Fwd: Krsna Talk 74 - Caitanya Monks - The Gaudiya Vaisnava Order of Sannyasa

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Krsna Talk #74Caitanya Monks - The Gaudiya Vaisnava Order of SannyasaBy Swami B.S. MadhavaView online with graphics:[

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http://www.gosai.com/rss/krishnatalk.rss ]On the day that Nimai Pandita, the darling son of Saci Mata, came to Katwa withthe intention of accepting sannyasa, all the residents of Navadvipa were goingmad. " How can our Lord think to do such a thing? He is not meant for the life of

a mendicant! He is so beautiful, so young, so charming! How can He become asannyasi? " The beloved husband of Visnupriya-devi, the Goddess of Fortune, wasjust twenty-four years old. To avoid any hindrance from the public, He had swum

across the Ganges at three o'clock in the morning in order to reach the asramaof Kesava Bharati. Nimai Pandita was determined; He would accept the renouncedorder of life, for He felt that if He did not, no one would seriously take up

the unprecedented message and path of Divine Love for Sri Krsna that He had cometo give. Nimai Pandita saw that society at large would remain in ignorance andcontinue to drown in the ocean of material misery if they were unable to receive

the unparalleled gift of prema-dharma He had come to distribute. Thus, to thedismay of millions who fell at His feet in tears, Visvambhara shaved His longbeautiful, curly black hair, put on the saffron garments of a renunciate and

accepted the staff of renunciation. Lord Gauranga was given sannyasa by KesavaBharati and was now Sri Krsna Caitanya.What ensued was the great preaching campaign of Mahaprabhu, the maha-sankirtana(grand glorification of Sri Krsna) and the unrestricted distribution of the

bhagavata-dharma (the message of Divine Love). Taking Lord Caitanya's example,many of His intimate associates also accepted the renounced order of life. SrilaSvarupa-damodara, Mahaprabhu's personal secretary and Srila Gadadhara Pandita

(who holds the highest position of service to Sriman Mahaprabhu) also tooksannyasa in order to be in constant service and association of the Lord.Srila Rupa and Srila Sanatana Gosvamis, previously known as Dabira Khasa and

Sakara Mallika, were highly placed government officials at the time they metMahaprabhu. But after hearing the Vedic conclusions from Lord Caitanya's lips,they too became renunciates of incomparable measure. The two brothers became the

head of the Six Gosvamis of Vrndavana. Taking shelter under a different treeevery night, they ate close to nothing and slept very rarely. Instead, theyspent all their time fulfilling the instructions of Mahaprabhu, intensifying

their bhajana, composing scripture on the science of bhakti and excavating theplaces where Sri Radhika and Sri Govinda conducted their pastimes inVraja-bhumi. This was also the position of Srila Raghunatha Dasa Gosvami, our

prayojana-tattva acarya, who represents the goal - the final attainment of thisKrsna Consciousness movement. The goal is raganuga-bhakti or spontaneous love indevotion for the Divine Couple Sri Radhika-Madhavasundara. Srila Dasa Gosvami

was born in a family of extremly wealthy aristocrats, but gave up everything andfollowed the most extreme vows of vairagya (renunciation) after coming intocontact with Sri Caitanya Mahaprabhu. He maintained the single burning desire to

serve the Lords lotus feet.Accepting paramahamsa-vesa (the white cloth of a renunciate Vaisnava who hasgiven up varnasrama-dharma) rather than accepting sannyasa (which requireswearing saffron cloth and is part of varnasrama-dharma), the Gosvamis stayed far

away from the recognition that follows one in the sannyasa-asrama. Theirrenunciation was not like that of the Mayavadi sannyasis. Those moksa orliberation seekers are full of pride due to their status of being at the top of

the varnasrama. Such Mayavadi sannyasis are not able to have even a drop ofdevotion for Krsna. Srila Bhaktisiddhanta Sarasvati Thakura, our Srila GuruMaharaja's parama-gurudeva, writes: " Loudly chant the Holy Name of Krsna and never forget the two most valuable

things Lord Caitanya taught Srila Sanatana Gosvami: phalgu and yukta, 'real andapparent renunciation' and baddha and mukta, 'freed and enslaved.' Never mistakeone for the other, or think them to be the same

" Money, women, and fame are like tigers. A Vaisnava gives them up and keepsthem at a distance. Such a devotee, who is without material attachments, is asuddha-vaisnava. Such a devotee has conquered over the material world and its

illusions of enjoyment. Accepting only what is needed in the service of theLord, he remains free from the diseased mentality of material enjoyment anddedicates himself in the Lord's service.Free from all false attachments, he sees everything in relationship to Krsna,

understanding that everything is meant for the pleasure of Sri Krsna. He knowsthat to engage everything in the service of Sri Krsna is real renunciation.Because he understands that the true position of renunciation is to dedicate

everything to Krsna, he is truly fortunate. Although he lives within thematerial world, he dwells within the revelation of Krsna's pastimes, andexperiences the extension of the spiritual world within the material world.

" On the other hand, one who chants the Holy Name of the Lord for name and fameis simply a hypocrite and a cheater. His renunciation is false. O mind! Give upthe association of both those who want liberation and those who want material

enjoyment. They are all non-devotees. " (Vaisnava Ke? -- Who is a Vaisnava?)In the Bhakti-rasamrta-sindhu, Srila Rupa Gosvami cites a verse from the PadmaPurana:prapancikataya buddhya hari-sambandhi-vastunah

mumuksubhih parityago vairagyam phalgu kathyateanasaktasya visayan yatharham upayunjatahnirbandhah krsna-sambandhe yuktah vairagyam ucyate " That renunciation in which there is no attachment for the objects of the

senses, but in which everything is seen in relationship to Krsna and all thingsare engaged in His service is called yukta-vairagya, or practical renunciation.But that renunciation which is practised by those desirous of impersonal

liberation and rejects things in connection with Sri Hari, thinking them to bematerial, is called phalgu-vairagya, external or false renunciation. " (BRS.Purva-vibhaga, 2.125-126)It is explained by our acaryas that Mahaprabhu accepted sannyasa from Kesava

Bharati, who was in the Mayavadi (impersonalist) School, in order to convert theMayavadis over to the bhakti-marga (the path of pure devotional service). Atthat time the power and society was in the hands of the Mayavadis and it was

Mahaprabhu's intention to establish the position of prema, the fifth and highestgoal of life, over mukti (impersonal liberation), the goal of the Mayavadischool.Srila Bhakti Raksaka Sridhara Deva Gosvami, the illustrious siksa-guru of our

Srila Guru Maharaja has said: " Ostentatiously, Kesava Bharati was a Mayavadi.But when coming into connection with Caitanya Mahaprabhu he became Vaisnava.That is an easy explanation. Otherwise we may also think that he was a Vaisnava

in the garb of Mayavadi to help the preaching of Mahaprabhu as a formal help toHim. He was already there in that post. Mayavadi sannyasis had recognition atthat time over most of India. And Mahaprabhu took that garb for the purpose of

facilitating His preaching activity. All these things may be explained.Generally we may take it like that. Kesava Bharati began to sing and dance alongwith Mahaprabhu after the Lord took sannyasa. Kesava Bharati also joined the

sankirtana of Mahaprabhu. He was immediately converted. And before taking thesannyasa-mantra, Mahaprabhu Himself gave him the same mantra. Mahaprabhu askedKesava Bharati 'Please consider whether this mantra that I got in a dream,

whether this is applicable if we consider it this way,' and Mahaprabhu gave themantra to him. Kesava Bharati answered, 'Yes, yes, it is all right. I shall giveYou this mantra.' " Immediately after taking sannyasa, Mahaprabhu desired to go to Vrndavana. Lord

Nityananda Prabhu, who had come with Nimai Pandita to Katwa, accompanied theLord as He ran towards Vrndavana in an ecstatic trance. Upon reaching theBharginadi River in Orissa, Sri Nitai broke Lord Caitanya's ekadanda ('single

staff of renunciation' that was given to him by Sri Kesava Bharati) into threepieces and threw it in the holy river. This deeply esoteric pastime is mentionedby Srila A.C. Bhaktivedanta Svami Prabhupada, our exalted parama-gurudeva, in

the following way: " The mystery of the sannyasa-danda of Sri Caitanya Mahaprabhu has beenexplained by Srila Bhaktisiddhanta Sarasvati Thakura. Sri Caitanya Mahaprabhuaccepted the order of sannyasa from a Mayavadi sannyasi. The Mayavadi sannyasis

generally carry one staff, or danda. Taking advantage of Sri CaitanyaMahaprabhu's absence, Srila Nityananda Prabhu broke the staff into three partsand threw it into the river later known as the Danda-bhanga-nadi. In the

sannyasa order there are four divisions­kuticaka, bahudaka, hamsa andparamahamsa. Only when the sannyasi remains on the kuticaka and bahudakaplatforms can he carry a staff. However, when one is elevated to the status of

hamsa or paramahamsa, after touring and preaching the bhakti cult, he must giveup the sannyasa staff.Sri Caitanya Mahaprabhu is Sri Krsna, the Supreme Personality of Godhead. It istherefore said, sri-krsna-caitanya, radha-krsna nahe anya: 'Two

personalities­Srimati Radharani and Sri Krsna­are combined in the incarnationof Sri Caitanya Mahaprabhu.' Therefore, considering Sri Caitanya Mahaprabhu tobe an extraordinary person, Lord Nityananda Prabhu did not wait for the

paramahamsa stage. He reasoned that the Supreme Personality of Godhead isautomatically on the paramahamsa stage; therefore He does not need to carry thesannyasa-danda. This is the reason Sri Nityananda Prabhu broke the staff into

three pieces and threw it into the water. " In the Sri Caitanya-caritamrta, the authorized biography of Sri Caitanyawritten by Srila Krsna Dasa Kaviraja Gosvami, this pastime is described, and itis there that we find the following sloka:

danda-bhanga-lila ei parama gambhirasei bujhe, dunhara pade yanra bhakti dhira " The pastime of Lord Nityananda breaking Lord Caitanya's ekadanda into threepieces is very deep. Only one whose devotion is fixed upon the lotus feet of the

two Lords can understand it. " (Cc. Madhya 5.158)Srila Sridhara Maharaja illuminates: " My Guru Maharaja said that NityanandaPrabhu broke the ekadanda into three and this indicates that we should accept

not one, but three dandas (tridanda). This was already the custom with theRamanuja Vaisnava section…. Srila Prabhupada Bhaktisiddhanta also got someinspiration from there, to give tridanda to his followers; in contrast with the

ekadanda, which was current in Bengal. The tridanda sannyasa was current insouth-east India amongst the Ramanuja section. " Srila Bhakti Pramoda Puri Gosvami Maharaja, our beloved parama and siksa-guru

has said: " There is a Sanskrit saying that one does not become a true renunciateby simply carrying a bamboo staff (venubhir na bhaved yatih). One has toexercise control over the body, mind and words, engaging all these faculties in

the service of the Lord. This is the meaning of the triple staff. This is whyNityananda Prabhu broke Mahaprabhu's staff into three pieces in order todemonstrate that His sannyasa meant such a threefold commitment to Krsna's

service. The meaning of the monastic order is a commitment to attaining theSupreme Person; the only duty of the renunciate is to serve Lord Mukunda. A monkwho does not take the vow of service is simply engaged in fraud and

self-deception. Srila Prabhupada set the example of engaging in the Lord'sservice for each and every one of the twenty-four hours in a day. By so doing,he gave a living example of what is meant by tridandi-sannyasa. "

We have heard from the disciples of Srila Bhaktisiddhanta that from his birthhe was by nature a great renunciate. Yet in order to establish a preachingmission (Sri Gaudiya Matha) that would spread divya-jnana (divine knowledge) to

the people at large and fight against the apa-sampradayas (deviant schools) whowere claiming themselves as followers of Mahaprabhu and to set an example ofdaivi-varnasrama-dharma (the transcendental system of four social orders and

four spiritual orders), Srila Bhaktisiddhanta decided to formally take sannyasa.By his decision to accept saffron cloth he actually took a humble position belowhis two gurus, Srila Bhaktivinoda Thakura and Srila Gaura-kisora Dasa Babaji,

who had both accepted the white cloth of paramahamsa-vesa. On March 7th, 1918 onthe auspicious occasion and full moon day of Sriman Mahaprabhu's appearance dayfestival, Srila Bhaktisiddhanta took sannyasa according to Vedic rites at Sri

Mayapura in front of the photo of Srila Gaura-kisora Dasa Babaji (as SriRamanujacarya had done in front of the image of his guru many centuries ago).In this way, by taking the help of the varnasrama, Srila Bhaktisiddhanta was

able to preach thunderously, exposing the nasty practices of theprakrta-sahajiya section (those who imitate the devotional sentiments of theadvanced Vaisnavas). These so-called babajis were not at all fit for that high

position and were cheaply trying to imitate the exhalted position of Sri Rupaand Sanatana Gosvamis. They were in fact, just wearing the paramahamsa-vesa, andperforming all types of illicit activities, creating the worst name for our most

worshipable guru-varga. By his example as an acarya and sannyasi, SrilaBhaktisiddhanta stressed that one cannot come to the fifth stage of life(babaji) before crossing thru the rules and regulations of the fourth

(sannyasa). Just by putting on the dress, one does not become a paramahamsa.On that Gaura-purnima day in 1918, not only did Srila Bhaktisiddhanta takesannyasa, but he also re-established the same order of tridandi-sannyasa (the

renounced order of the daiva-varnasrama) as part of the authentic GaudiyaVaisnava sampradaya (school and culture of thought in the line of Sri KrsnaCaitanya). Transcending the lower conception of karma-sannyasa, considered

forbidden in Kali-yuga ( " sannyasam pala-paitrkam " - Brahma-vaivarta Purana185.180), Srila Bhaktisiddhanta established the system and every aspect ofGaudiya Vaisnava tridandi-sannyasa. From his deep realization and the authorized

scriptures, he drew the titles and one hundred eight sannyasa names, the dress,the sadhana, the standard, the sannyasa-mantra (originally given by SrilaSanatana Gosvami) and most importantly, the conception within it (as given by

Srila Raghunatha Dasa Gosvami).In this connection we have heard the following illuminations by Srila SridharaDeva Gosvami Maharaja, who became one of the leading sannyasa disciples of SrilaBhaktisiddhanta and the sannyasa guru of many of his own senior godbrothers

including Srila Bhakti Prajnana Kesava Gosvami Maharaja (the sannyasa guru ofSrila A.C. Bhaktivedanta Svami Prabhupada), Srila Bhakti Dayita Madhava GosvamiMaharaja (one of the most prominent Gaudiya preachers in India of his time) and

Srila Bhakti Saranga Gosvami Maharaja (one of the first preachers to travel tothe west, in the 1930's).Refering to Lord Krsna's declaration and appeal to the gopis of Vraja (his mostintimate and dedicated servants) in the tenth Canto of Srimad Bhagavatam, we

find Sri Govinda says:na paraye 'ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vahya mabhajan durjara-geha-srnkhalah samvrscya tad vah pratiyatu sadhuna " I am not able to repay My debt for your spotless service, even within a

lifetime of Brahma. Your connection with Me is beyond reproach. You haveworshiped Me, cutting off all domestic ties, which are difficult to break.Therefore please let your own glorious deeds be your compensation. " (Bhag.

10.32.22)Srila Sridhara Maharaja illuminates further: " Lord Krsna tells the gopis ofVraja, 'In which way I shall clear my debt to you? I have already given youMyself, wholesale. Although I am an infinite storehouse, I have given you

everything and there is nothing more left that I can give you'…And for thisreason, He had to become Mahaprabhu. Krsna thought that 'I shall dedicate Mylife in praise of you all, gopi-bhajana, vraja-bhajana. I shall do the work of

your canvasser, and then I must get some remuneration, and thereby, I shall trymy best to clear My debt.' So, Krsna came, and Radharani then said, 'Oh, do Youthink that I shall leave You free? No, I shall surround You. You will roll on

the earth, but I won't allow You to touch Your body to the ground. My body willbe there to cover Yours. You can't go without Me.' So Sri Govinda and SriRadhika came as Lord Gauranga, Sri Caitanya Mahaprabhu. "

From this we get a glimpse into the deeply esoteric nature of Mahaprabhu'sappearance and mission here in this world. In the Caitanya-caritamrta, SrilaKrsna Dasa Kaviraja Gosvami writes that Mahaprabhu's purpose for appearing are

two-fold; His external reason:anarpita carim cirat karunayavatirnah kalausamarpayitum-unnatojjvala-rasam sva-bhakti-sriyamharih purata-sundara-dyuti-kadamba-sandipitahsada hrdaya-kandare sphuratu vah saci-nandanah

" May that Lord who is known as the son of Srimati Saci-devi be transcendentallysituated in the inner-most chambers of your heart. Resplendent with the radianceof molten gold, he has appeared in the age of Kali by His causeless mercy and

inaugurated the sankirtana movement in order to bestow what no incarnation everoffered before: the most sublime and radiant mellow of devotional service,madhurya-rasa (the mellow of conjugal love) (Cc. Adi 1.4

) And His ultimate and confidential reason for appearing:sri radhayah pranaya-mahima kidrso vanayaiva-svadyo yenadbhuta-madhurima kidrso va madiyahsaukhyam casya mad-anubhavatah kidrsam veti lobhat-

tad-bhavadyah samajani saci-garbha-sindhau harinduh " Desiring to understand the glory of Srimati Radharani's love, the wonderfulqualities in Him that she alone relishes through Her love, and the happiness She

feels when She realizes the sweetness of His love, The Supreme Lord Hari, richlyendowed with Her emotions, appears from the womb of Srimati Saci-devi as themoon appears from the ocean. (Cc. Adi 1.6)Experiencing the depths of devotion only She has, Mahaprabhu reveals and

glorifies Her (and Her maidservants) to be the highest devotees of all.Mahaprabhu came from a very high brahminical family and was a renowned,undefeated pandit. According to social status as a sannyasi He was the most

worshipable of personalities, but when asked about His position, He proclaimed:naham vipro na ca nara-patir napi vaisyo na sudronaham varni na ca grha-patir no vana-stho yatir vakintu prodyan nikhila-paramananda-purnamrtabdher

gopi-bhartuh pada-kamalayor dasa-dasanudasah " I am not a brahmana, I am not a ksatriya, I am not a vaisya or a sudra. Nor amI a brahmacari, a householder, a vanaprastha, or a sannyasi. I identify myself

only as the servant of the servant of the servant of the maintainer of thegopis, Sri Krsna, who is eternally reality the beautiful, the effulgent sourceof universal bliss. " (Cc. Madhya. 13.80)Our Srila Guru Maharaja, Om Visnupada Sri Srimad Bhakti Gaurava Narasingha

Maharaja explains that those who come into Mahaprabhu's service connectionthrough the guru-varga (disciplic succession) descending from Sri CaitanyaMahaprabhu to Srila Bhaktisiddhanta, down to his authorized disciples and

grand-disciples, are coming into Lord Caitanya's campaign of madhurya-rasa. Andwho is the Queen of madhurya-rasa? That is Srimati Radharani.Srila Sridhara Maharaja explains further: " Our Guru Maharaja says that,

ultimately Sri Guru is Radharani and so he also gives mantra which is withinthat radha-dasyam. Especially sannyasa mantra, which means to take shelter inthe service of the gopis. It means this. Before that, we are to understand Krsna

and something about madhurya-rasa. First we must throw ourselves in the ocean ofecstasy represented as Krsna. After that, in sannyasa mantra, we shall cast ourfaith in the shelter and the service of the gopis. The sannyasa mantra means

this. Mantra is there, guru-parampara is there, all indicating our coursetowards madhurya-rasa and service to the gopis. " These are most definitely very high and revealing topics. On one side we see

that our Gaudiya Vaisnava sannyasa is a social consideration meant for preachingpurposes and on the other side we are to understand that it carries the deepestof conceptions with it, the quintessence of Lord Gauranga's message, the

principle of radha-dasyam.In the tenth canto of the Srimad Bhagavatam, in the part known as theBhramara-gita ('Song of the Bumble Bee') we find the following verse:yad-anucarita-lila-karna-piyusa-viprut-

sakrd-adana-vidhuta-dvandva-dharma vinastahsapadi grha-kutumbam dinam utsrjya dinabahava iha vihanga bhiksu-caryam caranti " The transcendental lila of Sri Krsna is great nectar for the ears. Those who

relish just a single drop of that nectar even once have their attachment tomaterial duality totally ruined. Many such persons have immediately given uptheir futile homes and families and have come to Vrndavana like a free bird out

of a cage. Becoming totally detached from their material life those devoteeshave taken up the path of renunciation and have accepted alms just to maintaintheir lives on this plane. In this way they continue to search for Him, the

complete fulfillment of life. " (Bhag. 10.47.18)Although there is no particular mention in Srimad Bhagavatam about the name ofthe vraja-gopi who spoke this verse, according to Srila Sridhara Maharaja's

realization, this is " one sloka which came from the lips of Srimati Radharani. " He further shared with the devotees how the deep purport of this verse is verysignificant for those becoming absorbed in the nectarean taste of Krsna's Holy

Name, pastimes and service. And it is sigificant in how one comes to embrace therenounced order of life in order to remain exclusively dedicated to the deepersearch and cultivation of that divinely blissful life.

Lord Krsna concludes the Bhagavad-gita with these words to Arjuna:sarva-dharman parityajya mam ekam saranam vrajaaham tvam sarva-papebhyo moksayisyami ma sucah " My dear Arjuna, you are very dear to Me, and therefore only for your good I

will disclose the most secret part of My instructions. It is simply this: becomea pure devotee of Mine and give yourself unto Me only, and I promise you fullspiritual existence, by which you may gain the eternal right of transcendental

loving service unto Me. Just give up all other ways of religiosity andexclusively surrender unto Me and believe that I will protect you from yoursinful acts, and I shall deliver you. Do not worry any more. " (Gita 18.66)Srila Sridhara Maharaja relates, " Krsna says: 'Come to My refuge, My shelter.If any injury occurs there, I am there to compensate.' The conscience is there.So for the good cause. Otherwise, we are helpless, no hope, no prospect,

nothing of the kind. So simply to get the name and fame of the role of sannyasathat I am a leader of the society, I have taken sannyasa. For all these lowreasons, don't take risk nor venture. But for the real cause, you must take

risk. No risk, no gain. That method will be welcome. " Just as Bhaktivinoda Thakura, he recommended, not very easily should you giveup this householder life. This is safer. Though the speed of advancement is not

very quick, it is a safe position. But our Guru Maharaja, he gave a generalcall, 'Come, try to serve under me, you'll be a gainer.' So he didn't give muchstress on the householder. 'Take a risk, come. I am conducting a mass march

towards Mahaprabhu's throne. Come and join me.' And we'll be fed honorably. " Sannyasa is of three kinds. One is to be fully prepared, if we get a chance ofa good guide, then if at heart I can accept the very destination, then I can

take risk, but if I don't have clear conception of the destination, then Ishould not take risk. But if I have clear conception of the destination, but I'mnot fit but by the help of my friends and my guide I shall try to compensate

whatever defects I have by the power of the guide and the company, that isnecessary. In the eternal path I may receive some injury. It does not matter.Still I must attempt. " I must be sincere. Sincerity is always regarded as the highest qualification.

If I'm sincere in my destination that I want that, I'm not satisfied by anythingexcept that, then I should take risk when I get such a chance. In ordinary lifealso we find that we must take risk. That inner urge will come. 'I must take the

risk, the chance has come to me.' You cannot but take risk. But a favorablecircumstance, surrounded by your friends and guarded by a good guardian, theyshould take risk. The injury that may come due to my inability, that will be

amply compensated. " Whatever small thing I shall acquire in the short time He is there. Stillthere will be some who are insincere. If by imitating others he takes sannyasa,he'll be a loser. The imitationist will be the loser. The sincere aspirant, he

may be rewarded, but the imitation won't help us. Imitation without having thenecessary quality. If only by ambition I want to copy someone for name and fame,that is another thing. That is bad. But sincere hankering, inner urge, that

must be encouraged because He is everywhere and He is supporting the good. Hehas promised I'll always back the sincere who have got a good object of life.I'll always back them. Sannyasa must be taken sincerely. That is all-important.

The attempt must be sincere. " On the Gaura-purnima day (March 16, 1976) that Srila Prabhupada awarded ourSrila Guru Maharaja sannyasa, His Divine Grace spoke on how the position ofsannyasa actually means that of guru and " guru is the post given to the

sannyasis. " In his purports on the sixteenth chapter of the Bhagavad-gita, SrilaPrabhupada writes: " In the varnasrama institution the sannyasi, or the person in the renouncedorder 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 masterof the three other sections of a society, namely, the ksatriyas, the vaisyas andthe 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 firstqualification should be fearlessness. Because a sannyasi has to be alone withoutany support or guarantee of support, he has simply to depend on the mercy of the

Supreme Personality of Godhead. If one thinks, " After I leave my connections,who will protect me? " he should not accept the renounced order of life. One mustbe fully convinced that Krsna or the Supreme Personality of Godhead in His

localized aspect as Paramatma is always within; that He is seeing everything andHe always knows what one intends to do. One must thus have firm conviction thatKrsna 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 forestI shall be accompanied by Krsna, and He will give me all protection.' Thatconviction is called abhayam, fearlessness. This state of mind is necessary for

a person in the renounced order of life. " (Bhagavad-gita As It Is, Purport16.1-3)This purport by Srila Prabhupada draws our mind to the fervent prayer by thetridandi-bhiksu (a beggar of divine service) from Avanti, spoken of in the

Srimad Bhagavatam by Lord Krsna to Sri Uddhava. He declared, aham tarisyamiduranta-param -- " I shall cross over the ocean of nescience and become firmlyfixed, asthaya paratma-nistham, in the service of our Lord Mukunda. " This prayer

was sung by Mahaprabhu in ecstacy, upon receiving the sannyasa mantra fromKesava Bharati, and since that time is recited by all Gaudiya tridandi-bhiksusafter chanting their sannyasa mantra.When speaking about this verse, Srila Sridhara Maharaja has commented: " If you

accept this sannyasa-vesa, this is only favorable to the activity, but the realthing is the service. The all-important thing is the service, not the dress. Thedress can help me to a certain extent to remind me, 'Oh, I am a sannyasi, I am

disconnected with other branches of knowledge and interest. My sole interest isthe service of Krsna, Guru and Vaisnava. This will remind me, the outer dress ofsannyasa will remind me that I am dedicated to a particular object of life.' But

the real thing, the most substantive is mukunda-seva. How much I can dedicate inservice for the satisfaction of Mukunda, that is the real desirable thing forour achievement of the higher end. " We may thus certainly conclude that the order of our Gaudiya Vaisnava sannyasa

is extraordinary and unique. As is the nature of the audarya-lila (the mostmagnanimus distribution of Absolute Beauty and Truth) inaugurated by Sri KrsnaCaitanya Mahaprabhu, his tridandi agents extend their reach from the worldly

plane of social considerations to the deepest quarter of divine service. Ourloving Guru Maharaja refers to these most benevolent agents as the " CaitanyaMonks. " In the words of His Divine Grace:

" We should understand how Sri Gurudeva has placed us in connection with theservice of Sri Caitanya Mahaprabhu and his foremost eternal servants. To enterkrsna-lila is very, very difficult. But one who has achieved the service of Sri

Caitanya Mahaprabhu is automatically accepted in krsna-lila. The foremostservice to Mahaprabhu is to spread His sankirtana movement (this includes bookdistribution and all other aspects of the Hare Krsna Movement). Not only is such

a devotee accepted in krsna-lila but also such a devotee will find that he hasbeen automatically transferred to the service of the lotus feet of SrimatiRadharani in Vrndavana. " We beg that our Guru Maharaja, who is our only shelter, remain the ocean of

mercy that he is and grant us the eternal service of his lotus feet._____ ORDER BOOKS AND DVDS

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http://gosai.com/krishna-talk/subscriptions/newsletter/confirm/remove/b9887706de820t1-- ChantHare Krsna, Hare Krsna, Krsna Krsna, Hare Hare II Hare Rama, Hare Rama, Rama Rama, Hare Hare II --is the sublime method for reviving our Krsna consciousness. As living spiritual souls we are all originally Krsna conscious entities, but due to our asociation with matter since time immemorial, our consciousness is now poluted by material atmosphere. In this polluted concept of life, we are all trying to exploit the resources of material nature, but actually we are becoming more and more entangled in our complexities. This illusion is called Maya, or hard struggle for existence over the stringent laws of material nature. This illusory struggle against the material nature can at once be stopped by revival of our Krsna consciousness. And Be Happy