Ashram Dharma: Grihasthas and Sannyasis

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas

15th Jewel

ĀŚRAMA-DHARMA-TATTVA

The Ontology of Life-Stages, Āśramas

Being a compendium of quotations from revealed scriptures

concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of

His Divine Grace

Bhaktisiddhānta Sāraswāti Goswāmī

Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by

B. V. Mahāyogi, Michael Dolan

 The Unholy Household

१५.२२
व्यालालय-द्रुमा वै तेष्व् अरिक्ताखिल-सम्पदः 
यद्-गृहास् तीर्थ-पादीय-पादतीर्थ-विवर्जिताः

15.22

vyālālaya-drumā vai teṣv ariktākhila-sampadaḥ 
yad-gṛhās tīrtha-pādīya-pādatīrtha-vivarjitāḥ 

On the other hand, even though full of all opulence and material property, any householder's house where the devotees of the Lord are never allowed to come

in, and where there is no water for washing their feet, is to be considered a tree

in which venomous serpents live.

 (Bhāg. 4.22.12) 

The Duty of Vānaprasthas

१५.२३

वानप्रस्थाश्रम-पदेष्व् अभीक्ष्णं भैक्ष्यम् आचरेत्

संसिध्यत्य् आश्व् असम्मोहः शुद्ध-सत्त्वः शिलान्धसा

15.23

vānaprasthāśrama-padeṣv abhīkṣṇaṁ bhaikṣyam ācaret

saṁsidhyaty āśv asammohaḥ śuddha-sattvaḥ śilāndhasā

A vānaprastha should live by begging. He may accept food prepared from grains

left behind in the fields and markets. By such a practice, he will become

purified, free from delusion, and spiritually perfect. 

(Bhāg. 11.18.25)

Homes are in Different Modes

१५.२४
वनं तु सात्त्विको वासो ग्रामो राजस उच्यते 
तामसं द्यूत-सदनं मन्-निकेतं तु निर्गुणम्

15.24

vanaṁ tu sāttviko vāso grāmo rājasa ucyate 
tāmasaṁ dyūta-sadanaṁ man-niketaṁ tu nirguṇam

In order to attain pure devotional service, one's faith, residence, eating, and

activities should all be pure. From the mode of goodness, one can develop to the

mode of pure goodness; therefore it is important to live in a place which is pure.

The following is a description of residences in the different modes of nature: A

hut in the forest is in the mode of goodness, an apartment in the city is in the

mode of passion, and a room in a gambling den is in the mode of ignorance.

(Bhāg. 11.25.25)

Karma-sannyāsa, Jñāna-sannyāsa, and Tridaṇḍī- sannyāsa---

१५.२५
ज्ञान-सन्न्यासिनः केचिद्- वेद-सन्न्यासिनो ऽ
परे कर्म-सन्न्यासि-नस्-त्वन्ये त्रिविधाः परिकीतिताः

15.25

jñāna-sannyāsinaḥ kecid- veda-sannyāsino '
pare karma-sannyāsi-nas-tvanye trividhāḥ parikītitāḥ 

There are three kinds of sannyāsa: karma- sannyāsa, jñāna-sannyāsa, and vedicsannyāsa. 

(Padma Purāṇa, Svarga Khaṇḍa)

A Dhīra Sannyāsī

१५.२६
गत-स्वार्थम् इमं देहं विरक्तो मुक्त- बन्धनः
अविज्ञात-गतिर् जह्यात् स वै धीर उदाहृतः

15.26

gata-svārtham imaṁ dehaṁ virakto mukta- bandhanaḥ

avijñāta-gatir jahyāt sa vai dhīra udāhṛtaḥ

A sannyāsī is known as dhīra, or undisturbed, sober, and a self-realized soul

when he goes to an unknown, remote place and freed from all obligations and

false ego, quits his material body when it has become useless. 

(Bhāg. 1.13.26)

A Narottama Sannyāsī

१५.२७
यः स्वकात् परतो वेह जात-निर्वेद आत्मवान् 
हृदि कृत्वा हरिं गेहात् प्रव्रजेत् स नरोत्तमः

15.27

yaḥ svakāt parato veha jāta-nirveda ātmavān 
hṛdi kṛtvā hariṁ gehāt pravrajet sa narottamaḥ

 A narottama, or first class human being, is one who awakens and understands,

either by himself or from others, the falsity and misery of this material world

and thus leaves home and depends fully on the Personality of Godhead residing within the heart. 

(Bhāg. 1.13.27)

Prohibition Against Karma-sannyāsa in Kali- yuga

१५.२८
अश्वमेधं गवालम्भं सन्न्यासं पल- पैतृइकम्
देवरेण सुतोत्पत्तिं कलौ पञ्च विवर्जयेत्
15.28

aśvamedhaṁ gavālambhaṁ sannyāsaṁ pala- paitṛikam

devareṇa sutotpattiṁ kalau pañca vivarjayet 

In this age of Kali, the following five kinds of karma-kāṇḍa practices are

forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting

sannyāsa, offering oblations of flesh to the forefathers, and a man begetting

children in his brother's wife. 
(Malamāsattatva- dhṇta, Brahma Vaivarta Purāṇa,

Kṛṣṇa-janma-khaṇḍa 4.115.113) 

The Meaning of the Word Tridaṇḍī

१५.२९
वाग्दडोऽथ मनो-दओडः काय-दण्ड-स्तथैव च
यस्यैते निहिता-बुद्धौ त्रीदण्डीति स उच्यते

15.29

vāgdaḍo'tha mano-daoḍaḥ kāya-daṇḍa-stathaiva ca

yasyaite nihitā-buddhau trīdaṇḍīti sa ucyate 

One who accepts in his mind the rod of chastisement for his speech, mind is

known as a tridaṇḍī one who has accepted the threefold rod of chastisement.

(Manu-saṁhitā 12.10)

१५.३०
दमनं दण्डं यस्य वाङ्-मनः-कायानां दओडाः निषिद्धाभिधानाः सत्सङ्कल्प- प्रतिषिद्ध-व्यापार-व्यापार-त्यागेन बुद्दाव- वस्थिताः स त्रिदण्डीत्युच्यते
न तु दण्ड-त्रय-धारण-मात्रेण

15.30

damanaṁ daṇḍaṁ yasya vāṅ-manaḥ-kāyānāṁ daoḍāḥ niṣiddhābhidhānāḥ satsaṅkalpa- pratiṣiddha-vyāpāra-vyāpāra-tyāgena buddāva- vasthitāḥ sa tridaṇḍītyucyate

na tu daṇḍa-traya-dhāraṇa-mātreṇa

The word daṇḍa means "punishment." One who "punishes" the speech, mind, and actions means one who gives up attachment for material sense enjoyment and who accepts what is favorable for the truth and rejects what is unfavourable for perfection. Such a person is called a tridaṇḍī. It is not that anyone who carries around three sticks can be called a tridaṇḍī. 

(Manu-saṁhitā 12.10, Kalukka Bhaṭṭa commentary on the above verse from Manu-saṁhitā).

Rūpa Gosvāmī's Definition of Tridaṇḍī

१५.३१
वाचो वेगं मनसाह् क्रोध-वगं जिह्वा-वेगम् उदरोपस्थ-वेगम् 
एतान् वेगान् यो विषहेत धीरः सर्वाम् अपीमां पृथिवीं स शिष्यात्

15.31

vāco vegaṁ manasāh krodha-vagaṁ jihvā-vegam udaropastha-vegam 
etān vegān yo viṣaheta dhīraḥ sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

One who can control the forces of speech, mind, anger, the tongue, the belly,

and the genitals is known as a Gosvāmī and is qualified to accept disciples all

over the world.

 (Upadeśāmṛta 1)

Tridaṇḍī-sannyāsa is Mentioned in the Ancient Vedas

१५.३२
तत्र परमहंसा नाम संवर्तकारुणि- श्वेतकेतु-दुर्वास-ऋभू-निदाघ-जडभरत
दत्तात्रेय-रैवतक-प्रभृतयोऽव्यक्त लिङ्गा अव्यक्ताचारा, अनुन्मत्ता उन्मत्तवद्
आचरन्तस्त्रिदण्डम् कमण्डल्लुम् शिक्यम् पात्रं जलपवित्रं शिखां
यज्ञोपवीतं चेत्येतत् सर्वं भुः स्वाहेत्यप्सु परित्यज्यात्मानम्-अन्विच्छेत्

15.32

tatra paramahaṁsā nāma saṁvartakāruṇi- śvetaketu-durvāsa-ṛbhū-nidāgha-jaḍabharata

dattātreya-raivataka-prabhṛtayo'vyakta liṅgā avyaktācārā, anunmattā unmattavad

ācarantastridaṇḍam kamaṇḍallum śikyam pātraṁ jalapavitraṁ śikhāṁ

yajñopavītaṁ cetyetat sarvaṁ bhuḥ svāhetyapsu parityajyātmānam-anvicchet

In addition to the previously mentioned paramahaṁsas are these famous

wandering sannyāsīs (parivrajakas), Samvartaka, Aruṇinandana, Audālaka, Śvetaketu, Durvāsā, Ṛbhu, Nidāgha, Jaḍa Bharata, Dattātreya, Raivata, and so

on. They are all paramahaṁsas; none of them wear the outward signs of

varṇāśrama the śikhā and sacred thread of a brāhmaṇa. They are not mad but

behave like madmen. The paramahaṁsa, saying the mantra bhū-svāhā (I offer

you to the earth) leaves aside all external paraphernalia of the renounced order, including the tridanḍa, staff, the waterpot, the begging bowl made from a gourd,

the belt made of straw, the purifying cup for water, the tuft of hair, the sacred

thread, and dedicates himself solely to following the order of the bona fide guru

and the inner direction of the Paramātmā. 

(Jābālopanisad 6.1)

Śrīmad Bhāgavatam Mentions Tridaṇḍa- sannyāsa

१५.३३
केचित् त्रि-वेणुं जगृहुर् एके पात्रं कमण्डलुम् पीठं 
चैके ऽक्ष-सूत्रं च कन्थां चीराणि केचन
प्रदाय च पुनस् तानि दर्शितान्य् आददुर् मुनेः

15.33

kecit tri-veṇuṁ jagṛhur eke pātraṁ kamaṇḍalum pīṭhaṁ 
caike 'kṣa-sūtraṁ ca kanthāṁ cīrāṇi kecana

pradāya ca punas tāni darśitāny ādadur muneḥ 

Some took away his tridaṇḍa, some stole his begging bowl, and others snatched away his waterpot. Some of them pulled away his āsana, others harassed him by

taking his japa-mālā, his beads. Others grabbed at his clothing and took away

his cloth. (Bhāg. 11.23.34)

The Tridaṇḍī Attains Perfection According to theManu-saṁhitā

15.34

tridaṇḍam-etan-nikṣipya sarva-bhūteṣu mānavaḥ kāma-krodhau tu saṁyamya tataḥ siddhiṁ niyacchati

One who disciplines his mind, speech, and body and controls his lust and anger

towards other living beings and thus gives up these bad qualities is a tridaṇḍī

and attains liberation.

 (Manu-saṁhitā 12.11)

The Hārīta-saṁhitā Glorifies Tridaṇḍa-sannyāsa

१५.३५
त्रिदण्ड-भृद्-यो हि पृथक् समाचरेच्छनैः शनैर्-यस्तु बहिर्-मुखाक्षः
सन्-मुच्य संसार-समस्त-बन्धनात् स याति विष्णोरमृतात्मनः पदम्

15.35

tridaṇḍa-bhṛd-yo hi pṛthak samācarecchanaiḥ śanair-yastu bahir-mukhākṣaḥ

san-mucya saṁsāra-samasta-bandhanāt sa yāti viṣṇoramṛtātmanaḥ padam

The tridaṇḍi sannyāsa gradually withdraws his senses from any connection with

sight, sound, taste, smell, etc., and becomes indifferent. His mind is gradually

freed from any trace of involvement with material enjoyment, and his behavior

becomes similarly pure. Such a sannyāsī has freed himself from family bondage

and, becoming liberated, he tastes the nectar of spiritual bliss at the lotus feet of

Śrī Viṣṇu. 

(Hārīta-saṁhitā 6.23)

Śrīdhara Svāmī Mentions Tridaṇḍa-sannyāsa in his Bhāgavatam Commentary

१५.३६
"एवं बहूदकादि धर्मान् उक्त्वा परमहंस- धर्मानाह ज्ञान-निष्ठ इति
सार्धैर्-दश्भिः बहिर्-विरक्तो मुक्मुक्ष् सन् ज्ञान-निष्ठा वा मोक्षेऽप्य्
अनपेक्षो मद्-भक्तो वा स सलिङ्गान् त्रिदण्डादि-सहितान् आश्रमांस्-तद्-धर्मांस्- त्यक्त्वा तदासक्तिं त्यक्त्वायथोचितं धर्मं चरेद् इत्य् अर्थः" पुनराय

15.36

"evaṁ bahūdakādi dharmān uktvā paramahaṁsa- dharmānāha jñāna-niṣṭha iti

sārdhair-daśbhiḥ bahir-virakto mukmukṣḥ san jñāna-niṣṭhā vā mokṣe'py

anapekṣo mad-bhakto vā sa saliṅgān tridaṇḍādi-sahitān āśramāṁs-tad-dharmāṁs- tyaktvā tadāsaktiṁ tyaktvāyathocitaṁ dharmaṁ cared ity arthaḥ" punarāya 

After explaining the duties of other sannyāsīs such as bahūdaka the duties of a

paramahaṁsa are described in ten and a half verses begining with this one A

paramhaṁsa may be one desiring liberation and thus fixed in knowledge or may

be a devotee who disregards even liberation. He should perform proper religious

duties without any attachment to material desires. He can give up all the

external symptoms of varṇāśrama-dharma. He gives up the āśrama duties

means he gives up attachment to them and performs them with no material

motive. (Bhāvārtha-dīpikā commentary on Bhāg.

11.18.28)

Śrī Caitanya Mahāprabhu's Opinion on the Tridaṇḍī Verse of Bhāgavatam

১৫.৩৭
প্রভু কহে,-সাধু এই ভিক্ষুর ৱচন মুকুন্দ সেৱন-ৱ্রত কৈল নির্ধারণ 
পরাত্ম-নিষ্ঠা-মাত্র ৱেষ-ধারণ মুকুন্দ-সেৱায হয সংসার-তারণ 
সেই ৱেষ কৈল, এবে ৱৃন্দাৱন গিযা কৃষ্ণ-নিষেৱণ করি নিভৃতে ৱসিযা
15.37

prabhu kahe,-sādhu ei bhikṣura vacana mukunda sevana-vrata kaila nirdhāraṇa 
parātma-niṣṭhā-mātra veṣa-dhāraṇa mukunda-sevāya haya saṁsāra-tāraṇa 
sei veṣa kaila, ebe vṛndāvana giyā kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā

Śrī Caitanya Mahāprabhu approved of the ekam samasthaya parātma-niñṭham

verse on account of the determination of the mendicant sannyāsī to engage in

the service of Lord Mukunda. He gave his approval of this verse, indicating that

is was very good. The real purpose of accepting sannyāsa is to dedicate oneself

to the service of Mukunda. 
By serving Mukunda, one can actually be liberated from the bondage of material existence. After accepting the sannyāsa order, Śrī Caitanya Mahāprabhu decided to go to

Vṇṛdāvana and engage Himself wholly and solely in the service of Mukunda in a solitary place. 

(Cc. Madhya 3.7-9)