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| Śrīla Bhaktisiddhānta Saraswati Ṭhakura |
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
15th Jewel
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
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
Every Soul is in One of the Four Aśrāmas
१५.१
स होवाच याज्ञवल्क्यो ब्रह्मचर्यं इसमाप्य
गृही भवेत् गृही भूत्वा वनी बवेत्.
वनी भुत्वा प्रव्रजेत्.
यदिऽ वेतरथा ब्रह्मचर्यादेव प्रव्रजेद्- गृहाद् वावनाद् वा.
अथ पुनर व्रती वा व्रत् वास्नातको वा स्नातको वा उत्सन्नाग्निर् अनग्निको वा
यदहरेव विरजेत् तदहरेव प्रव्रजेत्
15.1
sa hovāca yājñavalkyo brahmacaryaṁ isamāpya
gṛhī bhavet gṛhī bhūtvā vanī bavet.
vanī bhutvā pravrajet.
yadi' vetarathā brahmacaryādeva pravrajed- gṛhād vāvanād vā.
atha punara vratī vā vrat vāsnātako vā snātako vā utsannāgnir anagniko vā
yadahareva virajet tadahareva pravrajet
[Janaka, the sage amongst kings, asked Yājñavalkya, the sage among ṛṣīs,] "O great souled sage, please instruct me on the qualifications of sannyāsa and the rules and regulations for following that āśrama]. Yājñavalkya said, "Upon completing one's life as a brahmacārī, one should accept the gṛhastha-āśrama. Having completed one's life as a gṇhastha, one should accept the āśrama of vānaprastha. After living for some time as a detached vānaprastha, one should accept the sannyāsa āśrama.
Of course, if renunciation awakens in a person earlier in his life, he may take
sannyāsa directly from the brahmacārī āśrama, or even from the gṛhastha āśrama, without having to first pass though all the āśramas and become a vānaprastha.
In any āśrama, when one becomes anxious to renounce material enjoyment and render exclusive service to the Lord in divine love, then, whether he has completed the religious practices that should be performed in the āśrama or not, whether he has completed his Vedic study or not, and whether he has performed the fire sacrifice or not: as soon as that powerful tendency to renounce material enjoyment and serve the Lord awakens in his heart that very day let him give up his family. That very day let him accept the life of a wandering mendicant and go away as a sannyāsī. (Jābālopaniṣad 4.1)
१५.१
स होवाच याज्ञवल्क्यो ब्रह्मचर्यं इसमाप्य
गृही भवेत् गृही भूत्वा वनी बवेत्.
वनी भुत्वा प्रव्रजेत्.
यदिऽ वेतरथा ब्रह्मचर्यादेव प्रव्रजेद्- गृहाद् वावनाद् वा.
अथ पुनर व्रती वा व्रत् वास्नातको वा स्नातको वा उत्सन्नाग्निर् अनग्निको वा
यदहरेव विरजेत् तदहरेव प्रव्रजेत्
15.1
स होवाच याज्ञवल्क्यो ब्रह्मचर्यं इसमाप्य
गृही भवेत् गृही भूत्वा वनी बवेत्.
वनी भुत्वा प्रव्रजेत्.
यदिऽ वेतरथा ब्रह्मचर्यादेव प्रव्रजेद्- गृहाद् वावनाद् वा.
अथ पुनर व्रती वा व्रत् वास्नातको वा स्नातको वा उत्सन्नाग्निर् अनग्निको वा
यदहरेव विरजेत् तदहरेव प्रव्रजेत्
15.1
sa hovāca yājñavalkyo brahmacaryaṁ isamāpya
gṛhī bhavet gṛhī bhūtvā vanī bavet.
vanī bhutvā pravrajet.
gṛhī bhavet gṛhī bhūtvā vanī bavet.
vanī bhutvā pravrajet.
yadi' vetarathā brahmacaryādeva pravrajed- gṛhād vāvanād vā.
atha punara vratī vā vrat vāsnātako vā snātako vā utsannāgnir anagniko vā
yadahareva virajet tadahareva pravrajet
[Janaka, the sage amongst kings, asked Yājñavalkya, the sage among ṛṣīs,] "O great souled sage, please instruct me on the qualifications of sannyāsa and the rules and regulations for following that āśrama]. Yājñavalkya said, "Upon completing one's life as a brahmacārī, one should accept the gṛhastha-āśrama. Having completed one's life as a gṇhastha, one should accept the āśrama of vānaprastha. After living for some time as a detached vānaprastha, one should accept the sannyāsa āśrama.
Of course, if renunciation awakens in a person earlier in his life, he may take
sannyāsa directly from the brahmacārī āśrama, or even from the gṛhastha āśrama, without having to first pass though all the āśramas and become a vānaprastha.
In any āśrama, when one becomes anxious to renounce material enjoyment and render exclusive service to the Lord in divine love, then, whether he has completed the religious practices that should be performed in the āśrama or not, whether he has completed his Vedic study or not, and whether he has performed the fire sacrifice or not: as soon as that powerful tendency to renounce material enjoyment and serve the Lord awakens in his heart that very day let him give up his family. That very day let him accept the life of a wandering mendicant and go away as a sannyāsī. (Jābālopaniṣad 4.1)
Definition of the Four Aśrāmas
१५.२
गृहाश्रमो जघनतो ब्रह्मचर्यं हृदो
मम वक्षः-स्थलाद् वने-वासः सन्न्यासः शिरसि स्थितः
15.2
gṛhāśramo jaghanato brahmacaryaṁ hṛdo
mama vakṣaḥ-sthalād vane-vāsaḥ sannyāsaḥ śirasi sthitaḥ
Out of My universal form the gṛhastha āśrama originated from the loins, brahmacārya from the heart, vānaprastha from the chest, and sannyāsa from
the head.
(Bhāg. 11.17.14)
१५.२
गृहाश्रमो जघनतो ब्रह्मचर्यं हृदो
मम वक्षः-स्थलाद् वने-वासः सन्न्यासः शिरसि स्थितः
गृहाश्रमो जघनतो ब्रह्मचर्यं हृदो
मम वक्षः-स्थलाद् वने-वासः सन्न्यासः शिरसि स्थितः
15.2
gṛhāśramo jaghanato brahmacaryaṁ hṛdo
mama vakṣaḥ-sthalād vane-vāsaḥ sannyāsaḥ śirasi sthitaḥ
mama vakṣaḥ-sthalād vane-vāsaḥ sannyāsaḥ śirasi sthitaḥ
Out of My universal form the gṛhastha āśrama originated from the loins, brahmacārya from the heart, vānaprastha from the chest, and sannyāsa from
the head.
(Bhāg. 11.17.14)
Rules for the Different Aśramas
१५.३
सावित्रं प्राजापत्यं च ब्राह्मं चाथ बृहत् तथा
वार्ता सञ्चय-शालीन- शिलोञ्छ इति वै गृहे
15.3
sāvitraṁ prājāpatyaṁ ca brāhmaṁ cātha bṛhat tathā
vārtā sañcaya-śālīna- śiloñcha iti vai gṛhe
Then the thread ceremony for the twice-born was inaugurated as were the rules
to be followed for at least one year after acceptance and study of the Vedas, including rules for observing brahmacārya, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood by picking up rejected grains left behind in the fields.
(Bhāg. 3.12.42)
१५.४
वैखानसा वालखिल्यौ- दुम्बराः फेनपा वने
न्यासे कुटीचकः पूर्वं बह्वोदो हंस- निष्क्रियौ
15.4
vaikhānasā vālakhilyau- dumbarāḥ phenapā vane
nyāse kuṭīcakaḥ pūrvaṁ bahvodo haṁsa- niṣkriyau
The four divisions of vānaprastha, or retired life, are the vaikānasās (those who
retire from active life and live on half-boiled meals), vālakhilyas (those who quit
their former stock of grains upon receipt of more), audumbara (those who live
on what they get from the direction towards which they start after rising from
bed), and phenapas (those who live on fruits that fall from the trees). The four
divisions of sannyāsa, or the renounced order of life are kuṭīcakas (one who has just left the family, but who lives nearby in a kuṭira or hut, without attachment to his family), bahvodas (those who give up all material activities and engage in transcendental service), haṁsas (swanlike souls) and niṣkriyas (those whose actions are completely spiritual). (Bhāg. 3.12.43)
१५.३
सावित्रं प्राजापत्यं च ब्राह्मं चाथ बृहत् तथा
वार्ता सञ्चय-शालीन- शिलोञ्छ इति वै गृहे
15.3
सावित्रं प्राजापत्यं च ब्राह्मं चाथ बृहत् तथा
वार्ता सञ्चय-शालीन- शिलोञ्छ इति वै गृहे
15.3
sāvitraṁ prājāpatyaṁ ca brāhmaṁ cātha bṛhat tathā
vārtā sañcaya-śālīna- śiloñcha iti vai gṛhe
Then the thread ceremony for the twice-born was inaugurated as were the rules
to be followed for at least one year after acceptance and study of the Vedas, including rules for observing brahmacārya, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood by picking up rejected grains left behind in the fields.
(Bhāg. 3.12.42)
१५.४
वैखानसा वालखिल्यौ- दुम्बराः फेनपा वने
न्यासे कुटीचकः पूर्वं बह्वोदो हंस- निष्क्रियौ
15.4
वैखानसा वालखिल्यौ- दुम्बराः फेनपा वने
न्यासे कुटीचकः पूर्वं बह्वोदो हंस- निष्क्रियौ
15.4
vaikhānasā vālakhilyau- dumbarāḥ phenapā vane
nyāse kuṭīcakaḥ pūrvaṁ bahvodo haṁsa- niṣkriyau
The four divisions of vānaprastha, or retired life, are the vaikānasās (those who
retire from active life and live on half-boiled meals), vālakhilyas (those who quit
their former stock of grains upon receipt of more), audumbara (those who live
on what they get from the direction towards which they start after rising from
bed), and phenapas (those who live on fruits that fall from the trees). The four
divisions of sannyāsa, or the renounced order of life are kuṭīcakas (one who has just left the family, but who lives nearby in a kuṭira or hut, without attachment to his family), bahvodas (those who give up all material activities and engage in transcendental service), haṁsas (swanlike souls) and niṣkriyas (those whose actions are completely spiritual). (Bhāg. 3.12.43)
Rules for Brahmacāris
१५.५
द्वितीयं प्राप्यानुपूर्व्याज् जन्मोपनयनं द्विजः
वसन् गुरु-कुले दान्तो ब्रह्माधीयीत चाहूतः
15.5
dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ
vasan guru-kule dānto brahmādhīyīta cāhūtaḥ
Having undergone all the necessary purificatory rites since conception, and
having attained the status of the twice-born by initiation in the gāyatrī mantra
and investment with the sacred thread, brāhmaṇa boy should reside in the
gurukula (as a brahmacāri), control his senses and mind, and carefully study
the Vedas as explained by the guru.
(Bhāg. 11.17.22)
१५.६
आचार्यं मां विजानीयान् नावमन्येत कर्हिचित्
न मर्त्य-बुद्ध्यासूयेत सर्व-देव-मयो गुरुः
15.6
ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ
[Kṛṣṇa said] The ācārya is My very Self. One should never envy the ācārya or
never blaspheme him or consider him an ordinary man, for he is the sum total
of the demigods. (Bhāg. 11.17.27)
१५.७
सायं प्रातर् उपानीय भैक्ष्यं तस्मै
निवेदयेत् यच् चान्यद् अप्य् अनुज्ञातम् उपयुञ्जीत संयतः
15.7
sāyaṁ prātar upānīya bhaikṣyaṁ tasmai
nivedayet yac cānyad apy anujñātam upayuñjīta saṁyataḥ
In the morning and evening one should collect foodstuffs and other articles and
deliver them to the spiritual master. Then, being self-controlled, one should
accept only what the ācārya permits.
(Bhāg.11.17.28)
१५.८
शुश्रूषमाण आचार्यं सदोपासीत नीच-वत् यान-शय्यासन-स्थानैर् नाति-दूरे कृताञ्जलिः
15.8
śuśrūṣamāṇa ācāryaṁ sadopāsīta nīca-vat yāna-śayyāsana-sthānair nāti-dūre kṛtāñjaliḥ
The brahmacārī, should always serve the ācārya and follow him in walking, in
resting, standing by with folded hands when he sits, and by attending him
humbly in all circumstances.
(Bhāg. 11.17.29)
१५.९
एवं-वृत्तो गुरु-कुले वसेद् भोग-विवर्जितः
विद्या समाप्यते यावद् बिभ्रद् व्रतम् अखण्डितम्
15.9
evaṁ-vṛtto guru-kule vased bhoga-vivarjitaḥ
vidyā samāpyate yāvad bibhrad vratam akhaṇḍitam
Behaving in this way, and strictly following a vow of celibacy, the brahmacārī
should avoid sensual pleasures and reside in the āśrama of the ācārya to the end of his studies.
(Bhāg. 11.17.30)
१५.१०
एवं बृहद्-व्रत-धरो ब्राह्मणो ऽग्निर् इव ज्वलन्
मद्-भक्तस् तीव्र-तपसा दग्ध-कर्माशयो ऽमलः
15.10
evaṁ bṛhad-vrata-dharo brāhmaṇo 'gnir iva jvalan
mad-bhaktas tīvra-tapasā dagdha-karmāśayo 'malaḥ
Observing the principles, such a brāhmaṇa and life-long brahmacārī, who is My
devotee, burns all the seeds of karma to ashes by his devotional austerity.
Spotless and pure, free of material contamination, such a devotee brahmacārī is
as brilliant as fire.
(Bhāg. 11.17.36)
१५.५
द्वितीयं प्राप्यानुपूर्व्याज् जन्मोपनयनं द्विजः
वसन् गुरु-कुले दान्तो ब्रह्माधीयीत चाहूतः
15.5
द्वितीयं प्राप्यानुपूर्व्याज् जन्मोपनयनं द्विजः
वसन् गुरु-कुले दान्तो ब्रह्माधीयीत चाहूतः
15.5
dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ
vasan guru-kule dānto brahmādhīyīta cāhūtaḥ
Having undergone all the necessary purificatory rites since conception, and
Having undergone all the necessary purificatory rites since conception, and
having attained the status of the twice-born by initiation in the gāyatrī mantra
and investment with the sacred thread, brāhmaṇa boy should reside in the
gurukula (as a brahmacāri), control his senses and mind, and carefully study
the Vedas as explained by the guru.
(Bhāg. 11.17.22)
१५.६
आचार्यं मां विजानीयान् नावमन्येत कर्हिचित्
न मर्त्य-बुद्ध्यासूयेत सर्व-देव-मयो गुरुः
15.6
आचार्यं मां विजानीयान् नावमन्येत कर्हिचित्
न मर्त्य-बुद्ध्यासूयेत सर्व-देव-मयो गुरुः
15.6
ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ
[Kṛṣṇa said] The ācārya is My very Self. One should never envy the ācārya or
never blaspheme him or consider him an ordinary man, for he is the sum total
of the demigods. (Bhāg. 11.17.27)
१५.७
सायं प्रातर् उपानीय भैक्ष्यं तस्मै
निवेदयेत् यच् चान्यद् अप्य् अनुज्ञातम् उपयुञ्जीत संयतः
15.7
सायं प्रातर् उपानीय भैक्ष्यं तस्मै
निवेदयेत् यच् चान्यद् अप्य् अनुज्ञातम् उपयुञ्जीत संयतः
15.7
sāyaṁ prātar upānīya bhaikṣyaṁ tasmai
nivedayet yac cānyad apy anujñātam upayuñjīta saṁyataḥ
In the morning and evening one should collect foodstuffs and other articles and
deliver them to the spiritual master. Then, being self-controlled, one should
accept only what the ācārya permits.
(Bhāg.11.17.28)
१५.८
शुश्रूषमाण आचार्यं सदोपासीत नीच-वत् यान-शय्यासन-स्थानैर् नाति-दूरे कृताञ्जलिः
15.8
शुश्रूषमाण आचार्यं सदोपासीत नीच-वत् यान-शय्यासन-स्थानैर् नाति-दूरे कृताञ्जलिः
15.8
śuśrūṣamāṇa ācāryaṁ sadopāsīta nīca-vat yāna-śayyāsana-sthānair nāti-dūre kṛtāñjaliḥ
The brahmacārī, should always serve the ācārya and follow him in walking, in
The brahmacārī, should always serve the ācārya and follow him in walking, in
resting, standing by with folded hands when he sits, and by attending him
humbly in all circumstances.
(Bhāg. 11.17.29)
१५.९
एवं-वृत्तो गुरु-कुले वसेद् भोग-विवर्जितः
विद्या समाप्यते यावद् बिभ्रद् व्रतम् अखण्डितम्
15.9
एवं-वृत्तो गुरु-कुले वसेद् भोग-विवर्जितः
विद्या समाप्यते यावद् बिभ्रद् व्रतम् अखण्डितम्
15.9
evaṁ-vṛtto guru-kule vased bhoga-vivarjitaḥ
vidyā samāpyate yāvad bibhrad vratam akhaṇḍitam
vidyā samāpyate yāvad bibhrad vratam akhaṇḍitam
Behaving in this way, and strictly following a vow of celibacy, the brahmacārī
should avoid sensual pleasures and reside in the āśrama of the ācārya to the end of his studies.
(Bhāg. 11.17.30)
१५.१०
एवं बृहद्-व्रत-धरो ब्राह्मणो ऽग्निर् इव ज्वलन्
मद्-भक्तस् तीव्र-तपसा दग्ध-कर्माशयो ऽमलः
15.10
एवं बृहद्-व्रत-धरो ब्राह्मणो ऽग्निर् इव ज्वलन्
मद्-भक्तस् तीव्र-तपसा दग्ध-कर्माशयो ऽमलः
15.10
evaṁ bṛhad-vrata-dharo brāhmaṇo 'gnir iva jvalan
mad-bhaktas tīvra-tapasā dagdha-karmāśayo 'malaḥ
Observing the principles, such a brāhmaṇa and life-long brahmacārī, who is My
devotee, burns all the seeds of karma to ashes by his devotional austerity.
Spotless and pure, free of material contamination, such a devotee brahmacārī is
as brilliant as fire.
(Bhāg. 11.17.36)
All Aśramas are Meant for Serving Hari
१५.११
ब्रह्मचर्यं तपः शौचं सन्तोषो भूत- सौहृदम्
गृहस्थस्याप्य् ऋतौ गन्तुः सर्वेषां मद्- उपासनम्
15.11
brahmacaryaṁ tapaḥ śaucaṁ santoṣo bhūta- sauhṛdam
gṛhasthasyāpy ṛtau gantuḥ sarveṣāṁ mad- upāsanam
Chastity, penance, purity, peacefulness, and kindness to all living beings
constitute gṛhastha-dharma. A gṇhastha who approaches his wife for
procreating children only on those days sanctioned by scripture is considered
chaste. Worship of Hari should be practiced by everyone, regardless of their
position in society; it is the duty of all varṇas and āśramas.
(Bhāg. 11.18.43)
१५.११
ब्रह्मचर्यं तपः शौचं सन्तोषो भूत- सौहृदम्
गृहस्थस्याप्य् ऋतौ गन्तुः सर्वेषां मद्- उपासनम्
15.11
ब्रह्मचर्यं तपः शौचं सन्तोषो भूत- सौहृदम्
गृहस्थस्याप्य् ऋतौ गन्तुः सर्वेषां मद्- उपासनम्
15.11
brahmacaryaṁ tapaḥ śaucaṁ santoṣo bhūta- sauhṛdam
gṛhasthasyāpy ṛtau gantuḥ sarveṣāṁ mad- upāsanam
Chastity, penance, purity, peacefulness, and kindness to all living beings
constitute gṛhastha-dharma. A gṇhastha who approaches his wife for
procreating children only on those days sanctioned by scripture is considered
chaste. Worship of Hari should be practiced by everyone, regardless of their
position in society; it is the duty of all varṇas and āśramas.
(Bhāg. 11.18.43)
Scriptures Make Concessions for MaterialisticPeople
१५.१२
लोके व्यवायामिष-मद्य-सेवा नित्या
हि जन्तोर् न हि तत्र चोदना व्यवस्थितिस्
तेषु विवाह-यज्ञसुरा- ग्रहैर् आसु निवृत्तिर् इष्टा
15.12
loke vyavāyāmiṣa-madya-sevā nityā
hi jantor na hi tatra codanā vyavasthitis
teṣu vivāha-yajñasurā- grahair āsu nivṛttir iṣṭā
Everyone is naturally inclined to have sex, eat meat, and drink wine. There is no
need for the scripture to encourage these things. The scriptures do, however,
give concessions to people who are determined to do these things. They grant
license to enjoy sex by allowing sexual intercourse with one's lawfully wedded
wife at the proper time of the month. They grant a license to eat meat to those
who perform a certain kind of sacrifice, and a license to drink wine to those who
perform the Sautramaṛi sacrifice. The purpose of granting these licenses for
sense gratification is only to restrict these activities and encourage people to give
them up altogether. The real intention of the Vedic injunctions regarding sex, meat-eating, and wine-drinking is to make one abstain from these activities.
(Bhāg. 11.5.11)
१५.१२
लोके व्यवायामिष-मद्य-सेवा नित्या
हि जन्तोर् न हि तत्र चोदना व्यवस्थितिस्
तेषु विवाह-यज्ञसुरा- ग्रहैर् आसु निवृत्तिर् इष्टा
15.12
लोके व्यवायामिष-मद्य-सेवा नित्या
हि जन्तोर् न हि तत्र चोदना व्यवस्थितिस्
तेषु विवाह-यज्ञसुरा- ग्रहैर् आसु निवृत्तिर् इष्टा
15.12
loke vyavāyāmiṣa-madya-sevā nityā
hi jantor na hi tatra codanā vyavasthitis
teṣu vivāha-yajñasurā- grahair āsu nivṛttir iṣṭā
hi jantor na hi tatra codanā vyavasthitis
teṣu vivāha-yajñasurā- grahair āsu nivṛttir iṣṭā
Everyone is naturally inclined to have sex, eat meat, and drink wine. There is no
need for the scripture to encourage these things. The scriptures do, however,
give concessions to people who are determined to do these things. They grant
license to enjoy sex by allowing sexual intercourse with one's lawfully wedded
wife at the proper time of the month. They grant a license to eat meat to those
who perform a certain kind of sacrifice, and a license to drink wine to those who
perform the Sautramaṛi sacrifice. The purpose of granting these licenses for
sense gratification is only to restrict these activities and encourage people to give
them up altogether. The real intention of the Vedic injunctions regarding sex, meat-eating, and wine-drinking is to make one abstain from these activities.
(Bhāg. 11.5.11)
Those in Married life, Gṛhasthas, Should Not Become Bewildered by Family Life
१५.१३
कुटुम्बेषु न सज्जेत न प्रमाद्य़ेत् कुटुम्ब्य़् अपि
बिपश्चिन् नश्बरं पश्य़ेद् अदृष्टम् अपि दृष्ट-बत्
15.13
kuṭumbeṣu na sajjeta na pramādyet kuṭumby api
vipaścin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat
One should not become overly attached to one's family members, nor should one
become bewildered trying to maintain them.
Even though one may be married, he should not be negligent in devotional life An intelligent householder should realize that even the unseen enjoyments promised in the future are as temporary as the so-called pleasures he has already seen.
(Bhāg. 11.17.52)
१५.१४
पुत्र-दाराप्त-बन्धूनां सङ्गमः पान्थ- सङ्गमः
अनु-देहं बिय़न्त्य़् एते स्बप्नो निद्रानुगो य़था
15.14
putra-dārāpta-bandhūnāṁ saṅgamaḥ pāntha- saṅgamaḥ
anu-dehaṁ viyanty ete svapno nidrānugo yathā
Relationships of wife, sons, relatives, and friends are like the relationships of
pilgrims who meet by chance at a resting place for a few hours before going on
their way.
When one leaves his body to accept another body, such friends and
relatives are forgotten, just as upon waking one forgets the characters in a
dream.
(Bhāg. 11.17.53)
१५.१५
इत्थं परिमृशन् मुक्तो गृहेष्व् अतिथि-वद्
वसन् न गृहैर् अनुबध्येत निर्ममो निरहओकृतः
15.15
itthaṁ parimṛśan mukto gṛheṣv atithi-vad
vasan na gṛhair anubadhyeta nirmamo nirahaokṛtaḥ
Having realized the truth of such transitory relationships, the gṇhastha lives in
his house like a pilgrim, a guest, or a stranger in a strange land. Dedicating
himself entirely to Kṛṣṇa and giving up attachment to his body, his relatives, his house and home, he is liberated even in this lifetime.
(Bhāg. 11.17.54)
१५.१३
कुटुम्बेषु न सज्जेत न प्रमाद्य़ेत् कुटुम्ब्य़् अपि
बिपश्चिन् नश्बरं पश्य़ेद् अदृष्टम् अपि दृष्ट-बत्
15.13
कुटुम्बेषु न सज्जेत न प्रमाद्य़ेत् कुटुम्ब्य़् अपि
बिपश्चिन् नश्बरं पश्य़ेद् अदृष्टम् अपि दृष्ट-बत्
15.13
kuṭumbeṣu na sajjeta na pramādyet kuṭumby api
vipaścin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat
One should not become overly attached to one's family members, nor should one
vipaścin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat
One should not become overly attached to one's family members, nor should one
become bewildered trying to maintain them.
Even though one may be married, he should not be negligent in devotional life An intelligent householder should realize that even the unseen enjoyments promised in the future are as temporary as the so-called pleasures he has already seen.
Even though one may be married, he should not be negligent in devotional life An intelligent householder should realize that even the unseen enjoyments promised in the future are as temporary as the so-called pleasures he has already seen.
(Bhāg. 11.17.52)
१५.१४
पुत्र-दाराप्त-बन्धूनां सङ्गमः पान्थ- सङ्गमः
अनु-देहं बिय़न्त्य़् एते स्बप्नो निद्रानुगो य़था
15.14
पुत्र-दाराप्त-बन्धूनां सङ्गमः पान्थ- सङ्गमः
अनु-देहं बिय़न्त्य़् एते स्बप्नो निद्रानुगो य़था
15.14
putra-dārāpta-bandhūnāṁ saṅgamaḥ pāntha- saṅgamaḥ
anu-dehaṁ viyanty ete svapno nidrānugo yathā
Relationships of wife, sons, relatives, and friends are like the relationships of
Relationships of wife, sons, relatives, and friends are like the relationships of
pilgrims who meet by chance at a resting place for a few hours before going on
their way.
When one leaves his body to accept another body, such friends and
When one leaves his body to accept another body, such friends and
relatives are forgotten, just as upon waking one forgets the characters in a
dream.
(Bhāg. 11.17.53)
१५.१५
इत्थं परिमृशन् मुक्तो गृहेष्व् अतिथि-वद्
वसन् न गृहैर् अनुबध्येत निर्ममो निरहओकृतः
15.15
इत्थं परिमृशन् मुक्तो गृहेष्व् अतिथि-वद्
वसन् न गृहैर् अनुबध्येत निर्ममो निरहओकृतः
15.15
itthaṁ parimṛśan mukto gṛheṣv atithi-vad
vasan na gṛhair anubadhyeta nirmamo nirahaokṛtaḥ
vasan na gṛhair anubadhyeta nirmamo nirahaokṛtaḥ
Having realized the truth of such transitory relationships, the gṇhastha lives in
his house like a pilgrim, a guest, or a stranger in a strange land. Dedicating
himself entirely to Kṛṣṇa and giving up attachment to his body, his relatives, his house and home, he is liberated even in this lifetime.
(Bhāg. 11.17.54)
A Gṛhastha May Live at Home, in the Forest, or on the Road
१५.१६
कर्मभिर् गृह-मेधीयैर् इष्ट्वा माम् एव भक्तिमान्
तिष्ठेद् वनं वोपविशेत् प्रजावान् वा परिव्रजेत्
15.16
karmabhir gṛha-medhīyair iṣṭvā mām eva bhaktimān
tiṣṭhed vanaṁ vopaviśet prajāvān vā parivrajet
Having satisfied Me by executing his family duties properly while dedicating
himself to Me, My devotee may continue to remain at home, he may go to the
forest as a vānaprastha, or if he has a son, he may take to wandering about as a
sannyāsī. (Bhāg. 11.17.55)
१५.१६
कर्मभिर् गृह-मेधीयैर् इष्ट्वा माम् एव भक्तिमान्
तिष्ठेद् वनं वोपविशेत् प्रजावान् वा परिव्रजेत्
15.16
कर्मभिर् गृह-मेधीयैर् इष्ट्वा माम् एव भक्तिमान्
तिष्ठेद् वनं वोपविशेत् प्रजावान् वा परिव्रजेत्
15.16
karmabhir gṛha-medhīyair iṣṭvā mām eva bhaktimān
tiṣṭhed vanaṁ vopaviśet prajāvān vā parivrajet
Having satisfied Me by executing his family duties properly while dedicating
Having satisfied Me by executing his family duties properly while dedicating
himself to Me, My devotee may continue to remain at home, he may go to the
forest as a vānaprastha, or if he has a son, he may take to wandering about as a
sannyāsī. (Bhāg. 11.17.55)
The Character of Those too Attached to Family Life
१५.१७
यस् त्व् आसक्त-मतिर् गेहे पुत्र-वित्तैषणातुरः
स्त्रैणः कृपण-धीर् मूढो ममाहम् इति बध्यते
15.17
yas tv āsakta-matir gehe putra-vittaiṣaṇāturaḥ
straiṇaḥ kṛpaṇa-dhīr mūḍho mamāham iti badhyate
On the other hand, a gṛhastha whose heart is attached to hearth and home, who
is always worried about money and children, and who is obsessed with sex, is a
fool. Such a person is bound by the misconceptions of "I and mine."
(Bhāg. 11.17.56)
१५.१७
यस् त्व् आसक्त-मतिर् गेहे पुत्र-वित्तैषणातुरः
स्त्रैणः कृपण-धीर् मूढो ममाहम् इति बध्यते
15.17
यस् त्व् आसक्त-मतिर् गेहे पुत्र-वित्तैषणातुरः
स्त्रैणः कृपण-धीर् मूढो ममाहम् इति बध्यते
15.17
yas tv āsakta-matir gehe putra-vittaiṣaṇāturaḥ
straiṇaḥ kṛpaṇa-dhīr mūḍho mamāham iti badhyate
straiṇaḥ kṛpaṇa-dhīr mūḍho mamāham iti badhyate
On the other hand, a gṛhastha whose heart is attached to hearth and home, who
is always worried about money and children, and who is obsessed with sex, is a
fool. Such a person is bound by the misconceptions of "I and mine."
(Bhāg. 11.17.56)
The Destination of Attached Householders
१५.१८
अहो मे पितरौ वृद्धौ भार्या बालात्मजात्मजाः
अनाथा माम् ऋते दीनाः कथं जीवन्ति दुःखिताः
एवं गृहाशयाक्षिप्त-हृदयो मूढ-धीर् अयम्
अतृप्तस् तान् अनुध्यायन् मृतो ऽन्धं विशते तमः
15.18
aho me pitarau vṛddhau bhāryā bālātmajātmajāḥ anāthā mām ṛte dīnāḥ kathaṁ jīvanti duḥkhitāḥ evaṁ gṛhāśayākṣipta-hṛdayo mūḍha-dhīr ayam atṛptas tān anudhyāyan mṛto 'ndhaṁ viśate tamaḥ
[At the time of death such a fool thinks] "Alas! My mother and father have
reached old age. In my absence who will care for them? My wife and children
are helpless without me. How can any of these poor souls survive without me?"
With his heart thus overwhelmed by family sentiment, and filled with anxieties
because of attachment to house and home, such a fool, filled with worries, dies
unhappy and dissatisfied with his inability to realize his plans. He enters the
blinding darkness of hell.
(Bhāg. 11.17.57-58)
१५.१८
अहो मे पितरौ वृद्धौ भार्या बालात्मजात्मजाः
अनाथा माम् ऋते दीनाः कथं जीवन्ति दुःखिताः
एवं गृहाशयाक्षिप्त-हृदयो मूढ-धीर् अयम्
अतृप्तस् तान् अनुध्यायन् मृतो ऽन्धं विशते तमः
15.18
अहो मे पितरौ वृद्धौ भार्या बालात्मजात्मजाः
अनाथा माम् ऋते दीनाः कथं जीवन्ति दुःखिताः
एवं गृहाशयाक्षिप्त-हृदयो मूढ-धीर् अयम्
अतृप्तस् तान् अनुध्यायन् मृतो ऽन्धं विशते तमः
15.18
aho me pitarau vṛddhau bhāryā bālātmajātmajāḥ anāthā mām ṛte dīnāḥ kathaṁ jīvanti duḥkhitāḥ evaṁ gṛhāśayākṣipta-hṛdayo mūḍha-dhīr ayam atṛptas tān anudhyāyan mṛto 'ndhaṁ viśate tamaḥ
[At the time of death such a fool thinks] "Alas! My mother and father have
reached old age. In my absence who will care for them? My wife and children
are helpless without me. How can any of these poor souls survive without me?"
With his heart thus overwhelmed by family sentiment, and filled with anxieties
because of attachment to house and home, such a fool, filled with worries, dies
unhappy and dissatisfied with his inability to realize his plans. He enters the
blinding darkness of hell.
(Bhāg. 11.17.57-58)
Both Men and Women Should Avoid Family Attachment
१५.१९
त्वक्-श्मश्रु-रोम-नख-केश-पिनद्धम् अन्तर् मांसास्थि-रक्त-कृमि-विट्-कफ-पित्त-वातम् जीवच्-छवं भजति कान्त-मतिर् विमूढा
या ते पदाब्ज-मकरन्दम् अजिघ्रती स्त्री
15.19
tvak-śmaśru-roma-nakha-keśa-pinaddham antar māṁsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam jīvac-chavaṁ bhajati kānta-matir vimūḍhā
yā te padābja-makarandam ajighratī strī
My Lord Krishna: The foolish female who has not savored the aroma of the nectar of Your lotus feet will become the lover of a "man" a live corpse made of flesh, blood, bones,
stool, bile, germs and air covered with skin, hair, beards, and moustaches.
(Bhāg. 10.60.45)
१५.१९
त्वक्-श्मश्रु-रोम-नख-केश-पिनद्धम् अन्तर् मांसास्थि-रक्त-कृमि-विट्-कफ-पित्त-वातम् जीवच्-छवं भजति कान्त-मतिर् विमूढा
या ते पदाब्ज-मकरन्दम् अजिघ्रती स्त्री
15.19
त्वक्-श्मश्रु-रोम-नख-केश-पिनद्धम् अन्तर् मांसास्थि-रक्त-कृमि-विट्-कफ-पित्त-वातम् जीवच्-छवं भजति कान्त-मतिर् विमूढा
या ते पदाब्ज-मकरन्दम् अजिघ्रती स्त्री
15.19
tvak-śmaśru-roma-nakha-keśa-pinaddham antar māṁsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam jīvac-chavaṁ bhajati kānta-matir vimūḍhā
yā te padābja-makarandam ajighratī strī
My Lord Krishna: The foolish female who has not savored the aroma of the nectar of Your lotus feet will become the lover of a "man" a live corpse made of flesh, blood, bones,
stool, bile, germs and air covered with skin, hair, beards, and moustaches.
(Bhāg. 10.60.45)
Enjoyment of Conjugal Pleasures in Household Life is Condemned
१५.२०
ये मां भजन्ति दाम्पत्ये तपसा व्रत-चर्यया कामात्मानो ऽपवर्गेशं मोहिता मम मायया
15.20
ye māṁ bhajanti dāmpatye tapasā vrata-caryayā kāmātmāno 'pavargeśaṁ mohitā mama māyayā
[In condemnation of materialistists the Lord said] Those who worship
Me, the giver of liberation, in order to enjoy conjugal happiness, who perform all
kinds of penance and sacrifice to that end, are fools deluded by sensual pleasure
and ensnared by the illusions of māyā.
(Bhāg. 10.60.52)
१५.२०
ये मां भजन्ति दाम्पत्ये तपसा व्रत-चर्यया कामात्मानो ऽपवर्गेशं मोहिता मम मायया
15.20
ये मां भजन्ति दाम्पत्ये तपसा व्रत-चर्यया कामात्मानो ऽपवर्गेशं मोहिता मम मायया
15.20
ye māṁ bhajanti dāmpatye tapasā vrata-caryayā kāmātmāno 'pavargeśaṁ mohitā mama māyayā
[In condemnation of materialistists the Lord said] Those who worship
[In condemnation of materialistists the Lord said] Those who worship
Me, the giver of liberation, in order to enjoy conjugal happiness, who perform all
kinds of penance and sacrifice to that end, are fools deluded by sensual pleasure
and ensnared by the illusions of māyā.
(Bhāg. 10.60.52)
The Purpose of Married Life
१५.२१
अधना अपि ते धन्याः साधवो गृह-मेधिनः
यद्-गृहा ह्य् अर्ह-वर्याम्बु- तृण- भूमीश्वरावराः
15.21
adhanā api te dhanyāḥ sādhavo gṛha-medhinaḥ
yad-gṛhā hy arha-varyāmbu- tṛṇa- bhūmīśvarāvarāḥ
[Pṇthu Mahārāja told the four Kumāras] A person who is not very rich and who
is attached to family life becomes highly glorified when saintly persons are
present in his home. The master and servants engaged in offering the exalted
visitors water, a sitting place and paraphernalia for reception are glorified, and
the home itself is glorified. (Bhāg. 4.22.11)
१५.२१
अधना अपि ते धन्याः साधवो गृह-मेधिनः
यद्-गृहा ह्य् अर्ह-वर्याम्बु- तृण- भूमीश्वरावराः
15.21
अधना अपि ते धन्याः साधवो गृह-मेधिनः
यद्-गृहा ह्य् अर्ह-वर्याम्बु- तृण- भूमीश्वरावराः
15.21
adhanā api te dhanyāḥ sādhavo gṛha-medhinaḥ
yad-gṛhā hy arha-varyāmbu- tṛṇa- bhūmīśvarāvarāḥ
yad-gṛhā hy arha-varyāmbu- tṛṇa- bhūmīśvarāvarāḥ
[Pṇthu Mahārāja told the four Kumāras] A person who is not very rich and who
is attached to family life becomes highly glorified when saintly persons are
present in his home. The master and servants engaged in offering the exalted
visitors water, a sitting place and paraphernalia for reception are glorified, and
the home itself is glorified. (Bhāg. 4.22.11)
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)
१५.२२
व्यालालय-द्रुमा वै तेष्व् अरिक्ताखिल-सम्पदः
यद्-गृहास् तीर्थ-पादीय-पादतीर्थ-विवर्जिताः
15.22
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
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 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)
१५.२२
व्यालालय-द्रुमा वै तेष्व् अरिक्ताखिल-सम्पदः
यद्-गृहास् तीर्थ-पादीय-पादतीर्थ-विवर्जिताः
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
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)
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)
१५.२४
वनं तु सात्त्विको वासो ग्रामो राजस उच्यते
तामसं द्यूत-सदनं मन्-निकेतं तु निर्गुणम्
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
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)
१५.२५
ज्ञान-सन्न्यासिनः केचिद्- वेद-सन्न्यासिनो ऽ
परे कर्म-सन्न्यासि-नस्-त्वन्ये त्रिविधाः परिकीतिताः
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.
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)
१५.२६
गत-स्वार्थम् इमं देहं विरक्तो मुक्त- बन्धनः
अविज्ञात-गतिर् जह्यात् स वै धीर उदाहृतः
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)
१५.२७
यः स्वकात् परतो वेह जात-निर्वेद आत्मवान्
हृदि कृत्वा हरिं गेहात् प्रव्रजेत् स नरोत्तमः
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,
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)
१५.२८
अश्वमेधं गवालम्भं सन्न्यासं पल- पैतृइकम्
देवरेण सुतोत्पत्तिं कलौ पञ्च विवर्जयेत्
15.28
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
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,
(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).
१५.२९
वाग्दडोऽथ मनो-दओडः काय-दण्ड-स्तथैव च
यस्यैते निहिता-बुद्धौ त्रीदण्डीति स उच्यते
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
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
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
(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)
१५.३१
वाचो वेगं मनसाह् क्रोध-वगं जिह्वा-वेगम् उदरोपस्थ-वेगम्
एतान् वेगान् यो विषहेत धीरः सर्वाम् अपीमां पृथिवीं स शिष्यात्
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
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)
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
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)
१५.३३
केचित् त्रि-वेणुं जगृहुर् एके पात्रं कमण्डलुम् पीठं
चैके ऽक्ष-सूत्रं च कन्थां चीराणि केचन
प्रदाय च पुनस् तानि दर्शितान्य् आददुर् मुनेः
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
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
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)
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)
१५.३५
त्रिदण्ड-भृद्-यो हि पृथक् समाचरेच्छनैः शनैर्-यस्तु बहिर्-मुखाक्षः
सन्-मुच्य संसार-समस्त-बन्धनात् स याति विष्णोरमृतात्मनः पदम्
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)
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
"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
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)
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
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
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
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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