Principles of sannyasa

Expressions researched:
"not approve this principle" |"principle of sannyasa" |"principles of sannyasa" |"sannyasi principle"

BG Chapters 1 - 6

According to the empirical philosophers, simply by adopting sannyāsa, or retiring from fruitive activities, one at once becomes as good as Nārāyaṇa. But Lord Kṛṣṇa does not approve this principle.

BG 3.4, Purport:

The renounced order of life can be accepted when one has been purified by the discharge of the prescribed form of duties which are laid down just to purify the hearts of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyāsa). According to the empirical philosophers, simply by adopting sannyāsa, or retiring from fruitive activities, one at once becomes as good as Nārāyaṇa. But Lord Kṛṣṇa does not approve this principle. Without purification of heart, sannyāsa is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi-yoga). Sv-alpam apy asya dharmasya trāyate mahato bhayāt. Even a slight performance of such a principle enables one to overcome great difficulties.

CC Madhya-lila

CC Madhya 6.74, Translation:

The Bhaṭṭācārya inquired, "Śrī Caitanya Mahāprabhu is in His full-fledged youthful life. How can He keep the principles of sannyāsa?"

CC Madhya 20.82, Translation:

Śrī Caitanya Mahāprabhu felt unlimited happiness to observe Sanātana Gosvāmī’s strict following of the principles of sannyāsa. However, He repeatedly glanced at the woolen blanket Sanātana Gosvāmī was wearing.

CC Antya-lila

CC Antya 8.84, Translation:

Śrī Caitanya Mahāprabhu replied, "Why are all of you angry at Rāmacandra Purī? He is expounding the natural principles of sannyāsa life. Why are you accusing him?"

Srimad-Bhagavatam Lectures

The Vedic principle of sannyāsa is to give up this karma—karma means yajña—and take sannyāsa.

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

People think that gomedha yajña, aśvamedha yajña are made for killing the animal. No. It was testing the mantra of the Vedas, whether actually being pronounced. That was the test. Just like in biological laboratory, the medical practitioner, they test with animals to observe the physiological and anatomical conditions. Similarly... But they cannot give life, they simply kill. But here in the Vedic yajña, the animal was put in the fire and it was again taken alive. Because such yajnic brāhmaṇa is not there in this Kali-yuga, therefore the all the yajñas are forbidden. Aśvamedhaṁ gavālambham (CC Adi 17.164). Aśvamedhaṁ ga... uh, pāla-paitṛkaṁ devareṇa sutot, sannyāsam pāla-paitṛkam. Even sannyāsa is also in this age. Karma-sannyāsa. That is called karma-sannyāsa. The Vedic principle of sannyāsa is to give up this karma—karma means yajña—and take sannyāsa. But vaiṣṇava sannyāsa is tri-daṇḍī sannyāsa. They, that means the living entity is offering his body, mind and words for the service of the Lord. So tri-daṇḍa sannyāsa can be accepted in this age, not otherwise. There are so many.

Other sannyāsīs, they are thinking like that: "I will go austerities and penances severely. I shall go to Himalayas and execute very rigidly all the principles of sannyāsa. But as a result of this, I will get liberated, mukti." Therefore he has got demand.

Lecture on SB 1.8.18-19 -- Bombay, April 9, 1971:

Just like Caitanya Mahāprabhu, the ideal sannyāsī. He says, mama janmani janmanīśvare bhavatād bhaktir ahaitukī (Cc. Antya 20.29, Śikṣāṣṭaka 4). He never claimed that "I may not have any more birth." Mokṣa means one who hasn't got to take birth of this material body. That is called mokṣa. So a Vaiṣṇava sannyāsī, they do not want even mokṣa. Therefore they have no demand. So that sannyāsī is different from the ordinary sannyāsī. Ordinary sannyāsī, he has demand. He wants mukti. But Vaiṣṇava sannyāsī, either he is in sannyāsī dress or in not sannyāsī dress, simply because his aim and object is to satisfy Kṛṣṇa; therefore he is sannyāsa. Anāśritaḥ karma. He has no shelter of the work that he is doing for Kṛṣṇa. Not that "I shall work in this way, and there will be good result, and I will enjoy it." Other sannyāsīs, they are thinking like that: "I will go austerities and penances severely. I shall go to Himalayas and execute very rigidly all the principles of sannyāsa. But as a result of this, I will get liberated, mukti." Therefore he has got demand.

Sometimes we experience that one person is elevated to the brahminical principle, sannyāsī principle, but all of a sudden he falls down, he becomes a demon.

Lecture on SB 7.9.37 -- Mayapur, March 15, 1976:

So sattva-guṇa and rajas-tamaḥ. This material world, there is three qualities, so there is always struggle. If you want to remain in the sattva-guṇa, then the rajas-tamo guṇa, they will give you trouble. Rajas-tamo-bhāvaḥ. Tato rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). So we are trying to introduce this sattva-guṇa, and above sattva-guṇa, śuddha-sattva. This sattva-guṇa... Just like sometimes we experience that one person is elevated to the brahminical principle, sannyāsī principle, but all of a sudden he falls down, he becomes a demon. We have got experience. He becomes demon. Very high... So this material world is so contaminated that even you are on the sattva-guṇa, there is chance of being contaminated by the rajas-tamo guṇa. The struggle is there. Therefore we have to become very, very careful. Or Kṛṣṇa will help. If you want to remain in sattva-guṇa, in purity, then Kṛṣṇa will help.

Nectar of Devotion Lectures

Māyāvāda, they are very rigid in their principles of sannyāsa life.

The Nectar of Devotion -- Vrndavana, October 20, 1972:

Therefore you'll find, the Māyāvādī sannyāsīs, their stricture is very rigid. They must take bath thrice in, in a day and lie down underneath a tree and... Their renunciation is very rigid. Of course, those who are strictly following. In our Brahmā, Vaiṣṇava sannyāsa, there is little leniency. Because they live in Kṛṣṇa, so there is no need of very strict, rigid following. Although it is stated that they should live like this. But there is leniency. But Māyāvāda, they are very rigid in their principles of sannyāsa life. That is called āruhya kṛcchreṇa. Kṛcchreṇa, with great difficulty, they merge into the Brahman effulgence. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). They attain in the perfectional stage. Not perfectional. Paraṁ padam. In the spiritual realm. But patanty adhaḥ. Again falls down. Again falls down means because in the effulgence there is no varieties

1974 Correspondence

If you yourself take the royalty it will be personal interest in money and trade, and this will deviate your principle of sannyasa.

Letter to Revatinandana -- Los Angeles 9 January, 1974:

I know you are a very good cook and I can understand that you have found the books useful for distribution. I have no objection to your printing it with the name "Revatinandana Swami's Cookbook", but the royalty should go to the Bhaktivedanta Book Trust. Just as I am publishing Bhagavad-gita As It Is with Macmillan Co. but the royalty is going to the BBT. I think this method is appropriate. If you yourself take the royalty it will be personal interest in money and trade, and this will deviate your principle of sannyasa. Sannyasi means he is in renounced order and lives by begging alms for the bare necessities of life. It is not good to make trade to get money for personal expenditure. If the royalty is given to the BBT, we will keep a separate account from this royalty and necessary expenditures for your preaching may be supplied from the BBT.