Hare krsna
Please accept my humble obeisances. All glories to Srila Prabhupada
What is real sanyasa ?
Sanyasa did not mean a change of dress....
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Hare krsna
Please accept my humble obeisances. All glories to Srila Prabhupada
What is real sanyasa ?
Sanyasa did not mean a change of dress....
You need to be a member of ISKCON Desire Tree | IDT to add comments!
Replies
THE LIFE OF A SANNYASI. part 1.
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
THE LIFE OF A SANNYASI. part 2.
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
Bhagavad-gita 16.1-3:
IN THE VARNASRAMA INSTITUTION THE SANNYASI, OR THE PERSON IN THE RENOUNCED ORDER OF LIFE, IS CONSIDERED TO BE THE HEAD OR THE SPIRITUAL MASTER OF ALL THE SOCIAL STATUSES AND ORDERS. A brahmana is considered to be the spiritual master of the three other sections of a society, namely, the ksatriyas, the vaisyas and the sudras, but a sannyasi, who is on the top of the institution, is considered to be the spiritual master of the brahmanas also. For a sannyasi, the first qualification should be fearlessness. BECAUSE A SANNYASI HAS TO BE ALONE WITHOUT ANY SUPPORT OR GUARANTEE OF SUPPORT, HE HAS SIMPLY TO DEPEND ON THE MERCY OF THE SUPREME PERSONALITY OF GODHEAD. IF HE THINKS, “AFTER I LEAVE MY CONNECTIONS, WHO WILL PROTECT ME?” HE SHOULD NOT ACCEPT THE RENOUNCED ORDER OF LIFE. One must be fully convinced that Krsna or the Supreme Personality of Godhead in His localized aspect as Paramatma is always within, that He is seeing everything and that He always knows what one intends to do. One must thus have firm conviction that Krsna as Paramatma will take care of a soul surrendered to Him. “I shall never be alone,” one should think. “Even if I live in the darkest regions of a forest I shall be accompanied by Krsna, and He will give me all protection.” That conviction is called abhayam, without fear. This state of mind is necessary for a person in the renounced order of life. Then he has to purify his existence. There are so many rules and regulations to be followed in the renounced order of life.
MOST IMPORTANT OF ALL, A SANNYASI IS STRICTLY FORBIDDEN TO HAVE ANY INTIMATE RELATIONSHIP WITH A WOMAN. HE IS EVEN FORBIDDEN TO TALK WITH A WOMAN IN A SECLUDED PLACE. Lord Caitanya was an ideal sannyasi, and when He was at Puri His feminine devotees could not even come near to offer their respects. THEY WERE ADVISED TO BOW DOWN FROM A DISTANT PLACE. THIS IS NOT A SIGN OF HATRED FOR WOMEN AS A CLASS, BUT IT IS A STRICTURE IMPOSED ON THE SANNYASI NOT TO HAVE CLOSE CONNECTIONS WITH WOMEN. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a sannyasi, intimate relations with women and possession of wealth for sense gratification are strictly forbidden. The ideal sannyasi was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyasa order of life in connection with association with woman. One of His personal associates, namely Chota Haridasa, was personally associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Chota Haridasa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, “FOR A SANNYASI OR ANYONE WHO IS ASPIRING TO GET OUT OF THE CLUTCHES OF MATERIAL NATURE AND TRYING TO ELEVATE HIMSELF TO THE SPIRITUAL NATURE AND GO BACK HOME, BACK TO GODHEAD, FOR HIM, LOOKING TOWARD MATERIAL POSSESSIONS AND WOMEN FOR SENSE GRATIFICATION–NOT EVEN ENJOYING THEM, BUT JUST LOOKING TOWARD THEM WITH SUCH A PROPENSITY–IS SO CONDEMNED THAT HE HAD BETTER COMMIT SUICIDE BEFORE EXPERIENCING SUCH ILLICIT DESIRES.” SO THESE ARE THE PROCESSES FOR PURIFICATION.
Srila Prabhupada’s instructions on the sannyasa asrama.
yam hi na vyathayanty ete / purusam purusarsabha
sama-duhkha-sukham dhiram / so ‘mrtatvaya kalpate
O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. (Bhagavad-gita 2.15)
PURPORT
Anyone who is steady in his determination for the advanced stage of spiritual realization and CAN EQUALLY TOLERATE THE ONSLAUGHTS OF DISTRESS AND HAPPINESS IS CERTAINLY A PERSON ELIGIBLE FOR LIBERATION. In the varnasrama institution, THE FOURTH STAGE OF LIFE, NAMELY THE RENOUNCED ORDER (SANNYASA), IS A PAINSTAKING SITUATION. BUT ONE WHO IS SERIOUS ABOUT MAKING HIS LIFE PERFECT SURELY ADOPTS THE SANNYASA ORDER OF LIFE IN SPITE OF ALL DIFFICULTIES. The difficulties usually arise from having to sever family relationships, to give up the connection of wife and children. But if anyone is able to tolerate such difficulties, surely his path to spiritual realization is complete.
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
Hare krsna
Please accept my humble obeisances. All glories to Srila Prabhupada
thank u prabhu ji 4 such great comment
Hare Krishna Prabhuji. Dandavat Pranam. All Glories to Srila Prabhupada
Your answer is given in BG chapter 18
BG 18.1: Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, master of the senses.
BG 18.2: The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].
BG 18.3: Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.
BG 18.4: O best of the Bhāratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.
BG 18.5: Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.
BG 18.6: All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.
BG 18.7: Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.
BG 18.8: Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.
BG 18.9: O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.
BG 18.10: The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.
BG 18.11: It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.
Your aspiring servant
Hari Bol