Cc. 1975-Madhya liaa 3.7 purport In connection with this verse, which is a quotation from Çrémad-Bhägavatam (11.23.57), Çréla Bhaktisiddhänta Sarasvaté Öhäkura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyäsa is a regulative principle. If one accepts the sannyäsa order, his main business is to devote his life completely to the service of Mukunda, Kåñëa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyäsé. It is not simply a matter of changing dress. In Bhagavad-gétä (6.1) it is also stated, anäçritaù karma-phalaà käryaà karma karoti yaù sa sannyäsé ca yogé ca: one who works devotedly for the satisfaction of Kåñëa is a sannyäsé. The dress is not sannyäsa, but the attitude of service to Kåñëa is. The word parätma-niñöhä means being a devotee of Lord Kåñëa. Parätmä, the Supreme Person, is Kåñëa. Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù. Those who are completely dedicated to the lotus feet of Kåñëa in service are actually sannyäsés. As a matter of formality, the devotee accepts the sannyäsa dress as previous äcäryas did. He also accepts the three daëòas. Later Viñëusvämé considered that accepting the dress of a tridaëòé was parätma-niñöhä. Therefore sincere devotees add another daëòa, the jéva-daëòa, to the three existing daëòas. The Vaiñëava sannyäsé is known as a tridaëòi-sannyäsé. The Mäyävädé sannyäsé accepts only one daëòa, not understanding the purpose of tri-daëòa. Later, many persons in the community of Çiva Svämé gave up the ätma-niñöhä (devotional service) of the Lord and followed the path of Çaìkaräcärya. Instead of accepting 108 names, those in the Çiva Svämé sampradäya follow the path of Çaìkaräcärya and accept the ten names of sannyäsa. Although Çré Caitanya Mahäprabhu accepted the then-existing order of sannyäsa (namely eka-daëòa), He still recited a verse from Çrémad-Bhägavatam about the tridaëòa-sannyäsa accepted by the brähmaëa of Avantépura. Indirectly He declared that within that eka-daëòa, one daëòa, four daëòas existed as one. Accepting ekadaëòa-sannyäsa without parätma-niñöhä (devotional service to Lord Kåñëa) is not acceptable to Çré Caitanya Mahäprabhu. In addition, according to the exact regulative principles, one should add the jéva-daëòa to the tri-daëòa. These four daëòas, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the ekadaëòi-sannyäsés of the Mäyäväda school are not devoted to the service of Kåñëa, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Mäyävädé sannyäsés, not knowing that Çré Caitanya Mahäprabhu was a tridaëòé, think of Caitanya Mahäprabhu as an ekadaëòi-sannyäsé. This is due to their vivarta, bewilderment. In Çrémad-Bhägavatam there is no such thing as an ekadaëòi-sannyäsé; indeed, the tridandi-sannyäsé is accepted as the symbolic representation of the sannyäsa order. By citing this verse from Çrémad-Bhägavatam, Çré Caitanya Mahäprabhu accepted the sannyäsa order recommended in Çrémad-Bhägavatam. The Mäyävädé sannyäsés, who are enamored of the external energy of the Lord, cannot understand the mind of Çré Caitanya Mahäprabhu. To date, all the devotees of Çré Caitanya Mahäprabhu, following in His footsteps, accept the sannyäsa order and keep the sacred thread and tuft of unshaved hair. The ekadaëòi-sannyäsés of the Mäyävädé school give up the sacred thread and do not keep any tuft of hair. Therefore they are unable to understand the purport of tridaëòa-sannyäsa, and as such they are not inclined to dedicate their lives to the service of Mukunda. They simply think of merging into the existence of Brahman because of their disgust with material existence. The äcäryas who advocate the daiva-varëäçrama (the social order of cätur-varëyam mentioned in the Bhagavad-gétä) do not accept the proposition of äsura-varëäçrama, which maintains that the social order of varëa is indicated by birth. The most intimate devotee of Çré Caitanya Mahäprabhu, namely Gadädhara Paëòita, accepted tridaëòa-sannyäsa and also accepted Mädhava Upädhyäya as his tridaëòi-sannyäsé disciple. It is said that from this Mädhaväcärya the sampradäya known in western India as the Vallabhäcärya sampradäya has begun. Çréla Gopäla Bhaööa Gosvämé, who is known as a småty-äcärya in the Gauòéya-Vaiñëava-sampradäya, later accepted the tridaëòa-sannyäsa order from Tridaëòipäda Prabodhänanda Sarasvaté. Although acceptance of tridaëòa-sannyäsa is not distinctly mentioned in the Gauòéya Vaiñëava literature, the first verse of Çréla Rüpa Gosvämés Upadeçämåta advocates that one should accept the tridaëòa-sannyäsa order by controlling the six forces: väco vegaà manasaù krodha-vegaà jihvä-vegam udaropastha-vegam etän vegän yo viñaheta dhéraù sarväm apémäà påthivéà sa çiñyät One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvämé and is competent to accept disciples all over the world. The followers of Çré Caitanya Mahäprabhu never accepted the Mäyäväda order of sannyäsa, and for this they cannot be blamed. Çré Caitanya Mahäprabhu accepted Çrédhara Svämé, who was a tridaëòi-sannyäsé, but the Mäyävädé sannyäsés, not understanding Çrédhara Svämé, sometimes think that Çrédhara Svämé belonged to the Mäyäväda ekadaëòa-sannyäsa community. Actually this was not the case.
Posted on: Wed, 05 Nov 2014 09:05:29 +0000