Asrama-dharma-tattva

Every Soul is in One of the Four Asramas

15.1

sa hovaca yajnavalkyo brahmacaryam

isamapya grhi bhavet grhi bhutva vani bhavet.

vani bhutva pravrajet.

yadi' vetaratha brahmacaryadeva pravrajed-grhad vavanad va.

atha punara vrati va vrat vasnatako va snatako va utsannagnir anagniko va

yadahareva virajet tadahareva pravrajet

[Janaka, the sage amongst kings, asked Yajnavalkya, the sage among rsis,

"O great souled sage, please instruct me on the qualifications of sannyasa and

the rules and regulations for following that asrama]. Yajnavalkya said, "Upon

completing one's life as a brahmacari, one should accept the grhastha-asrama.

Having completed one's life as a grhastha, one should accept the asrama of

vanaprastha. After living for some time as a detached vanaprastha, one should

accept the sannyasa asrama.

Of course, if renunciation awakens in a person earlier in his life, he may

take sannyasa directly from the brahmacari asrama, or even from the gnhastha

asrama, without having to first pass though all the asramas and become a

vanaprastha. In any asrama, when one becomes anxious to renounce material

enjoyment and render exclusive service to the Lord in divine love, then whether

he has completed the religious practices that should be performed in the asrama

or not, whether he has completed his Vedic study or not, whether he has comp-

leted the studies or not, and whether he has performed the fire sacrifice or

not as soon as that powerful tendency to renounce material enjoyment and

serve the Lord awakens in his heart that very day let him give up his family,

that very day let him accept the life of a wandering mendicant and go away as a

sannyasi. (Jabalopanisad 4.1)

Definition of the Four Asramas

15.2

grhasramo jaghanato brahmacaryam hrdo mama

vaksah-sthalad vane-vasah sannyasah sirasi sthitah

Out of My universal form the grhastha asrama originated from the loins,

brahmacarya from the heart, vanaprastha from the chest, and sannyasa from

the head. (Bhag. 11.17.14)

Rules for the Different Asramas

15.3

savitram prajapatyam ca brahmam catha brhat tatha

varta sancaya-salina-siloncha iti vai grhe

Then the thread ceremony for the twice-born was inaugurated as were the

rules to be followed for at least one year after acceptance and study of the

Vedas, including rules for observing brahmacmrya, vocations in terms of Vedic

injunctions, various professional duties in household life, and the method of

maintaining a livelihood by picking up rejected grains left behind in the fields.

(Bhag. 3.12.42)

15.4

vaikhanasa valakhilyau-dumbarah phenapa vane

nyase kuticakah purvam bahvodo hamsa-niskriyau

The four divisions of vanaprastha, or retired life, are the vaikanasms

who retire from active life and live on half-boiled meals), valakhilyas (those

who quit their former stock of grains upon receipt of more), audumbara (those

who live on what they get from the direction towards which they start after

rising from bed), and phenapas (those who live on fruits that fall from the trees).

The four divisions of sannyasa, or the renounced order of life are kuticakas

(one who has just left the family, but who lives nearby in a kutira or hut, without

attachment to his family), bahvodas (those who give up all material activities

and engage in transcendental service), hamsas (swanlike souls) and ninriyas

(those whose actions are completely spiritual). (Bhag. 3.12.43)

Rules for Brahmacaris

15.5

dvitiyam prapyanupurvyaj janmopanayanam dvijah

vasan guru-kule danto brahmadhiyita cahutah

Having undergone all the necessary purificatory rites since conception,

and having attained the status of the twice-born by initiation in the gayatri mantra

and investment with the sacred thread, brahmana boy should reside in the

gurukula (as a brahmacari), control his senses and mind, and carefully study the

Vedas as explained by the guru. (Bhag. 11.17.22)

15.6

acaryam mam vijaniyan navamanyeta karhicit

na martya-buddhyasuyeta sarva-deva-mayo guruh

[Krsna said] The acarya is My very Self. One should never envy the acarya

or never blaspheme him or consider him an ordinary man, for he is the sum

total of the demigods. (Bhag. 11.17.27)

15.7

sayam pratar upaniya bhaiksyam tasmai nivedayet

yac canyad apy anujnatam upayunjita samyatah

In the morning and evening one should collect foodstuffs and other ar-

ticles and deliver them to the spiritual master. Then, being self-controlled, one

should accept only what the acarya permits. (Bhag. 11.17.28)

15.8

susrusamana acaryam sadopasita nica-vat

yana-sayyasana-sthanair nati-dure krtanjalih

The brahmacari, should always serve the acarya and follow him in walk-

ing, in resting, standing by with folded hands when he sits, and by attending him

humbly in all circumstances. (Bhag. 11.17.29)

15.9

evam-vrtto guru-kule vased bhoga-vivarjitah

vidya samapyate yavad bibhrad vratam akhanditam

Behaving in this way, and strictly following a vow of celibacy, the brahmacari

should avoid sensual pleasures and reside in the asrama of the acarya to the end

of his studies. (Bhag. 11.17.30)

15.10

evam brhad-vrata-dharo brahmano 'gnir iva jvalan

mad-bhaktas tivra-tapasa dagdha-karmasayo 'malah

Observing the principles, such a brahmana and life-long brahmacari, who

is My devotee, burns all the seeds of karma to ashes by his devotional austerity.

Spotless and pure, free of material contamination, such a devotee brahmacari is

as brilliant as fire. (Bhag. 11.17.36)

All Asramas are Meant for Serving Hari

15.11

brahmacaryam tapah saucam santoso bhuta-sauhrdam

grhasthasyapy rtau gantuh sarvesam mad-upasanam

Chastity, penance, purity, peacefulness, and kindness to all living beings

constitute grhastha-dharma. A grhastha who approaches his wife for procreating

children only on those days sanctioned by scripture is considered chaste.

Worship of Hari should be practiced by everyone, regardless of their position

society; it is the duty of all varnas and asramas. (Bhag. 11.18.43)

Scriptures Make Concessions for Materialistic People

15.12

loke vyavayamisa-madya-seva nitya hi jantor na hi tatra codana

vyavasthitis tesu vivaha-yajna-sura-grahair asu nivrttir ista

Everyone is naturally inclined to have sex, eat meat, and drink wine. There

is no need for the scripture to encourage these things. The scriptures do, how-

ever, give concessions to people who are determined to do these things. They

grant license to enjoy sex by allowing sexual intercourse with one's lawfully

wedded wife at the proper time of the month. They grant a license to eat meat

to those who perform a certain kind of sacrifice, and a license to drink wine to

those who perform the Sautramari sacrifice. The purpose of granting these

licenses for sense gratification is only to restrict these activities and encourage

people to give them up altogether. The real intention of the Vedic injunctions

regarding sex, meat-eating, and wine-drinking is to make one abstain from these

activities. (Bhag. 11.5.11)

Grhasthas Should Not Get Bewildered by Family Life

15.13

kutumbesu na sajjeta na pramadyet kutumby api

vipascin nasvaram pasyed adrstam api drsta-vat

One should not become attached to one's family members, nor should one

become bewildered trying to maintain them. Even though one may be a house-

holder, he should not be negligent in his devotion to the Lord. An intelligent

householder should realize that even the unseen enjoyments promised in the

future, are as temporary as the so-called pleasures he has already seen.

(Bhag. 11.17.52)

15.14

putra-darapta-bandhunam sangamah pantha-sangamah

anu-deham viyanty ete svapno nidranugo yatha

Relationships of wife, sons, relatives, and friends are like the relationships

of pilgrims who meet by chance at a resting place for a few hours before going

on their way. When one leaves his body to accept another body, such friends

and relatives are forgotten, just as upon waking one forgets the characters in a

dream. (Bhag. 11.17.53)

15.15

ittham parimrsan mukto grhesv atithi-vad vasan

na grhair anubadhyeta nirmamo nirahankrtah

Having realized the truth of such transitory relationships, the grhastha lives

in his house like a pilgrim, a guest, or a stranger in a strange land. Dedicating

himself entirely to Krsna and giving up attachment to his body, his relatives, his

house and home, he is liberated even in this lifetime. (Bhag. 11.17.54)

A Grhastha May Live at Home, in the Forest, or on the Road

15.16

karmabhir grha-medhiyair istva mam eva bhaktiman

tisthed vanam vopaviset prajavan va parivrajet

Having satisfied Me by executing his family duties properly while dedicat-

ing himself to Me, My devotee may continue to remain at home, he may go to

the forest as a vanaprastha, or if he has a son, he may take to wandering about

as a sannyasi. (Bhag. 11.17.55)

The Character of Those too Attached to Family Life

15.17

yas tv asakta-matir gehe putra-vittaisanaturah

strainah krpana-dhir mudho mamaham iti badhyate

On the other hand, a grhastha whose heart is attached to hearth and home,

who is always worried about money and children, and who is obsessed with sex,

is a fool. Such a person is bound by the misconceptions of "I and mine."

(Bhag. 11.17.56)

The Destination of Attached Householders

15.18

aho me pitarau vrddhau bharya balatmajatmajah

anatha mam rte dinah katham jivanti duhkhitah

evam grhasayaksipta-hrdayo mudha-dhir ayam

atrptas tan anudhyayan mrto 'ndham visate tamah

[At the time of death such a fool thinks] "Alas! My mother and father

have reached old age. In my absence who will care for them? My wife and

children are helpless without me. How can any of these poor souls survive with-

out me?" With his heart thus overwhelmed by family sentiment, and filled with

anxieties because of attachment to house and home, such a fool, filled with

worries, dies unhappy and dissatisfied with his inability to realize his plans. He

enters the blinding darkness of hell. (Bhag. 11.17.57-58)

Both Men and Women Should Avoid Family Attachment

15.19

tvak-smasru-roma-nakha-kesa-pinaddham antar

mamsasthi-rakta-krmi-vit-kapha-pitta-vatam

jivac-chavam bhajati kanta-matir vimudha

ya te padabja-makarandam ajighrati stri

The stupid woman who has not savored the aroma of the nectar of Your

lotus feet will become the lover of a "man" a live corpse made of flesh, blood,

bones, stool, bile, germs and air covered with skin, hair, beards, and mus-

taches. (Bhag. 10.60.45)

Enjoyment of Conjugal Pleasures in Household Life is Condemned

15.20

ye mam bhajanti dampatye tapasa vrata-caryaya

kamatmano 'pavargesam mohita mama mayaya

[In condemnation of materialistic devotees, the Lord said] Those who

worship Me the giver of liberation in order to enjoy conjugal happiness, who

perform all kinds of penance and sacrifice to that end, are fools deluded by

sensual pleasure and ensnared by the illusions of maya. (Bhag. 10.60.52)

The Purpose of Household Life

15.21

adhana api te dhanyah sadhavo grha-medhinah

yad-grha hy arha-varyambu-trna-bhumisvaravarah

[Pnthu Maharaja told the four Kumaras] A person who is not very rich and

who is attached to family life becomes highly glorified when saintly persons are

present in his home. The master and servants engaged in offering the exalted

visitors water, a sitting place and paraphernalia for reception are glorified, and

the home itself is glorified. (Bhag. 4.22.11)

The Unholy Household

15.22

vyalalaya-druma vai tesv ariktakhila-sampadah

yad-grhas tirtha-padiya-padatirtha-vivarjitah

On the other hand, even though full of all opulence and material property,

any householder's house where the devotees of the Lord are never allowed to

come in, and where there is no water for washing their feet, is to be considered

a tree in which venomous serpents live. (Bhag. 4.22.12)

The Duty of Vanaprasthas

15.23

vanaprasthasrama-padesv abhiksnam bhaiksyam acaret

samsidhyaty asv asammohah suddha-sattvah silandhasa

A vanaprastha should live by begging. He may accept food prepared

grains left behind in the fields and markets. By such a practice, he will become

purified, free from delusion, and spiritually perfect. (Bhag. 11.18.25)

Homes are in Different Modes

15.24

vanam tu sattviko vaso gramo rajasa ucyate

tamasam dyuta-sadanam man-niketam tu nirgunam

In order to attain pure devotional service, one's faith, residence, eating,

and activities should all be pure. From the mode of goodness, one can develop

to the mode of pure goodness; therefore it is important to live in a place which

is pure. The following is a description of residences in the different modes of

nature: A hut in the forest is in the mode of goodness, an apartment in the city

is in the mode of passion, and a room in a gambling den is in the mode of

ignorance. (Bhag. 11.25.25)

Karma-sannyasa, Jnana-sannyasa, and Tridandi-sannyasa

15.25

jnana-sannyasinah kecid-veda-sannyasino 'pare

karma-sannyasi-nas-tvanye trividhah parikititah

There are three kinds of sannyasa: karma-sannyasa, jnana-sannyasa, and

vedic-sannyasa. (Padma Purana, Svarga Khanda)

A Dhira Sannyasi

15.26

gata-svartham imam deham virakto mukta-bandhanah

avijnata-gatir jahyat sa vai dhira udahrtah

A sannyasi is known as dhira, or undisturbed, sober, and a self-realized

soul when he goes to an unknown, remote place and freed from all obligations

and false ego, quits his material body when it has become useless. (Bhag. 1.13.26)

A Narottama Sannyasi

15.27

yah svakat parato veha jata-nirveda atmavan

hrdi krtva harim gehat pravrajet sa narottamah

A narottama, or first class human being, is one who awakens and under-

stands, either by himself or from others, the falsity and misery of this material

world and thus leaves home and depends fully on the Personality of Godhead

residing within the heart. (Bhag. 1.13.27)

Prohibition Against Karma-sannyasa in Kali-yuga

15.28

asvamedham gavalambham sannyasam pala-paitrikam

devarena sutotpattim kalau panca vivarjayet

In this age of Kali, the following five kinds of karma-kanda practices

forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting

sannyasa, offering oblations of flesh to the forefathers, and a man begetting

children in his brother's wife. (Malamasattatva-dhnta, Brahma Vaivarta Purana,

Krsna-janma-khanda 4.115.113)

The Meaning of the Word Tridandi

15.29

vagdado'tha mano-dandah kaya-danda-stathaiva ca

yasyaite nihita-buddhau tridanditi sa ucyate

One who accepts in his mind the rod of chastisement for his speech, mind

is known as a tridandi one who has accepted the threefold rod of chastisement.

(Manu-samhita 12.10)

15.30

damanam dandam yasya van-manah-kayanam dandah nisiddhabhidhanah

sat-sankalpa-pratisiddha-vyapara-vyapara-tyagena buddava-vasthitah sa

tridandity-ucyate na tu danda-traya-dharana-matrena

The word danda means "punishment." One who "punishes"

speech, mind, and actions means one who gives up attachment for mate-

rial sense enjoyment and who accepts what is favorable for the truth and

rejects what is unfavorable for perfection. Such a person is called a tridandi.

It is not that anyone who carries around three sticks can be called a

tridandi. (Manu-samhita 12.10, Kalukka Bhatta commentary on the above

verse from Manu-samhita).

Rupa Gosvami's Definition of Tridandi

15.31

vaco vegam manasah krodha-vagam

jihva-vegam udaropastha-vegam

etan vegan yo visaheta dhirah

sarvam apimam prthivim sa sisyat

One who can control the forces of speech, mind, anger, the tongue,

the belly, and the genitals is known as a Gosvami and is qualified to

accept disciples all over the world. (Upadesamrta 1)

Tridandi-sannyasa is Mentioned in the Ancient Vedas

15.32

tatra paramahamsa nama samvartakaruni-svetaketu-durvasa-

rbhu-nidagha-jada-bharata dattatreya-raivataka-

prabhrtayo'vyakta linga avyaktacara, anunmatta unmattavad

acarantastridandam kamandallum sikyam patram jalapavitram

sikham yajnopavitam cetyetat sarvam bhuh svahetyapsu

parityajyatmanam-anvicchet

In addition to the previously mentioned paramahamsas are these

famous wandering sannyasis (parivrajakas), Samvartaka,

Arurinandana, Audmlaka, Svetaketu, Durvasm, nbhu, Nidmgha, Jada

Bharata, Dattmtreya, Raivata, and so on. They are all paramahamsas;

none of them wear the outward signs of varnasrama the sikha and

sacred thread of a brahmana. They are not mad but behave like mad-

men. The paramahamsa, saying the mantra bhu-svaha (I offer you to

the earth) leaves aside all external paraphernalia of the renounced

order, including the tridanda, staff, the waterpot, the begging bowl

made from a gourd, the belt made of straw, the purifying cup for wa-

ter, the tuft of hair, the sacred thread, and dedicates himself solely to

following the order of the bona fide guru and the inner direction of

the Paramatma. (Jabalopanisad 6.1)

Srimad Bhagavatam Mentions Tridanda-sannyasa

15.33

kecit tri-venum jagrhur eke patram kamandalum

pitham caike 'ksa-sutram ca kantham cirani kecana

pradaya ca punas tani darsitany adadur muneh

Some took away his tridanda, some stole his begging bowl, and others

snatched away his waterpot. Some of them pulled away his asana, others ha-

rassed him by taking his japa-mala, his beads. Others grabbed at his clothing

and took away his cloth. (Bhag. 11.23.34)

The Tridandi Attains Perfection According to the Manu-samhita

15.34

tridandam-etan-niksipya sarva-bhutesu manavah

kama-krodhau tu samyamya tatah siddhim niyacchati

One who disciplines his mind, speech, and body and controls his lust and

anger towards other living beings and thus gives up these bad qualities is a

tridandi and attains liberation. (Manu-samhita 12.11)

The Harita-samhita Glorifies Tridanda-sannyasa

15.35

tridanda-bhrd-yo hi prthak samacarecchanaih sanair-yastu bahir-

mukhaksah san-mucya samsara-samasta-bandhanat sa

visnoramrtatmanah padam

The tridandi sannyasa gradually withdraws his senses from any connection

with sight, sound, taste, smell, etc., and becomes indifferent. His mind is gradu-

ally freed from any trace of involvement with material enjoyment, and his be-

havior becomes similarly pure. Such a sannyasi has freed himself from family

bondage and, becoming liberated, he tastes the nectar of spiritual bliss at the

lotus feet of Sri Visnu. (Harita-samhita 6.23)

Sridhara Svami Mentions Tridanda-sannyasa in his Bhagavatam Commentary

15.36

"evam bahudakadi dharman uktva paramahamsa-dharmanaha jnana-

nistha iti sardhair-dasbhih bahir-virakto mukmuksh san jnana-nistha va

mokse'py anapekso mad-bhakto va sa salingan

tridandadi-sahitan asramams-tad-dharmams-tyaktva tadasaktim tyaktva

yathocitam dharmam cared ity arthah" punaraya

After explaining the duties of other sannyasis such as bahudaka the duties

of a paramahamsa are described in ten and a half verses begining with this one

A paramhamsa may be one desiring liberation and thus fixed in knowledge or

may be a devotee who disregards even liberation. He should perform proper

religious duties without any attachment to material desires. He can give up all

the external symptoms of varnasrama-dharma. He gives up the asrama duties

means he gives up attachment to them and performs them with no material

motive. (Bhavartha-dipika commentary on Bhag. 11.18.28)

Sri Caitanya Mahaprabhu's Opinion on the

Tridandi Verse of Bhagavatam

15.37

prabhu kahe,—sadhu ei bhiksura vacana

mukunda sevana-vrata kaila nirdharana

paratma-nistha-matra vesa-dharana

mukunda-sevaya haya samsara-tarana

sei vesa kaila, ebe vrndavana giya

krsna-nisevana kari nibhrte vasiya

Sri Caitanya Mahaprabhu approved of the ekam samasthaya paratma-

nintham verse on account of the determination of the mendicant sannyasi to

engage in the service of Lord Mukunda. He gave his approval of this verse,

indicating that is was very good. The real purpose of accepting sannyasa is to

dedicate oneself to the service of Mukunda. By serving Mukunda, one can actu-

ally be liberated from the bondage of material existence. After accepting the

sannyasa order, Sri Caitanya Mahaprabhu decided to go to Vnrdavana and en-

gage Himself wholly and solely in the service of Mukunda in a solitary place.

(Cc. Mad. 3.7-9)

A Tridandi-sannyasi Keeps his Sikha, Sacred Thread, and Sannyasi Dress

15.38

sikhi yajnopaviti syat tridandi sa-kamanduluh

sa pavitras ca kasayi gayatrin ca japet sada

A tridandi sannyasi keeps his sikha as well as his sacred thread after re-

nunciation, He also carries a kamandalu. He wears saffron cloth, and remaining

fixed in purity, he chants the gayatri mantra and the japa of the holy name.

(Skanda Purana, Suta Samhita)

15.39

ekavasa dvidvasatha sikhi. yajnopavitavan

kamandalukaro vidvams-tridando yati tat-param

Wearing one or two pieces of cloth, maintaining the tuft of hair, and con-

tinuing to wear the sacred thread, with a waterpot in his hand, a learned sannyasi,

who is the best of men, attains the Supreme Lord. (Padma Purana, Svarga

Khanda Adi 13)

The Hundred and Eight Names of the Tridandi-sannyasis

15.40

tirthasramavanaranya-giri-parvata-sagarah

sarasvati bharati ca puri namani vai dasa

gabhastinemir varahah ksamit-trparamarthinau

turyasrami nirihas ca tridandi-visnu daivatah

bhiksur-yayavaro vistho nyasi-rabhasiko munih

visthalalo mahaviro mahattaro yathagatah

naiskarmya-paramadvaiti suddhadvaiti jitendriyah

tapasvi yacako nagno raddhanti suddhadvaiti bhajanonmukhah