Devotee:<\/strong> It has been stated by some persons who claim to follow the pure line of devotion presented by \u015ar\u012bla Prabhup\u0101da Sarasvat\u012b \u1e6ch\u0101kura, that \u015ar\u012b Nity\u0101nanda Prabhu was a sanny\u0101s\u012b<\/em> who later gave up His sanny\u0101sa <\/em>and married the two daughters of S\u016brya-vipra. Is this a fact?<\/p>\nNarasi\u1e45gha Mah\u0101r\u0101ja:<\/strong> No, this is not a fact. This is an idea that is commonly put forth by the sahajiy\u0101s<\/em> and some b\u0101b\u0101j\u012b<\/em> communities. But it is not a fact. This concocted idea has not been accepted by \u015ar\u012bla Sarasvat\u012b \u1e6ch\u0101kura or his followers. One who says that \u015ar\u012b Nity\u0101nanda Prabhu gave up sanny\u0101sa<\/em> is an offender to the Supreme Lord. At least it must be concluded that such a person is a victim of a poor fund of knowledge.<\/p>\nAn attempt has been made to substantiate that \u015ar\u012b Nity\u0101nanda Prabhu was formerly a sanny\u0101s\u012b<\/em> by quoting from \u015ar\u012bla V\u1e5bnd\u0101vana D\u0101sa \u1e6ch\u0101kura\u2019s \u015ar\u012b Caitanya-bh\u0101gavata<\/em>, wherein the following verses are found.<\/p>\nkoth\u0101ya th\u0101kila da\u1e47\u1e0da koth\u0101 kama\u1e47\u1e0dalu
\n<\/em>koth\u0101 v\u0101 vasana gela n\u0101hi \u0101di-m\u016bla<\/em><\/p>\n\u201cWhere was His da\u1e47\u1e0da<\/em>, where was His water-pot, and where were His clothes? Nothing remained with Him.\u201d (Caitanya-bh\u0101gavata, Madhya 5.62<\/em>)<\/p>\nkatho r\u0101tre nity\u0101nanda hu\u1e45k\u0101ra kariy\u0101
\n<\/em>nija-da\u1e47\u1e0da-kama\u1e47\u1e0dalu phelil\u0101 bh\u0101\u1e45giy\u0101<\/em><\/p>\n\u201cIn the dead of night, Nity\u0101nanda roared loudly and broke His da\u1e47\u1e0da and water-pot.\u201d (Caitanya-bh\u0101gavata, Madhya 5.67)<\/p>\n
The references here to da\u1e47\u1e0da<\/em> and kama\u1e47\u1e0dalu<\/em> are enough to convince the sahajiy\u0101s<\/em> that \u015ar\u012b Nity\u0101nanda Prabhu was previously an initiated sanny\u0101s\u012b<\/em>. Some sahajiy\u0101s<\/em> are even of the opinion that \u015ar\u012b Nity\u0101nanda Prabhu was a sanny\u0101s\u012b<\/em> disciple of \u015ar\u012b Lak\u1e63m\u012bpati T\u012brtha, but there is no evidence for this whatsoever. In this regard, \u015ar\u012bla Sarasvat\u012b \u1e6ch\u0101kura has stated in his purports to the above verses that the da\u1e47\u1e0da<\/em> and kama\u1e47\u1e0dalu<\/em> are not only symbols of the sanny\u0101sa<\/em>–\u0101\u015brama<\/em>, they are also used by brahmac\u0101r\u012bs<\/em>. The brahmac\u0101r\u012b da\u1e47\u1e0da <\/em>is made from either khadira, pal\u0101\u015ba<\/em> or bamboo and when an upakurva\u1e47a-brahmac\u0101r\u012b <\/em>decides to enter householder life, he discards the da\u1e47\u1e0da<\/em>. This is exactly what Lord Nity\u0101nanda did.<\/p>\nSome persons are of the opinion that \u015ar\u012b Nity\u0101nanda Prabhu held the sanny\u0101sa<\/em> title \u0100nanda, but according to the Sattvata<\/em>–sa\u1e41hit\u0101<\/em>, \u0100nanda is not one of the 108 names of a sanny\u0101s\u012b<\/em>. \u0100nanda is sometimes used by the Advaitin section as a name (such as Prak\u0101\u015b\u0101nanda, Svar\u016bp\u0101nanda, Brahm\u0101nanda etc), but their actual sanny\u0101sa<\/em> title is one of the da\u015ba-n\u0101m\u012b;<\/em> T\u012brtha, \u0100\u015brama, Vana, \u0100ra\u1e47ya, Parvata, Giri, S\u0101gara, Sarasvat\u012b, Bh\u0101rat\u012b and Pur\u012b.<\/p>\nFurther evidence to suggest that \u015ar\u012b Nity\u0101nanda Prabhu was a brahmac\u0101r\u012b<\/em> and not a sanny\u0101s\u012b<\/em> is given in \u015ar\u012bla Sarasvat\u012b \u1e6ch\u0101kura\u2019s commentary to verse 9 of the fifth chapter in the Madhya-kha\u1e47\u1e0da<\/em> of Caitanya-bh\u0101gavata <\/em>as follows:<\/p>\n\u201cJagad-guru \u015ar\u012b Nity\u0101nanda Prabhu was a brahmac\u0101r\u012b disciple of Parivr\u0101jak\u0101c\u0101rya \u015ar\u012b Lak\u1e63m\u012bpati T\u012brtha, who enacted the pastimes of subordination to the \u015ar\u012b Madhva samprad\u0101ya. We find His brahmac\u0101r\u012b name was \u015ar\u012b Nity\u0101nanda Svar\u016bpa. From ancient times brahmac\u0101r\u012b disciples of T\u012brtha and \u0100\u015brama sanny\u0101s\u012bs have been addressed as Svar\u016bpa.\u201d<\/p>\n
Again, \u015ar\u012bla Prabhup\u0101da Sarasvat\u012b \u1e6ch\u0101kura writes:<\/p>\n
\u201cThe brahmac\u0101r\u012b <\/em>name of Nity\u0101nanda Prabhu was Svar\u016bpa. Since Svar\u016bpa is the brahmac\u0101r\u012b <\/em>name of a T\u012brtha sanny\u0101s\u012b\u2019s <\/em>disciple, some people consider Him to be a follower of Lak\u1e63m\u012bpati T\u012brtha rather than a follower of M\u0101dhavendra Pur\u012b.\u201d (Purport to Cb. Madhya 5.67<\/em>)<\/p>\nThe revered Guardian of Devotion O\u1e41 Vi\u1e63\u1e47up\u0101da \u015ar\u012bmad Bhakti Rak\u1e63aka \u015ar\u012bdhara Deva Gosv\u0101m\u012b Mah\u0101r\u0101ja comments on this topic:<\/p>\n
\u201cNity\u0101nanda was not a sanny\u0101s\u012b, he was a brahmac\u0101r\u012b. He performed Vy\u0101sa-p\u016bj\u0101 in \u015ar\u012bv\u0101s\u0101\u1e45gana. There some say that He was a sanny\u0101s\u012b, but there He had no special garment either for sanny\u0101s\u012b or brahmac\u0101r\u012b. He was very independent spirit.\u201d (Conversation 81.09.23)<\/p>\n
\u201cThat Nity\u0101nanda was a sanny\u0101s\u012b,<\/em> it is not a proved fact. The Nity\u0101nanda, this is \u0100nanda, this indicates the affix added to brahmac\u0101r\u012b<\/em>. \u0100nanda, Svar\u016bpa, Prak\u0101\u015ba, all these types of brahmac\u0101r\u012b<\/em>. \u0100nanda, a name also in the sanny\u0101s\u012b<\/em> we find, but no other title. \u0100nanda is a part of the name but title, no title of Nity\u0101nanda. And also no mention who was the sanny\u0101sa-guru<\/em> of Nity\u0101nanda. But d\u012bk\u1e63\u0101-guru<\/em> of Nity\u0101nanda is M\u0101dhavendra Pur\u012b, it is known. Avadh\u016bta<\/em> does not mean who is sanny\u0101s\u012b<\/em>. Avadh\u016bta<\/em> means who is not very particular of his external practices and sometimes commits something wrong which should not be committed, should not be practiced. When lower practices are seen in connection with the high-leveled person then they are considered as avadh\u016bta<\/em>. He is above that but his practices are of lower nature. Ava<\/em> means lower; dh\u016bta<\/em> – that also he can either remove or he can purify.\u201d (Conversation 82.02.06<\/em>)<\/p>\nFurthermore, \u015ar\u012bla V\u1e5bnd\u0101vana D\u0101sa \u1e6ch\u0101kura himself is of the opinion that Nity\u0101nanda was not a sanny\u0101s\u012b<\/em> and has written:<\/p>\nkib\u0101 yati nity\u0101nanda kib\u0101 bhakta j\u00f1\u0101n\u012b
\n<\/em>y\u0101\u2019ra yena mata icch\u0101 n\u0101 bolaye keni<\/em><\/p>\n\u201cSome may consider Nity\u0101nanda to be a sanny\u0101s\u012b<\/em>. Others may consider Him to be a devotee or a j\u00f1\u0101n\u012b<\/em>. They may say whatever they like.\u201d (Cb. \u0100di 9.223<\/em>)<\/p>\n\u00a0Another so-called evidence used to try to establish that \u015ar\u012b Nity\u0101nanda Prabhu took sanny\u0101sa<\/em> is found in Caitanya-bh\u0101gavata, Madhya <\/em>13.15.19:<\/p>\n\u0101j\u00f1\u0101 \u015bire kari\u2019 nity\u0101nanda-harid\u0101sa
\n<\/em>tatak\u1e63a\u1e47e calilena pathe \u0101si h\u0101sa<\/em>\u00a0<\/em><\/p>\ndoh\u0101na sanny\u0101s\u012b-ve\u015ba-y\u0101na y\u0101ra ghare
\n<\/em>\u0101thevyathe \u0101si\u2019 bhik\u1e63\u0101-nimatra\u1e47a kare<\/em><\/p>\n\u201cTaking the order of \u015ar\u012b Caitanya upon their heads, Nity\u0101nanda and Harid\u0101sa immediately went out, laughing together in a happy mood. Wherever they went to beg, the householders would extend invitations to them as they were both dressed in the robes of sanny\u0101s\u012bs.<\/em>\u201d<\/p>\nIf we are to take it that the above verse proves that Nit\u0101i was a sanny\u0101s\u012b<\/em>, then following such logic we must also believe that \u1e6ch\u0101kura Harid\u0101sa was a sanny\u0101s\u012b<\/em>! Actually, neither were sanny\u0101s\u012bs<\/em>.<\/p>\nDue to the social etiquette of that time, it would have been unthinkable for a Muslim such as Harid\u0101sa to take the vows of sanny\u0101sa,<\/em> since only those born in br\u0101hma\u1e47a<\/em> families could formally take to the renounced order of life. Simply because they were dressed as mendicants does not necessarily mean that they had actually accepted sanny\u0101sa<\/em>. This type of unorthodox behavior was common with \u015ar\u012b Nity\u0101nanda Avadh\u016bta and on that day he had dragged Haridasa \u1e6ch\u0101kura into His plot.<\/p>\nIf indeed \u015ar\u012b Nity\u0101nanda Prabhu had formally taken sanny\u0101sa<\/em>, why is there no mention of such an important event in any Gau\u1e0d\u012bya literature? Why is there no mention of his sanny\u0101sa-guru<\/em>?<\/p>\nApart from the fact that the idea for the sanny\u0101sa<\/em> of \u015ar\u012b Nity\u0101nanda Prabhu is not supported by any bona-fide \u0101c\u0101rya<\/em> in the Gau\u1e0d\u012bya samprad\u0101ya<\/em>, it is also not in line with the divine character of \u015ar\u012b Caitanya Mahaprabhu that He would have permitted \u015ar\u012b Nity\u0101nanda Prabhu to give up his sanny\u0101sa<\/em> or associated with Him if He had done so.<\/p>\nIt is well known that \u015ar\u012b Caitanyadeva strictly adhered to the principles of sanny\u0101sa-dharma<\/em>. His strictness as a sanny\u0101s\u012b<\/em> was exhibited in the pastime of His chastisement of Cho\u1e6da Harid\u0101sa, who committed suicide because of a small breach of sanny\u0101sa-dharma<\/em>. So why then would Mah\u0101prabhu turn around and associate with \u015ar\u012b Nity\u0101nanda Prabhu if he was a fallen sanny\u0101s\u012b<\/em>? Mah\u0101prabhu Himself has stated the following:<\/p>\nprabhu kahe \u2018vair\u0101g\u012b kare prak\u1e5bti sambh\u0101\u1e63a\u1e47a
\n<\/em>dekhite n\u0101 p\u0101ro\u1e45 \u0101mi t\u0101h\u0101ra vadana\u2019<\/em><\/p>\n\u201cThe Lord said, I cannot tolerate seeing the face of a person who has accepted the renounced order of life but who still talks intimately with a woman.\u2019\u201d (Cc. Antya <\/em>2.117)<\/p>\nk\u1e63udra-j\u012bva saba marka\u1e6da-vair\u0101gya kariy\u0101
\n<\/em>indriya car\u0101\u00f1\u0101 bule \u2018prak\u1e5bti\u2019 sambh\u0101\u1e63iy\u0101<\/em><\/p>\n\u201cThere are many persons with little in their possession who accept the renounced order of life like monkeys. They go here and there engaging in sense gratification and speaking intimately with women.\u201d (Cc. Antya, 2.120)\u00a0<\/em><\/p>\nprabhu kahe \u2014 \u2018mora va\u015ba nahe mora mana
\n<\/em>prak\u1e5bti-sambh\u0101\u1e63\u012b vair\u0101g\u012b n\u0101 kare dar\u015bana\u2019<\/em><\/p>\n\u201cThe Lord said, \u2018My mind is not under My control. It does not like to see anyone in the renounced order who talks intimately with women.\u2019\u201d (Cc. Antya 2.124<\/em>)<\/p>\nClaiming to be a follower of \u015ar\u012b Caitanyadeva or a follower of \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura, and in the same breath, claim that \u015ar\u012b Nity\u0101nanda Prabhu was a fallen sanny\u0101s\u012b<\/em> is totally absurd.<\/p>\n\u015ar\u012bla Sarasvat\u012b \u1e6ch\u0101kura came to re-establish the system of daivi-var\u1e47\u0101\u015brama<\/em>, in particular to re-introduce trida\u1e47\u1e0di<\/em>–sanny\u0101sa<\/em> in the Gau\u1e0d\u012bya line for the purpose of preaching love of God. But those persons who oppose Sarasvati \u1e6ch\u0101kura have tried to minimize his contribution by creating false stories to show that even \u015ar\u012b Nity\u0101nanda Prabhu gave up His sanny\u0101sa<\/em>. One important point that the sahajiy\u0101s<\/em> conveniently overlook is that in order to preach love of God, \u015ar\u012b Caitanyadeva Himself accepted sanny\u0101sa.<\/em><\/p>\nIn order to attain the mercy of \u015ar\u012b Caitanyadeva, one must first beg for the mercy of \u015ar\u012b Nity\u0101nanda Prabhu. If one concocts imaginary proofs that simply degrade the position of\u00a0 \u015ar\u012b Nity\u0101nanda Prabhu, then such a person is truly most unfortunate.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"
\u201cPr\u0101k\u1e5bta-rasa \u0100ra\u1e47ya Chedin\u012b \u2013 Cutting the Jungle of Misconception\u201d is a compilation of twenty-one articles written in the later 90\u2019s and early 2000s by \u015ar\u012bla B.G. Narasi\u1e45gha Mah\u0101r\u0101ja. This book exposes various philosophical misconceptions that are prevalent within the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava world at present, and establishes the proper understanding according to guru, s\u0101dhu and \u015b\u0101stra.<\/p>\n","protected":false},"author":4,"featured_media":6169,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[216],"tags":[206,217],"krishna_talk_article":[],"_links":{"self":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/6245"}],"collection":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/comments?post=6245"}],"version-history":[{"count":1,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/6245\/revisions"}],"predecessor-version":[{"id":8725,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/6245\/revisions\/8725"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media\/6169"}],"wp:attachment":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media?parent=6245"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=6245"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=6245"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=6245"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}