Narasi\u1e45gha Mah\u0101r\u0101ja:<\/strong> Now we shall read from Caitanya-carit\u0101m\u1e5bta,<\/em> Madhya<\/em>–l\u012bl\u0101<\/em>, ch.3, text 6, the famous sanny\u0101sa<\/em> verse uttered by Mah\u0101prabhu with purport by the world-\u0101c\u0101rya<\/em>, His Divine Grace O\u1e41 Vi\u1e63\u1e47up\u0101da \u015ar\u012b \u015ar\u012bmad \u015ar\u012bla A.C. Bhaktived\u0101nta Swami Prabhup\u0101da.<\/p>\n et\u0101\u1e41<\/em> sa \u0101sth\u0101ya par\u0101tma-ni\u1e63\u1e6dh\u0101m \u201cI shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of K\u1e5b\u1e63\u1e47a. This was approved by the previous \u0101c\u0101ryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead.\u201d<\/em><\/p>\n In connection with this verse, which is a quotation from \u015ar\u012bmad Bh\u0101gavatam (11.23.58), \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sanny\u0101sa is a regulative principle. If one accepts the sanny\u0101sa order, his main business is to devote his life completely to the service of Mukunda, K\u1e5b\u1e63\u1e47a. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sanny\u0101s\u012b. It is not simply a matter of changing dress. In Bhagavad-g\u012bt\u0101 (6.1) it is also stated, an\u0101\u015brita\u1e25 karma-phala\u1e41 k\u0101rya\u1e41 karma karoti ya\u1e25 sa sanny\u0101s\u012b ca yogi ca: one who works devotedly for the satisfaction of K\u1e5b\u1e63\u1e47a is a sanny\u0101s\u012b. The dress is not sanny\u0101sa, but the attitude of service to K\u1e5b\u1e63\u1e47a is.<\/em><\/p>\n The word par\u0101tma-ni\u1e63\u1e6dh\u0101 means being a devotee of Lord K\u1e5b\u1e63\u1e47a. Par\u0101tma, the Supreme Person, is K\u1e5b\u1e63\u1e47a. \u012a\u015bvara\u1e25 parama\u1e25 k\u1e5b\u1e63\u1e47a\u1e25 sac-cid-\u0101nanda-vigraha\u1e25. Those who are completely dedicated to the lotus feet of K\u1e5b\u1e63\u1e47a in service are actually sanny\u0101s\u012b. As a matter of formality, the devotee accepts the sanny\u0101sa dress as previous \u0101c\u0101ryas did. He also accepts the three da\u1e47\u1e0das. Later Vi\u1e63\u1e47u-sv\u0101m\u012b considered that accepting the dress of a trida\u1e47\u1e0di was par\u0101tma-ni\u1e63\u1e6dh\u0101. Therefore, sincere devotees add another da\u1e47\u1e0da, the j\u012bva-da\u1e47\u1e0da, to the three existing da\u1e47\u1e0das. The Vai\u1e63\u1e47ava sanny\u0101s\u012b is known as a trida\u1e47\u1e0di sanny\u0101s\u012b. The m\u0101y\u0101v\u0101d\u012b sanny\u0101s\u012b accepts only one da\u1e47\u1e0da, not understanding the purpose of the trida\u1e47\u1e0da.<\/em><\/p>\n Narasi\u1e45gha Mah\u0101r\u0101ja:<\/strong> I am holding in my hands a trida\u1e47\u1e0da<\/em>, which is to be given to a Vai\u1e63\u1e47ava at the time of sanny\u0101sa<\/em> initiation. Tri<\/em> in Sanskrit means three, and da\u1e47\u1e0da<\/em> means stick or staff. Thus we have a tri-da\u1e47\u1e0da<\/em> when three sticks are combined. In the purport of this verse it is said that Vi\u1e63\u1e47u-sv\u0101m\u012b added another da\u1e47\u1e0da<\/em> to the already existing three da\u1e47\u1e0das<\/em> making a total of four da\u1e47\u1e0das<\/em> in the trida\u1e47\u1e0da<\/em> staff.<\/p>\n The first three da\u1e47\u1e0das<\/em> represent k\u0101ya<\/em>, mana<\/em>, v\u0101kya<\/em> or body, mind, and words. A sanny\u0101s\u012b<\/em> must wholesale dedicate these three things to the service of the Lord. Whatever activity a sanny\u0101s\u012b<\/em> performs with his body must be for the service of K\u1e5b\u1e63\u1e47a. Similarly, whatever he thinks and whatever he speaks must be dedicated in the service of the Lord. Vi\u1e63\u1e47u-sv\u0101m\u012b thought, \u201cpar\u0101tma<\/em>–ni\u1e63\u1e6dh\u0101<\/em>,\u201d that one da\u1e47\u1e0da<\/em> should be added to represent the surrender of the soul at the lotus feet of the Lord. Thus four da\u1e47\u1e0das<\/em> now make up the staff of trida\u1e47\u1e0di<\/em> sanny\u0101s\u012b<\/em>.<\/p>\n Later, many persons in the community of the \u015aiva Sv\u0101m\u012b samprad\u0101ya gave up the \u0101tma-ni\u1e63\u1e6dh\u0101 (devotional service) of the Lord and followed the path of \u015aa\u1e45kar\u0101c\u0101rya. Instead of accepting 108 names, those in the \u015aiva Sv\u0101m\u012b samprad\u0101ya followed the path of \u015aa\u1e45kar\u0101c\u0101rya and accepted the ten names of sanny\u0101sa. Although \u015ar\u012b Caitanya Mah\u0101prabhu accepted the then existing order of sanny\u0101sa (namely eka-da\u1e47\u1e0da), He still recited a verse from \u015ar\u012bmad-Bh\u0101gavatam about the trida\u1e47\u1e0da-sanny\u0101sa accepted by the br\u0101hma\u1e47a of Avant\u012bpur\u0101. Indirectly He declared that within that ekada\u1e47\u1e0da, one da\u1e47\u1e0da, four da\u1e47\u1e0das existed as one. Accepting ekada\u1e47\u1e0da sanny\u0101sa without paratma-nistha (devotional service to Lord K\u1e5b\u1e63\u1e47a) is not acceptable to \u015ar\u012b Caitanya Mah\u0101prabhu. In addition, according to the exact regulative principles, on should add the jiva-da\u1e47\u1e0da to the trida\u1e47\u1e0da. These four da\u1e47\u1e0das, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the ekada\u1e47\u1e0di-sanny\u0101s\u012bs of the m\u0101y\u0101v\u0101d\u012b school are not devoted to the service of K\u1e5b\u1e63\u1e47a, 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. M\u0101y\u0101v\u0101d\u012b sanny\u0101s\u012bs, not knowing that \u015ar\u012b Caitanya Mah\u0101prabhu as an ekada\u1e47\u1e0di-sanny\u0101s\u012b. This is due to their vivarta, bewilderment. In \u015ar\u012bmad-Bh\u0101gavatam there is no such thing as an ekada\u1e47\u1e0di-sanny\u0101s\u012b; indeed, the trida\u1e47\u1e0di-sanny\u0101s\u012b is accepted as the symbolic representation of the sanny\u0101sa order. By citing this verse from \u015ar\u012bmad-Bh\u0101gavatam, \u015ar\u012b Caitanya Mah\u0101prabhu accepted the sanny\u0101sa order recommended in \u015ar\u012bmad-Bh\u0101gavatam. The m\u0101y\u0101v\u0101d\u012b sanny\u0101s\u012b, who are enamoured by the external energy of the Lord, cannot understand the mind of \u015ar\u012b Caitanya Mah\u0101prabhu. <\/em><\/p>\n Narasi\u1e45gha Mah\u0101r\u0101ja:<\/strong> It is mentioned in Caitanya-Carit\u0101m\u1e5bta<\/em> that Mah\u0101prabhu received the ekada\u1e47\u1e0da<\/em> from Ke\u015bava Bh\u0101rat\u012b at the time of his sanny\u0101sa<\/em> initiation. After traveling in the forest and along the river for some time, Mah\u0101prabhu fell into an ecstatic trance of divine love. While in that ecstatic state, Lord Nity\u0101nanda Prabhu decided to break the ekada\u1e47\u1e0da<\/em> of Mah\u0101prabhu into three pieces and threw them in the river. Nity\u0101nanda Prabhu broke the ekada\u1e47\u1e0da<\/em> of Mah\u0101prabhu to show that there are three da\u1e47\u1e0das<\/em> in the ekada\u1e47\u1e0da<\/em> and that Mah\u0101prabhu is a Vai\u1e63\u1e47ava and not an impersonalist m\u0101y\u0101v\u0101d\u012b<\/em>.<\/p>\n Nity\u0101nanda Prabhu did not like the idea that Mah\u0101prabhu should have to carry a da\u1e47\u1e0da<\/em> like an ordinary sanny\u0101s\u012b<\/em>. After all, Mah\u0101prabhu is the Supreme Personality of Godhead and He is not bound to follow any regulative principles, although He may do so for the benefit of all fallen conditioned souls.<\/p>\n When Mah\u0101prabhu awoke from His ecstatic trance, He inquired about the whereabouts of His da\u1e47\u1e0da<\/em>. Nity\u0101nanda Prabhu told Him that the da\u1e47\u1e0da<\/em> had been broken when the Lord fell down in ecstatic trance and thus He had thrown it into the river. On hearing this news, Mah\u0101prabhu externally showed some anger with Nity\u0101nanda Prabhu, but internally He was very pleased.<\/p>\n \u201cTo date, all the devotees of \u015ar\u012b Caitanya Mah\u0101prabhu, following in His footsteps, accept the sanny\u0101sa order and keep the sacred thread and tuft of unshaved hair. The ekada\u1e47\u1e0di-sanny\u0101s\u012bs of the Mayavadi school give up the sacred thread and do not keep any tuft of hair. Therefore, they are unable to understand the purport of trida\u1e47\u1e0da-sanny\u0101sa, 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. They \u0101c\u0101ryas who advocate the daiva-var\u1e47\u0101\u015brama (the social order of catur-var\u1e47yam mentioned in Bhagavad-g\u012bt\u0101) do not accept the proposition of asura-var\u1e47\u0101\u015brama, which maintains that the social order of var\u1e47a is indicated by birth.<\/em><\/p>\n The most intimate devotee of \u015ar\u012b Caitanya Mah\u0101prabhu, namely Gad\u0101dhara Pa\u1e47\u1e0dita, accepted trida\u1e47\u1e0di-sanny\u0101sa and also accepted M\u0101dhava Upadhy\u0101ya as his trida\u1e47\u1e0di-sanny\u0101s\u012b disciple. It is said that from this M\u0101dhav\u0101c\u0101rya the samprad\u0101ya known in western India as the Vallabh\u0101c\u0101rya-samprad\u0101ya has begun. \u015ar\u012bla Gop\u0101la Bha\u1e6d\u1e6da Bose, who is known as a sm\u1e5bti-\u0101c\u0101rya in the Gau\u1e0d\u012bya-Vai\u1e63\u1e47ava-samprad\u0101ya, later accepted the trida\u1e47\u1e0da-sanny\u0101sa order from Trida\u1e47\u1e0dip\u0101da Prabodh\u0101nanda Sarasvat\u012b. Although acceptance of trida\u1e47\u1e0da-sanny\u0101sa is not distinctly mentioned in the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava literature, the first verse of \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b\u2019s Upade\u015b\u0101m\u1e5bta advocates that one should accept the trida\u1e47\u1e0da-sanny\u0101sa order by controlling the six forces:<\/em><\/p>\n v\u0101co vega\u1e41 manasa\u1e25 krodha-vega\u1e41 \u201cOne who can control the forces of speech, mind, anger, belly, tongue, and genitals is known as a gosv\u0101m\u012b and is competent to accept disciple all over the world.\u201d <\/em><\/p>\n The followers of \u015ar\u012b Caitanya Mah\u0101prabhu never accepted the m\u0101y\u0101v\u0101d\u012b order of sanny\u0101sa, and for this they cannot be blamed. \u015ar\u012b Caitanya Mah\u0101prabhu accepted \u015ar\u012bdhara Sv\u0101m\u012b, who was a trida\u1e47\u1e0di-sanny\u0101s\u012b, but the m\u0101y\u0101v\u0101d\u012b sanny\u0101s\u012bs, not understanding \u015ar\u012bdhara Sv\u0101m\u012b, sometimes thing that \u015ar\u012bdhara Sv\u0101m\u012b belonged to the m\u0101y\u0101v\u0101da eka-da\u1e47\u1e0da-sanny\u0101sa community. Actually this was not the case.<\/em><\/p>\n Narasi\u1e45gha Mah\u0101r\u0101ja:<\/strong> The verse, et\u0101\u1e41 sa \u0101sth\u0101ya par\u0101tma-ni\u1e63\u1e6dh\u0101m<\/em>, is chanted daily by the Vai\u1e63\u1e47ava sanny\u0101s\u012bs<\/em> of Mah\u0101prabhu. That verse has been accepted by the followers of Mah\u0101prabhu as carrying the spirit of trida\u1e47\u1e0di<\/em> sanny\u0101sa<\/em>.<\/p>\n Narasi\u1e45gha Mah\u0101r\u0101ja:<\/strong> What is this sanny\u0101sa<\/em>? What is the meaning? What is the purpose? Here we have heard that the purpose of the sanny\u0101sa<\/em> of Mah\u0101prabhu is distinct from the m\u0101y\u0101v\u0101da<\/em> purpose. The m\u0101y\u0101v\u0101da<\/em> purpose is to push oneself towards merging or moksha, becoming one with the Supreme Brahman; to finish, to annihilate the individual j\u012bva<\/em>. Mah\u0101prabhu\u2019s sanny\u0101sa<\/em> is distinct from that; it is to dedicate oneself at the lotus feet of Mukunda. It is not for mok\u1e63a<\/em>, but it is for Mukunda, the great Lord \u015ar\u012b K\u1e5b\u1e63\u1e47a. It can be said that dedication and devotion is the purpose of the sanny\u0101sa<\/em> order of life.<\/p>\n<\/div><\/div><\/div> The Meaning of the Sanny\u0101sa \u0100\u015brama is from a lecture given on R\u0101dh\u0101\u1e63\u1e6dam\u012b day, August 28, 1990 by His Holiness Swami Bhakti Gaurava Narasi\u1e45gha Mah\u0101r\u0101ja at \u015ar\u012b R\u016bp\u0101nuga Bhajana \u0100\u015brama, \u015ar\u012b V\u1e5bnd\u0101vana Dh\u0101ma.<\/p>\n","protected":false},"author":4,"featured_media":6465,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[221],"tags":[206,222],"krishna_talk_article":[],"_links":{"self":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/6471"}],"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=6471"}],"version-history":[{"count":2,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/6471\/revisions"}],"predecessor-version":[{"id":9335,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/6471\/revisions\/9335"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media\/6465"}],"wp:attachment":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media?parent=6471"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=6471"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=6471"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=6471"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nadhy\u0101sit\u0101\u1e41 p\u016brvatamair mahadbhi\u1e25
\naha\u1e41 tari\u1e63y\u0101mi duranta-p\u0101ra\u1e41
\ntamo mukund\u0101\u1e45ghri-ni\u1e63evayaiva<\/em><\/p>\n
\nSanny\u0101sa Da\u1e47\u1e0da<\/strong><\/p>\n
\nThree in One<\/strong><\/p>\n
\n<\/em>jihv\u0101-vegam udaropastha-vegam
\n<\/em>et\u0101n veg\u0101n yo vi\u1e63aheta dh\u012bra\u1e25
\n<\/em>sarv\u0101m ap\u012bm\u0101\u1e3f p\u1e5bthiv\u012b\u1e3f sa \u015bi\u1e63y\u0101t<\/em><\/p>\n
\nPurpose of Sanny\u0101sa<\/strong><\/p>\nRelated Articles & Books<\/h2><\/div>
\n
Further Reading<\/h2><\/div>
\n