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Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 6 - Dhyana-yoga

TEXT 15

                         yunjann evam sadatmanam
                           yogi niyata-manasah
                         santim nirvana-paramam
                        mat-samstham adhigacchati

   WORD FOR WORD
   yunjan--practicing; evam--as mentioned above; sada--constantly; atmanam--body, mind and soul; yogi--the mystic transcendentalist; niyata-manasah--with a regulated mind; santim--peace; nirvana-paramam--cessation of material existence; mat-samstham--the spiritual sky (the kingdom of God); adhigacchati--does attain.
 
TRANSLATION
   Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Krsna] by cessation of material existence.
 
PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:

   The ultimate goal in practicing yoga is now clearly explained. Yoga practice is not meant for attaining any kind of material facility; it is to enable the cessation of all material existence. One who seeks an improvement in health or aspires after material perfection is no yogi according to Bhagavad-gita. Nor does cessation of material existence entail one's entering into "the void," which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence enables one to enter into the spiritual sky, the abode of the Lord. The abode of the Lord is also clearly described in the Bhagavad-gita as that place where there is no need of sun, moon or electricity. All the planets in the spiritual kingdom are self-illuminated like the sun in the material sky. The kingdom of God is everywhere, but the spiritual sky and the planets thereof are called param dhama, or superior abodes.

   A consummate yogi, who is perfect in understanding Lord Krsna, as is clearly stated herein by the Lord Himself (mat-cittah, mat-parah, mat-sthanam), can attain real peace and can ultimately reach His supreme abode, Krsnaloka, known as Goloka Vrndavana. In the Brahma-samhita (5.37) it is clearly stated, goloka eva nivasaty akhilatma-bhutah: the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramatma as well by dint of His superior spiritual energies. No one can reach the spiritual sky (Vaikuntha) or enter into the Lord's eternal abode (Goloka Vrndavana) without the proper understanding of Krsna and His plenary expansion Visnu. Therefore a person working in Krsna consciousness is the perfect yogi, because his mind is always absorbed in Krsna's activities (sa vai manah krsna-padaravindayoh). In the Vedas also (Svetasvatara Upanisad 3.8) we learn, tam eva viditvati mrtyum eti: "One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, Krsna." In other words, perfection of the yoga system is the attainment of freedom from material existence and not some magical jugglery or gymnastic feats to befool innocent people.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

Associating with Drunkards

Prabhupada lectured in Melbourne's Town Hall and he seemed satisfied, although most of the seats remained empty. At the end of his lecture, Prabhupada called for questions. A young man raised his hand. "How does one become sincere?"

"How does one become a drunkard?" Prabhupada replied, and then paused. "If you want to become a drunkard, associate with drunkards. If you want to become sincere, associate with those who are sincere." He then pointed to the section of the hall where the devotees sat. "You should associate with them."

Even stalwart atheists like Hiranyakasipu acknowledge association as essential for progress in every field of activity: "Association acts upon the heart as it does upon a crystal." As a crystal reflects and takes on the colors of its surroundings, so the heart takes on the qualities of those with whom we associate.

Prabhupada used the graphic example of becoming a drunkard to present the importance of pure association. By pointing to his disciples as sincere, he both acknowledged their sincerity and reminded them of their responsibility to remain unmotivated, reliable servants of their spiritual master.

- From the "My Glorious Master" by HG Bhurijana dasa

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"Krishna Is There But You Cannot See Him"

>>> Ref. VedaBase => Bhagavad-gita 4.24 -- August 4, 1976, New Mayapur (French farm)

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Pradyumna: (leads chanting and reads translation)

brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
 [Bg. 4.24]

Translation: "A person who is fully absorbed in Krsna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature."

Prabhupada: Some of you explain.

Devotee: Translate.

Prabhupada: Translation is already there.

Devotee: Should we translate in French, Srila Prabhupada?

Prabhupada: Yes. Where is French Bhagavad-gita.

Harikesa: Can we read the purport, Srila Prabhupada?

Prabhupada: Yes.

Harikesa: Purport. "How activities in Krsna consciousness can lead one ultimately to the spiritual goal is described here." [break]
Prabhupada: So discuss any question.

Yogesvara: Sometimes we speak of the material energy as being different from the spiritual energy and other times we speak of all energies being ultimately spiritual, so what is the understanding?

Prabhupada: Just like the electricity energy, is coming from the same source. But it is being utilized for different purposes. Sometimes it is helping to make cooler, and sometimes it is helping to make heater. But cooler and heater are two opposite things. But it is being done by the same energy. How it is being done?

In the Vedanta-sutra it is said janmady asya yatah [SB 1.1.1]. Brahma or absolute truth is that from where everything is emanating. Krsna says in the Bhagavad-gita, aham sarvasya prabhavah [Bg. 10.8]. "I am the source of everything." Mattah sarvam pravartate. "Everything is coming from Me." So in another place, to make further clear, bhumir apo 'nalo vayuh kham mano buddhir eva ca [Bg. 7.4]. Bhinna me prakrtir astadha. "These eight energies, they are My energies." Astadha, eight. Earth, water, air fire, sky, mind, intelligence, ego. Bhinna separated.

Just like I am speaking in the dictaphone, but after some time, without me, it will speak exactly like this. So, I am speaking, but I'm not present there. Similarly, material world means it is being conducted by Krsna, but still, Krsna, personally, He's not present there. In another place Krsna says that

maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah
 [Bg. 9.4]

 Find out this verse. Krsna's energies present, and Krsna is seemingly absent, that is material.

Jayatirtha:

maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them [Bg. 9.4]."

Prabhupada: Explain that. [break] So, it is understood or if there is difficulty, you can question?

French Devotee: What does it mean when Krsna says "I am not in them"?

Prabhupada: Huh? "I am not in them" because you cannot see there. Krsna is there, but you cannot she Him. You are not advanced. Just like another example. Here is, the sunlight is here. Everyone experiences. But that does not mean sun is here. It is clear? Sun is here means... Sunshine is here means sun is here. But still, because you are in the sunshine, you cannot say "Now I've captured the sun." Sunlight is existing in the sun, but sun is not present in the sunshine. Without sun there is no sunshine. That does not mean the sunshine is sun. At same time, you can say the sunshine means sun.

This is called acintya-bhedabheda, simultaneously one and different. In the sunshine you feel the presence of the sun, but if you are able to enter in the sun globe, you can meet the sungod also. Actually, the sunshine means the rays of the body of the person living in the sun globe.

That is explained in the Brahma-samhita, yasya prabha prabhavato jagad-anda-koti [Bs. 5.40]. On account of Krsna's... You have seen Krsna's effulgence is coming. That is the source of everything. That expansion of that effulgence is the brahmajyoti, and in that brahmajyoti, innumerable spiritual planets, material planets, are generated. And in each and every planet there are varieties of presentation.

Actually, the origin is the Krsna's rays of the body, and the rays of the body's origin is Krsna. Any other questions? [break] ...or not?

continued.......................

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SRILA PRABHUPADA'S QUOTE OF THE DAY

"To feel separation from the Spiritual Master or Krishna is very good position. That means one who is in pure love with Krishna and His Representative, Spiritual Master, he thinks always of Them. And this thinking process is Krishna consciousness. If we can think always of Krishna even in separation, that is Krishna Consciousness. And in the absolute platform, there is no difference of separation and meeting. The separation is also meeting, rather in separation one relishes the loving relationship more tasty. So don't be disappointed that you are separated from me, I am always thinking of you how you are making progress there."
.
(Srila Prabhupada letter, October 21, 1968)

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Quotes from Shastra - scriptures
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The following is from Srila Bhaktivinoda Thakura in his SRI HARI KALPA LATIKA,chapter one.

15
kim ca --
tad-dasa hara-narada-prabhrtayah ko ‘ham varakah sisuh
papas ceti hriya mukunda-bhajana-tyagam vrtha makrthah
sarveso ‘pi durasado ‘pi karuna-sindhuh subandhuh satam
bhaktyaiva svapacan apiha vasagah svenanugrhnati sah

TRANSLATION
O human beings, do not feel ashamed and give up the service of Sri Krsna, thinking that great personalities like Lord Brahma and Lord Siva are His servants, so how will I, an insignificant, sinful person, become eligible to worship Him? Although He is the Lord of everyone and rarely attained, He is an ocean of mercy and the friend of the devotees. He is controlled only by devotional service, and through His devotees, He bestows mercy even upon the dog-eaters.

 16
na vedair nagamair yogair na tapobhir na karmabhih
bhaktyaiva kevalam grahyo yogi-mrgyah parat parah

TRANSLATION
He is never obtained through the study of the Vedas or literatures in pursuance of the Vedic version, mystic yoga, austerities, or fruitive activities.  Rather, the Supreme Personality of Godhead, who is the object of the yogis' meditation, is understood only by devotional service.

17
tatha hi
sarva-dharma-vihino‘pi nadhita-nigamagamah
lebhe yad-bhakti-matrena dhruvah sarvottamam padam

TRANSLATION
Still, the great devotee Dhruva attained the highest abode of the Lord simply by devotional service, even though he had not practiced religious principles or studied the Vedic literatures.

18
sakama-matya bhajatam atad-vidam
bhakta-priyah kama-nivartakam nrnam
datte ghanananda-dugham padambujam
pita midasvadi-sisoh sitam iva

TRANSLATION
When a child eats clay his father takes the clay away and gives him sweets. Similarly the Supreme Lord's lotus feet take lust away and give spiritual bliss to  ambitious devotees who are ignorant of His glories. He is always affectionate to His devotees.

19
duscestita ye ‘pi aravindanabham
kvacid bhajante jana-ranjanartham
tathapi te tasya padam labhante
pritya bhajantah kim u sadhu-silah

TRANSLATION
Sinful persons who seldom worship Lord Sri Hari, and do so only to please common people, also attain His lotus feet. What to speak of the benefit received by saintly devotees who worship Him with love.

20
TEXT
kamena para-pidabhir yo dambhenapi sevitah
tarayaty eva tan sarvan ko dayalur atah parah

TRANSLATION
Who is more merciful than Him? He delivers His servants even if they serve Him with material desires, pride, or with a desire to harass others.

21
avihita-sukrto ‘pi yo vidhatte
salila-dalair api tat-pade saparyam
tam anu sakala-dharmikaira labhyam
nija-padam eva da dati bhakta-bandhuh

TRANSLATION
If one, without performing any pious activities, simply worships His lotus feet with water and tulasi leaves, Lord Sri Hari, who is the friend of the devotees, awards His lotus feet to such a person. His lotus feet are rarely attained by persons who are expert in performing religious activities.

22
sukrta-sata-juso ‘pi yogino ‘pi
sriyam anusevayato ‘pi bhakti-hinan
na bhajati bhajatam satam adhinah
kim iti krpalum amum bhajen na lokah

TRANSLATION
The Lord does not give His mercy to the yogis, or rich persons who are devoid of devotional service. He is controlled by the love of His devotees. Therefore, why will the human beings not serve such a merciful Lord?

23
dharman asesan api yo vihayabhajed ananyo hari-pada-padmam
dattva padam murdhni sudharmikanam  sa eva tad-dhama sukhad upaiti

TRANSLATION
One who abandons all religious duties and simply serves the lotus feet of Lord Hari with full attention, can climb to the abode of Lord Hari by stepping on the heads of the most pious people.

24-25
yasya bhakti-pradipo hi sada snehena dipitah
nihsesam nasayaty eva karma-dhvanta-samuccayam
bhava-davanalair dagdhan kas tratum saktiman bhavet
rte dina-daya sindhum tam ananda-sudhambudhim

TRANSLATION
The light from His oil lamp of affection continuously illuminates one's devotional service and completely destroys the darkness of ignorance. Who other than Lord Sri Hari, who is the ocean of mercy and nectarean bliss, will deliver persons who are burnt by the fire of material existence?

26
hari-pada-bhajanecchur indriyaugham
dhrti-matiman vijayate durjayarim
sama-dama-niyamair yamaih svadharmair
nahi paravan sukha-sadhane samarthah

TRANSLATION
Persons who are patient, intelligent, and desiring to worship the lotus feet of Lord Hari easily defeat the senses, which are like unconquerable enemies. On the other hand, persons who are controlled by their senses cannot obtain any happiness even by peacefulness, self-control, austerity, or by following the principles of varnasrama-dharma.

27
hari-pada-bhajane pathi pravrtto
nijam api karma vivarjayet pravrttam
anudinam anusilayen nivrttam
na bhavati yavad ihesvara-prakasah

TRANSLATION
Persons engaged on the path of worshiping Lord Hari should give up fruitive activities prescribed for their particular varna and asrama. They should continue to regularly perform activities without any material desire until they fully realize the Supreme Lord.

28
kim castu krsna-mahima-tatparayanasyapi mahima
katham apivaktum na sakyata ity aha --
sa eva virah sa hi sastra-veda-vit
sa eva dhanyah sukrtah sa eva hi
sa eva laksmya svayam eva mrgyate
sa uttamo yo hari bhaktim asritah

TRANSLATION
What to speak of describing Lord Krsna's glories, even the glories of His devotees cannot be fully described. In this regard the author says:
One who has accepted the process of devotional service to Lord Hari is glorious, most pious, a hero, the knower of all the sastras, the best of all people, and personally searched after by Laksmidevi.
 


The following Sections are from Sri Gaudiya Kantahara

Both Men and Women Should Avoid Family Attachment

15.19
tvak-çmaçru-roma-nakha-keça-pinaddham antar
mäàsästhi-rakta-kåmi-viö-kapha-pitta-vätam
jévac-chavaà bhajati känta-matir vimüòhä
yä te padäbja-makarandam ajighraté stré

 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 mustaches. (Bhäg. 10.60.45)

Enjoyment of Conjugal Pleasures in Household Life is Condemned

15.20
ye mäà bhajanti dämpatye tapasä vrata-caryayä
kämätmäno 'pavargeçaà mohitä mama mäyayä

 [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 mäyä. (Bhäg. 10.60.52)

The Purpose of Household Life

15.21
adhanä api te dhanyäù sädhavo gåha-medhinaù
yad-gåhä hy arha-varyämbu-tåëa-bhüméçvarävaräù

 [Pëthu Mahäräja told the four Kumäras] 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. (Bhäg. 4.22.11)

The Unholy Household

15.22
vyälälaya-drumä vai teñv ariktäkhila-sampadaù
yad-gåhäs tértha-pädéya-pädatértha-vivarjitäù
 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. (Bhäg. 4.22.12)

The Duty of Vänaprasthas

15.23
vänaprasthäçrama-padeñv abhékñëaà bhaikñyam äcaret
saàsidhyaty äçv asammohaù çuddha-sattvaù çiländhasä

 A vänaprastha should live by begging. He may accept food prepared from grains left behind in the fields and markets. By such a practice, he will become purified, free from delusion, and spiritually perfect. (Bhäg. 11.18.25)

Homes are in Different Modes

15.24
vanaà tu sättviko väso grämo räjasa ucyate
tämasaà dyüta-sadanaà man-niketaà tu nirguëam

 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. (Bhäg. 11.25.25)

Karma-sannyäsa, Jïäna-sannyäsa, and Tridaëòé-sannyäsa

15.25
jïäna-sannyäsinaù kecid-veda-sannyäsino 'pare
karma-sannyäsi-nas-tvanye trividhäù parikétitäù

 There are three kinds of sannyäsa: karma-sannyäsa, jïäna-sannyäsa, and vedic-sannyäsa. (Padma Puräëa, Svarga Khaëòa)

A Dhéra Sannyäsé

15.26
gata-svärtham imaà dehaà virakto mukta-bandhanaù
avijïäta-gatir jahyät sa vai dhéra udähåtaù
 A sannyäsé is known as dhéra, 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. (Bhäg. 1.13.26)

A Narottama Sannyäsé

15.27
yaù svakät parato veha jäta-nirveda ätmavän
hådi kåtvä harià gehät pravrajet sa narottamaù

 A narottama, or first class human being, is one who awakens and understands, 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. (Bhäg. 1.13.27)

Prohibition Against Karma-sannyäsa in Kali-yuga

15.28
açvamedhaà gavälambhaà sannyäsaà pala-paitåikam
devareëa sutotpattià kalau païca vivarjayet

 In this age of Kali, the following five kinds of karma-käëòa practices are forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting sannyäsa, offering oblations of flesh to the forefathers, and a man begetting children in his brother's wife. (Malamäsattatva-dhëta, Brahma Vaivarta Puräëa, Kåñëa-janma-khaëòa 4.115.113)

The Meaning of the Word Tridaëòé

15.29
vägdaòo'tha mano-daoòaù käya-daëòa-stathaiva ca
yasyaite nihitä-buddhau trédaëòéti sa ucyate

 One who accepts in his mind the rod of chastisement for his speech, mind is known as a tridaëòé one who has accepted the threefold rod of chastisement. (Manu-saàhitä 12.10)

15.30
damanaà daëòaà yasya väo-manaù-käyänäà daoòäù niñiddhäbhidhänäù sat-saokalpa-pratiñiddha-vyäpära-vyäpära-tyägena buddäva-vasthitäù sa tridaëòéty-ucyate na tu daëòa-traya-dhäraëa-mätreëa
  The word daëòa means "punishment." One who "punishes" the speech, mind, and actions means one who gives up attachment for material sense enjoyment and who accepts what is favorable for the truth and rejects what is unfavorable for perfection. Such a person is called a tridaëòé. It is not that anyone who carries around three sticks can be called a tridaëòé. (Manu-saàhitä 12.10, Kalukka Bhaööa commentary on the above verse from Manu-saàhitä).

Rüpa Gosvämé's Definition of Tridaëòé

15.31
väco vegaà manasäh krodha-vagaà
jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät

 One who can control the forces of speech, mind, anger, the tongue, the belly, and the genitals is known as a Gosvämé and is qualified to accept disciples all over the world. (Upadeçämåta 1)

Tridaëòé-sannyäsa is Mentioned in the Ancient Vedas

15.32
tatra paramahaàsä näma saàvartakäruëi-çvetaketu-durväsa-åbhü-nidägha-jaòa-bharata dattätreya-raivataka-
prabhåtayo'vyakta liogä avyaktäcärä, anunmattä unmattavad äcarantastridaëòam kamaëòallum çikyam pätraà jalapavitraà çikhäà yajïopavétaà cetyetat sarvaà bhuù svähetyapsu parityajyätmänam-anvicchet

 In addition to the previously mentioned paramahaàsas are these famous wandering sannyäsés (parivrajakas), Samvartaka, Aruåinandana, Audàlaka, Çvetaketu, Durväsà, ëbhu, Nidàgha, Jaòa Bharata, Dattàtreya, Raivata, and so on. They are all paramahaàsas; none of them wear the outward signs of varëäçrama the çikhä and sacred thread of a brähmaëa. They are not mad but behave like madmen. The paramahaàsa, saying the mantra bhü-svähä (I offer you to the earth) leaves aside all external paraphernalia of the renounced order, including the tridanòa, staff, the waterpot, the begging bowl made from a gourd, the belt made of straw, the purifying cup for water, 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 Paramätmä. (Jäbälopanisad 6.1)

Çrémad Bhägavatam Mentions Tridaëòa-sannyäsa

15.33
kecit tri-veëuà jagåhur eke pätraà kamaëòalum
péöhaà caike 'kña-sütraà ca kanthäà céräëi kecana
pradäya ca punas täni darçitäny ädadur muneù

 Some took away his tridaëòa, some stole his begging bowl, and others snatched away his waterpot. Some of them pulled away his äsana, others harassed him by taking his japa-mälä, his beads. Others grabbed at his clothing and took away his cloth. (Bhäg. 11.23.34)

The Tridaëòé Attains Perfection According to the Manu-saàhitä

15.34
tridaëòam-etan-nikñipya sarva-bhüteñu mänavaù
käma-krodhau tu saàyamya tataù siddhià 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 tridaëòé and attains liberation. (Manu-saàhitä 12.11)

The Häréta-saàhitä Glorifies Tridaëòa-sannyäsa

15.35
tridaëòa-bhåd-yo hi påthak samäcarecchanaiù çanair-yastu bahir-mukhäkñaù san-mucya saàsära-samasta-bandhanät sa yäti viñëoramåtätmanaù padam

 The tridaëòi sannyäsa gradually withdraws his senses from any connection with sight, sound, taste, smell, etc., and becomes indifferent. His mind is gradually freed from any trace of involvement with material enjoyment, and his behavior becomes similarly pure. Such a sannyäsé has freed himself from family bondage and, becoming liberated, he tastes the nectar of spiritual bliss at the lotus feet of Çré Viñëu. (Häréta-saàhitä 6.23)

Çrédhara Svämé Mentions Tridaëòa-sannyäsa
in his Bhägavatam Commentary

15.36
"evaà bahüdakädi dharmän uktvä paramahaàsa-dharmänäha jïäna-niñöha iti särdhair-daçbhiù bahir-virakto mukmukñù san jïäna-niñöhä vä mokñe'py anapekño mad-bhakto vä sa saliogän
tridaëòädi-sahitän äçramäàs-tad-dharmäàs-tyaktvä tadäsaktià tyaktvä yathocitaà dharmaà cared ity arthaù" punaräya

 After explaining the duties of other sannyäsés such as bahüdaka the duties of a paramahaàsa are described in ten and a half verses begining with this one A paramhaàsa 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 varëäçrama-dharma. He gives up the äçrama duties means he gives up attachment to them and performs them with no material motive. (Bhävärtha-dépikä commentary on Bhäg. 11.18.28)

Çré Caitanya Mahäprabhu's Opinion on the
Tridaëòé Verse of Bhägavatam

15.37
prabhu kahe,—sädhu ei bhikñura vacana
mukunda sevana-vrata kaila nirdhäraëa
parätma-niñöhä-mätra veña-dhäraëa
mukunda-seväya haya saàsära-täraëa
sei veña kaila, ebe våndävana giyä
kåñëa-niñevaëa kari nibhåte vasiyä

 Çré Caitanya Mahäprabhu approved of the ekam samasthaya parätma-niïöham verse on account of the determination of the mendicant sannyäsé 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 sannyäsa is to dedicate oneself to the service of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence. After accepting the sannyäsa order, Çré Caitanya Mahäprabhu decided to go to Vëådävana and engage Himself wholly and solely in the service of Mukunda in a solitary place. (Cc. Madhya 3.7-9)

A Tridaëòi-sannyäsé Keeps his Çikhä, Sacred Thread,
 and Sannyäsé Dress

15.38
çékhé yajïopavété syät tridaëòé sa-kamanòuluù
sa pavitraç ca käñäyé gäyatréï ca japet sadä

 A tridaëòé sannyäsé keeps his çikhä as well as his sacred thread after renunciation, He also carries a kamaëòalu. He wears saffron cloth, and remaining fixed in purity, he chants the gäyatré mantra and the japa of the holy name. (Skanda Puräëa, Süta Saàhitä)

15.39
ekaväsä dvidväsätha çikhé. yajïopavétavän
kamaëòalukaro vidväàs-tridaëòo yäti tat-param

 Wearing one or two pieces of cloth, maintaining the tuft of hair, and continuing to wear the sacred thread, with a waterpot in his hand, a learned sannyäsé, who is the best of men, attains the Supreme Lord. (Padma Puräëa, Svarga Khaëòa Ädi 13)

The Hundred and Eight Names of the Tridaëòé-sannyäsés

15.40
térthäçramavanäraëya-giri-parvata-sägaräù
sarasvaté bhäraté ca puré nämäni vai daça
gabhastinemir värähaù kñamit-tåparamärthinau
turyäçramé niréhaç ca tridaëòé-viñëu daivataù
bhikñur-yäyävaro viñöho nyäsé-räbhasiko muniù
viñöhalalo mahävéro mahattaro yathägataù
naiskarmya-paramädvaité çuddhädvaité jitendriyaù
tapasvé yäcako nagno raddhanté çuddhädvaité bhajanonmukhaù
sannyäsé maskaré klänto niragnir-närasiàhakaù
auòalomi-mahäyogi-çruväk bhavapäragaù
çramaëo'vahütaù çäntas yathärho daëòi-keçavau
nyastaparégraho bhakti-säro'kñré janärdanaù
urdhva manthi-tyakta-gåhäv-urdhvareto yatoñöha-dhåk viraktodäsénau tyägé siddhänté çrédharaù çikhé
bodhäyano trivikramjo govindo madhusüdanaù
vaikhänaso yathäsvo vai vämano paramahaàasakaù
näräyaëa-håñékesé parivräjaka-maìgalau
mädhavo padmanäbhaç cauòupako bhrämé vaiñëavaù
viñëu-dämodarau svämé gosvämé paramogavaù
bhägavato hyakiïcanaù santo niskiïcano yatih kñapaëko'viñaktaçcordhva puëdro muëòi-sajjanay
nirviñayé harerjano çrauté sädhu båhad-vraté
sthaviras-tat-paro paryaöakäcäryau svatantradhéù
kathyante yatinämäni prathitäni mahétale
añöhottara-çatäni tu vaidikakhyäni täni hi

 There are one hundred and eight authorized Vedic names for sannyäsés, principle among which are these ten: Tértha, äïräma, Vana, äraåya, Giri, Parvata, Sàgara, Sarasvaté, Bhäraté, and Puré. In addition there are Gabhastinemi, Väräha, Kñamità, Paramärthé, Turyäçramé, Nirtha, Tridaëòé, Viñëudevata, Bhiksu, Yäjävara, Viïöha, Nyäsé, Räbhasika, Muni, Viïöhalala, Mahävéra, Mahattara, Yathägata, Naiskarmya, Paramädvaité, Çuddhädvaité, Jitendriya, Tapasvé, Yäcaka, Nagna, Raddhanté, Bhajanonmukha, Sannyäsé, Maskaré, Klànta, Niragni, Närasiäha, Auòalomé, Mahäyogé, Sruväka, Bhavapàraga, Çramaåa, Avadhüta, Çänta, Yathärha, Daëòé, Keçava, Nyataparigraha, Bhakti-sàra, Akñaré, Janärdana, Urdhva-manthé, Tyakta-gëhä, Urdhvareta, Yatoïöha-dhëk, Virakta, Udàséna,
Tyägé, Siddhänté, Çrédhara, Çikhé, Bodhäyana, Trivikrama, Govinda, Madhusüdana, Vaikhänasa, Yathäsva, Vämana, Paramahaàsa, Näräyaëa, Håñikeça, Parivräjaka, Maìgala, Mädhava, Padmanäbha, Auòupaka, Bhrämi, Vaiñëava, Viñëu, Dämodara, Svämé, Gosvämé, Parmagava, Bhägavata, Akiñcana, Santa, Niskiñcana, Yati, Kñapaåako, Aviïakta, Urdhva-puëòro, Muëòi, Sajjana.Nirviïayé, Harijana, Çrauté, Sädhu, Bëhad-vraté, Sthavira, Tatpara, Paryaöaka, Äcärya, and Svatantré. (Muktikopaniñad and Sättvata-saàhitä)
**
A Tridaëòé-sannyäsé is Worshipable by all Açramas

15.41
devatä-pratimäà dåñövä yatià caiva tridaëòinam
namaskäram na kuryäcced upaväsena çuddhyati

 One who does not offer obeisances upon seeing gods and sannyäsés should fast all day for his purification. (Ekädaçé-tattve trispåçaikädasé-prakaraëa-dhåta-småti-väkya)

A Paramahaàsa Vaiñëava Surpasses all the Açramas

15.42
vaiñëavera bhakti ei dekhäna säkñät
mahäçramé o vaiñëavere kare daëòavat
sannyäsa-grahaëa kaile hena dharma
täïra pitä äsi' putrere kare namaskära
ata eva sannyäs-äçrama sabära vanditä
"sannyäsé-sannyäsé" namaskära se vihita
tathäpi äçrama-dharma chäòi' vaiñëavere
çikñä-guru çré kåñëa äpane namaskare

 Seeing the great devotion of a Vaiñëava, even those in the highest äçrama as well as other devotees offer their obeisances. To one who has accepted the order of sannyäsa, one must bow down as would a son to his father. Everyone must bow down to a sannyäsé, and offer them respect, saying, "O saintly one, O sannyäsé." Nevertheless, devotees give up all concern for äçrama-dharma, and simply bow down before their instructing guru and Kåñëa. (Cb. Antya 8.150-153)

Sarvabhauma Bhaööäcärya's Example

15.43
särvabhauma balena, "äçrame baòa tumi
çästramate tumi vandya, upäsaka ämi"
 Sarvabhauma said to Çré Caitanya Mahäprabhu, [who appeared before him as a sannyäsé], "Your äçrama is great. In the opinion of the çästra, You are worshipable by one such as myself. (Cb. Antya 3.76)

Impersonalist Sannyäsés are Condemned

15.44
sannyäsé haiyä niravadhi "näräyaëa"
baliveka prema-bhakti-yoge anukñaëa
nä bujhiyä çaìkaräcäryera abhipräya
bhakti chäòi mäthä muòhäiyä duùkha päya

 Sannyäsés always say the name of Näräyaëa and worship him in prema-bhakti-yoga. Not understanding the position of Näräyaëa, the followers of Çaìkaräcärya give up the path of bhakti; such fools attain only trouble and misery. (Cb. Antya 3.54,55)

taken from Gaudiya Kantahara Fifteenth Jewel Varnasharamdharma-tattwa

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