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Latest revision as of 16:19, 27 October 2021
"sannyasa" |"sannyasas" |"sannyasi" |"sannyasi's" |"sannyasis"
Subcategories Pages in category
This category has the following 34 subcategories, out of 34 total.
A
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Pages in category "Sannyasa"
The following 744 pages are in this category, out of 744 total.
1
- Sannyasa (BG)
- Sannyasa (CC, Adi-lila)
- Sannyasa (CC, Antya-lila)
- Sannyasa (CC, Madhya-lila)
- Sannyasa (Conversations, 1967 - 1972)
- Sannyasa (Conversations, 1973 -1974)
- Sannyasa (Conversations, 1975)
- Sannyasa (Conversations, 1976)
- Sannyasa (Conversations, 1977)
- Sannyasa (Lectures, BG)
- Sannyasa (Lectures, CC and NOD)
- Sannyasa (Lectures, SB cantos 1 - 3)
- Sannyasa (Lectures, SB cantos 4 - 12)
- Sannyasa (Letters, 1949 - 1970)
- Sannyasa (Letters, 1971 - 1977)
- Sannyasa (other books)
- Sannyasa (Other Lectures)
- Sannyasa (SB cantos 1 - 6)
- Sannyasa (SB cantos 7 - 12)
2
- A brahmacari is supposed to engage in the service of a sannyasi and accept him as his guru
- At that time I was young man, and I did not care for very much about so-called saintly persons. Because in our house, my father used to receive so many sannyasis, but some of them were not very to the standard
- Ekadandi-sannyasa and tridandi-sannyasa
- My Guru Maharaja used to say that "I am a brahmacari-sannyasi, but if I can bring Krsna conscious child, I can beget hundred children. I have no objection."
- Perfect sannyasi
- Principles of sannyasa
- Pseudo sannyasis
- Vaisnava sannyasa
3
A
- A brahmacari is trained to refrain from sex life, celibacy. But if he is still not able, then he is allowed to accept grhastha life. There is no cheating, hypocrisy, that I proclaim myself as brahmacari or sannyasi, and I secretly do all nonsense
- A brahmacari or sannyasi is prohibited to associate with women, especially in a secret place. The sastras enjoin that one should not even talk to a woman in a secret place, even if she happens to be one's own daughter, sister or mother
- A brahmacari, or one who has not accepted the grhastha-asrama (family life), must rigidly avoid talking with women or about women, for the senses are so powerful that they may agitate even the mind of a sannyasi, a member of the renounced order of life
- A brahmanas and ksatriya, er, sannyasis, although they are meant for collecting, they do not collect heavy at a place. Little. Because they are collecting not for his sense gratification. He is collecting for satisfying Krsna. So everyone is given chance
- A common man must execute the rules & regulations of varnasrama-dharma by working in his prescribed duty according to the caste system (brahmana, ksatriya, vaisya and sudra) and the spiritual-order system - brahmacarya, grhastha, vanaprastha and sannyasa
- A female is never awarded the order of Sannyasam
- A great personality very much advanced in Krsna consciousness may not expose himself by the signs of a sannyasi. To cover himself, he may live like a restless child or a dumb person
- A peaceful, equipoised person who's factually advanced in spiritual consciousness doesn't need to accept the symbols of a sannyasi, such as the tridanda & kamandalu. According to necessity, he may sometimes accept those symbols and sometimes reject them
- A person born in a brahmana family, duly reformed by the purificatory processes and properly initiated by a spiritual master, is an authority on Vedic literature. When such a person is offered the sannyasa order, he comes to occupy the topmost position
- A person in the renounced order of life may try to avoid even a dress to cover himself. If he wears anything at all, it should be only a loincloth, and when there is no necessity, a sannyasi should not even accept a danda
- A person who is a householder but is initiated by a sannyasi has the duty to spread Krsna consciousness at home; as far as possible, he should call his friends and neighbors to his house and hold classes in Krsna consciousness
- A sannyasi cannot act like a householder, nor can a householder act like a sannyasi, but above these two kinds of persons, one who engages in material activities and one who renounced material activities, there is the person who is transcendental to both
- A sannyasi cannot meet his wife again. That is renouncement. Renouncement means renouncing connection with woman, or renouncing sex life
- A sannyasi cannot meet his wife. A sannyasi is forbidden to go home
- A sannyasi does not hate any kind of work
- A sannyasi is considered to be a dead man civilly, and therefore the wife becomes a civil widow without connection with her former husband
- A sannyasi is forbidden not to talk even in private place with woman. But a householder, he, if he associates woman under marriage tie, then it is religious. And without this, this is irreligious. And that religious sex life is God
- A sannyasi is forbidden to hear songs sung by the fair sex. Yet even in the rigid position of a sannyasi He (Caitanya) recommended the mode of worship preferred by the gopis of Vrndavana as the topmost loving service possible to be rendered to the Lord
- A sannyasi is forbidden to stay anywhere else, but in a temple he can stay for more than three days provided there is business. Otherwise, there is no necessity
- A sannyasi is not supposed to be asked about anything sexual. But still, because you are so much dependent on my instruction, so I must give you information as far as possible
- A sannyasi is one who has clearly understood, through advancement in knowledge, that Brahman - he, the person himself - is the soul, not the body
- A sannyasi is recommended to beg from the house of a brahmana. Caitanya Mahaprabhu used to do that, because a brahmana is always suci; they are not unclean
- A sannyasi is supposed to be free from the reactions of his past activities, but a person who is in Krsna consciousness automatically attains this perfection without even accepting the so-called order of renunciation. BG 1972 purports
- A sannyasi may perform a marriage ceremony to help his disciple in the advancement of Krsna consciousness. If one renounces such activities, it is to be understood that he is acting in the mode of darkness. BG 1972 purports
- A Sannyasi should enlighten the householders about Krsna consciousness
- A sannyasi should have an institution
- A sannyasi should never see a man or a woman for material benefit. In addition, talks with materialistic men and women are also dangerous, and they are compared to drinking poison
- A sannyasi should not be enthusiastic about constructing temples. We can see in the lives of various acaryas in the line of Sri Caitanya Mahaprabhu that they are not very enthusiastic about constructing temples
- A sannyasi should not take part in a marriage ceremony between a young boy and a young girl. However, this is not a karma-kanda activity, because our purpose is to spread the Krsna consciousness movement
- A sannyasi who always lives in the forest and renounces all connection with the world in order to be elevated to the heavenly planets, where he can live in the Nandana-kanana, is called Aranya
- A sannyasi who has dipped into the ocean of the Absolute Truth and collected some valuable stones of knowledge from that ocean, who never falls from the regulative principles of a sannyasi, is called Sagara
- A sannyasi who has very nicely understood the slogan tat tvam asi and who takes his bath at the confluence of the rivers Ganges, Yamuna and Sarasvati is called a Tirtha
- A sannyasi who is always engaged in music for spiritual elevation is called Sarasvati
- A sannyasi, one in the renounced order of life, is meant to give enlightenment to the people. He should travel, going from home to home to enlighten
- A sannyasi, one who has understood the self, should be engaged in elevating the self and associating with the Superself. Our Krsna consciousness movement is meant for elevating the living being for promotion back home, back to Godhead
- A sannyasi, or one who is in the renounced order of life, should wander from door to door, from village to village, from town to town and from country to country, all over the world as far as he is able to travel
- A spiritual master from the sannyasa order has very little opportunity to perform arcana, Deity worship, but when one accepts a spiritual master from the transcendental sannyasis, the principle of Deity worship is not at all neglected
- A tridandi-sannyasi is a Vaisnava sannyasi, and an ekadandi-sannyasi is a Mayavadi sannyasi. There are many other types of sannyasis, who are not approved by Vedic rituals
- A type of pseudo-sannyasa was introduced by Indra when he tried to hide himself from the attack of Vijitasva, the great son of King Prthu
- A Vaisnava accepts the sannyasa order to remain an eternal servant of his spiritual master. He accepts the sannyasa order knowing that he is unequal to his spiritual master, who is a paramahamsa, and he thinks that he is unfit to dress like a paramahamsa
- A Vaisnava will sometimes accept the sannyasa order just to keep himself below the level of a paramahamsa Vaisnava. This is the instruction of Srila Bhaktisiddhanta Sarasvati Thakura
- According to Mayavadi sannyasis, only one who takes sannyasa in the disciplic succession from Sankaracarya is a Vedic sannyasi
- According to our Vedic principle a brahmana is supposed to accept the four asramas, namely brahmacari, grhastha, vanaprastha, and sannyasa
- According to religious life, society is divided into four social divisions - brahmana, ksatriya, vaisya and sudra - and four spiritual divisions - brahmacarya, grhastha, vanaprastha and sannyasa
- According to Sri Caitanya Mahaprabhu, anyone who is conversant in the transcendental knowledge, or the science of Godhead, be he a brahmana or a sudra, a householder or a sannyasi, is eligible to become a spiritual master
- According to Sri Caitanya Mahaprabhu: A person may be a brahmana, a sannyasi, a sudra or whatever, but if he is well conversant in the science of Krsna, he can become a guru - CC Madhya 8.128
- According to Srila Rupa Gosvami, since Prakasananda Sarasvati was not engaged in the Lord’s devotional service, his sannyasa is to be considered phalgu-vairagya
- According to the empirical philosophers, simply by adopting sannyasa, or retiring from fruitive activities, one at once becomes as good as Narayana. But Lord Krsna does not approve this principle. BG 1972 purports
- According to the sastras, there is no discrepancy in a sannyasi's eating at another's house. But for a householder brahmana, this kind of eating is faulty
- According to the system of Vedic society, whenever an unknown sannyasi comes to a village or town, someone must invite him to take prasadam in his home
- According to the Vedic injunctions, only a brahmana may be offered sannyasa
- According to the Vedic system, after a certain age a man is recommended to abandon his family life for the stages of vanaprastha and sannyasa
- According to the Vedic system, charity is given to the brahmanas. It is stated in the Vedic sastras that only the brahmanas and the sannyasis can accept charity
- According to the Vedic system, one should give charity to sannyasis and brahmanas because one who thus gives charity becomes free from sinful activities
- According to Vedic civilization, one's association with women should be very restricted. In spiritual life there are four asramas - brahmacarya, grhastha, vanaprastha and sannyasa. The brahmacari, vanaprastha and sannyasi are forbidden
- According to Vedic civilization, sannyasa is one of the essential items in the program of the varna-asrama institution. One should accept sannyasa according to the parampara system of the acaryas
- According to Vedic civilization, there are four divisions of men: brahmana, ksatriya, vaisya, sudra. And further, spiritual division: brahmacari, grhastha, vanaprastha, sannyasa
- According to Vedic civilization, this giving up of home by vanaprastha and sannyasa is compulsory. But people are so attached to their homes that even up to the point of death they do not like to retire from home life
- According to Vedic culture one must give up association of woman which is known as renunciation or sannyas. For Krishna's sake Lord Chaitanya gave up the association of his wife, although she was never against Lord Chaitanya Mahaprabhu
- According to Vedic culture, there are four stages of life: brahmacari, grhastha, vanaprastha and sannyasa. Brahmacari is student life devoted to training in spiritual understanding
- According to Vedic principles, everyone must act according to his classification as brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha or sannyasi
- According to Vedic system, there should be four classes of men: the brahmana, ksatriya, vaisya, sudra, social order; and spiritual order: brahmacari, grhastha, vanaprastha, and sannyasa. This is perfect system of human civilization
- Actually, Srila Sankaracarya's principles for the acceptance of sannyasa were very strict, but later the so-called Mayavadi sannyasis became degraded because of their false philosophy, which propounds that by accepting sannyasa one becomes Narayana
- Advaita Acarya replied, "I shall never again invite another sannyasi, for it is a sannyasi who has spoiled all My brahminical smrti regulations"
- After being further trained, he (the mature student) accepts sannyasa. He is then a fully learned and renounced person who can move anywhere and everywhere without fear of being captivated by material desires
- After being trained in the beginning as a brahmacari, he will not stay for many years in family life, but will very soon become vanaprastha (retired) and then accept sannyasa, the renounced order of life
- After fifty years of age the householder retires from family life and prepares for the life of sannyasa
- After fulfilling his responsibility to produce a nice child, one should take sannyasa and engage in the perfectional paramahamsa stage. Paramahamsa refers to the most highly elevated perfectional stage of life
- After performing sacrifices, sometimes a person engaged in fruitive activity customarily offers the results to Visnu. But it is said, bhagavaty addha: one must directly offer everything to Visnu. This is called sannyasa - not merely nyasa
- After seeing Pancapsara, Sri Caitanya Mahaprabhu went to Gokarna. While there, He visited the temple of Lord Siva, and then He went to Dvaipayani. Sri Caitanya Mahaprabhu, the crown jewel of all sannyasis, then went to Surparaka-tirtha
- After taking permission from his sannyasa-guru, Svarupa Damodara went to Nilacala and accepted the shelter of Sri Caitanya Mahaprabhu. Then all day & night, in ecstatic love of Krsna, he enjoyed transcendental mellows in the loving service of the Lord
- After this, Sarvabhauma Bhattacarya said, "My Lord, there are ten sannyasis with You"
- All of them were introduced under some meaningless circumstances, and those who have a poor fund of knowledge accept these false sannyasis and their pretenses, although they are not bona fide guides to spiritual advancement
- All other systems of sannyasa and religion are actually not bona fide. In this age they are simply passing for religious systems. This is most regrettable
- All the rules and regulations apply equally to the householder and the sannyasi, the member of the renounced order of life. The grhastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation
- All these materialistic person, they are simply interested how to enjoy senses; therefore they are called dina-cetasam, cripple minded. They have no other idea. So to enlighten them it is the duty of the sannyasi to go from door to door
- Although Arjuna was a warrior, a fighter, a householder having more than dozen wives, but he was sannyasa. Because he sacrificed everything for Krsna. That is wanted. That is Krsna conscious
- Although he was living as a householder, Prthu Maharaja was actually in the renounced order of life, sannyasa
- Although I am a sannyasi I sometimes take part in getting boys and girls married, although in the history of sannyasa no sannyasi has personally taken part in marrying his disciples
- Although jealous rascals protest that Europeans and Americans cannot be given the sacred thread or sannyasa, there is no need even to consider whether one is a gentleman or a rogue because this is a spiritual movement which is not concerned with the body
- Although Kesava Bharati belonged to the Sankara-sampradaya, he had formerly been initiated by a Vaisnava. He is said to have been a Vaisnava on account of having been initiated by Madhavendra Puri, for some say that he took sannyasa from Madhavendra Puri
- Although the profession of begging is allowed for a brahmana or sannyasi, one does better if he can avoid such a profession and completely depend on the mercy of the Supreme Personality of Godhead for maintenance
- Although you are young men - there are many difficulties to keep sannyasa - but if you keep faith, full faith in Krsna, the maya will not be able to touch you
- Among many such persons, who are in the vanaprastha stage, one may understand the value of becoming a sannyasi, completely accepting the renounced order of life
- Among sannyasis the cultivation of Vedanta philosophy helps in becoming detached from sense gratification. Thus a sannyasi can protect the prestige of wearing a loincloth
- Among the spiritual orders (brahmacarya, grhastha, vanaprastha & sannyasa), the sannyasa order is the most elevated. Therefore a sannyasi is the spiritual master of all the varnas & asramas, & a brahmana is also expected to offer obeisances to a sannyasi
- An ordinary grhastha, or... Grhastha only, If he talks with woman nobody will blame. He is grhastha. But if a sannyasi talks with woman very intimately, oh, immediately people will take note of it
- Another point to be observed from this verse (SB 7.12.13-14) is that from the brahmacari-asrama one may accept the sannyasa-asrama, vanaprastha-asrama or grhastha-asrama. It is not compulsory for a brahmacari to become a grhastha
- User:Anurag
- Any kind of cotton cloth, you take, two paisa worth from, or two cent worth, and color, and you get it orange-colored and put on. Because in this age nobody is inquiring whether he is actually a sannyasi or not
- Apart from spiritual division - brahmacari, grhastha, vanaprastha and sannyasa - the social division must be observed. The brain must be there, brahmana
- Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation (tyaga) and of the renounced order of life (sannyasa), O killer of the Kesi demon, Hrsikesa. BG 18.1 - 1972
- Arjuna wants to clarify the two distinct subject matters of Bhagavad-gita, namely renunciation (tyaga) and the renounced order of life (sannyasa). Thus he is asking the meaning of these two words. BG 1972 purports
- Arjuna was a military man. He was not a Vedantist. He was a grhastha, not even a sannyasi. Why Krsna selected to instruct Arjuna as the disciple of the renovated parampara system? That is also spoken by Krsna
- As a king in a strong fortress can conquer powerful enemies, so a householder in grhastha-asrama, household life, can conquer the lusty desires of youth and be very secure when he takes vanaprastha and sannyasa
- As far as entering crematorium is concerned, no, we cannot go. That is social system, but we are sannyasis. A sannyasi is in spiritual life, not in social life at all
- As far as the brahminical quality of simplicity is concerned, not only should a particular order of life follow this principle, but every member of each asrama. One should be very simple and straightforward
- As for economic development, the responsibility for this should be entrusted mainly to the vaisyas and grhasthas. Human society should be divided into varnas and asramas - brahmana, ksatriya, vaisya, sudra, brahmacarya, grhastha, vanaprastha and sannyasa
- As for those who are not grhasthas - the brahmacaris, vanaprasthas and sannyasis - they don't have to do anything but strive for advancement in spiritual life
- As I have my wife, children, grandchildren - everything. But, out of sight, out of mind, that's all. Therefore, vanaprastha, sannyasa - everything is nicely arranged by the Vedic system
- As soon as Brahmananda Bharati gave up his deerskin and covered himself with sannyasi robes, Sri Caitanya Mahaprabhu came and offered His respects at his lotus feet
- As soon as the general public finds a little fault in the behavior of a sannyasi, they advertise it like wildfire. A black spot of ink cannot be hidden on a white cloth. It is always very prominent
- As stated in Bhagavad-gita (BG 18.2), giving up the fruits of one's activities to the Supreme Personality of Godhead is called sannyasa
- As taught by Sri Caitanya Mahaprabhu, a woman's singing is dangerous because it can make a sannyasi fall a victim to the woman
- As there are schools & colleges to train students to become chemical engineers, lawyers or specialists in many other departments of knowledge, there must be schools and colleges to train students to become brahmacaris, grhasthas, vanaprasthas & sannyasis
- As there is gradual realization of the transcendence from impersonal Brahman to localized Paramatma to the Personality of Godhead, Purusottama, Lord Krsna, similarly there is gradual promotion of one's situation in the spiritual life of sannyasa
- Asvamedham gavalambham, sannyasam pala-paitrkam, devarena sutotpattim, kalau panca vivarjayet. Asvamedha sacrifice, gomedha sacrifice, sannyasa, and to get child by devara, husband's younger brother, these things are forbidden in this age
- At the conclusion of his sannyasa, his spiritual master, Caitanyananda Bharati, ordered him, "Read the Vedanta-sutra and teach it to all others"
- At the present moment some missionary institutions, without referring to the Vedic rituals, have introduced some sannyasis who engage in sinful activities
B
- Be he a learned scholar, a great ascetic, a successful householder or a famous sannyasi, one who is against the cult of Sri Caitanya Mahaprabhu is destined to suffer the punishment meted out by Yamaraja
- Because life is divided into four parts: brahmacari, grhastha, vanaprastha and sannyasa. So woman has got three positions. They require protection. Women is never allowed to become in renounced order of life
- Because Paramananda Puri was a sannyasi, he was called Puri Gosvami. By careful scrutiny, therefore, one will find that gosvami is not the title for a certain caste; rather, it is properly the title for a person in the renounced order
- Because the ultimate aim is to understand the Absolute Truth, there is no necessity of going through all the different asramas. Thus one may proceed to the sannyasa-asrama directly from the brahmacari-asrama
- Because there is no institution to teach people how to become brahmanas, ksatriyas, vaisyas and sudras or brahmacaris, grhasthas, vanaprasthas and sannyasis, these demons want a classless society. This is resulting in chaotic conditions
- Because you are a teacher of Vedanta philosophy, you are the master of all the people in the world and their well-wisher as well. You are also the benefactor of all kinds of sannyasis
- Before one enters sannyasa, he has one of the various names for a brahmacari, the assistant to a sannyasi
- Being perfect in sense control, one will follow the regulative principles even if he becomes a householder. From household life one is ordered to accept vanaprastha life and go to the forest and then accept sannyasa. That is the perfection of life
- Bhaktivinoda Thakura was against giving sannyasa. He didn't like these babajis. They were markata-vairagya, superficially . . . markata-vairagya means monkey. They live naked, eat fruits, live in the jungle. That is vairagya. But three dozen wives
- Bhiksa is also sometimes prohibited from a person who is too much materialist. But bhiksa is allowed for sannyasis, for brahmana
- Brahmacari is instructed in such a way that he'll remain brahmacari throughout the whole life. A brahmacari is open to accept either a grhastha asrama or vanaprastha asrama or sannyasa asrama
- Brahmacari means student life, vanaprastha means retired life and sannyasa means renounced life. For them the minimum necessities of life is prescribed. And they should be automatically minimum
- Brahmacari should offer yajna, grhastha should give in charity, and sannyasi, vanaprastha, should undergo tapasya. Yajna-dana-tapah-karma. We should not give up this, these things
- Brahmacarya essentially means the vow not to marry but to observe strict celibacy (brhad-vrata). A brahmacari or sannyasi should avoid talking with women or reading literature concerning talks between man and woman
- Brahmananda Puri was one of the chief sannyasi associates of Lord Caitanya Mahaprabhu
- By carrying out the orders of brahmacari, householder, vanaprastha and finally sannyasa, one becomes elevated to the perfectional stage of life. Some are then elevated to the heavenly kingdoms. BG 1972 purports
- By carrying out the orders of brahmacarya, householder life, vanaprastha and finally sannyasa, one becomes elevated to the perfectional stage of life. Some are then elevated to the heavenly kingdoms
- By following the Vedic culture, by performing great sacrifices and by becoming a strict follower of the Vedic instructions, one may become a brahmana, a sannyasi or an Aryan
- By practicing in this way, whether one be in the brahmacari-asrama, grhastha-asrama, vanaprastha-asrama or sannyasa-asrama, one must always realize the all-pervading presence of the Supreme Lord, for in this way it is possible to understand the AT
- By sannyasa, the renounced order of life, we refer to one who has come to this platform (serving the reality instead of the illusion). Sannyasa is a question of realization, not social status
C
- Caitanya Mahaprabhu accepted the renounced order from a sannyasi of the Mayavada school. Present-day Vaisnava sannyasis, however, never think that by accepting the dress of the sannyasa order they have become equal to Caitanya Mahaprabhu
- Caitanya Mahaprabhu did not identify Himself with any of the eight varnas and asramas, namely, brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha and sannyasa. He identified Himself as the Supreme Spirit
- Caitanya Mahaprabhu does not follow the formality, only the sannyasis should be the spiritual master. Anyone who knows the science of Krsna, he can be spiritual master
- Camasa Muni addressed king Nimi, "The sannyasis have come out from the head, the vanaprasthas from the arms, the grhasthas from the waist, and the brahmacaris from the legs"
- Caturmasya should be observed by all sections of the population. It does not matter whether one is a grhastha or a sannyasi. The observance is obligatory for all asramas
- Cheating sannyasis and yogis have existed since the time of Prthu Maharaja's sacrifice. This cheating was very foolishly introduced by King Indra. In some ages such cheating is very prominent, and in other ages not so prominent
- Classless society means sudra. So how a sudra can be equal to the brahmana, ksatriya? But if you earn money, then you are more than brahmana, you are more than a sannyasi. This is Kali-yuga. So therefore people are after money only
D
- Devotional service is not possible to attain simply by undergoing severe austerities and penances, by gorgeously worshiping the Deity, or by strictly following the rules and regulations of the sannyasa or grhastha order
- Dhrtarastra was advised by Vidura at least to become a dhira in the beginning if it were impossible for him to become a sannyasi or a narottama
- Durbhiksa means these brahmacaris, sannyasis, they should go to every householder's house and take some alms. When this is refused, that means we are calling durbhiksa, scarcity of food grain. It should be given
E
- Ekadanda-sannyasa-sampradaya
- Elevated sannyasis are promoted to Brahma's particular planet, Brahmaloka, which is the highest planet in the material universe and which survives all the heavenly planets in the upper strata of the planetary system. BG 1972 purports
- Even at the time of death you are very sorry because you have to change the body. Even for changing one apartment for another apartment you are sorry. Therefore for a sannyasi it is recommended that he should not live more than three days in a place
- Even if one is a householder rather than a brahmacari, a sannyasi or a vanaprastha, one should not endeavor very hard for religiosity, economic development or satisfaction of the senses
- Even if you perform austerity, penances, the worldly circumstances are so implicated that it will involve you some way or other again into the material modes of nature. There are many instances. Many sannyasis, they give up this world as mithya, all false
- Even in human life, while observing the principles of varna and asrama-brahmana, ksatriya, vaisya, sudra, brahmacarya, grhastha, vanaprastha and sannyasa - one must ultimately accept sannyasa, the renounced order
- Even the great yogi Durvasa was harassed by the Sudarsana cakra when he offended the Vaisnava King Ambarisa, who was neither a brahmana nor a sannyasi but an ordinary householder. King Ambarisa was a Vaisnava, and consequently Durvasa Muni was chastised
- Every Sannyasi, even if you see a Mayavadi Sannyasi, offer him your respects - there will be no harm. As you have observed we shall follow Lord Caitanya's instruction that we give all due respects to others regarding their position
- Every Vaisnava, every devotee of Krsna, pure devotee of Krsna, is a paramahamsa. So you . . . we are teaching people to become immediately paramahamsa, highest stage of sannyasa. And the method is simply chanting Hare Krsna
- Except for the grhasthas, or the householders, everyone is supposed to engage in the spiritual advancement of life, and therefore the brahmacari, the vanaprastha and the sannyasi have very little time to earn a livelihood.
F
- Falldown from sannyasa
- False egoism carries one from one species of life into another perpetually, and there is no rest in any species of life. The jnani understands this fact and therefore ceases to work and takes to karma-sannyasa
- First accept sannyasa, then talk of Absolute Truth. That is Sankara-sampradaya
- First of all he must be trained up to become a brahmana, then sannyasi. This is a fact. Without becoming a brahmana, there is no question of sannyasa
- For brahmacaris and sannyasis there are strong restrictions on sexual indulgence. Similarly, there are strong restrictions for grhasthas
- For brahmana, the four asramas are compulsory. He must become a brahmacari. Then from brahmacari he becomes grhastha. Then from grhastha he must become vanaprastha. Then he must become a sannyasi
- For his own sense gratification, King Indra thought to defeat Maharaja Prthu in the performance of one hundred horse sacrifices. Consequently he stole the horse and hid himself amid so many irreligious personalities, taking on false guise of a sannyasi
- For preaching we give young boys sannyasa, but actually it is being experienced that they are not fit for sannyasa
- For preaching work, especially in India, preachers are generally sannyasi. And I know that even in Buddha philosophy, a Buddhist, a person following Buddhist religion, he has to take sannyasa at least for some time
- For Sannyasis such discipline is a must
- For spiritual advancement, the four stages of asrama must also be followed: namely, student life - brahmacarya, householder - grhastha, retired - vanaprastha and the renounced life - sannyasa
- For spiritual emancipation there must be the division: brahmacari, grhastha, vanaprastha, sannyasa. So unless you accept this institution perfectly, you cannot develop your consciousness as perfect human being
- Formal acceptance of sannyas, as required for all old men, means that one should retire from materialistic life, and devote his time and energy for the service of the Lord
- Formerly brahmacaris and sannyasis used to beg from door to door. At the present moment, especially in the Western countries, a person may be handed over to the police if he begs from door to door
- Formerly the brahmanas, real brahmanas, they refused to take any charity from others, even up to this date, because according to Vedic system, when charity was to be given, it is to be given to the brahmanas or the sannyasis. That is real charity
- Four varnas: brahmana, ksatriya, vaisya, sudra; and four asramas: brahmacari, grhastha, vanaprastha, and sannyasa. These are called varnasrama-dharma. So in every varna, brahmana, his qualification is described in the sastra
- From this (asvamedham gavalambham, sannyasam pala-paitrkam, devarena sutotpattim, kalau panca vivarjayet - CC Adi 17.164) we can understand that in this age the sannyasa-asrama is forbidden because people are not strong
- From today on I shall not wear this deerskin. As soon as Brahmananda Bharati decided this, Sri Caitanya Mahaprabhu, understanding his mind, immediately sent for the robes of a sannyasi
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- Generally brahmanas and sannyasis are very proud of their spiritual positions. Therefore, to cut down their false pride, Sri Caitanya Mahaprabhu preached Krsna consciousness through Ramananda Raya
- Generally people take sannyasa to become free from the reactions of fruitive activity. One who does not receive the results of his actions but offers them instead to the Supreme Personality of Godhead certainly remains in a liberated condition
- Generally, sannyasa is not accepted until one is sixty years old. But in this age there is no guarantee whether we are going to live up to sixty years old age. So sometimes younger generation also offered sannyasa
- Gopinatha Acarya has already come, bringing sufficient remnants of food to distribute to all the sannyasis, and sannyasis like Paramananda Puri and Brahmananda Bharati are waiting for You
- Gopinatha Acarya has invited all the sannyasis who remain with You to come and take prasadam
- Grhastha life is not bad - never bad. Krsna is grhastha. Our worshipable Lord is grhastha. He’s not sannyasa. Is it sannyasa? Why He should be? He is the supreme enjoyer
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- He (a grhasta) prefers to live in family life rather than as a mendicant or sannyasi, but his chief aim is to achieve self-realization, or to come to the standard of Krsna consciousness
- He (Arjuna) sacrificed all sentiments, all connection, everything for Krsna. That is called sannyasa, real sannyasa. Although he was a warrior, a fighter, a householder having more than dozen wives, but he was sannyasa
- He (Arjuna) thinks that sannyasa, or renunciation in knowledge, should be altogether free from all kinds of activity, because work and renunciation appear to him to be incompatible
- He (Arjuna) thinks that sannyasam, or renunciation in knowledge, should be altogether free from all kinds of activity because work and renunciation appear to him to be incompatible. BG 1972 purports
- He (Bimal Prasad Datta) was honored with the title Siddhanta Sarasvati for translating the Surya-siddhanta, and the title Gosvami Maharaja was added when he accepted sannyasa, the renounced order of life
- He (Narada) first explained the dealings of a brahmacari, vanaprastha and sannyasi because these three asramas, or statuses of life, are extremely important for fulfillment of the goal of life
- He (Purusottama Acarya) did not accept a sannyasi title but remained as a naisthika-brahmacari
- He (Sri Purusottama Yati) initiated Ananda Tirtha and converted many foolish men to accept sannyasa and punished them with his rod
- He (Svarupa Damodara) did not want to be disturbed by the formality of the sannyasa order. He simply wanted to worship Lord Sri Krsna without disturbance; therefore with heart and soul he took up the renounced order but not the formalities accompanying it
- He (the true acarya) is the spiritual master of all the varnas (brahmana, ksatriya, vaisya and sudra) and all the asramas - brahmacarya, grhastha, vanaprastha and sannyasa
- He also remembered how Sri Jagannatha Misra's wife, Sacimata, was expert in cooking. He recalled that she was very affectionate toward the sannyasis and fed them exactly like her own sons
- He give up and become a sannyasi, and then again become this grhastha. This is not good
- He gives up both wife and children and remains alone to cultivate Krsna consciousness, and that stage is called sannyasa, or the renounced order of life. Yet Krsna indicates that for a sannyasi, renunciation is not all
- He is the only worshipable Deity for the paramahamsas, who have attained the highest stage of the fourth order (sannyasa). May that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless mercy
- He may take this dress or not, that doesn't matter. Anyone who has sacrificed his life for service of the Supreme Lord, he's a sannyasi
- He was very enthusiastic to worship Sri Krsna without disturbance, and therefore, almost in madness, he accepted the sannyasa order
- Hearing of this, Visvarupa immediately left home and went away to accept sannyasa and travel from one place of pilgrimage to another
- Hindu culture recommends four divisions - brahmacarya, grhastha, vanaprastha and sannyasa
- His (Laksmi-narayana's) son was Navakisora, and Navakisora’s second son was Ramamohana, whose eldest son was Jagabandhu and whose third son, Viracandra, accepted the sannyasa order and established a Deity of Lord Caitanya Mahaprabhu in Katwa
- Household life is for one who is attached, and the vanaprastha and sannyasa orders of life are for those who are detached from material life. The brahmacari-asrama is especially meant for training both the attached and detached
- Householder life means attachment for one's wife, whereas sannyasa means detachment from one's wife and attachment to Krsna
- Human society is meant to follow strictly the varnasrama-dharma, which divides society into four social divisions (brahmana, ksatriya, vaisya and sudra) and four spiritual divisions - brahmacarya, grhastha, vanaprastha and sannyasa
- Human society means to understand it, that what is the basic principle of material life. If we understand it is sex, therefore we have to cut down the sex desire gradually by becoming brahmacari, grhastha, vanaprastha, sannyasa. This is the process
- Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannyasi goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to KC. BG 1972 purports
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- I (Caitanya Mahaprabhu) am not a brahmana, ksatriya, vaisya or sudra. I am not a brahmacari, grhastha, vanaprastha or sannyasi. What am I? I am the eternal servant of the servant of the servant of Lord Krsna
- I (Prabhupada) beg to introduce myself as an Indian monk, following the Vedic principles of religious life, and at the present, I am in the renounced order of Sannyas (aged 72 years) and preaching God consciousness all over the world
- I am a sannyasi (Prabhupada)
- I am not a brahmana, I am not a ksatriya, I am not a vaisya or a sudra. Nor am I a brahmacari, a householder, a vanaprastha or a sannyasi. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Sri Krsna
- I cannot give sannyas to any devotee who has not proven himself to be responsible in all respects. Better you prove yourself first by being ideal householder and forget all this nonsense
- I have safely arrived in Amritsar and we are being very well cared for at the Vedant Niketan. The people and also the Sannyasis here are very much liking our Sankirtana Movement, so things are going on nicely
- I replied to Visvarupa, 'I have My helpless father and mother, and also I am but a child. What do I know about the sannyasa order of life?
- I very much appreciate your attitude in saying "It is not sannyasa so much that I am interested in, its Krishna Consciousness and working to please my Spiritual Master."
- I wish you to take Sannyas. The ceremony will be performed on Gour Purnima, the 5th March. You can arrange to come immediately
- If a brahmacari or sannyasi talks with a woman in a secluded place, naturally there will be a possibility of sex life without anyone's knowledge. Therefore a complete brahmacari practices just the opposite
- If a sannyasi is subject to public criticism, his preaching will not be fruitful
- If all the sannyasis came together, it would not be possible for me to pay them proper respects. Therefore I would be an offender
- If he (sannyasi) entertains the idea of sense gratification, especially in relationship with a woman, the only atonement is to commit suicide at the confluence of the Ganges and Yamuna. Only by such atonement can his sinful life be purified
- If it were sanctioned (women taking sannyasa), Kardama Muni could have taken his wife and given her sannyasa
- If one accepts sannyasa at an immature stage, there is every possibility of his being attracted by women and lusty desires and thus again becoming a so-called grhastha or a victim of women
- If one accepts the sannyasa order, his main business is to devote his life completely to the service of Mukunda, Krsna
- If one has not the taste what is Krsna consciousness, simply accept sannyasa, then he will do all this nonsense work
- If one takes up the sannyasa order of life but is not able to control the mind, he will think of objects of sense gratification - namely family, society, expensive house, etc
- If this principle (remaining with the family and trying to become purified by chanting the Hare Krsna maha-mantra regularly under the direction of a spiritual master) is followed by everyone, there is no need to accept sannyasa
- If we have no information of the spiritual activity, then we have to come back again to this material activity. That is practical example. There are many sannyasis. They so-called merging into Brahman, but they come back in material activities
- If you become Krsna conscious seriously, then you jump over all these steps (varnasrama-dharma, sannyasa, varna-tyaga, karma-tyaga) you go immediately. That lift and the staircase. By staircase you go step by step; by lift you can go immediately, faster
- If you organize this kind of play, at least they'll be appreciated by the saintly order. The sannyasis also can see. But parts played by women, the sannyasis cannot see. That is strictly prohibited
- In 1967, when I went to India, five American disciples were with me. One of them, Kirtanananda (Keith Ham, B.A.), was given sannyasa by me at Vrindaban
- In brahma-sukha one is no longer attracted by lusty desires. Indeed, when one is no longer disturbed, especially by lusty desires for sexual indulgence, he is fit to become a sannyasi. Otherwise, one should not accept the sannyasa order
- In connection with this verse (CC Madhya 3.6), which is a quotation from SB 11.23.57, Bhaktisiddhanta Sarasvati says that of the 64 items required for rendering devotional service, acceptance of the symbolic marks of sannyasa is a regulative principle
- In general, sannyasi may live alone. But sannyasi's duty is to preach
- In hopes of achieving naiskarmya, freedom from material action, many highly elevated sannyasis stopped their activities, yet they failed and returned to the material platform to act as materialistic persons
- In human life there are also such divisions as brahmacarya, grhastha, vanaprastha and sannyasa
- In Kali-yuga the injunction is that no one should accept sannyasa. Of course, those who actually follow the rules and regulations must take sannyasa. Generally, however, people are unable to accept sannyasa life
- In Kali-yuga, 5 acts are forbidden: the offering of a horse in sacrifice, offering of a cow in sacrifice, acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, & a man's begetting children in his brother's wife
- In Kali-yuga, five acts are forbidden: the offering of a horse in sacrifice, offering of a cow in sacrifice, acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, & a man's begetting children in his brother's wife
- In our Krsna consciousness movement we never offer the sannyasa order to a person whom we do not find to be qualified in terms of the prescribed brahminical principles
- In Sankara-sampradaya, strictly, unless one is born in brahmana family, he's not offered sannyasa. He's not given sannyasa. So far we are concerned, we also offer sannyasa to the brahmana, not to the sudras
- In spiritual life, whether one is a grhastha, vanaprastha, sannyasi or brahmacari, everyone is under the control of the spiritual master
- In Srimad-Bhagavatam there is no such thing as an ekadandi-sannyasi; indeed, the tridandi-sannyasi is accepted as the symbolic representation of the sannyasa order
- In the Aryan system there is varnasrama-dharma, by which everyone should be educated according to his position in society's division of varna (brahmana, ksatriya, vaisya and sudra) and asrama - brahmacarya, grhastha, vanaprastha and sannyasa
- In the BG there are different instructions for men of different categories & there are various descriptions for varnasrama-dharma, sannyasa-dharma, yati-dharma, the renounced order of life, controlling the senses, meditation, perfection of mystic powers
- In the institution of varnasrama-dharma, the symptoms of a brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha, and sannyasi are all described
- In the line of Lord Caitanya, even the sannyasis can speak about Krsna consciousness everywhere, and if someone is seriously inclined to become a disciple, the sannyasi always accepts him
- In the orders of brahmacarya, vanaprastha and sannyasa, there are no facilities for sex
- In the present age of quarrel and pretension, one should prefer to do the ordinary, prescribed duties rather than adopt the life of a sannyasi, a renunciate
- In the present age there are many persons who accept the renounced order of life but who are not spiritually advanced. Lord Caitanya did not approve of one's accepting sannyasa without having perfect knowledge of Krsna consciousness
- In the sannyasa order also there are four stages of upliftment toward perfection. These stages are called kuticaka, bahudaka, parivrajakacarya, and paramahamsa
- In the sannyasa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization
- In the sannyasa order there are four divisions - kuticaka, bahudaka, hamsa and paramahamsa. Only when the sannyasi remains on the kuticaka and bahudaka platforms can he carry a staff
- In the varnasrama institution, the fourth stage of life, namely the renounced order (sannyasa) is a painstaking situation. BG 1972 purports
- In the varnasrama-dharma system, certain classes, such as the brahmanas and sannyasis, do not need encouragement from the opposite sex. Ksatriyas and grhasthas, however, actually need the encouragement of their wives in order to execute their duties
- In the Vedic civilization it is recommended that one retire from family life at the end of his fiftieth year and go to vana, the forest. When he becomes expert or accustomed to forest life, or retired life as a vanaprastha, he should accept sannyasa
- In the Vedic civilization, this (materialistic household life) type of crippled life is allowed only until one's fiftieth year, when one must give up family life and enter either the order of vanaprastha or sannyasa
- In the Visnu Purana it is stated that unless people are educated or situated in the scientific social order comprised of four varnas (brahmana, ksatriya, vaisya and sudra) and four asramas (brahmacarya, grhastha, vanaprastha and sannyasa
- In the Visnu Svami Vaisnava sampradaya, there are ten different kinds of sannyasa names and 108 different names for sannyasis who accept the tri-danda, the triple staff of sannyasa. This is approved by the Vedic rules
- In this age are all sudras and cannot follow the rules and regulations of sannyasa life. It is very commonly found that so-called sannyasis are addicted to nonsense - even to having private relationships with women. This is the abominable situation
- In this age of Kali, five acts are forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting the order of sannyasa, offering oblations of flesh to the forefathers, & begetting children in the wife of one's brother
- In this Age of Kali, five acts are forbidden: the offering of a horse and cow in sacrifice, the acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife
- In this age of Kali-yuga sannyasa is prohibited because persons in this age are all sudras and cannot follow the rules and regulations of sannyasa life
- In this way, King Indra, in order to steal the horse from King Prthu's sacrifice, adopted several orders of sannyasa. Some sannyasis go naked, and sometimes they wear red garments and pass under the name of kapalika
- In Vedic civilization a certain period is devoted for accepting renounced order of life, sannyasa. This sannyasa order, as we have accepted, it is compulsory regulative principle of Vedic way of life
- In Vedic civilization a man is taught from the beginning of his life to become a brahmacari, then an ideal grhastha, then vanaprastha, then sannyasi, and the wife is taught just to follow the husband strictly in all conditions of life
- Indra was fraudulently dressed as a sannyasi, having knotted his hair on his head & smeared ashes all over his body. Upon seeing such dress, the son of King Prthu considered Indra a religious man & pious sannyasi. Therefore he did not release his arrows
- Instead of becoming a false sannyasi, do not accept sannyasa. This is the injunction of the sastra. But for preaching work we have to get the help of some sannyasi, but we should remember that we are in Kali-yuga
- It (the supreme occupational duty) is properly discharged in the varnasrama-dharma system, which divides society into brahmacarya, grhastha, vanaprastha and sannyasa and brahmana, ksatriya, vaisya and sudra. This is the whole scheme of Vedic civilization
- It does not matter whether one is a brahmana, sudra, grhastha or sannyasi. These are all material designations. A spiritually advanced person has nothing to do with such designations
- It doesn't matter whether one is brahmacari or householder or a sannyasi. He must try to become confidential servant of the Lord
- It doesn't matter whether you are grhastha or sannyasi or brahmacari. You must become actual representative of Krsna. That is mahajana. And that is also not very difficult
- It doesn't matter, either he is in family life or he's in sannyasi life, if he's a devotee, then his life is successful
- It is a matter of understanding Krishna - that is the real qualification. Whether one is grhastha or sannyasi, how well he knows Krishna
- It is abominable for a vanaprastha to live in the village and engage in so-called social activities, or for a sannyasi to be addicted to sense gratification. One who acts in this way is to be considered the lowest renegade
- It is also stated that a sannyasi should not be enthusiastic about constructing temples. We can see in the life of various acaryas in the line of Sri Caitanya Mahaprabhu that they are not very enthusiastic about constructing temples
- It is better not to take up sannyasa in this age of Kali because provocations are very strong in this age. Only a very exalted person advanced in spiritual understanding should attempt to take up sannyasa
- It is he (Kesava Bharati) who offered sannyasa to Sri Caitanya Mahaprabhu
- It is my duty to serve Krsna. I am eternal servant of . . . karyam. Must I do it, must I serve Krsna. That is my position. That is sannyasa
- It is nonsensical to say that animal-killing has nothing to do with spiritual realization. By this dangerous theory many so-called sannyasis have sprung up by the grace of Kali-yuga who preach animal-killing under the garb of the Vedas
- It is not that a grhastha should live at home until he dies. Vanaprastha is preliminary to sannyasa
- It is not that one becomes free from material entanglements simply by accepting the order of sannyasa. Yet if we actually understand the explanations given by Lord Caitanya, we will be helped
- It is not uncommon in India for a man to give up all material engagements, to leave his home & family & take the renounced order, sannyasa, & after meditating for some while, begin doing philanthropic work by opening some hospitals or engaging in politics
- It is recommended that one accept sannyasa to dedicate his life for the service of the Lord, and everyone must take that kind of sannyasa, for by accepting such sannyasa one renders the best service to both his paternal and maternal families
- It is said that Sankararanya was the sannyasa name of Srila Visvarupa, who was the elder brother of Visvambhara - the original name of Sri Caitanya Mahaprabhu
- It is sometimes said that Lord Caitanya Mahaprabhu disapproved of the acceptance of the sannyasa order in this Kali-yuga because in the sastra it is said: asvamedham gavalambham sannyasam pala-paitrkam, devarena sutotpattim kalau panca vivarjayet
- It is the duty of a sannyasi to be very cautious because, as stated by Lord Caitanya, sannyasira alpa chidra sarva-loke gaya: a little spot in a sannyasi's character will be magnified by the public
- It is the greatest misfortune that in India many so-called missionary workers are spreading irreligion in the name of religion. They claim an ordinary human being to be God and recommend meat-eating for everyone, including so-called sannyasis
- It is the injunction of the sastra that a sannyasi, a brahmacari, are sons of the society. As you take care of your children at home, similarly, you are also required to take care of the sannyasis and the brahmacaris
- It is the Vedic system that after 50 years of life one has to take to Vanaprastha, then take to Sannyasa
- It is very regrettable that complacent so-called devotees criticize the members of the International Society for Krishna Consciousness for accepting sannyasa and spreading the cult of Lord Caitanya all over the world
- It was the responsibility of the royal order to see that the citizens were following the regulative principles of the four varnas (namely brahmana, ksatriya, vaisya and sudra) and the asramas - namely brahmacarya, grhastha, vanaprastha and sannyasa
K
- Kardama accepted silence as a vow in order to think of the Supreme Personality of Godhead and take shelter of Him exclusively. Without association, he traveled over the surface of the globe as a sannyasi, devoid of any relationship with fire or shelter
- Kardama Muni followed the Vedic injunction that no one in sannyasa life can have any kind of relationship with women
- Kardama Muni was directed by the Lord to be very compassionate and liberal in his householder life and to give assurance to the people in his renounced life
- Kesava Bharati offered the sannyasa order to Sri Caitanya Mahaprabhu in the year 1432 sakabda (A.D. 1510) in Katwa. This is stated in the Vaisnava-manjusa, Part Two
- Krsna also wants somebody friendly. It doesn't matter whether he is a sannyasi or grhastha. So any grhastha, whose only aim is how to keep friendship with Krsna, he is also mahat, mahatma
- Krsna continues, "A sannyasi named Madhavendra Puri is sitting in the vacant marketplace. Please take this pot of sweet rice from behind Me and deliver it to him"
- Krsna proclaims that there is no difference between renunciation (sannyasa) and yoga
- Krsna says, mam ekam saranam vraja. He never says that, "You become sannyasi." He never said. The qualification is how to become firmly fixed up at the lotus feet of Krsna. That is qualification
- Ksatriya have got three asramas: brahmacari, grhastha, vanaprastha, no sannyasa. And the vaisya two asramas: brahmacari, grhastha. Neither vanaprastha or sannyasa. And the sudras, they are simply one, grhastha, that's all. This is the Vedic order
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- Let him become a family, householder life, then retired life, then... But sannyasa at the end, that is compulsory, not that unless he is shot down by somebody, he's not going to give up family life. That is not Vedic system
- Long before the advent of Sripada Sankaracarya, the sannyasa order existed in the Vaisnava line of Visnu Svami
- Lord Caitanya accepted sannyasa from Kesava Bharati. When He first approached Kesava Bharati, He was accepted as a brahmacari with the name Sri Krsna Caitanya Brahmacari. After He took sannyasa, He preferred to keep the name Krsna Caitanya
- Lord Caitanya advises that one receive transcendental knowledge from anyone - whether a brahmana or a sudra, a householder or a sannyasi - provided that person is factually conversant with the science of Krsna
- Lord Caitanya could have performed His missionary activities as a householder, but He found householder life an obstruction to His mission. Therefore He decided to accept the renounced order, sannyasa
- Lord Caitanya recited: "I am not a brahmana, ksatriya, vaisya or sudra. I am not a brahmacari, grhastha, vanaprastha or sannyasi. What am I? I am the eternal servant of the servant of the servant of Lord Krsna"
- Lord Krsna informs Arjuna that He is disclosing the secrets of the Bhagavad-gita to him because he is His devotee. Arjuna was not a sannyasi, nor was he a Vedantist or brahmana. He was, however, a devotee of Krsna
- Lord Krsna said, "After being relieved of his attachments to the materialistic way of life, one may accept the order of sannyasa"
- Lord Narayana is the ultimate goal of sannyasis, those in the renounced order of life, and Narayana is worshiped through this sankirtana movement by those who are liberated from material contamination. Indeed, they recite the holy name again and again
- Lord Nityananda never took sannyasa. He was independent, like a brahmacari, and later he became married
- Lord Nityananda Prabhu and Sri Advaita Acarya accepted a sannyasi as their spiritual master, namely Madhavendra Puri, who was a disciple of Laksmipati Tirtha
- Lord Siva is in the transcendental position because, as stated before he is always absorbed in thought of Lord Vasudeva within himself. Therefore neither activities of the grhastha nor those of the sannyasi in the renounced order can be applicable for him
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- Maharaja Dhrtarastra accepted the order of vanaprastha, and at this stage the wife is allowed to remain as a voluntary servitor, but in the sannyasa stage no wife can stay with her former husband
- Maharaja Prthu, who was celebrated as very powerful, immediately took up his bow and arrows and prepared to kill Indra himself, because Indra had introduced such irregular sannyasa orders
- Mahatmas, they'll travel so that the householders, who are cripple-minded and full of sinful activities, they'll go there and make them purified. This is the idea of sannyasa
- Many big sannyasis who were supposedly liberated and very advanced have come down again to materialistic activities, although they left this world as mithya - false
- Many big, big sannyasis, they gave up this world - brahma satya jagan mithya: "This world is mithya. Let me take sannyasa." But unfortunately, they could not stand in that position. After few years they come down again in social work, in political work
- Many persons in the community of Siva Svami gave up the atma-nistha of the Lord and followed the path of Sankaracarya. Instead of accepting 108 names, those in the Siva Svami sampradaya follow the path of Sankaracarya and accept the ten names of sannyasa
- Many sannyasins, they were very educated, and they have undergone severe penances, but without Krsna realization they fall down. How they fall down? Sometimes they fall down, becomes a victim of a woman
- Marriage is no barrier. I told you that there are four different orders of spiritual life - brahmacari, grhastha, vanaprastha and sannyasa. So after brahmacari life, one can marry. That is not obligatory
- Married life is called grhastha-asrama. It is as good as sannyasa-asrama. Asrama means where there is bhagavad-bhajana. It doesn't matter whether one is sannyasi or one is grhastha or a brahmacari. The main principle is bhagavad-bhajana
- Mayavadi sannyasis are very puffed up if they hold the elevated sannyasa title Tirtha, Asrama or Sarasvati
- Mother Saci said, "This consideration is good. In my opinion, if Nimai remains at Jagannatha Puri, He may not leave any one of us and at the same time can remain aloof as a sannyasi. Thus both purposes are fulfilled"
- My dear brahmana, as far as your daughters are concerned, they will find their own suitable husbands and go away to their respective homes. But who will give me solace after your departure as a sannyasi?
- My dear Lord, I have invited all the sannyasis of Benares to my home. My desires will be fulfilled if You also accept my invitation
- My Guru Maharaja, my spiritual master, he was sannyasi, and his title was Sarasvati
- My Spiritual Master used to send preachers who were all in the renounced order of life (sannyasis), but I am doing a completely different process - namely, preparing some young couples of husband and wife to take up this job
- My spiritual master was Bhaktisiddhanta Sarasvati Gosvami Maharaja. He was also sannyasi. I am also sannyasi. So in this way, by the disciplic succession, we accept this sannyasa order. That is a formality
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- Naked saints and sannyasis who undergo severe physical penances, who can raise the semen to the brain, and who are completely equipoised in Brahman can live in the realm known as Brahmaloka
- Narada Muni first described brahmacarya, vanaprastha and sannyasa because he wanted to stress that sex is not at all necessary
- Narada Muni has already described the principles of life for a brahmacari, vanaprastha and sannyasi, and now (in SB 7.14.2) he is describing how a grhastha should live. The basic principle is to satisfy the Supreme Personality of Godhead
- Narada Muni, while discussing with Maharaj Yudhisthira the various functions of the different orders in society, especially mentions rules for the sannyasis - those persons who have renounced this material world
- Neither through astanga-yoga, nor impersonal monism or an analytical study of the Absolute Truth, nor study of the Vedas, nor austerities, charity or acceptance of sannyasa can one satisfy Me as much as by developing unalloyed devotional service unto Me
- Nityananda Prabhu was always a brahmacari of a sannyasi of the vaidika order. Actually He was a paramahamsa
- Nobody is working uselessly. He must have some gain. But one who does not utilize that gain for his sense gratification but works as a matter of duty, karyam karma karoti sa sannyasi sa yogi ca. Such person is actually a sannyasi and yogi
- None of the inhabitants of Dvaraka, including Lord Balarama, could recognize the sannyasi to be Arjuna; therefore all of them offered their respects and obeisances to the sannyasi without knowing the actual situation
- Not only the misguided descendants of Advaita Acarya but anyone who has no connection with Caitanya Mahaprabhu - even if he is independently a great sannyasi, learned scholar or ascetic - is like a dead branch of a tree
- Now I am a sannyasi. I must open school, college and daridra-narayana seva and goat-narayana killing -This kind of sannyasa has no meaning
- Now Yamuna has taken a very nice path. She has also become sannyasini. Although there is no sannyasini for women, but she has voluntarily taken
- Nyasa means giving up, giving up. Sat nyasa, sannyasa. Om tat sat. Sat is Krsna. Therefore when you sacrifice everything for Krsna, that is real sannyasa, not this dress. This dress is symbolical. That's all
O
- O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyasis, who wander about the world to preach Krsna consciousness
- Occupational duties are known as varnasrama-dharma and apply to the four divisions of material and spiritual life - namely brahmana, ksatriya, vaisya and sudra, and brahmacarya, grhastha, vanaprastha and sannyasa
- Of the four orders of human society - the student, or brahmacari order, the householder, or grhastha order, the retired, or vanaprastha order, and the renounced, or sannyasi order - the householder is on the safe side
- On the whole, for spiritual advancement, one must give up the company of women. This is what is meant by the order of sannyasa, the renounced order
- One (a sannyasi) who prefers living in great mountains, even among ferocious animals, to attain the summit of philosophical speculation (understanding that the essence of this material world is useless) is called Parvata
- One (a sannyasi) who prefers living in the mountains engaging in the study of the Bhagavad-gita and whose intelligence is fixed is called Giri
- One begins as a brahmacari then becomes a grhastha, a vanaprastha and finally a sannyasi to take advantage of the duration of one's life by engaging oneself fully in self-realization
- One cannot become jagad-guru simply by advertising oneself as jagad-guru without knowing the essential principles for becoming jagad-guru. Even people who never see what a jagad-guru is and never talk with other people become puffed-up sannyasis
- One cannot realize the Absolute Truth simply by observing celibacy (brahmacarya), strictly following the rules and regulations of householder life, leaving home as a vanaprastha, accepting sannyasa
- One day Lord Balarama invited this particular sannyasi (Arjuna) to lunch at His home. Balaramaji very respectfully offered him all kinds of palatable dishes, and the so-called sannyasi was eating sumptuously
- One does not accept sannyasa to escape from responsibility to society. Generally one accepts sannyasa at the fourth stage of spiritual life
- One does not take sannyasa, freedom from family responsibility in the renounced order of life, to make another family or to create an embarrassing transcendental fraud in the name of sannyasa
- One has to follow the principles of the asramas (brahmacarya, grhastha, vanaprastha and sannyasa), since these principles (of varnas and asramas) are considered essential for the attainment of the highest goal
- One has to return to the austerities & penances formerly practiced in brahmacari life & thus relieve himself of the attachment to household life. After being relieved of his attachments to materialistic way of life, one may accept the order of sannyasa
- One is made brahmacari, celibacy, spiritual. One is made a very decently, family life, grhastha. One is made retired life, sannyasi. Very systematical. So if we don't follow the varnasrama-dharma, then we are not even human beings
- One is therefore required to give up the attachment to family or social or political life just at the age of fifty years, if not earlier, and the training in the vanaprastha and sannyasa-asramas is given for preparation of the next life
- One is working in the material world in the quality of goodness. In Vedic culture these divisions are very distinct. Just like brahmanas, sannyasis. They are supposed to be working in goodness because they are simply working for Krsna consciousness
- One may be a brahmana, ksatriya, vaisya or sudra, or one may perfectly follow the spiritual principles of brahmacarya, grhastha, vanaprastha and sannyasa, but ultimately one falls down into a hellish condition unless one becomes a devotee
- One may be a grhastha or sannyasi - it doesn't matter - but he must be Krsna-tattva-vit. He must know the science of Krsna. That is required
- One must leave his family life and enter the forest after the age of fifty. This is an authoritative statement of the Vedas, based on the division of social life into four departments of activity - brahmacarya, grhastha, vanaprastha and sannyasa
- One must ultimately worship Lord Visnu, and for that purpose the varnasrama system organizes society into brahmanas, ksatriyas, vaisyas, sudras, brahmacaris, grhasthas, vanaprasthas and sannyasis
- One must work as a brahmana, ksatriya, vaisya or sudra on the material path. and on the spiritual path, everyone should act as a brahmacari, grhastha, vanaprastha or sannyasi
- One should attempt to know the distinction between body and soul without any attachment for male and female. As long as such distinction is there, one should not try to become a sannyasi like Sukadeva Gosvami
- One should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyasis; hence charity is to be given to the renouncer of life. BG 1972 purports
- One should be extremely careful in this connection - of accepting Sannyasa order
- One should be very much ashamed of remaining a householder and not promoting oneself to the two higher stages, namely vanaprastha and sannyasa
- One should hear Srimad-Bhagavatam from a person who has no connection with material activities, or, in other words, from a paramahamsa Vaisnava, one who has achieved the highest stage of sannyasa
- One should know that "I will have simply Krsna, nothing more." Then he is sannyasi. This mentality, that "I have nothing to serve, I have nobody to serve except Krsna." But if you serve Krsna, you will serve everyone
- One should not accept the sannyasa order of the Mayavada school, which has practically no meaning. We find many Mayavadi sannyasis simply loitering in the street thinking themselves Brahman or Narayana and spending all day and night begging
- One should not accept the sannyasa order whimsically; he must be fully confident that he can restrain his desires for sense gratification
- One should not adopt this order (sannyasa) as a means of livelihood or for some material purpose
- One should not remain a householder throughout his whole life; he must always remember that there are four divisions of life, brahmacarya, grhastha, vanaprastha and sannyasa. So after grhastha, householder life, one should retire. BG 1972 purports
- One should not think oneself very advanced simply because one has accepted the sannyasa order
- One should note that in the brahmacari-asrama, vanaprastha-asrama and sannyasa-asrama there is no scope for sex life, whereas sex is allowed in grhastha life under regulations
- One should then further progress to the platform of sannyasa, the actual renounced order, never to fall again and be afflicted by materialistic life. Even though one desires to be liberated, this does not mean he is liberated
- One who accepts the order of sannyasa but again becomes agitated by sensual disturbances and talks privately with women is called dharma-dhvaji or dharma-kalanka, which means that he brings condemnation upon the religious order
- One who accepts the sannyasa order gives up the three principles of materialistic activities in which one indulges in the field of household life - namely religion, economic development and sense gratification
- One who first accepts sannyasa but then returns to such materialistic activities is to be called a vantasi, or one who eats his own vomit. He is indeed a shameless person
- One who has accepted the sannyasa order of life is forbidden to accept as a disciple anyone who is not fit. A sannyasi should first of all examine whether a prospective student is sincerely seeking Krsna consciousness
- One who has this understanding (the person himself - is the soul, not the body) may take sannyasa, for he is situated in the "aham brahmasmi" position
- One who is engaged in this Krsna consciousness business, he is a sannyasi. Never mind what is his dress. He may be in a dress of a family man, householder, or he may be in the dress of a sannyasi - everyone is engaged in Krsna's service
- One who is serious about making his life perfect surely adopts the sannyasa order of life in spite of all difficulties. The difficulties usually arise from having to sever family relationships, to give up the connection of wife and children. BG 1972 pur
- One who offers the results of his activities to the Supreme Personality of Godhead is actually a sannyasi and yogi. Cheating sannyasis and yogis have existed since the time of Prthu Maharaja's sacrifice
- One who perfectly engages in devotional service is therefore called gosvami or svami, master of the senses. Unless one is master of the senses, he should not accept the renounced order of life, sannyasa
- Only the dhiras can accept the orders of sannyasa, and they can gradually rise to the status of the paramahamsa, which is adored by all members of society
- Only the grhasthas are allowed to make money, to earn money. But the brahmacari and the vanaprastha and sannyasi is to live at the cost the grhasthas. Brahmacaris shall go from door to door and beg alms and bring it for the spiritual master
- Only those who are very serious and who follow the regulative principles and study Vedic literature should accept sannyasa
- Order of vanaprastha is independent retired life for cultivation of spiritual knowledge; or sannyasa, the renounced order, in which one completely takes shelter of the Supreme Personality of Godhead
- Others are toiling, and we are getting money by some dress. That's all. They are getting money by laboring hard, and we are getting money... In India, mostly the sannyasis, they do that. The priests also, they do that
- Our request is, don't be hypocrite. There are four asramas: brahmacari, grhastha, vanaprastha, sannyasa. Whichever asrama is suitable for you, you accept. But sincere. Don't be hypocrite
- Out of the four asramas - the brahmacarya, grhastha, vanaprastha and sannyasa - only a grhastha, or householder, is allowed to associate with women; the grhastha-asrama is a kind of license for sense gratification given to the devotee
- Out of the four social divisions, the members of the first order (namely brahmacarya), the third order (vanaprastha) and the fourth order (sannyasa) are strictly prohibited from female association
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- Paramananda Puri, Kesava Bharati, Brahmananda Puri and Brahmananda Bharati, Sri Visnu Puri, Kesava Puri, Krsnananda Puri, Sri Nrsimha Tirtha and Sukhananda Puri - these nine sannyasi roots all sprouted from the trunk of the tree
- People are trained gradually to refrain from sex life. And in the sannyasa life he's completely trained. Therefore he's allowed to move in the society for preaching spiritual education
- People in all parts of the world should be trained to preach and given sannyasa so that the cult of Sri Caitanya Mahaprabhu's sankirtana movement will expand boundlessly
- Personally one can understand how much he is advanced in spiritual life. Spiritual life does not mean that a sannyasi is smoking and drinking tea, one gallon of tea. That is not spiritual life
- Preaching is for the sannyasis, for the brahmacari. And householder, because they are brahmanas, they can be engaged in Deity worship and also earning money
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- Ramananda recommended varnasrama-dharma, sannyasa, the renunciation of work, and so many other methods, but Lord Caitanya said - No, all of these are not so good
- Regarding the wife of the Spiritual Master being considered as mother, this applies when the Spiritual Master is not sannyasa and he has a wife
- Regarding travelling, a Sannyasi's name is Parivrajakacarya, that is the beginning of Sannyasa. In the beginning one is ordered not to stay more than three days at a place, but at the Paramahamsa stage, one can stop moving, but that is not compulsory
- Regardless of the community in which one was born, if one develops the qualities of a brahmana he should be accepted as a brahmana, and he then may be offered the order of sannyasa
- Regulative principles are meant for everyone, all varnas and asramas. Not that "I am now sannyasi. I have got the highest platform. Therefore regulative principles is not meant for me. It is for the kanistha..." This is rascaldom
- Renunciants and great sages who see all living beings equally, who are friendly to everyone and who flawlessly practice in the forest the vows of brahmacarya, vanaprastha and sannyasa desire to see the all-auspicious lotus feet of the SPG
- Renunciation means renunciation of sensual pleasure, especially the pleasure of sex. Therefore a brahmacari, sannyasi or vanaprastha is strictly prohibited from having relationships with women
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- Sacimata submitted, "As far as you are concerned, you can meet Nimai (Sri Caitanya Mahaprabhu) many times somewhere else, but what is the possibility of my ever meeting Him again? I shall have to remain at home. A sannyasi never returns to his home"
- Sacrifice is another item to be performed by the householders because sacrifices require a large amount of money. Other orders of life, namely the brahmacarya, the vanaprastha and sannyasa, have no money; they live by begging. BG 1972 purports
- Sannyasa asrama is meant for uplifting the fallen souls, who are merged in materialism. But unless the sannyasi is freed from all cares and anxieties, like a white cloud, it is difficult for him to do anything good for society
- Sannyasa does not mean begging from door to door to accumulate money for sense gratification. However, because in Kali-yuga people are more or less prone to sense gratification, immature sannyasa is not recommended
- Sannyasa is compulsory at the age of fifty
- Sannyasa is forbidden
- Sannyasa is not voluntary, but it is compulsory. At the last stage one must take sannyasa. After fiftieth year one must take to vanaprastha, vanam vrajet. This is system. So, system of purification, how to become designationless
- Sannyasa is very respectable position. Still it is honored in India. Anyone where a sannyasi goes, at least in the villages, they offer respectful obeisances and gives all kinds of comforts, still now
- Sannyasa means that, that "I shall live with the minimum necessities of life and simply devote..." That is sannyasa. "I shall become a sannyasi and enjoy all material facilities" - that is not sannyasa
- Sannyasa means you can become a sannyasi even with your, this coat-pant. It doesn't matter, provided you have dedicated your life for the service of God. That is called sannyasa
- Sannyasa order is the topmost order in social division. So whatever he may be - the only qualification, if he knows the science of Krsna, he becomes spiritual master
- Sannyasa was sanctioned in the Vaisnava sampradaya
- Sannyasa, or any purificatory process, is to help reach the ultimate goal of becoming Krsna conscious, without which everything is considered a failure
- Sannyasa, or any purificatory process, is to help reach the ultimate goal of becoming Krsna conscious, without which everything is considered a failure. BG 1972 purports
- Sannyasa, or renunciation of material household life, necessitates complete absorption in Krsna consciousness and immersion in the self
- Sannyasa, the renounced order of life, is the topmost position for a brahmana, a member of the highest of the four varnas - brahmana, ksatriya, vaisya and sudra
- Sannyasam was never awarded to any female in the past by the great Acharyas like Samkara, Ramanuja etc
- Sannyasi is not enjoyer. But His description is enjoyer. Now how enjoyer can be sannyasi? But He is still sannyasi - renounced, everything. That is the point
- Sannyasi is not refused any gift he might demand from a householder
- Sannyasi is on the top of the institution of varnasrama
- Sannyasi is supposed to be renounced order. He has nothing to do with this material world. Then why should he come to the social order or philanthropic order? That is his falldown
- Sannyasi mean sat nyasi, one who has given up attachment for this false material world. That is the philosophy of Sankaracarya. He says, brahma satyam jagan mithya. He is advising that, you have got attachment for this material world. This is false
- Sannyasi should be completely detached from fire and any residential quarters. A grhastha has a relationship with fire, either for offering sacrifices or for cooking, but a sannyasi is freed from these two responsibilities
- Sannyasi should be situated completely in spiritual order. He has nothing to do. He should simply be engaged in spiritual service, in Krsna consciousness. That is the perfection of renouncement
- Sannyasi, brahmacari collects little, little, little from everywhere; that is called madhukari, exactly following the footsteps of madhukara, bumblebees
- Sannyasi, renounced order. There is no problem. You sit down underneath a tree and so many residents will come: "My dear sannyasi, will you please come and take prasadam?" So many people invite
- Sannyasis are generally meant to travel all over the country for preaching work, but during the four months of the rainy season in India, from July through October, they do not travel but take shelter in one place and remain there without moving
- Sannyasis of all religious communities
- Sannyasis who do not take advantage of this life to realize Krsna simply waste their time and energy in activities outside the jurisdiction of the renounced order
- Sannyasis who 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 the greatest rascals
- Sannyasis' conduct farcical missions consisting of so-called religious activities meant to mislead all of human society
- Sannyasis, who are no longer bound by fruitive activity and who have taken to devotional service after all their material desires have been vanquished, also learn by these instructions
- Sarvabhauma Bhattacarya has been called a ksetra-sannyasi - that is, a sannyasi living in Jagannatha Puri
- Sarvabhauma Bhattacarya said, "Please accept my invitation for lunch for one month." The Lord replied, "That is not possible, because it is against the religious principles of a sannyasi"
- Sat nyasa, sannyasa. This is the combination. Sat means the Supreme, the ever-existing, and nyasa means renunciation. That means one who has renounced everything for serving the Supreme, he is real sannyasa
- Sex life is the cause of material bondage, and therefore it is prohibited in three asramas and is allowed only in the grhastha-asrama. The grhastha is responsible for producing first-quality brahmacaris, vanaprasthas and sannyasis
- Should it be thought that Sri Caitanya made statements that are contradictory (because Caitanya disapproved of the acceptance of the sannyasa order in this Kali-yuga but He Himself took sannyasa and His brother Visvarupa did so)? No, actually He did not
- Simply by accepting the danda of the order of sannyasa, one is immediately transformed into Narayana. Therefore Mayavadi sannyasis address one another by saying om namo narayanaya. In this way one Narayana worships another Narayana
- Since His (Lord Caitanya's) acceptance of sannyasa was also designed to attract public attention, Lord Caitanya, not wishing to disturb the social convention, took the renounced order of life from a sannyasi in the disciplic succession of Sankaracarya
- Since time immemorial, the sannyasa order has carried the tridanda
- Since time immemorial, the sannyasa order has carried the tridanda. Later Sankaracarya introduced the ekadandi-sannyasa
- So anyone who does not take the result of his karma, then he is sannyasi. Suppose you earn... You are a businessman. You have earned two lakhs of rupees, but give it to Krsna
- So far the title Swami is concerned, although this word is used generally for Sannyasins, this Swami is my particular name as Sannyasi. Therefore, it must be suffixed at the end of my real name, A.C. Bhaktivedanta
- So long you identify with this material body, either you become a sannyasi with some beard or a grhastha without some beard, the same thing, identifying with the body. So ceto-darpana-marjanam means to become free from the bodily designation
- So the Mayavadi philosophers of Benares, after hearing the explanation of Vedanta-sutra from Caitanya Mahaprabhu, they were very much satisfied. Sei haite sannyasira phiri gela mana. Their mind turned. "Oh, this is the real explanation."
- So the whole society is divided into brahmana, ksatriya, vaisya, sudra, and brahmacari, grhastha, vanaprastha, sannyasa - departmental - and they are trained up
- So what is that false ahankara? The false ahankara is that "I am this body." This is false ahankara: "I am this body." "I am Indian," "I am American," "I am brahmana," "I am ksatriya," "I am sannyasi," "I am brahmacari," and so on, so on, so on, so on
- So when one is fully equipped in knowledge, then he asks his wife to go to home to be taken care of by the elderly children, and he becomes a sannyasi. This is called varnasrama-dharma
- Some other sannyasi also, he is now taking part in politics. If jagat is mithya, why you are taking part in politics? These question are there. Actually they do not know what is what, what is the adjustment
- Some people who saw the Lord in His sankirtana party considered Him to be actually Narayana, and this report reached the camp of the great sannyasi Prakasananda
- Some sannyasis go naked, and sometimes they wear red garments and pass under the name of kapalika. These are simply symbolic representations of their sinful activities
- Sometimes even at a risk, a sannyasi in the line of Caitanya Mahaprabhu may accept even a person who is not thoroughly fit to become a disciple. Later on, by the mercy of such a bona fide spiritual master, the disciple is gradually elevated
- Sometimes in Varanasi, a holy city for impersonalist scholars, there may be seen a sannyasi crying from hearing the glories of the Lord
- Sometimes it is challenged that the sannyasis who are preaching in the Krsna consciousness movement are not genuine because they do not belong to brahmana families, for Mayavadis do not offer sannyasa to one who does not belong to a brahmana family
- Sometimes people flatly tell the American devotees that their sannyasa or title of gosvami is not bona fide
- Sometimes the Mayavadi philosophers push forward the argument that if this material world is truth, then why are householders advised to give up their connection with this material world and take sannyasa
- Sometimes these big leaders take up the guise of a sannyasi and call themselves mahatmas, but their only business is conquering their political enemies
- Sometimes, younger generation also offered sannyasa, because Caitanya Mahaprabhu accepted at the age of twenty-four years. We are not of course imitating Caitanya Mahaprabhu, but for executing Caitanya Mahaprabhu's mission
- Spiritual cultivation is not exactly meant for the sannyasi’s or vanaprastha's it is meant for everyone. Everybody, just like our spiritual method we are also, we are women, children, men but the purpose is different
- Spiritual happiness in the eternal kingdom of God cannot be imagined even by the great brahmacaris or sannyasis who are eligible to be promoted to the planets beyond the region of heaven
- Spiritual success is not possible simply by following the rituals of religion or simply by converting oneself into a sannyāsī or offering sacrifices as recommended in the scriptures
- Sri Caitanya Mahaprabhu accepted sannyasa so that even a foolish person who accepted Him as an ordinary sannyasi would offer Him respect, for this would help diminish his material distresses and ultimately liberate him from the material clutches
- Sri Caitanya Mahaprabhu exalted Haridasa Thakura, stating, "You are constantly studying the four Vedas, and you are far better than any brahmana or sannyasi"
- Sri Caitanya Mahaprabhu felt unlimited happiness to observe Sanatana Gosvami's strict following of the principles of sannyasa. However, He repeatedly glanced at the woolen blanket Sanatana Gosvami was wearing
- Sri Caitanya Mahaprabhu indicated that it does not matter whether the spiritual master is a grhastha (householder), a sannyasi or even a sudra
- Sri Caitanya Mahaprabhu instructed everyone that sannyasis and Vaisnavas should not hear women singing
- Sri Caitanya Mahaprabhu rejected that kind of sannyasa (that by accepting sannyasa one becomes Narayana). But the acceptance of sannyasa is one of the items of the varnasrama-dharma. How then can it be rejected
- Sri Caitanya Mahaprabhu replied, "Why are all of you angry at Ramacandra Puri? He is expounding the natural principles of sannyasa life. Why are you accusing him"
- Sri Caitanya Mahaprabhu showed us an example in taking sannyasa at the age of twenty-four years, but even Sarvabhauma Bhattacarya advised Sri Caitanya Mahaprabhu to be extremely careful because He had taken sannyasa at an early age
- Sri Caitanya Mahaprabhu took the sannyasa order from Sripada Kesava Bharati, who belonged to the Sankara sect, which approves of only ten names for sannyasis
- Sri Caitanya Mahaprabhu’s elder brother was named Visvarupa. He left home before Sri Caitanya Mahaprabhu and accepted the sannyasa order under the name of Sankararanya Svami
- Sri Krsna tells Arjuna that he must understand that renunciation (sannyasa) and yoga are the same because without being freed from desire and sense gratification one can become neither a yogi nor a sannyasi
- Sri Madhavendra Puri, the originator of the Madhva-Gaudiya-sampradaya, was a sannyasi (renunciant) who belonged to the Madhvacarya disciplic succession
- Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Laksmipati Tirtha
- Sri Ramananda Raya explained that one may stay in his own position, whether as a brahmana, a sudra, a sannyasi or whatever, but one must try to inquire about life's goal (athato brahma jijnasa). This is the proper utilization of the human form of life
- Sri Ranga Puri informed Sri Caitanya Mahaprabhu that the sannyasi named Sankararanya had attained perfection in that holy place, Pandarapura
- Srila Bhaktisiddhanta Sarasvati Thakura accepted the sannyasa-asrama directly from the brahmacari-asrama. In other words, His Divine Grace Bhaktisiddhanta Sarasvati Thakura did not think it compulsory to accept the grhastha-asrama or vanaprastha-asrama
- Srila Nityananda Prabhu continued, "If You invite at least one hundred sannyasis to Your home and feed them sumptuously, Your offense will be nullified"
- Srila Visvanatha Cakravarti Thakura remarks in this connection that if sannyasis (persons in the renounced order of life, who have left their homes for self-realization) do not engage themselves in the devotional service of the Lord
- Sripada Sankaracarya has given special stress to the study of Vedanta philosophy: "A sannyasi, accepting the renounced order very strictly and wearing nothing more than a loincloth, should always enjoy the philosophical statements in the Vedanta-sutra"
- Still in the village, any sannyasi - he may be a cheater - still he is welcome. In the cities, of course, in India they are now doubtful, "Whether he is actually sannyasi, or to fill up his belly he has taken this dress?" So this is the formula
- Such Brahmins or Brahmacaris or Sannyasis asking contributions is not against the law, actually that is the way of livelihood for persons who are not karmis
- Such sannyasa was introduced by Indra because of his jealousy of Maharaja Prthu, and what he introduced is again appearing in the age of Kali. practically none of the sannyasis in this age are bona fide
- Suppose a sannyasi begins in philanthropic work, some hospitalizing or opening educational institution. That is nice, but these things are being done by the government and many philanthropic persons. That is not the duty of a sannyasi
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- That is real Vedic culture, how to create brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha, sannyasa - eight. This is called varnasrama-dharma
- That's all, this material existence is very difficult to crossover but by accepting this sannyasa order, by preaching Krsna consciousness I shall also crossover the ocean of nescience
- The acarya (of the Bhurivara community ) is Hastamalaka, and the brahmacari assistants of the sannyasis are known as Caitanya. The place of pilgrimage is called Tungabhadra, and the subject for Vedic study is the Yajur Veda
- The activities and dress of a grhastha, or householder, are different from those of a sannyasi, one in the renounced order of life. It is impossible for one person to adopt both orders
- The aim of the varnasrama divisions - brahmana, ksatriya, vaisya, sudra, brahmacarya, grhastha, vanaprastha and sannyasa - is to train one to control the senses and be content with the bare necessities
- The authentic biographies mention that Lord Caitanya accepted the danda (rod) and begging pot, symbolic of the sannyasa order, at the time He took sannyasa
- The brahmacari, vanaprastha and sannyasi are completely forbidden to associate with women
- The brahmacaris can go with the sannyasis to preach, and the vanaprasthas should prepare themselves for the next status of renounced life, sannyasa
- The brahmacaris, the grhasthas, the vanaprasthas and the sannyasis all belong to the same mission of life, namely, realization of the Supreme
- The brahmacaris, the grhasthas, the vanaprasthas and the sannyasis all belong to the same mission of life, namely, realization of the Supreme. Therefore none of them are less important as far as spiritual culture is concerned
- The brahmacaris, vanaprasthas and sannyasis do not intend to take rebirth (apraja), nor are they meant for secretly indulging in sex life
- The brahmacaris, vanaprasthas, and sannyasis all curtailed their necessities to the minimum, and therefore no one would begrudge maintaining them in the bare necessities of life
- The brahmana was astonished to see that the sannyasi Prakasananda could not vibrate the sound Krsna even once, although he uttered the name Caitanya several times
- The brahmana, one who is qualified as a brahmana, he has to observe the four asramas, a brahmana: the brahmacari-asrama, the grhastha-asrama, the vanaprastha-asrama and sannyasa-asrama
- The brahmanas and the sannyasis are expert in the spiritual advancement of society, whereas the ksatriyas or the administrators are expert in the material peace and prosperity of human society. Both of them are the pillars of all happiness
- The brahmanas were rather surprised to see such a great sannyasi touch a sudra, and they were also surprised to see Ramananda Raya, who was a great governor and practically king of that province, crying simply by touching a sannyasi
- The brahmanas, ksatriyas, vaisyas and sudras, along with the brahmacaris, grhasthas, vanaprasthas and sannyasis, are the members of the eight divisions of varnas and asramas
- The brahmanas, the ksatriyas, the vaisyas, the sudras, the brahmacari, the grhastha, the vanaprastha, and the sannyasi - this is called varnasrama. This is the form of human civilization
- The conclusion is that a paramahamsa is an exalted devotee (bhagavat-priya). Such a paramahamsa may be in any stage of life - brahmacari, grhastha, vanaprastha or sannyasa - and be equally liberated and exalted
- The conclusion is that the sannyasa order depends not on the dress but the determination to serve Mukunda
- The controversy on this subject (chanting the names of the gopis or Krsna's name) reached a point that after this incident Caitanya Mahaprabhu decided to take sannyasa because He was not taken very seriously in His grhastha-asrama
- The dhira stage is attained after prolonged practice of the yoga system, but by the grace of Vidura one can attain the stage immediately simply by willing to adopt the means of the dhira stage, which is the preparatory stage for sannyasa
- The difference is a matter of formality on the strength of renunciation. The sannyasis are held in high estimation on the strength of practical renunciation
- The divisions of society - brahmana, ksatriya, vaisya, sudra, brahmacarya, grhastha, vanaprastha and sannyasa - are all meant to satisfy the Supreme Lord, Visnu. To act according to this principle of the varnasrama institution is called varnasramacarana
- The divisions of the vanaprastha-asrama are vaikhanasa, valakhilya, audumbara and phenapa, and the divisions of sannyasa are kuticaka, bahudaka, hamsa and niskriya
- The entire Vedic system teaches one to avoid sex life so that one may gradually progress from brahmacarya to grhastha, from grhastha to vanaprastha, and from vanaprastha to sannyasa and thus give up material enjoyment
- The first qualification is kind. Just like these sannyasis. Our Rupanuga Gosvami. He has got a nice child, wife, nice wife. But, being kind to the humanity, he has accepted sannyasa. This is kindness. No homely comfort. This is kindness
- The first requirement for the proper execution of karma-yoga is given herein: one must give the fruits of his activities to the Supreme Brahman, Parabrahman, Krsna. By doing so, one actually situates himself in the renounced order of life, sannyasa
- The first stage of life is brahmacari, the second stage grhastha, the third stage vanaprastha, and the fourth stage sannyasa. All these stages are devised to enable one to detach himself from the association of women
- The followers of Sri Caitanya Mahaprabhu never accepted the Mayavada order of sannyasa, and for this they cannot be blamed
- The followers of the varnasrama institution accept the regulative principles of the four social orders (brahmana, ksatriya, vaisya and sudra) and four spiritual orders (brahmacarya, grhastha, vanaprastha and sannyasa)
- The four different social orders - brahmacarya, grhastha, vanaprastha and sannyasa - gradually train a person to come to the platform of transcendental life
- The four leaders of the human society, namely the sannyasis, the brahmana, the king and the public leader, must be tested crucially by their character and qualification
- The four orders of life as brahmacari, grhastha, vanaprastha and sannyasi are to be followed by all, irrespective of the occupational division
- The four statuses and orders of human society - brahmanas, ksatriyas, vaisyas and sudras, as well as brahmacaris, grhasthas, vanaprasthas and sannyasis - are all divisions of quality, education, culture and spiritual advancement
- The four varnas, the brahmana, ksatriya, vaisya, sudra. And four asramas-brahmacari, grhastha, vanaprastha, sannyasa. Combined together it is called varnasrama
- The general process is to go through grhastha life and vanaprastha life and finally come to sannyasa and devote oneself completely to the service of the Lord
- The glories of the Lord as chanted by the Vaisnava sannyasi are as substantial as the Lord Himself, and thus while glorifying the Lord the devotee becomes one with Him in transcendental interest, although he remains eternally a transcendental servitor
- The Gopis were ordinary village girls. They were not educated. They were not Vedantists, philosophers. But they had the unlimited ecstasy and love for Krsna. That is required. That is called sannyasa
- The great sage Narada has explained how a brahmacari, a vanaprastha and a sannyasi should act
- The grhasthas, vanaprasthas, brahmacaris and sannyasis should endeavor together with their total energy to become Krsna conscious. This type of civilization is called daiva-varnasrama
- The hospital-making business is being conducted by the government; it is the duty of a sannyasa to make hospitals whereby people can actually get rid of their material bodies, not patch them up
- The householder is duty-bound to maintain the members of all three of the other asramas, namely the brahmacaris, the vanaprasthas, and sannyasis
- The householder's duty is to earn money because a sannyasi is not supposed to earn money but is completely dependent on the householder
- The Indian system calls for varna and asrama - four social orders and four spiritual orders. Brahmacarya (celibate student life), grhastha (married life), vanaprastha (retired life) and sannyasa (renounced life) - these are the spiritual orders
- The karmis do not practice brahmacarya, vanaprastha or sannyasa life, for they are very much interested in grhastha life
- The karmis think the other statuses of life are worse than animal life, for animals also have sex, whereas the brahmacari, vanaprastha and sannyasi completely give up sex. The karmis, therefore, abhor these orders of spiritual life
- The kasaya, or saffron loincloth of a sannyasi, indicates freedom from all attractive material garments, and thus he (Maharaja Yudhisthira) changed his dress accordingly
- The Krsna consciousness movement is not stereotyped or stagnant. It will spread all over the world in spite of all objections by fools and rascals that European and American mlecchas cannot be accepted as brahmanas or sannyasis
- The ksatriya, they'll have to observe three asramas: brahmacari, grhastha and vanaprastha. And the vaisyas, two asramas: brahmacari and grhastha. And sudra, only one asrama, only grhastha. A sudra is never offered sannyasa. A... Only the brahmana
- The ksatriyas are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, ksatriyas are never meant for accepting directly the order of sannyasa or renunciation. BG 1972 purports
- The ksetra-sannyasi lives in these places alone or with his family. Srila Bhaktivinoda Thakura considers ksetra-sannyasa to be the preferable vanaprastha situation in this Age of Kali
- The last stage (of human life) recommended is the sannyasa order, or the renounced order of life. In this way (by going through the four orders of life) one accepts a gradual process of spiritual activities for the ultimate goal of liberation
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows Saccidananda Bharati, 1544; Narasimha Bharati, 1585
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Abhinava-narasimha Bharati, 1521
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Bharati-krsna Tirtha, 1250; Vidyaranya Bharati, 1253
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Bodhanacarya, 680; Jnanadhanacarya, 768
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Candrasekhara Bharati, 1290; Narasimha Bharati, 1309
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Candrasekhara Bharati, 1371; Narasimha Bharati, 1386
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Dhanamadi-narasimha Bharati, 1498
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Jnanottama-sivacarya, 827; Jnanagiri Acarya, 871
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Narasimha Bharati, 1479; Narasimha Bharati, 1485
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Narasimha Tirtha, 1067; Vidyatirtha Vidya-sankara, 1150
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Nrsimha Bharati, 1689; Saccidananda Bharati, 1692
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Purusottama Bharati, 1328; Sankarananda, 1350
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Purusottama Bharati, 1398; Ramacandra Bharati, 1430
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Sankaracarya, 622 Saka; Suresvaracarya, 630
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Simhagiri Acarya, 958; Isvara Tirtha, 1019
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era, are as follows: Abhinava-saccidananda Bharati, 1730; Narasimha Bharati, 1739
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era, are as follows: Saccidananda Bharati, 1627; Abhinava-saccidananda Bharati, 1663
- The living entity who acts for satisfaction of the supreme whole and not for personal satisfaction is the perfect sannyasi, the perfect yogi. BG 1972 purports
- The Lord decided to accept the renounced order of life (sannyasa) because people in general were inclined to offer respects to a sannyasi
- The Lord said, "My dear mother and father, it is very good that Visvarupa has accepted the sannyasa order, for thus He has delivered both His fathers family and His mother's family"
- The man who lives with a wife has a great responsibility in maintaining the members of the other social orders - the brahmacaris, vanaprasthas and sannyasis
- The Mayavadi sannyasis, not understanding Sridhara Svami, sometimes think that Sridhara Svami belonged to the Mayavada ekadanda-sannyasa community. Actually this was not the case
- The members of the four divisions of human life, namely the brahmacari, the grhastha, the vanaprastha and the sannyasi, are all meant to become perfect yogis or transcendentalists
- The name Damodara was given by Sri Caitanya Mahaprabhu and added to the name given by his sannyasa-guru. He was therefore known as Svarupa Damodara, or Damodara Svarupa. He compiled a book of music named Sangita-damodara
- The nucleus of the four social orders - brahmacarya, or student life, grhastha, or householder family life, vanaprastha, or retired life for practicing penance, and sannyasa, or renounced life for preaching the truth - is the four legs of religion
- The other eight sannyasis will accept invitations for two days each. In this way there will be engagements for each and every day during the entire month
- The priest continued, "Would the sannyasi whose name is Madhavendra Puri please come and take this pot of sweet rice and enjoy the prasadam with great happiness! You are the most fortunate person within these three worlds"
- The real yogi
- The regulative principles are not only for the brahmacaris (celibate students) to follow, but are applicable for all. It doesn't matter whether one is a beginner - a brahmacari - or if one is very advanced - a sannyasi
- The renounced order of life, or the order of sannyasa, is considered the highest of all, and a sannyasi is constitutionally the spiritual master for all the orders and divisions
- The saffron dress worn by a sannyasi announces to the world that he has renounced all worldly affairs and is simply engaged in the service of the Lord. Such a devotee is actually a sannyasi, or liberated person
- The Sankara-sampradaya awards the sannyasa order only to caste brahmanas, or born brahmanas, but in the Vaisnava system even one not born in a brahmana family may be made a brahmana according to the direction of the Hari-bhakti-vilasa
- The sannyasa order is still respected in India. Indeed, the very dress of a sannyasi still commands respect from the Indian public
- The sannyasa order is to be accepted from another sannyasi. Although the Lord (Caitanya) was independent in all respects, still, to keep up the formalities of the sastras, He accepted the sannyasa order from Kesava Bharati
- The sannyasa stage has got four stages: kuticaka, bahudaka, parivrajakacarya and paramahamsa
- The sannyasa stage is the preparatory stage of paramahamsa, or the first-grade devotee of the Lord
- The sannyasa-asrama is meant for complete freedom from all anxieties, and it is meant for uplifting the fallen souls, who are merged in materialism
- The sannyasi and yogi is the same because yogi has no other business. He is simply trying to concentrate his mind on the Visnu. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah (SB 12.13.1). Yoginah, not these black yogis. The real yogi
- The sannyasi or renouncer relieves himself of all worldly responsibilities in order to free himself for acquiring knowledge relating to the all-pervasive Spirit. The mystic takes similar measures so that he can enhance his meditation
- The sannyasi should always try to see the Supreme pervading everything and see everything, including this universe, resting on the Supreme
- The sannyasi, completely satisfied in the self, should live on alms begged from door to door. Not being dependent on any person or any place, he should always be a friendly well-wisher to all living beings and be a peaceful, unalloyed devotee of Narayana
- The sannyasis accept a rod as the sign of the renounced order of life. There are two types of sannyasis
- The sannyasis are held in high estimation on the strength of practical renunciation
- The sannyasis of Kali-yuga who change their robes from white to saffron and then think they can do whatever they like are more abominable than materialistic grhasthas. This is not recommended anywhere
- The Sanodiya brahmanas were the guides of the Kalawaras and Sanwadas. They are therefore considered to be lower-class brahmanas, and a sannyasi is not allowed to take alms or food from them
- The social division is brahmana first, then ksatriya, then vaisya, then sudra. And there is a spiritual division: brahmacari, grhastha, vanaprastha, sannyasa. This is compulsory regulation for becoming human being
- The social orders are divided into four parts - brahmacarya, grhastha, vanaprastha and sannyasa - and only in the householder life can the pravrtti-marga be encouraged or accepted according to Vedic instructions
- The society is advised to take care of brahmacari, vanaprastha, and sannyasa. Just see. This is spiritual communism. One section of people, the householders, they have to maintain the three other divisions
- The spiritual divisions are the brahmacaris - students, grhasthas - householders, vanaprasthas - retirees, and sannyasis - renunciants
- The spiritual knowledge acquired by the sannyasis and the eightfold perfections achieved by the mystics are all within easy reach of the transcendentalist. Therefore, the transcendentalist does not desire to achieve any profit, adoration, or distinction
- The spiritual orders - brahmacarya, grhastha, vanaprastha and sannyasa - are called asramas. If one executes his prescribed duty in both the social and spiritual orders, the Supreme Personality of Godhead is satisfied
- The spiritual orders are divided into four asramas-brahmacarya, grhastha, vanaprastha and sannyasa - and the social orders, according to work and qualification, are made up of the brahmanas, the ksatriyas, the vaisyas and the sudras
- The system of varnasrama-dharma is very scientific. If one is directed by the varnasrama institution, he will naturally think of retiring from family life at the end of his life. Therefore sannyasa is compulsory at the age of fifty
- The system of varnasrama-dharma prepares a man for going back to Godhead, and thus a householder is ordered to go to the forest as vanaprastha to acquire complete knowledge and then to take sannyasa prior to his inevitable death
- The transcendental attitude of the devotee in the performance of activities is actually that of renunciation, and this is called sannyasa. BG 1972 purports
- The transcendentalist who acts only for the satisfaction of the Supreme Person, without being impelled by a motive of self-satisfaction, is actually free from all worldly duties - without the separate effort made by the sannyasis and the mystics
- The usual procedure is for one to get the training from very early life, from the stage of brahmacarya, and gradually progress to the gṛhastha, vānaprastha and sannyāsa orders of life
- The vanaprasthas and sannyasis nowadays are those who were unsuccessful in family life. Thus the so-called sannyasis try to construct another home in the name of the sannyasa-asrama and glide down into all sorts of luxury at the expense of others
- The varnasrama society is organized into eight divisions: brahmana, ksatriya, vaisya, sudra, brahmacarya, grhastha, vanaprastha and sannyasa. Nanda Maharaja represented himself as grhinam, a householder
- The Vedic culture is that a sannyasi, when he comes to beg in a householder's house, he receives him very respectfully, and whatever he wants, they want to supply. But they do not want anything
- The Vedic culture means four varnas and four asramas: brahmana, ksatriya, vaisya, sudra; brahmacari, grhastha, vanaprastha and sannyasa. Unless we take to this institution of varnasrama dharma, the whole society will be in chaotic condition
- The Vedic sastras practically prohibit the adoption of sannyasa in the age of Kali because less intelligent men may accept the sannyasa order for cheating purposes
- The whole Vedic civilization is: how to avoid sex life. Brahmacari - no sex life. Vanaprastha - no sex life. Sannyasi - no sex life. Only grhastha, under control. That is grhastha
- Then Sri Caitanya Mahaprabhu personally sat down to accept lunch with the other sannyasis, and Gopinatha Acarya began to distribute the prasadam with great pleasure
- Then the great hero, Vijitasva, the son of King Prthu, again took the horse and returned to his father's sacrificial arena. Since that time, certain men with a poor fund of knowledge have adopted the dress of a false sannyasi
- There are also four standard asramas, namely brahmacarya (student life), grhastha (householder), vanaprastha (retired) and sannyasa (renounced)
- There are four orders of spiritual life, namely, brahmacarya, grhastha, vanaprastha and sannyasa, and in each of these asramas there are four divisions
- There are four orders of the social system: brahmacarya, grhastha, vanaprastha and sannyasa. For the grhasthas, or householders, performance of sacrifices, distribution of charity, and action according to prescribed duties are especially recommended
- There are four stages within sannyasa life, and paramahamsa is the highest order. The Srimad-Bhagavatam is called the paramahamsa-samhita, the treatise for the highest class of human beings
- There are four varnas (brahmana, ksatriya, vaisya and sudra) and four asramas (brahmacarya, grhastha, vanaprastha and sannyasa). These varnas and asramas have their respective duties
- There are immense literatures for spreading Krsna consciousness, and it is the duty of each and every householder to learn about Krsna from his sannyasi spiritual master
- There are many different types of sannyasis. Some of them go naked, and some of them carry a skull and trident, generally known as kapalika
- There are many examples of sannyasis who give up the world, renouncing it as false, saying, "Let me turn to Brahman," but they again become entangled in the work of the world when they set up hospitals and perform philanthropic work & welfare activities
- There are many jnanis or sannyasis who, after taking sannyasa and giving up the world as false, return to the world to engage in politics or philanthropy or to open schools and hospitals. This means that they could not attain the real Brahman
- There are many supposed renouncers even at the present moment who officially become sannyasis or renouncers and outwardly claim that spiritual existence is truth and material existence untruth
- There are prescribed duties for the different social classes of men - the brahmanas, the vaisyas, the ksatriyas and the sudras - and for the different asramas - brahmacarya, grhastha, vanaprastha and sannyasa
- There are some foolish critics who say that Europeans and Americans cannot be offered sannyasa, but here (in CC Adi 7.163) we find that Sri Caitanya Mahaprabhu wanted to preach the sankirtana movement all over the universe
- There are some rascals who dare to speak against the mission of Lord Caitanya by criticizing the Krsna consciousness movement for accepting Europeans and Americans as brahmanas and offering them sannyasa
- There are two sets of sannyasis: the Sankara-sampradaya and Vaisnava-sampradaya. But their acara is the same. They may differ in philosophy, but their acara is the same
- There is a division of labor in the Lord's service. The householder's duty is to earn money because a sannyasi is not supposed to earn money but is completely dependent on the householder
- There is four division of life: brahmacari, grhastha, vanaprastha and sannyasa. The system is gradually to give him detachment. In the brahmacari life he is taught sufficiently that this life is meant for understanding Brahman
- There is no sex life except in the grhastha, or householder, asrama. The brahmacari is not allowed any sex, a vanaprastha voluntarily refrains from sex, and the sannyasi is completely renounced
- There is no special meaning for giving your husband sanyas order because I know that both of you are more than sanyasi. So don't be worried at all. Live peacefully, husband and wife and develop our Hamburg center very nicely
- There must be engagement, proper engagement. If the engagement is not Krsna consciousness, then this so-called sannyasa will be failure
- These (foolish) critics think that only Indians or Hindus should be offered sannyasa to preach, but their knowledge is practically nil
- These four orders and their spiritual counterparts (brahmacarya, grhastha, vanaprastha and sannyasa) combine to make human society complete
- These methods (rituals of religion, converting into a sannyasi, offering sacrifices) are undoubtedly helpful for spiritual realization, but the real effect is brought about by the grace of a mahatma
- These sannyasis introduce all these sinful activities in the name of serving the poor, and consequently poor animals are cut to pieces and go into the bellies of these sannyasis. As described in the following verses, such sannyasis are pakhandis
- These things cannot be given up. One should not think oneself very advanced simply because one has accepted the sannyasa order. The activities of Bharata Maharaja should be carefully studied for one's spiritual advancement
- They (brahmacaris, vanaprasthas and sannyasis) collect alms from the grhasthas, and thus they secure the bare necessities of life and cultivate spiritual understanding
- They (naisthika-brahmacaris) accept the order of sannyasa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization
- They have got different dresses. So Kali-yuga, simply by dress, he becomes a brahmacari, he become a grhastha, he becomes a sannyasi, simply by dress. What he is acting, nobody cares, that's all
- This (character of sudra, brahmacari, grhastha, vanaprastha, sannyasa) must be systematically organized. That is called dharma. Because the real purpose is, dharmasya hy apavargyasya: just to nullify this miserable condition of material life
- This (schools and colleges to train students to become brahmanas, ksatriyas, vaisyas, sudras, brahmacaris, grhasthas, vanaprasthas and sannyasis) will provide the preliminary condition for good citizenship - varnasrama-gunan-vitah
- This boy. He is also a responsible officer in New York. He is also chanting. All these sannyasis. And we have got all these beads. So there is no need of meditating in darkness. We are going on the open street. We are chanting Hare Krsna
- This eternal occupational duty (the mentality of service) can be organized through the institution of varnasrama, in which there are four varnas (brahmana, ksatriya, vaisya and sudra) and four asramas - brahmacarya, grhastha, vanaprastha and sannyasa
- This incident manifests the mercy of Sri Caitanya Mahaprabhu, His teaching that a sannyasi should remain in the renounced order, and the deep attachment to Him felt by His faithful devotees
- This instruction (of SB 7.15.66) is given for men in all statuses of life. Generally society is divided into brahmanas, ksatriyas, vaisyas, sudras, brahmacaris, vanaprasthas, sannyasis and grhasthas
- This is called varnasrama-dharma. This is real purpose of life: four varnas, four classes of men, up to fourth class, not up to tenth class. And then spiritual life: brahmacari, grhastha, vanaprastha, sannyasa
- This is the real significance of phalam brahmani sannyasya. A soul dedicated to the service of the Lord should never think of himself as the personal proprietor or the superintendent
- This kind of sannyasi or this kind of intelligent persons are killed by Rama. They may make plan very nice to cheat Ramacandra, but ultimately they become vanquished with all their planning commission
- This knowledge and method (of Krsna consciousness) is distributed by the sannyasis; hence charity is to be given to the renouncer of life, to the brahmanas, and similar good causes, not to any whimsical cause
- This Krsna consciousness movement means to become trained up sufficiently how to enter Krsna's great family. In Krsna's family there is no sannyasi. Have you seen, anyone, a sannyasi in Vrndavana? At least in the books?
- This realization (that God is all-pervasive and yet is situated in His own abode) is possible if one strictly follows the regulative principles of asrama - brahmacari, grhastha, vanaprastha and sannyasa
- This sannyasa order, as we have accepted, it is compulsory regulative principle of Vedic way of life. The first twenty-five years brahmacari, strict life of celibacy, student life, without any sex indulgence, complete, up to 25 years. Then grhastha
- This word vrata (vow) is sometimes understood to refer to the sannyasa-vrata
- Those (Sannyasis) who regard the body as Brahman or as Narayana, are described here (SB 7.15.37) as asattamah, the most abominable
- Those who are engaged in Krsna conscious activities are better situated than the sannyasis engaged in simple speculation about what is Brahman and what is not Brahman
- Those who are following (sannyasa) strictly, they don't make themselves dependent on the householders or on the worldly people. So Sanatana Gosvami did not accept that new clothing, and when it was heard by Lord Caitanya, He was very glad
- Those who have a poor fund of knowledge accept these false sannyasis and their pretenses, although they are not bona fide guides to spiritual advancement
- Three fourths of the entire population (the brahmacaris, vanaprasthas and sannyasis) should stop sense gratification and simply be engaged in the advancement of Krsna consciousness
- Thus Lord Caitanya clearly showed that a sincere student never cares whether his spiritual master is born in a high brahmana family or ksatriya family, or whether he is a high-grade sannyasi, a brahmacari or whatever
- To accept this position-brahmacari, grhastha, vanaprastha, and sannyasa - is compulsory. It is not that one has to take sannyasa as a fashion. No. Actually it is absolutely necessary for any person at the last stage of life to accept sannyasa
- To become Krsna conscious means to jump over to the spiritual platform immediately. And this varnasrama-dharma, sannyasa, varna-tyaga, karma-tyaga, these are different steps only
- To indicate that everyone should take sannyasa at the end of life in order to engage fully in the service of the Lord, even paramahamsas like Sri Caitanya Mahaprabhu and His confidential devotees follow the regulative principles unfailingly
- To preach, such sannyasis may accept the symbols of sannyasa, such as the danda and kamandalu, or sometimes they may not. Generally the Vaisnava sannyasis, being paramahamsas, are automatically called babajis, and they do not carry a kamandalu or danda
- To see a woman's face and appreciate its beauty or to hear a woman's voice and appreciate her singing as very nice is a subtle falldown for a brahmacari or sannyasi
- Trained to preach and given sannyasa
- Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyasa, or the study of Vedic literature
- Tridanda-sannyasa means one who has devoted his life, means his activities, his body and his speeches. That is tridanda-sannyasa. Anyone who has devoted his mind, his body and his speeches for the service of the Lord, he is sannyasi
U
- Under the instruction of Lord Caitanya and with the blessings of His associates, there should be no discrimination in this matter - of giving sannyasa to Europeans and Americans
- Unless one is found completely competent to accept sannyasa, there is no more use of awarding sannyasa. So this is the process. Tapasa brahmacaryena (SB 6.1.13). Brahmacarya is very, very essential
- Unless one is very sincere and serious, he should not take up the order of sannyasa. One should not use this order as a means to cheat the public. It is better not to take up sannyasa in this age of Kali because provocations are very strong in this age
- Upon accepting sannyasa, Purusottama Acarya followed the regulative principles by giving up his tuft of hair and sacred thread, but he did not accept the saffron-colored dress
V
- Vaisnava sannyasa was existent even before the appearance of Sankaracarya, although those who know nothing about Vaisnava sannyasa unnecessarily declare that there is no sannyasa in the Vaisnava sampradaya
- Vallabhacarya took his birth in the community of Bella-nati in the year 1400 Sakabda Era (A.D. 1478). According to some people, Vallabha Bhattacarya's father took sannyasa before Vallabha's birth, and he returned home to take Vallabhacarya as his son
- Vanaprastha is preliminary to sannyasa
- Vanaprastha means prior to accepting the renounced order of life. The husband and wife goes out of home and travels in many holy places to associate with holy man and take his instruction just to prepare for sannyasa
- Varnasrama Institution arranges society in the varna divisions of brahmana, ksatriya, vaisya and sudra and the asrama divisions of brahmacarya, grhastha, vanaprastha and sannyasa. This is actual human civilization
- Vedic civilization is so nice that you accept the platform which is suitable for you: brahmacari, grhastha, vanaprastha, sannyasa. These are called asrama. Asrama means where spiritual culture is practiced
- Vedic civilization means when there is classified society begins: brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha, and sannyasa. And without this classification, the whole society will remain in chaotic condition
- Vedic civilization recommends four different stages of life-brahmacarya, grhastha, vanaprastha and sannyasa
- Visvanatha said, "Sannyasis become attracted by philanthropic work, such as opening educational institutions, hospitals or monasteries, churches or temples of demigods, they find only trouble from such engagements, not only in this life but in the next"
W
- We are preaching the principle that it does not matter whether a man is a sannyasi or grhastha (householder). One simply has to increase his attachment for Krsna, and then his life is successful
- We do not recommend that "You give up your occupation, you become a sannyasi, give up your wife and children." No. That is not our movement
- We have actually seen that many sannyasis who accept sannyasa prematurely, not having satisfied their material desires, fall down because they are disturbed. Therefore the general process is to go through grhastha life and vanaprastha life
- We have already got invitation from various places like Mt. Abu, Nainital Hill Station, Gorakhpur and many other important cities. With my party at the present moment we are five Sannyasis and one householder
- We have very little chance of escaping this bondage of action and reaction - work and its fruitive results. Even after abdicating all work and accepting the life of a sannyasi, or renunciant, one still has to work, if only for his hungry stomach
- We should not be sentimentally very much anxious - "Please give me sannyasa, give me sannyasa" - and then fall down and go to hell. That is not good. That is not good. If one is able to strictly follow the sannyasa rules and regulation, he should take
- We worship Lord Caitanya in His householder life when He was with His wife, and not as a sannyasi. So, it is alright for women to do this service. But, besides this, service is spiritual and there can be no material designation
- What constitutes a normal condition will not be the same for everyone, and therefore there are divisions of varnasrama-brahmana, ksatriya, vaisya, sudra, brahmacarya, grhastha, vanaprastha and sannyasa
- When a sannyasi lives in a beautiful, solitary place in the forest and is freed from all material desires, he is called Vana
- When a sannyasi thus becomes completely independent, peaceful and equipoised, he can select the destination he desires after death and follow the principles by which to reach that destination
- When a Vaisnava renounces the materialistic way of life and takes to sannyasa, it is not on the conception of the falsity of the material world but to devote himself fully to engaging everything in the service of the Lord
- When both the husband and wife lose their attachment for family and home, the wife returns home to live under the care of her grown-up children and to remain aloof from family affairs. The husband then takes sannyasa
- When Caitanya Mahaprabhu was having His discussion with the Chand Kazi, the Muslim magistrate of Navadvipa, He recited a verse from the Vedic literature to the effect that the order of sannyasa is prohibited in this Age of Kali
- When Caitanya Mahaprabhu was traveling alone, wherever He goes, He was invited. That system is still there. A sannyasi is never hungry. So many people will provide him
- When he (an initiated brahmana) follows brahminical behavior, observing the principle of abstaining from intoxication, illicit sex, meat-eating and gambling, he may be offered sannyasa
- When he is fully renounced, detached from family life, he takes sannyasa
- When he was requested to return to Jagannatha Puri, Gadadhara Pandita told the Lord, "Wherever You are staying is Jagannatha Puri. Let my so-called ksetra-sannyasa go to hell"
- When it was disclosed to Lord Balarama that the so-called sannyasi was Arjuna, who had planned such a device simply to take away Subhadra, and that he had actually taken her, He became very angry
- When one is actually a sannyasa, a sannyasi, master of the senses, he can be addressed as gosvami or svami
- When one is attached to material sense gratification, he cannot protect his sannyasa order
- When one is elevated to the status of hamsa or paramahamsa, after touring and preaching the bhakti cult, he must give up the sannyasa staff
- When one is fully convinced of the degrading nature of worldly family life, one should completely renounce this way of life, take sannyasa, and engage himself fully in the service of the Lord. Then one's life will be successful
- When one is young, he can remain with family, wife, children, twenty-five to fifty years. That's all. No more. Give up. Then take vanaprastha. Train up yourself for becoming sannyasi. Then take sannyasa simply for understanding God. That is sannyasa
- When sannyasi is more practiced, he becomes a preacher, parivrajakacarya, goes from country to country, state to state, for preaching. And after preaching, when the preaching is advanced to some extent, then he sits down in a place as paramahamsa
- When Sarvabhauma was talking with Gopinatha Acarya about Sri Caitanya's sannyasa community, he appreciated the first name, "Sri Krsna," but did not like the surname, "Caitanya," which is the name for a brahmacari belonging to the Bharati community
- When the great sage Atri again gave directions, the son of King Prthu became very angry and placed an arrow on his bow. Upon seeing this, King Indra immediately abandoned the false dress of a sannyasi and, giving up the horse, made himself invisible
- When the practice is complete (as a vanaprastha, to live alone without the association of woman), the same retired householder becomes a sannyasi, strictly separate from woman, even from his married wife
- When Vijitasva saw that Indra was carrying in his hand a staff with a skull at the top and was again wearing the dress of a sannyasi, he still chose not to kill him
- When, of course, something established, then a sannyasi can rest, paramahamsa stage. When there are many disciples, workers, it is going on, then he can take rest. Otherwise it is the business of the sannyasi to travel
- Whenever we speak of asrama, it has got spiritual relationship. So all these four divisions of social orders - brahmacari-asrama, grhastha-asrama, vanaprastha-asrama, sannyasa-asrama . . . asrama
- Where is the difficulty? Mahajano yena gatah sa panthah. You follow the path of mahajana - Prahlada Maharaja, Janaka Maharaja, Bhisma. There are grhasthas, there are brahmacaris, sannyasi
- Whether one is a brahmana, a sannyasi or a sudra, regardless of what he is, he can become a spiritual master if he knows the science of Krsna
- Whether one is a ksatriya, vaisya or brahmana, everyone is recommended to take sannyasa at the end of life, to engage himself completely in the service of the Lord and thus become freed from all sinful reactions of his past life
- While He (Lord Caitanya) was contemplating accepting the sannyasa order, it so happened that Kesava Bharati, a sannyasi of the Mayavadi school and resident of Katwa (in Bengal), visited Navadvipa and was invited to dine with the Lord
- While on the way to Jagannatha Puri, You broke My sannyasa staff. I know that all of you have great affection for Me, but such things disturb My activities
- Without a fixed wife, a man becomes a debauchee of the first order and is a nuisance in society unless he is a trained brahmacari, vanaprastha or sannyasi
- Without purification of heart, sannyasa is simply a disturbance to the social order. BG 1972 purports
- Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyasa). BG 1972 purports
Y
- Yogi means that he has no other business. The sannyasi and yogi is the same because yogi has no other business. He is simply trying to concentrate his mind on the Visnu
- You (so-called sannyasais) have left already all this nonsense, you say that this world is mithya, brahma satyam jagan mithya. So if you have ascended to the brahma-pada, why you come down again to the mithya-pada? That means you have no taste
- You can accept sannyasa even from Mayavadi. It doesn't matter. But you have to transcend the limits of Vedic rules. That is Krsna consciousness
- You may be sannyasi or may be grhastha or may be brahmacari or a brahmana, a ksatriya, or vaisya, sudra. Never mind. Try to satisfy Krsna. Try to please Krsna. Then your life is successful. Otherwise, you are pramatta, mad