Blog

By Brajsunder Das
Secretary/Sannyasa Ministry

Three types of Sannyasa

The brahmacaris, grhasthas, and vanaprasthas engage in activities of contradictory nature to achieve their respective aims in life. To completely renounce everything is called sannyasa.

When one gives up the fruits of one’s karma, it is called karma-sannyasa. When one gives up all forms of material knowledge, it is called jnana-sannyasa. When one gives up the propensity for enjoying material objects and becomes inclined towards the service of the Supreme Lord, then one’s sannyasa on the path of devotional service is successful.

The goals of a karma-sannyasi are religiosity, economic development, and sense gratification, the goal of a jnana-sannyasi is liberation, and the goal of a Vaisnava sannyasiis krsna-prema.

History of Sannyasa

Long before the advent of Sripada Sankaracarya, the tridandi sannyasa order existed in the Vaisnava line of Sri Visnusvami. In the Visnusvami Vaisnava sampradaya, there are ten different kinds of sannyasa names and 108 different names for sannyasis who accept the tridanda, the triple staff of sannyasa. But at the time of Sankaracarya, who was a Vedantist inclined to impersonalism and who preached the philosophy of monism, the sect of pancopasakas (those who worship five gods) had again become prominent in India. That is why Sri Caitanya Mahaprabhu accepted Vedic sannyasa from the Sankara-sampradaya, which uses ten names for their sannyasis.

In Aryavarta, many Aryan pseudo-followers of the Vedas became followers of Sankaracarya known as pancopasakas under the guidance of that sampradaya.

The ten names of the Sankara sannyasis are Tirtha, Asrama, Vana, Aranya, Giri, Parvata, Sagara, Sarasvati, Bharati, and Puri. The title and abode of each sannyasi and brahmacari is as follows: Sannyasis with the titles Tirtha and Asrama generally stay at Dvaraka, and their brahmacari name is Svarupa. Those known by the names Vana and Aranya stay at Purusottama, or Jagannatha Puri, and their brahmacari name is Prakasa. Those with the names Giri, Parvata, and Sagara generally stay at Badarikasrama, and their brahmacari name is Ananda. Those with the titles Sarasvati, Bharati, and Puri usually live at Srngeri in South India, and their brahmacari name is Caitanya.

Sripada Sankaracarya established four monasteries in India, in the four directions north, south, east, and west, and he entrusted them to four sannyasi disciples. Now there are hundreds of branch monasteries under these four principal monasteries, and although there is an official symmetry among them, there are many differences in their dealings. The four different sects of these monasteries are known as Anandavara, Bhogavara, Kitavara, and Bhumivara, and in course of time they have developed different ideas and different slogans.

According to the regulation of Sankara’s sect, one who wishes to enter the renounced order in the disciplic succession must first be trained as a brahmacari under a bona fide sannyasi. The brahmacari’s name is ascertained according to the group to which the sannyasi belongs. This custom is current in this sampradaya up to the present day.

Lord Caitanyas Sannyasa Pastimes

Lord Caitanya superficially accepted sannyasa from Kesava Bharati and became known as Sri Krsna Caitanya. The Lord kept His brahmacari name even after accepting sannyasa. Those who recorded the Lord’s pastimes did not mention that the Lord ever identified Himself as Bharati. Although a sannyasi in the Sankara-sampradaya thinks that he has become the Supreme, Sri Caitanya Mahaprabhu considered Himself the eternal servant of Lord Krsna even after He took ekadanda-sannyasa.

As the friend of the living entities and spiritual master of the universe, He benefited the conditioned souls by preaching pure devotional service of Lord Krsna among them and never exhibited the pride of an ekadandi-sannyasi. The brahmacaris’ only pride is their service to their spiritual master, which is not unfavorable to devotional service. The authentic biographies also mention that when Lord Caitanya took sannyasa He accepted the danda (rod) and begging pot, which are symbolic of the sannyasa order.

The Main Purpose Of Sannyasa In The Age Of Kali

Although in Kali-yuga the injunction is that no one should accept sannyasa. Of course, those who actually follow the rules and regulations must take sannyasa. Generally, however, people are unable to accept sannyasa life, and therefore Caitanya Mahaprabhu stressed, kalau nasty eva nasty eva na-sty eva gatir anyatha. In this age there is no other alternative, no other alternative, no other alternative than to chant the holy name of the Lord: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. The main purpose of sannyasa life is to be in constant companionship with the Supreme Lord, either by thinking of Him within the heart or hearing of Him through aural reception. In this age, hearing is more important than thinking because one’s thinking may be disturbed by mental agitation, but if one concentrates on hearing, he will be forced to associate with the sound vibration of Krsna. Krsna and the sound vibration “Krsna” are nondifferent, so if one loudly vibrates Hare Krsna, he will be able to think of Krsna immediately. This process of chanting is the best process of self-realization in this age; therefore Lord Caitanya preached it so nicely for the benefit of all humanity.

Bibliography:

Three types of Sannyasa: Caitanya Bhagavata, Madhya Lila, 26.135, Commentary by Srila Bhaktisiddhanata Saraswati

History of Sannyasa: Caitanya Caritamrita, Adi Lila 3.34, Purport

The Main Purpose Of Sannyasa In The Age Of Kali: Srimad Bhagavatam 3.24.35, Purport

Sannyasa Candidates 2018

Source: http://www.dandavats.com/?p=59511