Ashram-dharma-tattva final

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

A Tridaṇḍi-sannyāsī Keeps his Śikhā, Sacred Thread, and Sannyāsī Dress

१५.३८

शीखी यज्ञोपवीती स्यात् त्रिदण्डी स-कमन्डुलुः 

स पवित्रश् च काषायी गायत्रीञ् च जपेत् सदा

15.38

śīkhī yajñopavītī syāt tridaṇḍī sa-kamanḍuluḥ 

sa pavitraś ca kāṣāyī gāyatrīñ ca japet sadā

A tridaṇḍī sannyāsī keeps his śikhā as well as his sacred thread after renunciation, He also carries a kamaṇḍalu. He wears saffron cloth, and remaining fixed in purity, he chants the gāyatrī mantra and the japa of the holy name. 

(Skanda Purāṇa, Sūta Saṁhitā)

१५.३९

एकवासा द्विद्वासाथ शिखी यज्ञोपवीतवान् 

कमण्डलुकरो विद्वांस्- त्रिदण्डो याति तत्- परम्

15.39

ekavāsā dvidvāsātha śikhī yajñopavītavān 

kamaṇḍalukaro vidvāṁs- tridaṇḍo yāti tat- param

Wearing one or two pieces of cloth, maintaining the tuft of hair, and continuing to wear the sacred thread, with a waterpot in his hand, a learned sannyāsī, who is the best of men, attains the Supreme Lord. 

(Padma Purāṇa, Svarga Khaṇḍa  Ādi 13)

The Hundred and Eight Names of the Tridaṇḍī- sannyāsīs

१५.४०

तीर्थाश्रमवनारण्य-गिरि-पर्वत-सागराः सरस्वती भारती च पुरी नामानि 

वै दश गभस्तिनेमिर् वाराहः क्षमित्-तृपरमार्थिनौ तुर्याश्रमी निरीहश् च त्रिदण्डी-विष्णु दैवतः भिक्षुर्-यायावरो विष्ठो न्यासी-राभसिको मुनिः विष्ठललो महावीरो महत्तरो यथागतः नैस्कर्म्य-परमाद्वैती शुद्धाद्वैती

जितेन्द्रियः तपस्वी याचको नग्नो रद्धन्ती शुद्धाद्वैती भजनोन्मुखः

सन्न्यासी मस्करी क्लान्तो निरग्निर्-नारसिंहकः औडलोमि-महायोगि-श्रुवाक् भवपारगः श्रमणोऽवहूतः शान्तस् यथार्हो दण्डि-केशवौ न्यस्तपरीग्रहो भक्ति-सारोऽक्ष्री जनार्दनः उर्ध्व मन्थि-त्यक्त-गृहाव्-उर्ध्वरेतो यतोष्ठ- धृक् विरक्तोदासीनौ त्यागी सिद्धान्ती श्रीधरः शिखी बोधायनो त्रिविक्रम्जो गोविन्दो मधुसूदनः वैखानसो यथास्वो वै वामनो परमहंसकः नारायण-हृषीकेसी परिव्राजक-मङ्गलौ माधवो पद्मनाभश् चौडुपको भ्रामी वैष्णवः

विष्णु-दामोदरौ स्वामी गोस्वामी परमोगवः भागवतो ह्यकिञ्चनः सन्तो निस्किञ्चनो यतिह् क्षपण्कोऽविषक्तश्चोर्ध्व

पुण्द्रो मुण्डि-सज्जनय् निर्विषयी हरेर्जनो श्रौती साधु बृहद्-व्रती स्थविरस्-तत्-परो पर्यटकाचार्यौ स्वतन्त्रधीः

कथ्यन्ते यतिनामानि प्रथितानि महीतले अष्ठोत्तर-शतानि तु वैदिकख्यानि तानि हि

15.40

tīrthāśramavanāraṇya-giri-parvata-sāgarāḥ sarasvatī bhāratī ca purī nāmāni 

vai daśa gabhastinemir vārāhaḥ kṣamit-tṛparamārthinau turyāśramī nirīhaś ca tridaṇḍī-viṣṇu daivataḥ bhikṣur-yāyāvaro viṣṭho nyāsī-rābhasiko muniḥ viṣṭhalalo mahāvīro mahattaro yathāgataḥ naiskarmya-paramādvaitī śuddhādvaitī

jitendriyaḥ tapasvī yācako nagno raddhantī śuddhādvaitī bhajanonmukhaḥ

sannyāsī maskarī klānto niragnir-nārasiṁhakaḥ auḍalomi-mahāyogi-śruvāk bhavapāragaḥ śramaṇo'vahūtaḥ śāntas yathārho daṇḍi-keśavau nyastaparīgraho bhakti-sāro'kṣrī janārdanaḥ urdhva manthi-tyakta-gṛhāv-urdhvareto yatoṣṭha- dhṛk viraktodāsīnau tyāgī siddhāntī śrīdharaḥ śikhī bodhāyano trivikramjo govindo madhusūdanaḥ vaikhānaso yathāsvo vai vāmano paramahaṁasakaḥ nārāyaṇa-hṛṣīkesī parivrājaka-maṅgalau mādhavo padmanābhaś cauḍupako bhrāmī vaiṣṇavaḥ

viṣṇu-dāmodarau svāmī gosvāmī paramogavaḥ bhāgavato hyakiñcanaḥ santo niskiñcano yatih kṣapaṇko'viṣaktaścordhva

puṇdro muṇḍi-sajjanay nirviṣayī harerjano śrautī sādhu bṛhad-vratī sthaviras-tat-paro paryaṭakācāryau svatantradhīḥ

kathyante yatināmāni prathitāni mahītale aṣṭhottara-śatāni tu vaidikakhyāni tāni hi

There are one hundred and eight authorized Vedic names for sannyāsīs,

principle among which are these ten: 

Tīrtha, Āśrāma, Vana, Āraṇya, Giri, Parvata, Sāgara, Sarasvatī, Bhāratī, and Purī. 

In addition there are:

Gabhastinemi, Vārāha, Kṣamitṁ, Paramārthī, Turyāśramī, Nirtha, Tridaṇḍī,

Viṣṇudevata, Bhiksu, Yājāvara, 

Viṣṭha, Nyāsī, Rābhasika, Muni, Viṣṭhalala,

Mahāvīra, Mahattara, Yathāgata, Naiskarmya, Paramādvaitī, Śuddhādvaitī,

Jitendriya, Tapasvī, Yācaka, Nagna, Raddhantī, Bhajanonmukha, 

Sannyāsī, Maskarī, Klānta, Niragni, Nārasiṁha, Auḍalomī, Mahāyogī, 

Sruvāka, Bhavapraga, Śramaṛa, Avadhūta, 

Śānta, Yathārha, Daṇḍī, Keśava,

Nyataparigraha, Bhakti-sāra, Akṣarī, Janārdana, Urdhva-manthī, Tyaktagṛhā,

Urdhvareta, Yatoāṭha-dhṛk, Virakta, Udṁsīna, Tyāgī, Siddhāntī, Śrīdhara, 

Śikhī, Bodhāyana, Trivikrama, Govinda,

Madhusūdana, Vaikhānasa, Yathāsva, Vāmana, Paramahaṁsa, Nārāyaṇa,

Hṛṣikeśa, Parivrājaka, Maṅgala, Mādhava, Padmanābha, Auḍupaka, Bhrāmi,

Vaiṣṇava, Viṣṇu, Dāmodara, Svāmī, Gosvāmī, 

Parmagava, Bhāgavata,

Akiñcana, Santa, Niskiṇcana, Yati, Kṣapaṅko, Aviśakta, Urdhva-puṇḍro,

Muṇḍi, Sajjana.Nirviñayī, Harijana, Śrautī, Sādhu, Bṛhad-vratī, Sthavira,

Tatpara, Paryaṭaka, Ācārya, and Svatantrī. 

(Muktikopaniṣad and Sāttvatasaṁhitā)

A Tridaṇḍī-sannyāsī is Worshipable by all Aśramas

१५.४१

देवता-प्रतिमां दृष्ट्वा यतिं चैव त्रिदण्डिनम् नमस्कारम् न कुर्याच्चेद् उपवासेन शुद्ध्यति

15.41

devatā-pratimāṁ dṛṣṭvā yatiṁ caiva tridaṇḍinam namaskāram na kuryācced upavāsena śuddhyati 

One who does not offer obeisances upon seeing gods and sannyāsīs should fast

all day for his purification. (Ekādaśī-tattve trispṛśaikādasī-prakaraṇa-dhṛtasmṛti- vākya)

A Paramahaṁsa Vaiṣṇava Surpasses all the Aśramas

১৫.৪২

ৱৈষ্ণৱের ভক্তি এই দেখান সাক্ষাৎ মহাশ্রমী ও ৱৈষ্ণৱেরে করে দণ্ডৱৎ সন্ন্যাস-গ্রহণ কৈলে হেন ধর্ম তাঞ্র পিতা আসিঽ পুত্রেরে করে নমস্কার অত এৱ সন্ন্যাস্-আশ্রম সবার ৱন্দিতা

"সন্ন্যাসী-সন্ন্যাসী" নমস্কার সে ৱিহিত তথাপি আশ্রম-ধর্ম ছাডিঽ ৱৈষ্ণৱেরে শিক্ষা-গুরু শ্রী কৃষ্ণ আপনে নমস্কর্স্

15.42

vaiṣṇavera bhakti ei dekhāna sākṣāt mahāśramī o vaiṣṇavere kare daṇḍavat sannyāsa-grahaṇa kaile hena dharma tāñra pitā āsi' putrere kare namaskāra ata eva sannyās-āśrama sabāra vanditā

"sannyāsī-sannyāsī" namaskāra se vihita tathāpi āśrama-dharma chāḍi' vaiṣṇavere śikṣā-guru śrī kṛṣṇa āpane namaskars

Seeing the great devotion of a Vaiṣṇava, even those in the highest āśrama as well as other devotees offer their obeisances. To one who has accepted the order of sannyāsa, one must bow down as would a son to his father. Everyone must bow down to a sannyāsī, and offer them respect, saying, "O saintly one, O sannyāsī." Nevertheless, devotees give up all concern for āśrama-dharma, and simply bow down before their instructing guru and Kṛṣṇa. 

(Cb. Antya 8.150-153)

Sarvabhauma Bhaṭṭācārya's Example

১৫.৪৩

সার্ৱভৌম বলেন, "আশ্রমে বড তুমি শাস্ত্রমতে তুমি ৱন্দ্য, উপাসক আমি"

15.43

sārvabhauma balena, "āśrame baḍa tumi śāstramate tumi vandya, upāsaka āmi" 

Sarvabhauma said to Śrī Caitanya Mahāprabhu, [who appeared before him as a sannyāsī], "Your āśrama is great. In the opinion of the śāstra, You are worshipable by one such as myself. 

(Cb. Antya 3.76)

Impersonalist Sannyāsīs are Condemned

১৫.৪৪

সন্ন্যাসী হৈযা নিরৱধি "নারাযণ" বলিৱেক প্রেম-ভক্তি-যোগে অনুক্ষণ না বুঝিযা শঙ্করাচার্যের অভিপ্রায

ভক্তি ছাডি মাথা মুঢাইযা দুঃখ পায

15.44

sannyāsī haiyā niravadhi "nārāyaṇa" baliveka prema-bhakti-yoge anukṣaṇa nā bujhiyā śaṅkarācāryera abhiprāya

bhakti chāḍi māthā muḍhāiyā duḥkha pāya 

Sannyāsīs always say the name of Nārāyaṇa and worship him in prema-bhaktiyoga. However, misunderstanding the position of Nārāyaṇa, the followers of Śaṅkarācārya give up the path of bhakti; such fools attain only trouble and

misery. 

(Cb. Antya 3.54,55)

Only Unmotivated Devotional Service Gives Complete Satisfaction to the Soul

१५.४५

स वै पुंसां परो धर्मो यतो भक्तिर् अधोक्षजे

अहैतुक्य् अप्रतिहता ययात्मा सुप्रसीदति

15.45

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje

ahaituky apratihatā yayātmā suprasīdati

The supreme dharma for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. 

(Bhāg. 1.2.6)

Fallen Sannyāsīs are Compared to Vomit-eaters

१५.४६

यः प्रव्रज्य गृहात् पूर्वं त्रि-वर्गावपनात् पुनः

यदि सेवेत तान् भिक्षुः स वै वान्ताश्य् अपत्रपः

15.46

yaḥ pravrajya gṛhāt pūrvaṁ tri-vargāvapanāt punaḥ

yadi seveta tān bhikṣuḥ sa vai vāntāśy apatrapaḥ

One who renounces worldly things, gives up the life of a gṇhastha, and leaves his home to be a mendicant, a sannyāsī, and who then leaves the sannyāsa āśrama to again pursue sex and money is like someone who vomits up a bad

meal and then eats it again, for he is eager to taste what has already been rejected. Such a brazen sinner and condemned man is certainly shameless.

(Bhāg. 7.15.36)

१५.४७

यैः स्व-देहः स्मृतो ऽनात्मा मर्त्यो विट्-कृमि- भस्मवत्

त एनम् आत्मसात् कृत्वा श्लाघयन्ति ह्य् असत्तमाः

15.47

yaiḥ sva-dehaḥ smṛto 'nātmā martyo viṭ-kṛmi- bhasmavat

ta enam ātmasāt kṛtvā ślāghayanti hy asattamāḥ 

Sannyāsīs who at first consider that the body is subject to death, when it will be transformed into stool, worms, or ashes, but who again give importance to the body and glorify it as the self, are to be considered asat-tamaū, un-saintly,

ignorant, and the greatest rascals.

 (Bhāg. 7.15.37)

१५.४८

गृहस्थस्य क्रिया-त्यागो व्रत-त्यागो वटोर् अपि तपस्विनो ग्राम-सेवा भिक्षोर् इन्द्रिय-लोलता

15.48

gṛhasthasya kriyā-tyāgo vrata-tyāgo vaṭor api tapasvino grāma-sevā bhikṣor indriya-lolatā

It is abominable for a person living in the gṛhastha-āśrama to give up the regulative principles of householder life. It is abominable for a brahmacārī not to follow the brahmacārī vows while living under the care of the guru. It is

abominable for a vānaprastha to live in the village and engage in so-called social activities, and it is abominable for a sannyāsī to be addicted to sense gratification. 

(Bhāg. 7.15.38)

१५.४९

आश्रमापसदा ह्य् एते खल्व् आश्रम-विडम्बनाः देव-माया-विमूढांस् तान् उपेक्षेतानुकम्पया

15.49

āśramāpasadā hy ete khalv āśrama-viḍambanāḥ deva-māyā-vimūḍhāṁs tān upekṣetānukampayā 

One who acts in this way is to be considered the lowest renegade. Such a pretender is bewildered by the external energy of the Supreme Personality of Godhead, and one should either reject him from any position, or taking compassion upon him, teach him, if possible, to resume his original position.

(Bhāg. 7.15.39)

Sannyāsīs Should Not Become Vāntāsīs

১৫.৫০

সন্ন্যাসীর ধর্ম নহে সন্ন্যাস করিঞা নিজ জন্ম-স্থানে রহে কুটুম্ব লঞা

15.50

sannyāsīra dharma nahe sannyāsa kariñā nija janma-sthāne rahe kuṭumba lañā

After taking sannyāsa, a sannyāsī should not remain in his home town, surrounded by family and relatives. 

(Cc. Madhya 3.177)

The Behavior of the Great Souls Who are Transcendental to all the Aśramas

१५.५१

यदा यसानुगृह्नाति भगवान्-आत्म-भावितः स जहाति मतिं लोके वेदे च परिनिष्टिताम्

15.51

yadā yasānugṛhnāti bhagavān-ātma-bhāvitaḥ sa jahāti matiṁ loke vede ca pariniṣṭitām

When the completely opulent Supreme Lord sees the total surrender of a devotee, He is pleased to award that soul His personal service; thus He bestows His causeless mercy upon that soul, and at that time the devotee rises above the

ordinary material considerations of the Vedas. He thus shakes off all attachments to the external strictures of the Vedas

(such as those recommending karma-kaṇḍa) which are meant for people in general. 

(Bhāg. 4.29.46)

१५.५२

आज्ञायैवं गुणान् दोषान् मयादिष्टान् अपि स्वकान् धर्मान् संत्यज्य यः सर्वान् मां भजेत स तु सत्तमः

15.52

ājñāyaivaṁ guṇān doṣān mayādiṣṭān api svakān dharmān saṁtyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ

[Kṛṣṇa said] Having taken complete shelter of My lotus feet, a saintly person renounces mundane religious and social duties and worships Me alone. Indeed, he is the best of men. 

(Bhāg. 11.11.32) 

The Vedic Explanation of Paramahaṁsa

१५.५३

असौ स्व-पुत्र-मित्र-कलत्र- ब्वन्ध्वादिञ्छिखायज्ञोपवीते यागं सत्रं स्वाध्यायण्

च सर्वकर्माणि सन्न्यस्यायं ब्रह्माण्डम् च ःित्वा कौपीनं दण्डम् आच्छादनण्

च स्व शरीरोपभोगार्थाय लोकस्योपकारार्थाय

चपरिग्रहेत्. तच्च न मुख्योऽस्ति कोऽयं मुख्य इति चेद्

अयं मुख्यः. न दण्डम् न कमण्डलूम् न शिखां

न यज्ञोपवीतं न चाच्छादनं चरति परमहंसः

15.53

asau sva-putra-mitra-kalatra- bvandhvādiñchikhāyajñopavīte yāgaṁ satraṁ svādhyāyaṇ

ca sarvakarmāṇi sannyasyāyaṁ brahmāṇḍam ca ḥitvā kaupīnaṁ daṇḍam ācchādanaṇ

ca sva śarīropabhogārthāya lokasyopakārārthāya

caparigrahet. tacca na mukhyo'sti ko'yaṁ mukhya iti ced

ayaṁ mukhyaḥ. na daṇḍam na kamaṇḍalūm na śikhāṁ

na yajñopavītaṁ na cācchādanaṁ carati paramahaṁsaḥ

A paramahaṁsa gives up the following as being material and irrelevant: his children, wife, friends, relatives, śikhā, sacred thread, yajña, charity, study of the Vedas, social and Vedic duties. These things are all of this world, they have a connection with the fallible and temporary. Such a paramahaṁsa accepts only the bare necessities required to keep body and soul together. The paramahaṁsa may sometimes accept the daṇḍa, śikhā, sacred thread, and dress of a sannyāsī

in order to benefit the fallen souls of this world. For a paramahaṁsa the daṇḍa, śikhā, sacred tread, cloth etc. are not important. 

(Paramahaṁsa Upaniṣad 1-2)

The Supreme Lord Himself is a Paramahaṁsa, is Transcendental to all Material Considerations

১৫.৫৪

অহে দণ্ড, আমি যারে বহিযে হৃদযে সে তোমারে বহিৱেক এ তঽ যুক্ত নহে এত বলিঽ বলরাম পরম-প্রচণ্ড

ফেলিলেন দণ্ড ভাঙ্গি "করি" তিন খণ্ড

15.54

ahe daṇḍa, āmi yāre bahiye hṛdaye se tomāre bahiveka e ta' yukta nahe eta bali' balarāma parama-pracaṇḍa

phelilena daṇḍa bhāṅgi "kari" tina khaṇḍa 

O daṇḍa, within my heart, I find you to be external and useless. [since Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead as a devotee, He is the topmost paramahaṁsa. What need has He to carry a symbol of elevated

status within the varṇas and āśramas of human society? A sannyāsa daṇḍa in His hands is redundant] Saying this, Śrī

Balarāma, with great violence, broke into three pieces the tridaṇḍī staff of renunciation belonging to Śrī Caitanya.

(Cb. Antya 2.205-206)

১৫.৫৪

তিন খণ্ড করিঽ দণ্ড দিলা ভাসাঞা

15.54

tina khaṇḍa kari' daṇḍa dilā bhāsāñā

Nityānanda Prabhu broke Śrī Caitanya Mahāprabhu's sannyāsa daṇḍa in three places. (Cc. Madhya 5.143)

15.55

daṇḍa-bhaṅga-līlā ei parama gambhīra

sei bujhe, duohāra pade yāṅra bhakti dhīra 

The pastime of the breaking of the staff is very deep. Only one whose devotion is

fixed upon the lotus feet of the two Lords can understand it. 

(Cc. Madhya 5.158)

For Those who are Paramahaṁsas, and are therefore
Transcendental to all Considerations of Aśrama, the Red Cloth of a Sannyāsī is Inappropriate

১৫.৫৬

রক্ত-ৱস্ত্র ঽৱৈষ্ণৱেরঽ পরিতে না যুযায

15.56

rakta-vastra 'vaiṣṇavera' parite nā yuyāya

Red cloth is unfit for a paramahaṁsa Vaiṣṇava to wear. 

(Cc. Antya 13.61)

Bhāgavatam Gives the Characteristic Behavior of a Paramahaṁsa

१५.५७

एवं-व्रतः स्व-प्रिय-नाम-कीर्त्या जातानुरागो द्रुत-चित्त उच्चैः

हसत्य् अथो रोदिति रौति गायत्य् उन्माद-वन् नृत्यति लोक-बाह्यः

15.57

evaṁ-vrataḥ sva-priya-nāma-kīrtyā jātānurāgo druta-citta uccaiḥ

hasaty atho roditi rauti gāyaty unmāda-van nṛtyati loka-bāhyaḥ

When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, and chants just like a madman, not caring for

outsiders. 

(Bhāg. 11.2.40)

The Mentality of a Paramahaṁsa

१५.५८

नाहं विप्रो न च नर-पतिर् नापि वैश्यो न शूद्रो

नाहं वर्णी न च गृह-पतिर् नो वनस्थो यतिर् वा

किन्तु प्रोद्यन्-निखिल-परमानन्द- पूर्णामृताब्धेर्

गोपी-भर्तुः पद-कमलयोर् दास-दासानुदसः

15.58

nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro

nāhaṁ varṇī na ca gṛha-patir no vanastho yatir vā

kintu prodyan-nikhila-paramānanda- pūrṇāmṛtābdher

gopī-bhartuḥ pada-kamalayor dāsa-dāsānudasaḥ 

I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am

I a brahmacārī, a householder , a vānaprastha, or a sannyāsī. I identify Myself

only as the servant of the servant of the servant of the maintainer of the gopīs.

(Cc. 13.80 from Padyāvalī 63)

Thus ends the Fifteenth Jewel of the Gauḍīya- Kaṇṭhahāra, entitled Aśramadharma-tattva.