the devoted worker, the knowledge of the sannyasi (renunciant), the stillness and profound love for Godhead of the mystic - all these qualities are included and coexisting within the qualities of the transcendental worker
- The ekadandi sannyasis are generally followers of Sankaracarya and are known as Mayavadi sannyasis, whereas the tridandi sannyasis are followers of Vaisnava acaryas - Ramanujacarya, Madhvacarya etc. - and they take trouble to enlighten the householders
- The first-class example is Arjuna. He was a military man, a politician, and grhastha, ksatriya - not brahmana, not sannyasi - but still Krsna accepts him: sakha ceti, - For you are My dear friend
- The four divisions of human life, namely the brahmacari, the grhastha, the vanaprastha, and the sannyasi, are all meant to help men become perfect yogis or transcendentalists. BG 1972 purports
- The Gautamiya Tantra states, "For a sannyasi who has no home, worship of the Deity within the mind is recommended
- The greatness of the Supreme Lord is so great that it cannot be imagined even by the great brahmacaris or sannyasis, but such happiness is factually attained by the unalloyed devotees of the Lord, by His divine grace
- The Jain sannyasis, they never use cars. Now they have begun. Because I am traveling all over the world, now the Jains, they are also. But our philosophy is different. We are preaching Krsna consciousness
- The karanga is a kind of waterpot especially carried by Mayavadi sannyasis and generally carried by all other sannyasis
- The Lord indicated that in the Mayavadi sampradaya there are many so-called sannyasis who, even though illiterate & unintelligent, hear Vedanta-sutra from their spiritual master just as a matter of formality. Although they listen, they do not understand
- The Lord replied to Bhattacarya, I am simply listening to you because you said that it is the duty of every sannyasi to hear Vedanta-sutra. But as far as the meaning you are conveying is concerned - I cannot understand that
- The Lord took sannyasa from Kesava Bharati in the Bharati sampradaya, in which the brahmacaris (the assistants of the sannyasis) are named "Caitanya"
- The matter is so important that it cannot be (now) set aside to be managed by the Sadhus and Sannyasins only but it must be taken care of by all responsible men
- The Mayavadi sannyasis are engaged in the study of sankhya philosophy, whereas the Vaisnava sannyasis are engaged in the study of Bhagavatam philosophy, which affords the proper commentary on the Vedanta-sutras. BG 1972 purports
- The Mayavadi sannyasis take one danda, or one rod, whereas the Vaisnava sannyasis take three dandas, or three rods
- The meeting between a sannyasi and a king is always considered abominable. A sannyasi is always subjected to public criticism, and a small fault on his part is taken seriously by the public
- The more we offer obeisances to sannyasis, especially Vaisnava sannyasis, the more we diminish our offenses and purify our hearts. Only in a purified heart can krsna-prema awaken. This is the process of Sri Caitanya Mahaprabhu's cult, the KC movement
- The mystic takes similar measures (as the sannyasi) so that he can enhance his meditation and better visualize within himself the localized aspect of the same Supreme Spirit
- The person acting in Krsna consciousness is really a sannyasi, one in the renounced order of life. By such mentality, one is satisfied because he is actually acting for the Supreme. Thus he is not attached to anything material. BG 1972 purports
- The personal associates of Sri Caitanya Mahaprabhu sometimes behaved contrary to regulative principles out of intense love for the Lord, and because of their love Sri Caitanya Mahaprabhu Himself sometimes violated the regulative principles of a sannyasi
- The rules and regulations set up for the execution of the duties of brāhmaṇas, kṣatriyas, vaiśyas and śūdras or brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs are all meant to satisfy the Supreme Lord
- The sannyasi preachers should go from door to door to preach the sense of God consciousness, not to build mathas and temples but to enlighten the people
- 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
- The sannyasi's duty is to enlighten people in Krsna consciousness. Those in the renounced order of life have no other business but preaching the glories and supremacy of the Supreme Personality of Godhead
- The sannyasi, brahmacari, they observe completely celibacy life. And those who are grhastha, they have regulated sex life. That is brahmacarya
- The sannyasis beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. BG 1972 purports
- The sannyasis sometimes artificially think that they have become liberated from all material duties, and therefore they cease to perform agnihotra yajnas (fire sacrifices). BG 1972 purports
- The society of varnasrama-dharma - composed of brahmanas, ksatriyas, vaisyas, sudras, grhasthas, vanaprasthas, brahmacaris and sannyasis - is meant to elevate people gradually to the perfect stage of understanding God
- The system of tridanda-sannyasa has been in existence for a long time, and the Vaisnava sannyasis are called tridandis, or sometimes tridandi-svamis or tridandi-gosvamis
- The ten sannyasis living with the Lord were (1) Paramananda Puri, (2) Svarupa Damodara, (3) Brahmananda Puri, (4) Brahmananda Bharati, (5) Visnu Puri, (6) Kesava Puri, (7) Krsnananda Puri, (8) Nrsimha Tirtha, (9) Sukhananda Puri & (10) Satyananda Bharati
- The three rods, or tridanda, indicate that a Vaisnava sannyasi vows to render service to the Supreme Personality of Godhead by his body, mind and words
- The Vaisnava philosopher's view of sannyasa is not that because the world is false one must therefore give up material activities. The purpose of Vaisnava sannyasa is to utilize things as they are intended to be utilized
- The Vaisnava sannyasis have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. BG 1972 purports
- 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
- The Vedanta- or Brahma-sutra, written by Srila Vyasadeva, is a book studied by all advanced spiritual students, especially by the sannyasis of all religious communities - sampradayas
- The Vedic civilization recommends that one give charity to brahmanas and sannyasis, not to the so-called daridra-narayanas
- The Vedic sociological conception is that a sannyasi should not be restricted; he is allowed to go anywhere and everywhere he wants, and he is not refused any gift he might demand from a householder
- 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
- The word upakarana indicates a variety of foods, such as dhal, 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
- 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
- There are eight different kinds of sensual enjoyment with women, including talking about them and thinking about them. Thus for a sannyasi, a person in the renounced order, talking intimately with women is a great offense
- There are four asramas: the brahmacari, or student; the grhastha, or householder; the vanaprastha, or retired person; and the sannyasi, or the person in renounced life
- There are four stages of the renounced order of life - kuticaka, bahudaka, parivrajakacarya and paramahamsa. Herein (in SB 7.13.9), Srimad-Bhagavatam considers the paramahamsas among the sannyasis
- There are many instances of such falldowns (in sayujya-mukti), even for great sannyasis in the Mayavada school
- There are many sannyasis in India who stress the importance of the body. Some of them give special importance to the body of the poor man, accepting him as daridra-narayana, as if Narayana had a material body
- There are many so-called sannyasis whose actions are below those of ordinary men but who pass themselves off as being in the renounced order of life. Caitanya did not accept such hypocrisy
- 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. BG 1972 purports
- There are three classes of transcendentalists, namely, (1) the dhira, or the one who is not disturbed by being away from family association, (2) one in the renounced order of life, a sannyasi by frustrated sentiment
- There are two classes of sannyasis, or persons in the renounced order of life. BG 1972 purports
- There are two kinds of sannyasis, who are called dhiras and narottamas, as stated in Srimad-Bhagavatam - SB 1.13.26-27
- There is sannyasi also, brahmacari, grhastha. We have no such distinction. Yei krsna bhaje sei guru haya. Anyone who is in Krsna consciousness and full in the understanding of science of Krsna, he can become a spiritual master, a teacher
- There must be some duty. What then is the duty for a sannyasi, for one who has renounced family life and no longer has material obligations
- These are the sastric injunctions (if one is candalas but well versed in KC, he can become a guru), and strictly following these injunctions, Sri Caitanya, as a grhastha named Visvambhara, was initiated by a sannyasi-guru named Isvara Puri
- They (Caitanya's feminine devotees) 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. BG 1972 purports
- They (impersonalist sannyasis) become Narayana, but for want of anything better to do, for want of variegatedness, they take up material humanitarian activities
- They (impersonalist sannyasis) undergo severe penances and austerities to reach the platform of impersonal Brahman, but because there is no pleasure there, they again descend to enjoy material variety
- They (the ksatriyas) should also arrange for charity to be given to the brahmanas, sannyasis and temples. This is the godly arrangement of brahminical culture
- This chastisement (of Lord Caitanya) was given to Junior Haridasa as an example to future sahajiyas who might adopt the dress of the renounced order to imitate Rupa Gosvami and other bona fide sannyasis but secretly have illicit connections with women
- This exemplary behavior of Lord Caitanya (accepting food at the house of Tapana Misra and never mixing with other sannyasis) definitely proves that a Vaisnava sannyasi cannot accept invitations from Mayavadi sannyasis or intimately mix with them
- This injunction (the qualifications of a spiritual master depend on his knowledge of the science of Krsna. It does not matter whether he is a brahmana, ksatriya, sannyasi or sudra) given by Caitanya is not at all against the injunctions of the sastras
- This is the paramahamsa stage (described in CC Madhya 4.123), the highest stage for a sannyasi
- This principle (one cannot take more than necessary) should especially be followed by brahmanas and sannyasis who live at the cost of others
- Those sannyasis following the principles of Sankaracarya, they strictly follow austerities, lie down on the ground, and taking three times bath even in very severe cold, and simply have a kamandalu, nothing more - so many austerities
- 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
- Those who are sannyasi, brahmacari, they have no sex life, there is no question of sex life. Sex life is prohibited. But it is a concession for them who cannot live without sex life. That is married life. Otherwise, sex life is not very important thing
- To become fixed, become sannyasi, the other three processes are there: to become brahmacari, to become grhastha, to become vanaprastha, stage by stage. But if one is able, he can take sannyasa
- To date, in the Udupi monastery there are another fourteen Madhva-tirtha sannyasis. As stated, Udupi is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore
- To spread KC, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brahmana, ksatriya, vaisya, sudra, sannyasi, grhastha or whatever. If one simply understands this science, he can become a spiritual master
U
- Unfortunately caste brahmanas do not offer obeisances to a Vaisnava sannyasi. They are so proud that they do not offer obeisances even to Indian sannyasis, what to speak of European and American sannyasis
- Unless he (a sannyasi) comes to the standard platform of Krsna consciousness, there is no question of liberation
- Unless one becomes a brahmana, one cannot take sannyasa. Sannyasis and brahmacaris may beg alms door to door, but a grhastha cannot
- 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
- Unless one is married, he must remain brahmacari or vanaprastha or sannyasi. Only grhastha, duly married wife, he can have sex. This is morality. And you should not kill the animals unnecessarily. That is immoral
- Urdhvam gacchanti sattva-sthah: (BG 14.18) great rsis, sages and sannyasis who maintain themselves in sattva-guna, or the mode of material goodness, are elevated to a higher planetary system
V
- Vaisnava means sadhu. Sannyasi means sadhu. Titiksavah karunikah . . . ajata-satravah santah sadhavah sadhu-bhusanah (SB 3.25.21). This is a sadhu. So sadhu, they are very titiksavah, arjavam
- Vaisnava sannyasins are known as Tridandi gosvamis, and Mayavadi sannyasins are know as only Swami
- Vaisnavas must not be disrespectful to anyone, to say nothing of a sannyasi
- Vanete means vanaprastha, sannyasi. "Wherever he may be, if he's actually a perfect devotee of Sri Caitanya Mahaprabhu, I want his association. Never mind." Grhe va vanete thake ha gauranga bale dake narottama mage tara sanga
- Vedic society is divided, ideal men: the brahmanas. Brahmana, ksatriya, vaisya, sudra. The brahmana, the saintly person, the sannyasi, the rajarsi, this is required
W
- We are going by aeroplane. The sannyasi should walk. The Jain sannyasis, they never ride on a car, you know that. They will never ride on a car. But now they are also riding
- We are preaching Krsna consciousness. Suppose I have to preach Krsna consciousness in Europe or America. So because a sannyasi has to walk, therefore I shall walk throughout the whole life to go to America? This is foolishness
- We are preaching now. I came from India. If I would say: "I am sannyasi. I will not ride in a car or aeroplane; I must walk," then what kind of preaching would have been? You see? So therefore it depends on the acarya how to adjust things
- We can understand that a mahat, or a great soul, is completely free from association of women. He is mahat. Therefore generally a spiritual master is selected amongst the renounced order of life, sannyasi
- We have seen many big, big sannyasi, they give up this world as false. But after some times, when they cannot actually realize Brahman, they again come to this jagat for humanitarian work, for welfare activities
- We have seen many impersonalist sannyasis who first of all give up the world as false (brahma satyam jagan mithya). They consider themselves Brahman (aham brahmasmi), consider the world false - jagat is mithya
- We have seen so many sannyasis. First of all they say: "This is false. The world is false. Let me take sannyasa." And after remaining a few years of sannyasa, then he learns how to eat meat, how to drink wine, how to associate with women
- We see big, big workers, sannyasis. Madhudvisa fell victim. The example is given, fire and butter. You cannot say the butter will not melt even in fire. Woman is like fire, and man is like butter
- We should not speak beyond what is spoken by Krsna. Take Bhagavad-gita and try to preach the principles, speak whatever is spoken in the Bhagavad-gita. Then it doesn't matter whether you are a grhastha or sannyasi or brahmacari. You become guru
- Whatever action he (a sannyasi) performs, he performs it as service to the Lord. He does not give serious attention to the fruitive activities or prescribed duties mentioned in the Vedas. BG 1972 purports
- Whatever edibles a sannyasi gets from a householder’s house he should take outside near some lake or river, & after offering the food to Visnu, Brahma & the sun (3 divisions), he should eat the entire offering and not leave anything for others to eat
- Whatever we do as an ordinary worker, or as a sannyasi, or as a yogi, or as a philosopher must be done in Krsna consciousness
- When a man is greatly learned in the Vedanta-sutras, he is known as a pandita, or learned scholar. Generally this qualification is attributed to brahmanas and sannyasis
- 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
- 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
- When the cult of Caitanya is spread all over the world, should those who embrace it not be accepted as Vaisnavas, brahmanas & sannyasis? These foolish arguments are sometimes raised by envious rascals, but Krsna conscious devotees do not care about them
- 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
- When we are absorbed in the thought of serving Krsna and when we act in that consciousness, we can become real sannyasis and real yogis
- Whether one is a brahmana, a sannyasi or a sudra-regardless of what he is-he can become a spiritual master if he knows the science of Krsna
- While they (Tapana Misra and Candrasekhara) were discussing this subject, a brahmana came to Lord Caitanya and invited Him to his home. All the sannyasis had been invited but Caitanya Mahaprabhu, and now the brahmana came to invite Him
- Who is sannyasi? Anasritah karma-phalam. "I shall speak for Krsna." Then what profit you'll get? - No matter what is profit, I shall speak for Krsna. That's all
- Why not surrender immediately? What is the point in waiting for so many births? When one comes to that point of surrender, he becomes a real sannyasi
Y
- Yei krsna-tattva-vetta, sei 'guru' haya. Anyone who is fully Krsna conscious and fixed-up in devotional service, knowing fully well what is Krsna, he is guru. It doesn't matter whether he is a sannyasi or grhastha or brahmana and sudra. It doesn't matter
- You combine the sanyasi requirement for traveling extensively, and at the same time as GBC man you shall be my personal secretary for maintaining the highest level of Krishna Consciousness amongst the devotees in your zone
- You keep your intimate relationship with Krsna, it doesn't matter whether you are in family or without family. Just like I have given already example. Arjuna, he is a family man, he is not a sannyasi. But he was prepared to sacrifice everything for Krsna
- You remain in your position. Don't change. Either you are brahmana or sudra or grhastha or sannyasi, it doesn't matter. But you hear about Krsna. This is the process
- You talked about Vivekananda. What is his contribution? Nothing. Simply he has taught the sannyasis to eat meat. That is his contribution. He says there is no harm eating meat