“Five things are forbidden in the age of Kali ?horse-sacrifice, cow-sacrifice, acceptance of sannyasa, offering flesh to the forefathers and begetting a child in the womb of the wife of one’s elder brother.?(Brahma-vaivarta Purana, Krsna-jnama Khanda 185.180).
So it may be strange to hear that sanyasa is forbiden in this age of Kali.(or it means impersonalists -ekadanda sanyasa) Could you please tell us something more about that. Thank you. Nityananda Gauranga Hare Krsna
Title: Re: Sanyasa in Kali yuga User: Swami Gaurangapada Date: 2007-04-11 19:54:48
The forbidden injunction in Kali Yuga is for the two other kinds of sannyaasa: karma sannyaasa (sannyasa taken to make a living) and for gyaana sannyaasa (advaitist sanyaasa to try to become one with God). The Vaishnava Tridandi Sannyaasa is recommended in Kali Yuga for chanting and preaching the Holy Names as the Holy Names are the only hope for Kali Yuga. I have answered this question in further detail previously also. You can search the NITAI Veda. Nityananda! Gauranga! Hare Krishna!
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PARTICULAR ANSWER
HARI BOL
JAI ACHARYAS, VAISHNAVAS, NITAI, GAURAHARI AND ENERGIES
JAIVA DHARMA
CHAPTER 7
EXCERPT
The Brahma-vaivarta Purana (Krishna-khanda 115.112-113) states:
asvamedham gavalambham sannyasam palapaitrkam
devarena sutotpattim kalau panca vivarjayet
In Kali-yuga five activities are forbidden: the offering of a horse
in sacrifice, the offering of a cow in sacrifice, the acceptance of
sannyasa, offering flesh to the forefathers, and begetting children
through a husband's brother.
__________
Some people try to establish on the basis of this sloka that the
acceptance of sannyasa is forbidden in Kali-yuga. However, this sloka
has a hidden intention. The purpose of this sloka is not to forbid
sannyasa altogether. Indeed, many great personalities who appeared
in Kali-yuga were tyagis or sannyasis, including Shri Ramanuja, Shri
Madhva, Shri Vishnu-svami, and other acaryas who were well acquainted
with all the sastras, as well as the crown jewels of all
acaryas, the Six Gosvamis, who were bhaktas of Shri Gaura.
The pure succession of sannyasa is continuing, even today. The
injunction against accepting sannyasa in Kali-yuga actually means
that it is improper to accept the ekadanda-sannyasa that evolved
from the unauthorized line of thought propagated by Acarya
Sankara, and which is expressed in maxims such as so 'ham (I am
that brahma) and aham brahmasmi (I am brahma). It is this type of
sannyasa that has been forbidden.
Tridanda-sannyasa is the real, perpetual sannyasa, and it is applicable
at all times. Sometimes tridanda-sannyasa externally appears
in the form of ekadanda-sannyasa. Ekadanda-sannyasis of this
type, who are actually great souls, accept the eternality of tridandasannyasa
that symbolizes the three features of sevya (the object of
service), sevaka (the servitor), and seva (service). Such people
consider the ekadanda-sannyasa propagated by Sankara to be completely
unauthorized and not supported by sastra. It is therefore
proven, even on the basis of the Brahma-vaivarta Purana sloka cited
by smarta acaryas, that it is logical for sadhakas who are pursuing
the nivrtti-marga to accept sannyasa.
Bhakti can also be developed fully from this position. Many
grhastha Vaishnavas are gurus who are well versed in the fundamental
truths of the sastra. If the children of such saintly
Vaishnavas are also pure Vaishnavas (Gosvamis), they too are
counted as grhastha-bhaktas. This is why the association of
grhastha-bhaktas is particularly beneficial for the jivas.
Sanyasa in Kali yuga
Title: Sanyasa in Kali yuga
User: Igor Date: 2007-04-11 14:07:18
Nityananda GAuranga Hare Krsna
In Brahma-vaivarta purana there is one verse
asvamedham gavalambham sannyasam palapaitrkam
devarena sutopattim kalau panca vivarjayet
“Five things are forbidden in the age of Kali ?horse-sacrifice, cow-sacrifice, acceptance of sannyasa, offering flesh to the forefathers and begetting a child in the womb of the wife of one’s elder brother.?(Brahma-vaivarta Purana, Krsna-jnama Khanda 185.180).
So it may be strange to hear that sanyasa is forbiden in this age of Kali.(or it means impersonalists -ekadanda sanyasa) Could you please tell us something more about that.
Thank you.
Nityananda Gauranga Hare Krsna
Title: Re: Sanyasa in Kali yuga
User: Swami Gaurangapada Date: 2007-04-11 19:54:48
The forbidden injunction in Kali Yuga is for the two other kinds of sannyaasa: karma sannyaasa (sannyasa taken to make a living) and for gyaana sannyaasa (advaitist sanyaasa to try to become one with God). The Vaishnava Tridandi Sannyaasa is recommended in Kali Yuga for chanting and preaching the Holy Names as the Holy Names are the only hope for Kali Yuga. I have answered this question in further detail previously also. You can search the NITAI Veda. Nityananda! Gauranga! Hare Krishna!
Sanyasa_in_Kali_yuga.htm
2 Shrila Bhaktivinoda Thakura has stated that in the age of Kali it
is recommended that all jivas become grhastha Vaishnavas, for in
this there is no fear of falling down. The meaning of this
statement is that it is the duty of all human beings to live in an
unfallen condition and engage in the service of Vishnu and
Vaishnavas. However, it is not the intention of the author to instruct
that everyone must be a grhastha, or that in the age of Kali
no one should accept any asrama other than the grhastha-asrama.
Those who are heavily influenced by the material qualities of
passion and ignorance, who are excessively attached to material
sense enjoyment, and who have a strong inclination toward the
path of fruitive action (pravrtti-marga) are recommended to
accept marriage and follow the grhastha-dharma in order to
counteract these tendencies. On the other hand, those whose
nature is of the quality of goodness and purity, and who follow
the path of detachment (nivrtti-marga) should not marry and
thus become fallen.
In the Vishnu Purana (3.8.9) we find the following statement
regarding asrama:
varnasramacaravata purusena parah puman
visnur aradhyate pantha nanyat tat-tosa-karanam
Shri Vishnu is worshiped only by carrying out one's prescribed duties
in varnasrama. There is no other way to please Him.
In this sloka, the word asrama refers not only to the grhasthaasrama,
but to all four asramas. In Shrimad-Bhagavatam (11.17.14) there
is the following statement regarding asrama:
grhasramo janghanato brahmacaryam hrdo mama
vaksah-sthalad vane vasah sannyasah sirasi sthitah
The grhastha-asrama has sprung from the thighs of My universal
form, the brahmacari-asrama from My heart, the vanaprasthaasrama
from My chest, and the sannyasa-asrama from My head.
These are the four asramas described in the sastra. One of the
characteristics of a Vaishnava is engaging in the worship of Shri
Vishnu while remaining in the asrama for which he is eligible. At
present there is no shortage of examples of this. In this very book,
the characters, Prema dasa, Vaishnava dasa, Ananta dasa, and many
other qualified instructors are sannyasis, brahmacaris, or grha-tyagis.
Another point is that not all the followers of the author, Shri
Bhaktivinoda Thakura, are grhastha-bhaktas. Some of them are
brahmacaris and some have given up household life, and are situated
in the highest order, sannyasa, and are thus fit to instruct the
world. In the third chapter, sannyasa is referred to as the topmost
asrama. This same conclusion is expressed in Shrimad-Bhagavatam
(11.17.15), the crest-jewel of all sastras:
varnanam asramanams ca janma-bhumy-anusarinih
asan prakrtayo nrnam nicair nicottamottamah
The varnas and asramas of humanity are possessed of higher and
lower natures in accordance with the higher and lower places on
Shri Bhagavan's universal body from which they appeared.
The conclusion of this statement is that sannyasa is the highest
of the four asramas, and grhastha is the lowest. The brahmacari-
asrama is situated above the grhastha-asrama, and the vanaprasthaasrama
is situated above the brahmacari-asrama. These asramas are
related to the acquired tendency arising from one's temporary
nature.
Like varnas, asramas are also divided according to nature, tendency,
and work. Men of lower nature, who are inclined to engage
in fruitive action, are compelled to become grhasthas. Naisthikabrahmacaris,
those who adopt a life-long vow of celibacy, are the
wealth of Shri Krishna's heart. Vanaprastha renunciants have appeared
from Krishna's chest, and sannyasis, who are the reservoirs of
auspicious qualities, have arisen from His head. The brahmacaris,
vanaprasthas, and sannyasis are therefore all superior to the
grhasthas, but one remains ineligible to enter into these three superior
asramas as long as a taste for the path of renunciation is
not awakened in the heart. In the Manu-samhita (5.56) it is said:
na mamsa-bhaksane dose na madye na ca maithune
pravrttir esa bhutanam nivrttis tu mahaphalah
Human beings are naturally inclined to the pleasures of meateating,
intoxication, and sexual indulgence, but abstinence from
such activities yields highly beneficial results.
This is corroborated in the Shrimad-Bhagavatam (11.5.11):
loke vyavayamisa-madya-seva nitya hi jantor na hi tatra codana
vyavasthitis tesu vivaha-yajna-sura-grahair asu nivrttir ista
In this world it is observed that people have a natural tendency
toward sexual enjoyment, meat-eating, and intoxication. Sastra
cannot sanction engagement in such activities, but special provisions
have been given whereby some association with the opposite
sex is permitted through marriage; some eating of flesh is
permitted through performance of sacrifice; and the drinking of
wine is permitted in the ritual known as sautramani-yajna. The
purpose of such injunctions is to restrain the licentious tendencies
of the general populace and to establish them in moral conduct.Therefore, the grhastha-asrama is necessary in Kali-yuga in order
to draw people away from the path of fruitive action and toward
the path of renunciation. It was never the intention of the
author to suggest that those who are eligible for the highest order
of life should become grhasthas. Later in this same chapter, Shri
Bhaktivinoda Thakura has expressed the purpose of marriage in
the following words:
"One should not enter marriage for the purpose of begetting children
or to worship the forefathers. Rather, one should think, 'I
accept this maidservant of Krishna so that we may be able to assist
each other in the service of Krishna.' This attitude is favorable to
bhakti."
Shudra lives only in grihastha ashram.
Vaisha in brahmacari then in grihastha.
Kshatriya in brahmacari, grihastha then in vanaprastha.
Brahmana in all and plus in sannyasa.
It says that in Kali yuga everyone is a sudra.
But one can become above brahmana if one starts to chant the Holy Names. So one will have qualities to accept sannyasa.
Also it says that within this kali yuga there will be small satya yuga so in this way Vaishnavas can accept sannyasa.
Satya yuga is the time when Devotees come together and loudly chant the Holy Names.
Your servant,