Saffron dress

Expressions researched:
"dress" |"dressed" |"dresses" |"dressing" |"saffron"

Notes from the compiler: VedaBase query: "saffron dress*"@5

BG Chapters 13 - 18

One cannot become detached from the attraction of the material world simply by dressing himself in saffron cloth.

BG 15.6, Purport:

One has to associate himself with devotees, those who are in Kṛṣṇa consciousness. One should search out a society dedicated to Kṛṣṇa consciousness and learn how to discharge devotional service. In this way he can cut off his attachment to the material world. One cannot become detached from the attraction of the material world simply by dressing himself in saffron cloth. He must become attached to the devotional service of the Lord. Therefore one should take it very seriously that devotional service as described in the Twelfth Chapter is the only way to get out of this false representation of the real tree. In Chapter Fourteen the contamination of all kinds of processes by material nature is described. Only devotional service is described as purely transcendental.

SB Canto 3

According to the Vedic system, a sannyāsī, a person in the renounced order of life, is dressed in saffron-colored garments.

SB 3.15.31, Purport:

According to the Vedic system, a sannyāsī, a person in the renounced order of life, is dressed in saffron-colored garments. This saffron dress is practically a passport for the mendicant and sannyāsī to go anywhere. The sannyāsī's duty is to enlighten people in Kṛṣṇa consciousness. Those in the renounced order of life have no other business but preaching the glories and supremacy of the Supreme Personality of Godhead. Therefore the Vedic sociological conception is that a sannyāsī should not be restricted; he is allowed to go anywhere and everywhere he wants, and he is not refused any gift he might demand from a householder. The four Kumāras came to see the Supreme Personality of Godhead Nārāyaṇa. The word suhṛttama, "best of all friends," is important. As Lord Kṛṣṇa states in the Bhagavad-gītā, He is the best friend of all living entities. Suhṛdaṁ sarva-bhūtānām (BG 5.29).

SB Canto 4

Dressed in saffron garments, she sanctified herself with water and closed her eyes to absorb herself in the process of mystic yoga.

SB 4.4.24, Translation:

Maitreya the sage told Vidura: O annihilator of enemies, while thus speaking to her father in the arena of sacrifice, Satī sat down on the ground and faced north. Dressed in saffron garments, she sanctified herself with water and closed her eyes to absorb herself in the process of mystic yoga.

It is said that when a man desires to quit his body he dresses in saffron garments.

SB 4.4.24, Purport:

It is said that when a man desires to quit his body he dresses in saffron garments. Therefore it appears that Satī changed her dress, indicating that she was going to quit the body given her by Dakṣa. Dakṣa was Satī's father, so instead of killing Dakṣa she decided that it would be better to destroy the part of his body which was hers. Thus she decided to give up the body of Dakṣa by the yogic process. Satī was the wife of Lord Śiva, who is known as Yogeśvara, the best among all yogīs, because he knows all the mystic processes of yoga, so it appeared that Satī also knew them. Either she learned yoga from her husband or she was enlightened because she was the daughter of such a great king as Dakṣa. The perfection of yoga is that one can give up one's body or release oneself from the embodiment of material elements according to one's desire.

All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord Śiva with folded hands. Lord Śiva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages.

SB 4.6.39, Translation:

All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord Śiva with folded hands. Lord Śiva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages.

Indra took up the saffron-colored dress as a way of cheating others. This saffron dress has been misused by many imposters who present themselves as liberated persons or incarnations of God. In this way people are cheated.

SB 4.19.12, Purport:

The word pākhaṇḍa used in this verse is sometimes pronounced pāṣaṇḍa. Both of these words indicate an imposter who presents himself as a very religious person but in actuality is sinful. Indra took up the saffron-colored dress as a way of cheating others. This saffron dress has been misused by many imposters who present themselves as liberated persons or incarnations of God. In this way people are cheated. As we have mentioned many times, the conditioned soul has a tendency to cheat; therefore this quality is also visible in a person like King Indra.

Thus the words āmuktam iva, meaning "as if he were liberated," are used. The saffron dress worn by a sannyāsī announces to the world that he has renounced all worldly affairs and is simply engaged in the service of the Lord.

SB 4.19.12, Purport:

Thus the words āmuktam iva, meaning "as if he were liberated," are used. The saffron dress worn by a sannyāsī 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 sannyāsī, or liberated person. In Bhagavad-gītā (6.1) it is said:

anāśritaḥ karma-phalaṁ

kāryaṁ karma karoti yaḥ

sa sannyāsī ca yogī ca

na niragnir na cākriyaḥ

"One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work."

SB Canto 7

In our Kṛṣṇa consciousness movement, the tactic of dressing oneself like an ordinary karmī is necessary because everyone in the demoniac kingdom is against the Vaiṣṇava teachings. Kṛṣṇa consciousness is not at all to the liking of the demons of the present age. As soon as they see a Vaiṣṇava dressed in saffron garments with beads on his neck and tilaka on his forehead, they are immediately irritated. They criticize the Vaiṣṇavas by sarcastically saying Hare Kṛṣṇa, and some people also chant Hare Kṛṣṇa sincerely.

SB 7.5.7, Purport:

In our Kṛṣṇa consciousness movement, the tactic of dressing oneself like an ordinary karmī is necessary because everyone in the demoniac kingdom is against the Vaiṣṇava teachings. Kṛṣṇa consciousness is not at all to the liking of the demons of the present age. As soon as they see a Vaiṣṇava dressed in saffron garments with beads on his neck and tilaka on his forehead, they are immediately irritated. They criticize the Vaiṣṇavas by sarcastically saying Hare Kṛṣṇa, and some people also chant Hare Kṛṣṇa sincerely. In either case, since Hare Kṛṣṇa is absolute, whether one chants it jokingly or sincerely, it will have its effect. The Vaiṣṇavas are pleased when the demons chant Hare Kṛṣṇa because this shows that the Hare Kṛṣṇa movement is taking ground. The greater demons, like Hiraṇyakaśipu, are always prepared to chastise the Vaiṣṇavas, and they try to make arrangements so that Vaiṣṇavas will not come to sell their books and preach Kṛṣṇa consciousness. Thus what was done by Hiraṇyakaśipu long, long ago is still being done.

SB Canto 10.1 to 10.13

Dressed in a saffron-yellow sari, with a belt tied about her full hips, mother Yaśodā pulled on the churning rope, laboring considerably, her bangles and earrings moving and vibrating and her whole body shaking.

SB 10.9.3, Translation:

Dressed in a saffron-yellow sari, with a belt tied about her full hips, mother Yaśodā pulled on the churning rope, laboring considerably, her bangles and earrings moving and vibrating and her whole body shaking. Because of her intense love for her child, her breasts were wet with milk. Her face, with its very beautiful eyebrows, was wet with perspiration, and mālatī flowers were falling from her hair.

CC Madhya-lila

The body of Śrī Caitanya Mahāprabhu was naturally very beautiful. It was like molten gold dressed in saffron cloth.

CC Madhya 7.79, Translation:

The body of Śrī Caitanya Mahāprabhu was naturally very beautiful. It was like molten gold dressed in saffron cloth. Indeed, He was most beautiful for being ornamented with the ecstatic symptoms, which caused His bodily hair to stand on end, tears to well up in His eyes, and His body to tremble and perspire all over.

Upon accepting sannyāsa, Puruṣottama Ācārya followed the regulative principles by giving up his tuft of hair and sacred thread, but he did not accept the saffron-colored dress.

CC Madhya 10.108, Translation:

Upon accepting sannyāsa, Puruṣottama Ācārya followed the regulative principles by giving up his tuft of hair and sacred thread, but he did not accept the saffron-colored dress. Also, he did not accept a sannyāsī title but remained as a naiṣṭhika-brahmacārī.

Krsna, The Supreme Personality of Godhead

When they are dressed with saffron-colored cloth, with tilaka on their foreheads and beads in their hands and on their necks, they look exactly as if they have come directly from Vaikuṇṭha.

Krsna Book 20:

We have practical experience of this with our students in the International Society for Krishna Consciousness. Before becoming students, they were dirty-looking, although they had naturally beautiful personal features; due to having no information of Kṛṣṇa consciousness they appeared very dirty and wretched. Since they have taken to Kṛṣṇa consciousness, their health has improved, and by their following the rules and regulations, their bodily luster has increased. When they are dressed with saffron-colored cloth, with tilaka on their foreheads and beads in their hands and on their necks, they look exactly as if they have come directly from Vaikuṇṭha.

Light of the Bhagavata

When they are dressed with saffron-colored cloth, with tilaka on their foreheads and beads in their hands and on their necks, they look exactly as if they come directly from Vaikuṇṭha.

Light of the Bhagavata 10, Purport:

We have practical experience of this with our students in the International Society for Krishna Consciousness. Before becoming students, they were dirty looking, although they had naturally beautiful personal features; but due to having no information of Kṛṣṇa consciousness they appeared very dirty and wretched. Since they have taken to Kṛṣṇa consciousness, their health has improved, and by following the rules and regulations, their bodily luster has increased. When they are dressed with saffron-colored cloth, with tilaka on their foreheads and beads in their hands and on their necks, they look exactly as if they come directly from Vaikuṇṭha.

Bhagavad-gita As It Is Lectures

He has got two businesses. One business is to give protection to the devotees, sādhu, sādhu. Sādhu means devotee. Sādhu does not mean simply by changing dress, saffron color, and smoking beedies. That is not sādhu. Sādhu means devotee.

Lecture on BG 1.21-22 -- London, July 18, 1973:

The next point is that Arjuna wanted to see with whom he had to fight. He had no desire to fight. That will be explained. He was fighting unwillingly. Unwillingly. Because he is a Vaiṣṇava, unnecessarily he does not want to kill, although he is kṣatriya. It is his duty. Whenever there is discrepancy, killing, as representative of Kṛṣṇa... Kṛṣṇa has got two business. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam (BG 4.8). He has got two businesses. One business is to give protection to the devotees, sādhu, sādhu. Sādhu means devotee. Sādhu does not mean simply by changing dress, saffron color, and smoking beedies. That is not sādhu. Sādhu means devotee.

Just like you have got a dress. Now, because I am in saffron dress and you are in black coat, that does not mean we shall fight together. Why? You may have a different dress, I may have a different dress. So where is the reason for fighting? This understanding is wanted at the present moment. Otherwise, you'll be a civilization of animals. Just like in the jungle, there are animals.

Lecture on BG 2.11 -- Edinburgh, July 16, 1972:

Therefore try to understand this Kṛṣṇa consciousness movement. We are trying to educate every man without any distinction. We do not... Because we do not take consideration of the body. The body may be Hindu, body may be Muslim, the body may be European, body may be American, or the body may be different style. Just like you have got a dress. Now, because I am in saffron dress and you are in black coat, that does not mean we shall fight together. Why? You may have a different dress, I may have a different dress. So where is the reason for fighting? This understanding is wanted at the present moment. Otherwise, you'll be a civilization of animals. Just like in the jungle, there are animals. There are cats, dogs, jackals, tigers, and they always fight. Therefore, if we really want śānti—śānti means peace—then we must try to understand "What I am." That is our Kṛṣṇa consciousness movement. We are teaching everyone what he is actually. But his position is... Everyone's position, not only my or yours. Everyone. Even the animals. They're also spirit spark.

No Because he will see not the outward bodily identification. Just like while I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different. Simply on the ground of dress, if we think we are different, then that is ajñāna.

Lecture on BG 2.13 -- Hyderabad, November 19, 1972:

Actually, who is jñānī, who is paṇḍita, he will not see: "Here is an Indian. Here is an American. Here is an Hindu. Here is a Muslim," or "Here is a cat. Here is a dog." No Because he will see not the outward bodily identification. Just like while I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different. Simply on the ground of dress, if we think we are different, then that is ajñāna. Nobody does so. When a gentleman talks with another gentleman, none of them consider that "I am this dress." Similarly, if I consider about, about my identification on the ground of this dress, then am I not ajñānī? Yes, I am ajñānī. I do not know my identification.

Even big, big sannyāsīs, they cannot... They are in a saffron dress but they Vairāgya... So far vairāgya is concerned, if you study their inner history, there is no vairāgya. They are attached to all kinds of material enjoyment. Simply a show-bottle dress.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

Even big, big sannyāsīs, they cannot... They are in a saffron dress but they Vairāgya... So far vairāgya is concerned, if you study their inner history, there is no vairāgya. They are attached to all kinds of material enjoyment. Simply a show-bottle dress. That will not help.

There must be vairāgya. That vairāgya can be achieved by bha... Bhaktyā śruta-gṛhītayā. When you hear... Bhakta means through the devotees, or you becoming devotee. There must be devotional service. And bhakti means sevonmukha, the attitude of rendering service to the Lord. That is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means when you engage your senses for the service of the master of the senses, Hṛṣīkeśa. That is called is bhakti. Bhakti is not sentiment.

Srimad-Bhagavatam Lectures

Sādhu does not mean having a big beard and nice dress or saffron-colored dress. That is not sādhu.

Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973:

If we come to this point, ādau śraddhā... This is called śraddhā. Then the next stage is ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). If one has..., one is convinced that "Surrendering to Kṛṣṇa, my all business will be perfect," this is called śraddhā. Then we have to seek out who are engaged in Kṛṣṇa consciousness, sādhu-saṅga (CC Madhya 22.83). Sādhu means Kṛṣṇa conscious person. Sādhu does not mean having a big beard and nice dress or saffron-colored dress. That is not sādhu. Sādhu is described in the Bhagavad-gītā, api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ (BG 9.30). That is sādhu, who has no other business than to serve Kṛṣṇa. He is sādhu. He is sādhu because he has accepted the principle, sarva-dharmān parityajya mām ekam (BG 18.66). Sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ (BG 9.30). You cannot say, "Oh, he has got some bad principle in his life. Although he is worshiping Kṛṣṇa wholeheartedly, but he has got some defect." Therefore Kṛṣṇa says, api cet su-durācāraḥ. Even if he has got so many defects of his life, because he has dedicated his life for Kṛṣṇa's service, sādhur eva sa mantavyaḥ (BG 9.30). So if you have got śraddhā that by surrendering to Kṛṣṇa your all purpose of life will be practical or fruitful, then you have to associate with such persons who are engaged in the service of Kṛṣṇa, sādhu-saṅga (CC Madhya 22.83). Ādau śraddhā tataḥ sādhu-saṅgaḥ. Therefore our this movement is called International Society for Kṛṣṇa Consciousness.

Who is sādhu? Sādhu means..., does not mean that having a long beard and saffron-color dress. Sādhu means, mahātmā means, who is pure devotee.

Lecture on SB 1.2.18 -- Calcutta, September 26, 1974:

These American and European boys, they began with śraddhā. I told them that "Kṛṣṇa is the Supreme Personality of Godhead. Kṛṣṇas tu bhagavān svayam (SB 1.3.28)." They accepted it. They did not present so many rascals, that "Here is another God, here is another God, here is another God." No. Kṛṣṇe bhakti kaile sarva-karma... They fixed up their faith. That is their fortune. They had no hodge-podge idea. Therefore they are making progress. Ādau śraddhā. Then sādhu-saṅga (CC Madhya 22.83). That śraddhā, that firm faith in Kṛṣṇa, can be more and more firm by sādhu-saṅga. Sādhu-saṅga means... Who is sādhu? A sādhu means a devotee. Sādhur eva sa mantavyaḥ (BG 9.30). Who is sādhu? Sādhu means..., does not mean that having a long beard and saffron-color dress. Sādhu means, mahātmā means, who is pure devotee.

So when one understands Kṛṣṇa perfectly, he becomes mahātmā. Just try to understand. Not a politician. Not by changing dress, saffron-color cloth.

Lecture on SB 1.5.29 -- Vrndavana, August 10, 1974:

So when one understands Kṛṣṇa perfectly, he becomes mahātmā. Just try to understand. Not a politician. Not by changing dress, saffron-color cloth. No, that is not mahātmā. One who understands Kṛṣṇa perfectly well, he is mahātmā. Therefore here it is said, munibhir mahātmabhiḥ. The instruction was received from persons, munibhiḥ, great philosophers. Not only philosophers, but mahātmā. Because one who has understood Kṛṣṇa perfectly... This is the qualification of guru. So that qualification, to attain, is not very difficult. But because we are rascals, we do not try to take the qualification. That qualification is very simple. One... Who can understand Kṛṣṇa? Kṛṣṇa is not so cheap thing.

If one comes to this knowledge-vāsudevaḥ sarvam iti... (BG 7.19), īśāvāsyam idaṁ sarvam (ISO 1)—sa mahātmā sudurlabhaḥ, then immediately you become the greatest mahātmā. Mahātmā does not mean simply having a big beard and some dress, saffron dress.

Lecture on SB 3.25.11 -- Bombay, November 11, 1974:

It is not my land, not your land. It is all Vāsudeva's property. That knowledge comes. When comes? Bahūnāṁ janmanām ante (BG 7.19). But we are giving that knowledge immediately. The knowledge which you are expecting after many thousands of births, this Kṛṣṇa consciousness movement is giving you immediately. If you are intelligent man, you should take it, take advantage of it. We are preaching that "Everything belongs to Kṛṣṇa. Everything should be utilized for Kṛṣṇa's purpose, Kṛṣṇa's benefit. He is the beneficiary. Then everything is all right." If one comes to this knowledge-vāsudevaḥ sarvam iti... (BG 7.19), īśāvāsyam idaṁ sarvam (ISO 1)—sa mahātmā sudurlabhaḥ, then immediately you become the greatest mahātmā. Mahātmā does not mean simply having a big beard and some dress, saffron dress. No. This knowledge, that nothing belongs to...

Simply by changing the dress from white to saffron color, one becomes sannyāsī. No. There are duties of sannyāsīs or the brāhmaṇa or the gṛhastha, vānaprastha. There are duties.

Lecture on SB 3.25.15 -- Bombay, November 15, 1974:

Husband and wife relationship means sex. There is no other purpose. As soon as there is some difficulty in sex enjoyment, they will be separated. These are all mentioned. Lāvaṇyaṁ keśa-dhāraṇam. Now, in the Western countries, here also, they're keeping long hair. So that will be beauty. Lāvaṇyaṁ keśa-dhāraṇam. Lāvaṇyam means luster of the body. The people will think, "If I keep long hair, then I have become very beautiful." The hippies, you see, long beard, long hairs. They are thinking, "We have become very beautiful." So these are all stated. Sūtram eva hi vipratve. A brāhmaṇa means having a two-paisa worth of thread. That's all. Thread. Simply to possess one thread, one becomes brāhmaṇa. Simply by changing the dress from white to saffron color, one becomes sannyāsī. No. There are duties of sannyāsīs or the brāhmaṇa or the gṛhastha, vānaprastha. There are duties.

But people have taken advantage of this dress, veśopajivibhiḥ (?). In India still, although poverty-stricken, if a person, simply by dressing in saffron cloth goes to a village, he has no problem.

Lecture on SB 5.5.3 -- Vrndavana, October 25, 1976:

In the śāstra we'll find not by one symptom, that one has got saffron cloth or big beard, then he is mahātmā. No. There are other symptoms. Just like brāhmaṇa. In the Kali-yuga brāhmaṇa means one two-paisa thread, that's all. But that is not brāhmaṇa. Brāhmaṇa means śamo damo titikṣva. These are the symptoms. Similarly, mahātmā does not mean a dress. But people have taken advantage of this dress, veśopajivibhiḥ (?). In India still, although poverty-stricken, if a person, simply by dressing in saffron cloth goes to a village, he has no problem. Everyone will call him, invite him, give him shelter, give him food. Still, (Hindi: "Sir, come here. Take prasada.") Everyone will ask. Poor people have taken advantage of it. Without any education, without any..., they take it for solving economic problems. Here also in Vṛndāvana you'll find so many people have come here because there are many chatras. You can get free capati, dahl. You'll find in the morning so many wretched class. They have come to Vṛndāvana just for this bread and dahl. And they collect and they exchange. They purchase bidi.

Simply putting on a saffron dress and having a big beard, he's not mahātmā. Mahātmā is he who is cent percent engaged in Kṛṣṇa's service. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim (BG 9.13). He's not in the control of this material nature.

Lecture on SB 5.5.4 -- Vrndavana, October 26, 1976:

So it is recommended that mahat-sevāṁ dvāram āhur vimuktes (SB 5.5.2). Mahat-sevā, we have described the symptoms of mahātmā. The sum and substance of mahātmā is mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). That is mahātmā. Otherwise durātmā. Simply putting on a saffron dress and having a big beard, he's not mahātmā. Mahātmā is he who is cent percent engaged in Kṛṣṇa's service. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim (BG 9.13). He's not in the control of this material nature. He's completely under the direction of spiritual nature. Daivīṁ prakṛtim āśritāḥ. And what is the sign? What is the difference between a person under material nature and spiritual nature? The difference is that one who is under spiritual nature, he is cent percent engaged in the service of the Lord.

They saw that their eyes were just like petals of the lotus flower, so beautiful. Sarve padma-palāśākṣāḥ pīta-kauśeya-vāsasaḥ. And all dressed in saffron cloth, yellow. Kirīṭinaḥ, with helmet, kuṇḍalino, and earrings. Kuṇḍalino. Lasat-puṣkara-mālinaḥ.

Lecture on SB 6.1.33 -- Honolulu, June 1, 1976:

So the Yamadūtas, their description of the body already given. They are not very good-looking. So when they saw the Viṣṇu-dūta—the description of the Viṣṇu-dūta is in the next verse—they were surprised, that "Wherefrom such nice features of the body..." They have been described here, sarve padma-palāśākṣāḥ. They saw that their eyes were just like petals of the lotus flower, so beautiful. Sarve padma-palāśākṣāḥ pīta-kauśeya-vāsasaḥ. And all dressed in saffron cloth, yellow. Kirīṭinaḥ, with helmet, kuṇḍalino, and earrings. Kuṇḍalino. Lasat-puṣkara-mālinaḥ. And with flower garland. Just imagine if somebody is very good-looking, with helmet and nice earring, bedecked with jewels, and the helmet bedecked with jewels, and cloth yellow, with garland, four hands.

But in the Kali-yuga, that, anyone can take any dress without any regulation, without any formality. Simply by dress. Suppose... Just like sannyāsī. Because a sannyāsī has to dress himself in these saffron-color garments, so sannyāsī has the privilege, if he goes to a householder's house, he is very respectfully received, and if he wants something, the householder gives him.

Lecture on SB 12.2.1 -- San Francisco, March 18, 1968:

One of the symptoms of married girl is some red powder between the two divisions of the hair. So one can understand that "This girl is not..." So similarly, there are different dresses according to qualification, according to the situation. But in the Kali-yuga, that, anyone can take any dress without any regulation, without any formality. Simply by dress. Suppose... Just like sannyāsī. Because a sannyāsī has to dress himself in these saffron-color garments, so sannyāsī has the privilege, if he goes to a householder's house, he is very respectfully received, and if he wants something, the householder gives him. That is the system. Now, if somebody sees that "It is a very cheap process of earning money, so let me dress in this saffron color and beg from door to door. What is the use of laboring so hard...?" So that will go on. Misuse of dress. Misuse of dress. Liṅgam eva āśrama-khyātāu. Āśrama, a gṛhastha. Āśrama means... There are four āśramas: brahmacārī, gṛhastha, vānaprastha, and sannyāsī. They have got different dresses. But they have got different duties also. But in the Kali-yuga, simply by dress one should be known that either he is a sannyāsī or a brahmacārī or gṛhastha.

General Lectures

It does not mean because I am in this saffron colored dress and you are in black coat or green coat, there is difference between you and me.

Lecture to International Student Society -- Boston, December 28, 1969:

There is a nice definition how to execute Kṛṣṇa consciousness in the Nārada-pañcarātra. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). If we become freed from all these designations... "I am American," this is a designation. "I am Indian," this is a designation. I am not Indian, you are not American. We are all parts and parcel of the Supreme. This is only dress. It does not mean because I am in this saffron colored dress and you are in black coat or green coat, there is difference between you and me. We are all human beings. Similarly, we have to understand that this body is our dress only. Because we have got a different dress, a black dress or white dress or Indian dress or American dress, that does not mean we are different. When we can feel in that way, when we are trained in that way, that is called sarvopādhi-vinirmuktam (CC Madhya 19.170). He is freed from all designations.

Sādhu means saintly person. But actually there are different kinds of sādhus. Generally people accept a sādhu when he is dressed with the saffron garment, but there are different types of sādhus, mahātmā.

Lecture on Teachings of Lord Caitanya -- Bombay, March 17, 1971:

So, Caitanya Mahāprabhu's proposal is: by the mercy of sādhu, holy man, or saintly person, or devotee... Who is a sādhu? We know this term sādhu. Sādhu means saintly person. But actually there are different kinds of sādhus. Generally people accept a sādhu when he is dressed with the saffron garment, but there are different types of sādhus, mahātmā. Some of them may be jñānīs who wants to merge into the Brahman effulgence. And another sādhu may be yogis, those who are trying to—the same ambition—to merge into the supreme by finding out in the heart. Yoginaḥ, paśyanti yaṁ yoginaḥ. Dhyānāvasthita-manasā, by meditation, meditative mind, dhyānāvasthita-manasā dhiyāṁ paśyanti yaṁ yoginaḥ. Yoginaḥ, they are trying to see the Supreme Personality of Godhead by meditative mind. That is yogi, and he is also sādhu. And bhaktas.

1968 Conversations and Morning Walks

Our dress is saffron dress. It does not become dirty very quickly, and we... (break) This dress is not very important thing, but when one is initiated, he accepts the regulations which I give them.

Interview -- February 1, 1968, Los Angeles:

Prabhupāda: That is not very difficult to understand. Just like you dress in a certain way, I dress in certain way. So we have got this dressing system in our Kṛṣṇa consciousness movement, and this is taken from Vedic literature. A brahmacārī should dress like that. And that is very economical. Our dress is saffron dress. It does not become dirty very quickly, and we... (break) This dress is not very important thing, but when one is initiated, he accepts the regulations which I give them. So it is not that if you do not come in that dress in our temple you will not understand our philosophy. That is not... We don't mean that. But it is convenient. But anyone who does not want to change this dress, that does not matter. We don't insist. These brahmacārīs, they voluntarily change. Otherwise there are many students, just like we have got two, three students, they are working. They come just like ordinary American gentlemen. So there is no objection in that way. Dress is not very important thing.

So this saffron colored dress means that he is admitted without any introduction anywhere because he's understood to be a man of transcendental knowledge. And the householders receive them and take knowledge from them. That is the system of Vedic culture.

Radio Interview -- March 12, 1968, San Francisco:

Prabhupāda: Oh, the robe? Yes, I am a sannyāsī. The sannyāsī is the highest status of human social division. According to Vedic culture there are four divisions of human society. Brahmacārī, student life; then householder, gṛhastha; and then vānaprastha, retired life; and then sannyāsa life, means preaching transcendental knowledge to the society from door to door. So this dress... In Vedic culture, there are different dresses for different persons. So this saffron colored dress means that he is admitted without any introduction anywhere because he's understood to be a man of transcendental knowledge. And the householders receive them and take knowledge from them. That is the system of Vedic culture.

1970 Conversations and Morning Walks

Similarly, a renounced life, sannyāsa, if he is following the regulative principles, that is sannyāsa āśrama. Not that imitating somebody, I put on a saffron dress and I become a sannyāsī and by begging I live.

Room Conversation -- December 12, 1970, Indore:

Prabhupāda: As soon as there is āśrama that means "Here some men, saintly persons, spiritually advanced persons, lives." That is āśrama. So that āśrama, when a student follows the regulative principles, he is supposed to be situated in brahmacārī āśrama. A householder living with family, husband, wife, children, if they are following strictly the regulative principles—gṛhastha āśrama. Similarly, retired life, if he is following the regulative principles—the vānaprastha āśrama. Similarly, a renounced life, sannyāsa, if he is following the regulative principles, that is sannyāsa āśrama. Not that imitating somebody, I put on a saffron dress and I become a sannyāsī and by begging I live. This has killed the whole Hindu society or the sanātana-dharma society. Unqualified persons, they do not know the regulative principles but for solution of economic problem they dress themselves.

1972 Conversations and Morning Walks

If you are not liking this saffron dress and dancing, why don't you read the books?

Conversation with Author -- April 1, 1972, Sydney:

Prabhupāda: But if he is actually, anyone wants to see, so he should see our books also, magazines also. Why does he not see? We, our, send our boys in the streets with books. If you are not liking this saffron dress and dancing, why don't you read the books?

1973 Conversations and Morning Walks

You miss this real point, then what is the meaning of this? There's no meaning. Simply by dressing in white cloth one becomes gṛhastha? And simply by dressing one, in this saffron cloth, he becomes sannyāsī? By changing dress he becomes everything? He must know, that what is the aim of life. Everyone should know what is the ultimate of life.

Room Conversation with Indonesian Scholar -- February 27, 1973, Jakarta:

Prabhupāda: That is all right, gṛhastha, vānaprastha, that is a, different stages. But the real education is that you have to die. You have to accept another body. What kind of body you are going to accept? If you do not know that what is this meaning of gṛhastha, and vānaprastha, and sannyāsa? It is all rascal. If you do not... You miss this real point, then what is the meaning of this? There's no meaning. Simply by dressing in white cloth one becomes gṛhastha? And simply by dressing one, in this saffron cloth, he becomes sannyāsī? By changing dress he becomes everything? He must know, that what is the aim of life. Everyone should know what is the ultimate of life.

Similarly these different forms of living entities, they are just like different types of dress. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). Just like you are in black dress. I am in saffron dress...

Room Conversation with Cardinal Danielou -- August 9, 1973, Paris:

Prabhupāda: No. Our Bhagavad-gītā says: sarva-yoniṣu. "In all species of life, as many forms are there, so the spirit soul is there." This outward body is just like a dress. You may have a very costly dress, and I may have a very shabby, poor dress, but both of us are human being, or living entities. Similarly these different forms of living entities, they are just like different types of dress. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). Just like you are in black dress. I am in saffron dress...

Yes, yes. Spiritually you are all the same. Just like as human beings you are all the same but you may have a black dress, I may have a saffron dress, he may have white dress.

Room Conversation with Graham Hill Former World Champion Race Car Driver -- London, August 26, 1973:

Prabhupāda: Yes, yes. Spiritually you are all the same. Just like as human beings you are all the same but you may have a black dress, I may have a saffron dress, he may have white dress. This is outward covering. This is not myself. Similarly, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). Within this body the spirit soul is there and he is changing different types of bodies. So when he accepts a process, this going back to home, back to Godhead, to Kṛṣṇa, then he hasn't got to accept any more material body. He remains in his own spiritual body. And spiritual body by original constitution it is eternal. Eternal. Nityaṁ śāśvato 'yam, na hanyate hanyamāne (BG 2.20). na jāyate mriyate vā kadācin. This is a description of it.

1974 Conversations and Morning Walks

Just like this dress of sannyāsī, saffron cloth, one will respect that "Here is a sannyāsī." But if he is a thief in a dress of a sannyāsī, that is dangerous.

Questions and Answers -- January 17, 1974, Hawaii:

Prabhupāda: Yes, important. Just like officially the policeman must dress, but a policeman sometimes in ordinary cloth also, that's his duty. But that is special case. But external, external dress is also required. By... In the dress of a police if he is a thief, that is very dangerous. That is very dangerous. Just like this dress of sannyāsī, saffron cloth, one will respect that "Here is a sannyāsī." But if he is a thief in a dress of a sannyāsī, that is dangerous. That is dangerous. One must dress...

1976 Conversations and Morning Walks

One cannot become detached from the attraction of the material world simply by dressing himself in saffron cloth. He must become attached to the devotional service of the Lord.

Garden Conversation -- June 8, 1976, Los Angeles:

Prabhupāda: For one who is too much attached to this material world, it is very difficult to cut that attachment, but if he takes to Kṛṣṇa consciousness, there is a chance of gradually becoming detached. One has to associate himself with devotees, those who are in Kṛṣṇa consciousness. One should search out a society dedicated to Kṛṣṇa consciousness and learn how to discharge devotional service. In this way he can cut off his attachment to the material world. One cannot become detached from the attraction of the material world simply by dressing himself in saffron cloth. He must become attached to the devotional service of the Lord. Therefore one should take it very seriously that devotional service as described in the Twelfth Chapter is the only way to get out of this false representation of the real tree.

Dress? Dress is not important. Practically, as sannyāsī, brahmacārī, we dress with saffron cloth, but sometimes you do not like, but we have to do business with you; therefore we change. What can be done? "Necessity has no law."

Interview and Conversation -- July 8, 1976, Washington, D.C.:

Janice Johnson: I don't quite understand that in terms of my question about wearing street clothes and wigs instead of saffron robes and chanting and so forth.

Hari-śauri: She's pointing out that in recent years we've changed our dressing style while we're on the street selling books.

Prabhupāda: Dress? Dress is not important. Practically, as sannyāsī, brahmacārī, we dress with saffron cloth, but sometimes you do not like, but we have to do business with you; therefore we change. What can be done? "Necessity has no law."

1977 Conversations and Morning Walks

Then why don't you dress like European, half foreign dress and half hair? Who is that foreign and European and gentleman? What is the use of wig? Keep regular gentleman's hair. There is no need of saffron dress. If by ordinary dress you can sell more book, there is no need of saffron dress.

Morning Conversation -- May 29, 1977, Vrndavana:

Hari-śauri: It's increased since they did plainclothes distribution.

Prabhupāda: Encourages?

Hari-śauri: Yeah. The distribution has increased.

Prabhupāda: Then why don't you dress like European, half foreign dress and half hair? Who is that foreign and European and gentleman? What is the use of wig? Keep regular gentleman's hair. There is no need of saffron dress. If by ordinary dress you can sell more book, there is no need of saffron dress. So what is the time now?

1967 Correspondence

Our philosophy is that we should accept things as prasadam of Krishna and nothing for sense enjoyment. Anyone who accepts things for sense enjoyment even if he is externally a saffron dressed man is not a sannyasi. The mayavadi sannyasi considers himself as God, this concept of life develops under illusion.

Letter to Jayananda -- Delhi 29 September, 1967:

Our Vaisnava philosophy instructs to become "Vidvati sannyasis", this means a man who knows things as they are, therefore a devotee who knows that everything belongs to Krishna and that He is the proprietor of all such a devotee is certainly a Vidvati Sannyasi. Our philosophy is that we should accept things as prasadam of Krishna and nothing for sense enjoyment. Anyone who accepts things for sense enjoyment even if he is externally a saffron dressed man is not a sannyasi. The mayavadi sannyasi considers himself as God, this concept of life develops under illusion. When a person fails to become the Lord of the universe it is like the sly fox who attempts to taste grapes and failing to do so says the grapes are sour.

1970 Correspondence

Not only that, the boys in clean-shaven head and saffron dress will go on the streets and chant Hare Krishna Mantra so jubilantly.

Letter to Unknown -- Los Angeles 21 January, 1970:

There are many Indians like Mr. B. K. Birla who can help in this connection, but neither I have got any acquaintance with them, nor I am getting any help from India's side in this great propaganda work of Krishna Consciousness Movement which is actually felt by the local people as a major spiritual revolutionary movement. Nobody, either European or India, expected ever that the European and American boys and girls would strictly follow the regulative principles; namely, not to indulge in illicit sex-life, no taking of intoxicants up to the point of not taking tea or cigarettes, no meat eating and no gambling. Not only that, the boys in clean-shaven head and saffron dress will go on the streets and chant Hare Krishna Mantra so jubilantly.

1976 Correspondence

Now with Bhagavad-gita translated in Japanese our standing will be there. Let us sell Bhagavad-gita only in plain dress, we don't require saffron dress.

Letter to Gurukrpa -- Hyderabad 14 December, 1976:

Now with Bhagavad-gita translated in Japanese our standing will be there. Let us sell Bhagavad-gita only in plain dress, we don't require saffron dress. Try to sell to the professors and at the school colleges as we are doing in other countries. Book distribution is our best preaching work. But, all our men must follow the regulative principles. That must not be neglected.