GOPI BHAVA MANTRA

Introduction

At the time of taking sannyasa, Gaudiya Vaisnavas receive the

Gopi-bhava mantra for the internal development ofKrsna-prema.

The Gopi-bhava mantra is sometimes called "the sannyasa

mantra," but this description is not fully accurate since babajis

also chant this mantra. The Gopi-bhava mantra is mentioned in

Gopala Bhatta Gosvami's Samskara-dipika. The sannyasa mantra

refers instead to a Srimad Bhagavatam verse chanted by the

avadhuta-brahmana from Avantipur.

The Sannyasa Mantra (of the avadhuta-brahmana)

etam sa asthdya paratma'nistlwn,

aakyasitarh purvatamair maharsibhih

aham tarisyami duranta-pararh,

tamo mukunddnghri-nisevayaiva

"I shall cross over the insurmountable ocean of nescience by

being firmly fixed in the service of the lotus feet of Krsna. This

was approved by the previous acaryas, who were fixed in firm

devotion to the Lord, Paramatma, the Supreme Personality of

Godhead." (SB 11.23.57)

A second translation is as follows: "The previous great sages

have accepted and shown the path of sannyasa. I have now

accepted that very form of life. Now, leaving everything aside, I

shall run toward Vrndavana. There, taking the name of Mukunda,

Krsna, I shall cross the ocean of nescience. Crossing this maya, I

shall reach Vrndavana and fully enter the service of Krsna." (GV)

"Passing through the tract of land known as Radha-desa, Sri

Caitanya Mahaprabhu recited this verse in ecstasy." (Cc. Madhya

3.4) "This sannyasa mantra should be studied very seriously. Those

who are accepting the sannyasa order should especially try to

understand this important mantra." (SPT 20/2/70)

The sannyasa mantra gives a general picture of a sannyasi's

ideal: to attain liberation by practicing a life of renunciation while

offering oneself to the service Lord Krsna. With great

determination, a sannyasi thinks, "By offering myself unto the

service of Krsna (mukunda-seva), automatically my illusory

enviroment will vanish, and I will get the eternal service of Krsna

in Goloka Vrndavana." Through this mantra the sannyasi vows

never to do anything which is not for the service and pleasure of

Mukunda, Krsna. The renounced sadhaka maintains a firm

resolve never to go back to his previous enviroment. He thinks,

"From today I offer myself exclusively for the service of Radha

and Krsna."

"Srila Bhaktisiddhanta Sarasvati Thakura says that of the sixty-

four items required for rendering devotional service, acceptance

of the symbolic marks of sannyasa is a regulative principle. If one

accepts the sannyasa order, his main business is to devote his life

completely to the service of Mukunda, Krsna. If one does not

completely devote his mind and body to the service of the Lord,

he does not actually become a sannyasi. It is not simply a matter

of changing dress. The dress is not sannyasa, but the attitude of

service to Krsna is.

"The word paratma-nisthd (mentioned in the verse above)

means being a devotee of Lord Krsna. Pardtmd, the Supreme

Person, is Krsna. Those who are completely dedicated to the lotus

feet of Krsna in service are actually sannydsls. As a matter of

formality, the devotee accepts the three dandas. In addition, one

should add the jiva-danda to the tri-danda. These four dandas,

bound together as one, are symbolic of unalloyed devotional

service to the Lord. In Srimad-Bhdgavatam there is no such thing

as an ekadandi-sannyasi (accepted by Mayavadi sannyasis);

indeed, the tridandi-sannydsi is accepted as the symbolic

representation of the sannyasa order. By citing this verse from

Srimad-Bhdgavatam, Sri Caitanya Mahaprabhu accepted the

sannyasa order recommended in Srimad-Bhdgavatam." (SB

11.23.57 p.)

Beg for Prema

In Caitanya-caritamrta, Sri Krsna dasa Kaviraja explains how

Sri Caitanya's antaranga-bhaktas (premika bhaktas), the followers

of Sri Gadadhara Pandita, were most successful in spreading the

sankirtana movement of the Lord. The indication is that the

greater the love for Krsna, the more successful the preaching

will be. Since sannyasis are primarly preachers, their first and

foremost duty is to love Krsna. The sannyasa asrama, therefore,

lays stress on the internal development of gopi-bhava, or Krsna-

prema. Regarding this point, Srila Prabhupada once said in

Hyderbad: "If you have no sufficient love for God, you cannot

preach. Why are you preaching to me? You just show me the

example." (SPT 74/35)

The external reason for taking sannyasa is to preach Krsna

consciousness in every town and village, but internally one should

think, "Just for pleasing Radha and Krsna, I am accepting

sannyasa to facilitate the development of gopi-bhavapure

selfless love."
Meaning of Om

Om signifies the combined loving form of Radha and Krsna

and of the living entity. See Chapter two for a detailed explanation

ofOm.

Meaning of Klim

The word klim has different sounds. "Ka"means the

transcendental body of Sri Krsna, which is composed of eternity,

unlimited knowledge, and ever-increasing bliss. "La"signifies

Radhika-Syama'sp/wna-vtofl (the beautiful pastimes originating

from the loving dealings between Radha and Krsna). "I"

represents the form of parama-prakrti, Vmdavanesvari Sri Radha.

"M"is the bliss of conjugal love generated when Radha and Krsna

kiss each other. The bindu, dot above the "M"is Their kiss.

Sometimes there is confusion about the gender of two words

in the Gopi-bhava mantra, namely klim and svaha. One Gaudiya

sannyasi has said that in this mantra these two words are neuter;

they are neither masculine nor feminine. Klim is both the power

and the powerful. Klim represents Kamadeva Krsna. Though klim

has not taken the name of Radha, he has taken the power of

Radha. The subject is Krsna, but without the power or sakti of

Radha, Krsna cannot exist as the proper independent subject.

Please refer to Chapters six and seven for more description of

kUm.

The word svaha means yogamaya. In other words, "With the

blessings and assistance of Krsna's yogamaya potency I will offer

myself to the lotus feet of Radharani."

Meaning of Gopi Bhava

Gopi-bhava-asrayayameans gopi-bhava only for

Vrajendranandana Sri Krsna, not Narayana, Visnu, or others. Sri

Caitanya Mahaprabhu taught the principle of gopi-bhava, or

offering all of one's love to Krsna in the mood of the Vrajsi gopis.

In the following verse, Srila Visvanatha Cakravarti Thakura

reveals the supremacy of worshiping Krsna in His holy abode of

Vrndavana.

dradhyo bhagavdn vrajesa-tanayas tad-dhama vrndavanam,

ramya kascid updsand vraja-vadhu-varga-virya kalpita, srimad-

bhdgavatam amalarh purdnam prema pum-artho mahdn, sri-

caitanya mahdprabhor matam idam tatradarah na parah. "The

philosophy of Lord Caitanya is that Krsna is the only object of

worship, and similarly. His place,Vrndavana-dhama, is also

worshipable. Vrajendra-nandana Hari, Krsna. Krsna is very much

pleased when He is addressed as Vrajendra-nandana,

Yasodanandana." (SPT 28/7/66)

"Sri Caitanya Mahaprabhu said, dradhyo bhagavdn vrajesa-

tanayas tad-dhama vrndavanam. Vrndavana is as good as Krsna.

Therefore, if one somehow or other gets the opportunity to live

in Vrndavana, and if one is not a pretender but simply lives in

Vrndavana and concentrates his mind upon Krsna, one is liberated

from material bondage" (SB 9.19.19 p.)

"Ramyd kdcid updsand vraja-vadhu-vargendyd kalpita. The best

method of worship of Krsna was exhibited by the gopis. Now what

were the methods of worship of the gopis'! They were not very

learned scholars or Vedantists, nor were they theosophists or

mental speculators. They were ordinary village girls, not from

very high families. They were daughters of cowherdsmen. The

gopis' method of Krsna worship was that they could not forget

Krsna even for a moment. That was their qualification.

" I shall try to explain how they were loving Krsna. When Krsna

was away from the village tending cows, the gopis were thinking,

'Oh, Krsna's foot is so soft, and He's walking barefoot on the

ground. The chips of stones must be pricking His foot, and how

much He's suffering!' In this way they were crying at home. While

cooking or feeding the children, the gopis were always thinking

of Krsna. That was their only qualification. They were so much

absorbed in thoughts of Krsna that not a single moment passed

without Krsna consciousness.

"Therefore Caitanya Mahaprabhu recommends ramyd kdcid

updsand vraja-vadhu-vargendyd kalpita. There is no better method

of worship than that conceived by the gopis. The gopis were

twenty-four hours always Krsna conscious. They were requesting

Krsna, 'My dear Krsna, many yogis and saintly persons go to the

forest to meditate upon Your lotus feet. Although they try to

meditate, they think of something else and their meditation fails.

But in our case Your lotus feet are so much fixed in our hearts

that we think only of You, and cannot discharge our family duties.

So kindly go out of our hearts so that we can do our duties.'

"This is ideal Krsna consciousness. You have to mold your life

in such a way that you always think of Krsna. The gopis were

housewives, yet despite all their domestic duties they were only

thinking of Krsna." (SPT 16/3/68)

"So this is Caitanya Mahaprabhu's philosophy, that drddhya-

vastu, the worshipable Lord, is Krsna. And as He is worshipable,

His dhdma is also worshipable. We should not commit any offense

in the dhdma, and follow the footsteps of Sri Caitanya Mahaprabhu.

Then we'll be favored by the grace of Krsna to understand Him and

His pastimes with Radharani." (SPT 14/3/74)

In Vrndavana, the gopis worship Krsna, the transcendental

Cupid, byparakiya madhurya ujjvala rasa, the mood that they are

Krsna's paramours; not lawful wives with wedded love toward

Him. The gopis are Krsna's personal saktis or personified energies

of bliss, but in Vmdavana, Yogamaya shows that they nieparakiya

upapati (not married to Krsna but to other gopas) The madhurya-

rasa of the vraja-gopis is not an ordinary type but a special variety

called unnata-ujjvala prema. The gopis are full of seva-bhava, the

mood of selfless service. Their love or bhava is totally free of

kama, mundane lust.

The minds of the gopis are perfectly pure (nirmala), full of

prema, and completely devoid of any selfish desires (anyabhilasita

sunyam). Their devotion is known as rasa-mayi bhakti. The gopis'

bhava or love toward Krsna is called mahabhava. When anuraga,

an advanced stage of transcendental prema, becomes manifested

in a very wonderful way in its unrivaled form which is asamurdhva

(nothing can compare with or exceed it), then it becomes

mahabhava.

Even Syamasundara, the transcendental Kamadeva, becomes

maddened by that state of love known as mahabhava. The gopis

have love for Krsna up to the level of mahabhava. Only Srimati

Radhika's love exceeds even this in what is called madan-akhya

mahabhava. When all the seven states (sneha, maan, pranaya,

raga, anuraga, bhava, mahabhava) of transcendental prema up to

mahabhava simultaneously manifest and appear within Srimati

Radhika, the personified quintessence of Krsna's divine pleasure

potency (hlodini-sakti), She displays a most unique state of ecstasy

unequalled by any other vraja-gopi. That superexcellent state of

bhava is called madan-akhya mahabhava.

Ujjvala-nilamani explains that Sri Krsna goes mad under the

influence of the gopis' wonderful mahabhava prema. Usually

Krsna's mind is composed and peaceful. But the power of the

gopis' bhava overwhelms Krsna's mind. He becomes so confused

and disturbed that He does not know what to do. In ordinary

prema Krsna returns the love of His devotee in an equal measure.

But with the gopis' mahabhava, Krsna feels, "I can neither return

nor properly reciprocate with the intensity of the gopis' prema;

and it drives Me mad!"

Every gopi posseses mahabhava, but only Srimati Radhika has

madan-akhya mahabhava. At this level of mahabhava, the gopis

only want to give pleasure to Krsna. They are completely devoid

of any desires for their personal satisfaction or happiness. In that

mood they have union with Krsna. However, among Gaudiya

Vaisnavas the highest attainment is service in manjari bhava. The

mood of the manjaris is nicely depicted in this excerpt from

Ananda Candrika:

"Oh Krsna! Even more than the pleasure of having Your direct

bodily association, we always desire the pleasure of seeing You

intimately enjoying with Radhika within the nikunjas of Vraja.

At that time we feel the greatest happiness as we watch You

through the slits in the walls."

This is the platform of manjari-bhava upon which the sadhaka

meditates with the words: gopi-bhava asrayaya. The manjaris do

not desire to personally associate with Krsna, but they feel

extremely happy when Srimati Radhika Herself is associating with

Krsna. They think, "Oh, how They are enjoying." This is the mula-
mantra of the Gaudiya Vaisnava's worship which is also known as

srestha manjari-bhava sadhana, practice in the mood of umanjari.

Manjari-bhava means to be serving always. When Radha and

Krsna are in the nikunja mandira, the manjaris are pleasing Them

with a variety of intimate services. This is the shelter and goal of

a Gaudiya Vaisnava's gopi-bhava.

Meaning of Asrayaya

The word asrayaya refers to Srimati Radharani, the supreme

asraya-vigraha, who is the perfectional form of shelter. Sri Radha

is the reservoir of love and the predominated Divinity. She is the

source, support, and the residence of Krsna's spiritual love.

Asrayaya means the lotus feet of Srimati Radhika, the ultimate

shelter of all Vraja-gopt's who possess smgara-rasa. Radhika is

the prema-asraya, the reservoir of prema. She is the object and

Krsna is the subject (yisaya) ofprema. The word "asrayaya" points

the sadhaka towards the ultimate goal oiRadha-dasyam, or taking

shelter in the service of the maidservants of the most confidential

maidservants of Srimati Radhika, namely Lalita-sakhi and Sri

Rupa-manjari.

The word "asrayaya" can also refer to the asraya-tattvaan

eternal associate of the Lord who is the divine shelter principle

for the conditioned soul. Thejiva must take shelter of a raganuga

devotee in his specific rasa in order to enter the eternal pastimes

of the Lord. Applying this idea, the Gopi-bhava mantra can mean,

"My only desire is to surrender myself completely (svaha), and

take full shelter at the lotus feet of mygurudeva who is immersed

in gopi-bhava, and fully engaged as a maidservant of the

maidservants of Srimati Radhika."

Sometimes the question is asked, "What is the subject in the

Gopi-bhava mantra? Does gopi-bhava asrayaya mean that, Radha

is the shelter of the gopis'prema or bhava7 Or does it mean that,

Krsna is the shelter of the gopis' love?

"The Katha Upanisad describes Krsna as eko bahu syam. The

one Supreme Personality of Godhead Sri Krsna manifests Himself

in many, and thus all diversities are in Him, and He is in all

diversities. Krsna is nevertheless different from all of them. That

is the inconceivable mystic power of the Lord, and as such

everything is simultaneously one with and different from His

inconceivable potency (acintya-bheddbheda-tattva)." (SB 2.4.7 p.)

There are two conceptions to consider when trying to

understand the Absolute Truth, Sri Krsna. One conception is

according to tattva (philosophical truth) and one according to

rasa. If preference is given to tattva, then Radha and Krsna are

one and the same. Sometimes Krsna becomes the subject (yisaya)

or object (asraya), and sometimes Radha becomes the subject or

object of prema. According to rasa, or relishing the mellow of

divine love, Radha is seen to be superior to Krsna. The following

pastime shows Radha's supremacy.

Once Radhika and Syama were sitting together in a beautiful

nikunja. Seeing that Radha was feeling much more bliss then He

was, Syama wondered, "Why is She like that? Whatever bliss I

feel is coming from Radhika, and that is why Her bliss surpasses

mine." According to rasa, the conclusion is that Radha is superior

to Krsna.

Therefore, in the Gopi-bhava mantra, Radha is the shelter

(asraya) of the gopis' bhava or blissful prema. In vraja-lila one

often sees that Syama come before the gopis and cries because of

Radha's impenetrable maan. He especially begs the manjaris for

their mercy so that He can enter the kunja and again meet with

Radhika. By this one sees that the gopis are the shelter of Krsna's

love, and of all the gopis Radharani is the main asraya ofgopi-bhava.

Sri Radhika is the gopi referred to in the phrase 'gopi-bhava

asrayaya.' Radha is the shelter of the gopis' love. Sannyasis accept

gopi-bhava to serve as Radha's maidservants. It is the fortunate

manjaris alone who understand and relish the ecstatic symptoms

felt by both Radha and Krsna. The Vraja gopis and yuthesvaris

(gopi group leaders) cannot savor the sweet ecstacies of Radha

and Krsna's intimate conjugal pastimes. Gopi-bhava means radha-

bhava, the servitor bhava or the mellow of being predominated

by Gopinatha, the Lord and master of the gopis.

sakhi vind ei hid pusta nahi haya

sakhi Uld vistdriyd, sakhi dsvadaya

"Without the gopis, these pastimes between Radha and Krsna

cannot be nourished. Only by their cooperation are such pastimes

broadcast. It is their business to taste the mellows. (Cc. Madhya 8.204)

In essence, the word "asrayaya" means, "I offer myself to the

shelter of the vraja gopis' bhava which is personified in Srimati

Radharani."

Meaning of Svaha

The word svaha means self-surrender, 'svaha ca atma

samarpana iti,' that by which one surrenders his very self (body,

mind, words, and heart) to the Supreme Lord. Svaha means

Vrndavana. It signifies that 'I surrender myself in Vrndavana to

Radha and Krsna who are enjoying matchless mellows during

their transcendental pastimes within the forest bowers.' The

devotee in the mood of manjari-bhava surrenders himself and

gives everything he has for the pleasure of the Divine Couple. In

short, svaha means, "I surrender myself fully to Radha and

Krsna."

Srila Bhaktisiddhanta Sarasvati Thakura said, "The syllable

'Sva' means one's own and 'Sva' also means wealth. If we have

the one who is Govinda's own wealththe one who makes Him

wealthy; that wealth is everything to Govindaif She becomes

the object of our worship, then we will understand what worship

is. If after reading the eighteen-thousand verses of the Srimad

Bhagavatam, we do not come to know about Her, then our reading

was in vain." (PrabhupadaSri Srimad Bhaktisiddhanta Sarasvati)

In this passage our parama-guru, Srila Bhaktisiddhanta

Sarasvati Thakura, gives a most sublime meditation on the word

"svaha." He indicates that Govinda-priya, Srimati Radhika,

should be our everything, our only wealth, and our only object of

worshipjust as She is for Krsna. The word "svaha" takes us to

the level of gopi-bhava, namely offering everything we have for

the eternal service of Radhika's lotus feetour greatest wealth

and treasure. We are servants of the lotus feet of this great

treasure of prema, the ocean of Radha and Krsna's sweet love.

"Sri Krsna's sense of happiness is limited by the happiness of

the gopis. Devotees in Vrndavana, therefore, try to serve the gopis,

namely Radharani and Her associates. If one gains the favor of

the gopis, he easily gains the favor of Krsna. Because of the

recommendation of the gopis, Krsna at once accepts the service

of the devotee. Lord Caitanya, therefore, wanted to please the

gopis instead of Krsna." (Cc.Adi 4.189 p.)

In summary, the word svaha means: "Sva""I myself am a

maidservant of the gopis," or "I am a gopi's maidservant and I

want to give everything to Krsna just as the gopis did." "Ha""1

am giving myself thinking I am an unpaid maidservant of the gopis.

Thus, I offer myself as a female maidservant (manjan) to the

lotus feet of Srimati Radhika and the gopis." (Additional

information; Chapter six)

Meaning of Gopi-Bhava Mantra

1) "I offer myself wholeheartedly to the shelter of Sri Caitanya

Mahaprabhu. Externally meditating on the prayer of the Avanti

brahmana, I will try to develop that mood (bhavana) of a tri.da.ndi-

bhiksu while offering myself to Rasaraja Mahabhava Sri Caitanya

Mahaprabhu, who is non-different from Radha and Krsna. By

preaching Krsna consciousness I will receive Mahaprabhu's

mercy. Then I will attain Krsna-prema, and the eternal service of

the servants of the servants of Srimati Radharani who is situated

at the pinnacle of gopi-bhava known as mahabhava."

2) "In aprakrta Vrndavana in the spiritual world, Rasaraja Sri

Krsna and Mahabhava Sri Radha are enjoying many different

lilas such 3&prema-vilasa,-jala-keli, and vana-vihara. Through my

services I am giving happiness to Radha and Krsna. By fully

developing this manjari-bhava, I can completely surrender myself

at the lotus feet of Radha and Krsna for Their eternal loving

service."

3) "I dedicate myself to the service of Sri Rupa-manjari and

Sri Rati-manjari under the guidance of Sri Lalita-sakhi and Sri

Visakha-sakhi in trying to please Radha and Krsna. As a gopi of

Vrndavana, I become most happy when Radha and Krsna come

together and enjoy each other's company. The mantra can be

taken to mean, 'tat tad icchami'T have no desire to personally

enjoy with Krsna. This is the opposite of kamanuga bhava, where

one desires to enjoy directly with Krsna."

4) "The vraja-gopis are the best devotees of Krsna, and they

are full of gopi-bhava, the supreme form of divine love and selfless

dedication. All the five rasas are fully present in Vrndavana-

candra Krsna. Of these devotional mellows, srngara rasa, or

boundless conjugal love, is the highest and most fulfilling. The

vraja-gopis are eternally swimming in the ecstatic ocean ofsmgara-

rasa. To attain the service of Krsna's intimate conjugal pastimes

one must surrender to and take shelter of the vraja-gopis' moods

and mellows. In reality, all jivas are prakrti or female, and Sri

Krsna is theparama purusa, the supreme male enjoyer. Only the

gopis are fit to satisfy Krsna's desires and establish smgara rasa

toward Him. They alone fully please Krsna the most. I am

surrendering to Krsna-kisora by offering myself to the shelter

and guidance of such vraja-gopis."

5) "The word svaha indicates that we are also nitya-sakhis or

manjaris. We are taking shelter of, and offering ourselves for the

eternal service of Srimati Radhika, the perfect form and

expression of gopi-bhava."

Gopi-Bhava Mantra Meditations

In the following entries, Srila Bhaktivinoda Thakura and other

benevolent acaryas kindly reveal the proper mood for chanting

the Gopi-bhava mantra. Success in any endeavor to please Krsna

depends more on the mood and attitude in trying than in the

attempt itself. The Srimad Bhagavatam glorifies Krsna as bhdva

grdhijandrdhana"the Supreme Lord Krsna accepts the humble,

loving sentiments of a devotee's worship."

"The Supreme Personality of Godhead is known as bhdva-grdhl

jandrdana because He takes only the essence of a devotee's

attitude. If a devotee sincerely surrenders, the Lord, as the

Supersoul in everyone's heart, immediately understands this. Thus

even though externally a devotee may not render full service,

if he is internally sincere and serious the Lord welcomes his

service nonetheless. Thus the Lord is known as bhdva-grdhl

jandrdana because He takes the essence of one's devotional

mentality." (SB 8.23.2 p.)

The Gopi-bhava mantra, which is coming in the line of Sri Rupa

and Sri Sanatana, is completely dedicated to the sakhis in gopi-

bhava, and it grants entrance into the divine pastimes of Radha

and Krsna. This mantra gives one the potency to offer himself

completely to Sri Caitanya Mahaprabhu. Then by His grace, and

under the guidance of Sri Rupa Gosvami, one will attain the final

goal of Radha-Govinda's nitya-seva.

The Gopi-bhava mantra indicates this objective, but the real

practicing life will start after asannyasi is enriched with the wealth

of sravana and kirtana. The tender creeper of devotion must be

carefully protected from disturbances. It must be nurtured with

the life-giving water of sravana and kirtana, and nourished with

the potent fertilizer of service to guru and Vaisnavas. After

obtaining steadiness and purity by performing sadhana bhajana

one will rise to the stage of taste or ruci and become firmly

established in devotion.

One must first attain ruci before meditating on vraja gopi-bhava,

so there will be no chance of falling down to the mundane plane.

If one still polluted by anarthas and avidya tries to meditate that

"Now I am a manjari and I am doing such and such service," he

will succumb to the illusory enviroment and not receive the rare

treasure of the gopis' pure devotion. Before arriving at this stage

a sannyasi will chant the Gopi-bhava mantra, continue his

sadhana-bhajana, and carry on with the routine work of preaching

and service to guru and Vaisnavas. Until ruci comes one must

patiently wait for meditating on Krsna's conjugal love and the

intimate service of Srimati Radhika under the guidance of the

sakhis and manjaris in the Gaudiya line of gurus.

Sannyasis who are firmly fixed in bhajana and who are relishing

the nectar of devotion may adopt the following meditations before

chanting the Gopi-bhava mantra. These scenes may also be held

in the mind while chanting the mantra.

1) An advanced sannyasi, who has crossed the ocean of anarthas

and become firmly situated in devotional taste or ruci, may

meditate in the following ways on the Gopi-bhava mantra: "My

eternal spiritual identity is also that of a manjari. Meditating on

aprakrta Vrndavana, I see that Madhava is waiting desperately at

the gate, begging to enter the nikunja of Sri Radhika. But He

needs the mercy of the gopis to gain entrance there. Madhava

surrenders Himself to the manjaris, taking shelter of their gopi-

bhava, mellow of conjugal love. By their mercy He enters Radha's

nikunja to extinguish the burning fire of His separation from Her.

Quickly Madhava finds relief by submerging Himself in the

refreshingly cool water of Radhika's prema-sagara, the ecstatic

ocean of Her matchless love."

2) "The sadhaka aspiring for gopi-bhava should deeply meditate

thus: 'I am in the company of Lalita-sakhi and other sakhis in the

group of Gandharvika. I am a maidservant of Sri Rupa-manjari,

and I live in the village of Javat. I am playful, witty, and full of

bliss. I am an adolescent, with a complexion the color of pure

molten gold, and I stand beside Radhika-Madhava." (CS)

3) "When Priyatama Syama was performing His rasa-lila, one

gopi, becoming disturbed by the thought that Her service was

equated with the other gopis present, immediately left. In the

absence of that one gopi, Syama could not t'aste any sweetness in

the rasa dance, even though millions of other gopis were there.

The collective service of all the gopis could not equal the service

of that special gopi named Srimati Radhika. To search for Sri

Radha, Syama at once gave up the company of the other gopis.

"As the rasa-lila became meaningless to Krsna without the

merciful presence of Srimati Radhika, similarly, Srila Raghunatha

Dasa Gosvami shows that a desperate sadhaka feels that life is

useless without receiving the mercy of Srimati Radharani. 'There

is a hope that is sustaining me and nurturing my existence. With

that hope I am somehow passing my days, dragging my life

through these tedious times. That nectarean hope is attracting

me and keeping me alive. But my patience has reached its end; I

cannot wait any more.

At this moment, if You do not show Your mercy to me, I am

finished. I shall lose my hope forever, and give up the desire to

live. It is all useless without Your mercy. I can't stand to live

another moment.

'Even Vrndavana, which is dearer to me than life itself; I am

disgusted with it. It is painful and always pinching me. What to

speak of anything else. I am even fed up with Krsna. It is shameful

to utter such words. But I can have no love even for Krsna, unless

and until You take me within Your confidential camp of service.'

{Vilapa-kusumanjali)

"This is the meaning of gopi-bhava-asrayayahoping against

hope to someday attain the shelter of Srimati Radhika's eternal

loving service. However, it is only by the grace of the most

confidential servants of Srimati Radhika coming in the line of

the six Gosvamis that we may attain such a desperate standard of

surrender and pure devotion as revealed by Srila Raghunatha

Dasa Gosvami." (SGV, adapted)

When to Chant the Gopi Bhava Mantra?

Should the Gopi-bhava mantra be chanted before or after

chanting the other Gayatri mantras'! Senior Gaudiya sannyasis

say that ultimately it does not matter, but generally all the

followers of tridandi-gosvami Srila Bhaktisiddhanta Sarasvati

Thakura chant the Gopi-bhava mantra after finishing the other

Gayatri mantras. The conception of one's full transcendental

identity and the necessary mercy to advance that conception

gradually increase as one chants the mantras beginning with

Brahma-gayatri. As the primeval sadhaka. Lord Brahma became

enlightened with the ocean of truth by the transcendental

effulgence of the Brahma-gayatri. The Brahma-gayatri is the

isvara-mantra denoting the supreme controller present as the

Paramatma Sri Krsna in the heart. After deeply meditating on

the Brahma-gayatri one can enter the transcendental world of

devotional service. In other words, the powerful Brahma-gayatri

lights up the path, lifts the sadhaka out of the dark world of
ignorance and illusion, and carries him to the transcendental

realm of divine service. Gayatri, therefore, means that which

liberates one. Leaving behind the material world, one exists on

the spiritual plane surpassing all lower stages of consciousness,

namely sensual, mental and intellectual.

Taking shelter of guru, the sadhaka meditates upon him by

chanting the appropriate guru-mantras. The Guru-mantra and

Guru-gayatri must be chanted first (before the Gopi-bhava

mantra) because all spiritual strength and wealth of bhajana

comes through Sri Guru. First a sadhaka offers himself at the

lotus feet of Sri Guru, and by his blessings he becomes eligible to

worship Gauranga Mahaprabhu, the supreme form of Godhead

who is non-different from Radha and Krsna. Without

remembering Sri Guru and receiving his mercy, no one can

understand and worship Sri Caitanya Mahaprabhu. By chanting

the Guru-mantra and Gayatri, and acting under guru's guidance

a sadhaka will clearly realize that Sri Caitanya Mahaprabhu

(Rasaraja-Mahabhava) is the unified form of Radha-Govinda.

Sri Caitanya Mahaprabhu is eagerly waiting to give the sincere

sadhaka entrance into Krsna's vraja-lila and award him the eternal

service of Sri Radha (radha-dasyam). With the mercy of

Mahaprabhu descending through the Gaura-mantra and Gaura-

gayatri, a sadhaka will understand theprayojana-tattva as revealed

in the Gopala-mantra and Kama-gayatri. By the grace of

Gauranga the fortunate devotee will realize that Krsna-prema is

the one and only desirable goal of life. In the Kama-gayatri the

transcendental Kamadeva Sri Krsna stands before the sadhaka

waiting to fulfill his desire. But having already received the

abundant mercy of Sri Guru and Gauranga, the faithful devotee

abandons all material desires, and thereby attains the qualification

to see the sweet pastimes of the Divine Couple.

The devotee then fully surrenders to Gopijanavallabha Krsna

in the Gopala-mantra, and realizes the fulfillment of his sole desire

for Radha-Gopinatha's eternal service in Vmdavana by the Kama-

gayatri. First a sadhaka must surrender to Krsna, then he can

chant the Gopi-bhava mantra, and offer himself (svaha) fully for

the eternal service of Sri Radha under the guidance of Sri Rupa

Manjari.

Through the Hare Krsna maha-mantra, Sri Caitanya

Mahaprabhu has inspired the whole world to attain the exclusive

service of Radha and Krsna. The Brahma-gayatri liberates one

from the material plane of misconception and places one firmly

on the platform of spiritual reality. By chanting the Guru and

Gaura-gayatris the devotee receives the blessings and ability to

meditate upon and realize the mysteries of the Gopala-mantra

and Kama-gayatri. Surrendering to Krsna and desiring nothing

but the loving service of Gopijanavallabha, the sadhaka meditates

upon the Gopi-bhava mantra. Then he offers himself completely

for the divine service of Sri Radha, the absolute shelter and

unlimited reservoir otgopi-bhava. The sincere devotee gradually

attains such a coveted position by faithfully following in the

footsteps of Sri Rupa-manjari and the Vraja gopis.

Sannyasa Siksamrta

The rest of this chapter contains pertinent information about

the sannyasa asrama that will benefit sannyasis in general. It will

also help those serious souls who want to take sannyasa, and

dedicate themselves to the internal service of Radha-Govinda,

and the external service of Sriman Mahaprabhu by preaching

vraja-prema-bhakti all over the world.

Qualifications for Sannyasa

asvamedharh gavalambharh, sannyasam pala'paitrkam

devarena sutotpattim, kalau panca vivarjayet

"Asvamedha sacrifice, gomedha sacrifice, sannyasa, and to get

child by the husband's younger brotherthese things are

forbidden in this age." {Brahma-vivarta Purana)

Citing this verse, critics challenge the acceptance of sannyasa

in Kali-yuga. Acaryas say this Vedic injunction prohibits taking

of karma-sannyasa, which is accepted to attain Svarga mukti. In

Kali-yuga many stalwart, vastly learned, and fully realized acaryas

such Sankara, Visnuswami, Madhvacarya, Ramanuja and Sri

Caitanya Mahaprabhu have taken sannyasa. Obviously such wise

personalities are not violating the Vedic law. Besides the forbidden

karma-sannyasa, there are two forms of the renounced order that

are acceptable in the age of Kali. One is jnana-sannyasa and the

other is bhakti-sannyasa, which Lord Caitanya took to gweprema-

bhakti to the conditioned souls.

For spreading Krsna consciousness a devotee accepts bhakti-

sannyasa\with a vow to offer his whole being (body, mind, and

words) for the selfless service of Guru and Gauranga. One is

qualified to accept bhakti-sannyasa when he has the sankalpa

(mental resolve) to promise before the Radha-Krsna vigraha, guru,

Vaisnavas and fire never to return to materialistic enjoyment and

to offer his entire self for the service of Guru and Gauranga until

death.

Before accepting the renounced order of life one should read

the Bhagavata narration of the Avanti brahmana. After

considering all the points of this story one can decide if he has

the necessary qualification to uphold the vows of sannyasa.

"With a determined mind the Avanti brahmana untied the knots

of desire within his heart. He then assumed the role of a peaceful

and silent sannyasi mendicant. He wandered about the earth,

keeping his intelligence, senses, and life air under control. To

beg charity he traveled alone to various cities and villages. He

did not advertise his advanced spiritual position, and thus he was

not recognised by others. Seeing him as an old, dirty beggar, rowdy

persons would dishonor him with many insults. Someone would

take away his danda or his begging bowl. Some took hisjapa beads

or snatched his ragged clothing.

"Displaying these things before him, they would pretend to

offer them back but would then hide them again. When he sat

down to eat his madhukari, sinful rascals would come and pass

urine on it, and spit on his head. Although he had taken a vow of

silence, they would try to make him speak, and if he refused to

speak they would beat him with sticks. Others would chastise him

saying, 'This man is a thief and then tie him up. They would

criticize, insult and ridicule him saying, 'This man is a hypocrite

and a cheat. He makes a business of religion simply because he

lost his wealth and his family threw him out.' Some would pass

foul air upon him, or bind him with chains like a captive animal.

The brahmana understood that all his suffering was unavoidable.

Even while being insulted and chastised he remained steady in

his spiritual duties and fixed in his determination to serve the

Lord." (SB 11.23.31-41)

A candidate for sannyasa must be pure in mind and heart; fixed

in chanting nama sankirtana and well-versed in Gaudiya Vaisnava

philosophy; detached from society, friends, family, and sense

gratification; intensely desiring nothing else but pure love of

Radha and Krsna; filled with compassion, and a genuine desire

to help others by distributing Sri Caitanya Mahaprabhu's rare

gift of Radha-Govinda prema-bhakti.

"The sannyasa candidate must be prideless, nonviolent, and

fully in control of the six urges (lust, anger, greed, envy, illusion,

madness). A goswami is one who controls his karma and jnana.

indriyas (working and knowledge-acquring senses)." (SD)

A sannyasi must give up the ahankara of "I and mine." He

should never think, "I am a. guru or I am a sannyasi." One should

sincerely feel himself to be lower than all others and always think,

"I am a lowly servant of the servant of the servants of Sri

Gopinatha." Asannyasi that demands respect or dominates others

by proclaiming, "Don't you know, I am a sannyasi and you must

serve me" is a most unqualified person for the sacred order of

renunciation.

An aspiring sannyasi must possess the tweny-eight qualities of

a saintly person mentioned in the Srimad Bhagavatam. He may

not have all these qualities in full measure but they must all be at

least partially present, especially the quality of krpalu, or mercy.

"A devotee cannot tolerate seeing the world merged in ignorance

and suffering the whiplashes of maya. Therefore he busily engages

in distributing Krsna consciousness and is called krpalu, or

merciful." (SB 11.11.32 p.)

"The Supreme Personality of Godhead said: 0 Uddhava, a

saintly person is merciful and never injures others. Even if others

are aggressive he is tolerant and forgiving toward all living entities.

His strength and meaning in life come from the truth itself, he is

free from all envy and jealousy, and his mind is equal in material

happiness and distress. Thus, he dedicates his time to work for

the welfare of all others. His intelligence is never bewildered by

material desires, and he has controlled his senses.

"His behavior is always pleasing, never harsh and always

exemplary, and he is free from possessiveness. He never endeavors

in ordinary, worldly activities, and he strictly controls his eating.

He therefore always remains peaceful and steady. A saintly person

is thoughtful and accepts Me as his only shelter. Such a person is

very cautious in the execution of his duties and is never subject

to superficial transformations, because he is steady and noble,

even in a distressing situation.

"He has conquered over the six material qualitiesnamely

hunger, thirst, lamentation, illusion, old age and death. He is free

from all desire for prestige and offers honor to others. He is expert

in reviving the Krsna consciousness of others and therefore never

cheats anyone. Rather, he is a well-wishing friend to all, being

most merciful. Such a saintly person must be considered the most

learned of men.

"He perfectly understands that the ordinary religious duties

prescribed by Me in various Vedic scriptures possess favorable

qualities that purify the performer, and he knows that neglect of

such duties constitutes a discrepancy in one's life. Having taken

complete shelter at My lotus feet, however, a saintly person

ultimately renounces such ordinary religious duties and worships

Me alone. He is thus considered to be the best among all living

entities." (SB 11.11.29-31)

The purpose ofsannyasa is to please Krsna (gopi bhartuh pada

kamalayor dasa dasanudasah). Bhakti-sannyasa is only forprema.

Externally one accepts sannyasa to preach the glories of Krsna,

Lord Caitanya, and the devotees. One constantly sings about them

because he loves them so much. A sannyasi will greatly please

the Lord by such glorification of Krsna and His devotees. People

will also have faith in hearing from a sannyasi who preaches the

glories of the Lord. Krsna dasa Kaviraja describes that Lord

Caitanya was so inspired to glorify His devotees that He would

do so with a thousand mouths.

Internally a sannyasi must feel intense separation from Krsna as

Mahaprabhu displayed in the Gambhira before His confidential

associates, Ramananda Raya and Svarupa Damodara. A true

sannyasi must internally feel, "I have absolutely nothing to do with

this world. The only thing I want is to become the eternal maidservant

of Srimati Radhika." One is internally and externally ready to accept

sannyasa when he has this level of conviction in his mind.

"When Lord Gauranga wanted to take sannyasa, no one excelled

His devotion, dedication, and renunciation." (CBAdi-lila)

Sannyasa Initiation

Srila Gopala Bhatta Gosvami compiled the Samskara-dipika

as a manual for Gaudiya Vaisnavas desiring to leave home and

enter the bhiksu asrama (renounced order of life). Since the time

of Sri Caitanya Mahaprabhu, devotees on the path of renunciation

have been following this manual. The Gaudiya Vaisnava system

for taking sannyasa follows the tradition and customs established

by Ramanujacarya of the Sri Sampradaya. After purification of

the house or temple a Visnu homa is performed along with

worship of the acarya sampradaya and the Panca-tattva using five

puja articles: incense, ghee lamp, flowers, sandalwood paste, and

naivedya. Diksa is then given.

Samskara-dipika describes the ten samskaras for taking

sannyasa and the meaning of the Gopi-bhava mantra.

Sannyasa Dasa Samskaras

1. Shaving the headPray to the barber: "Please leave asikha

so I can keep my faith and tie it up at the lotus feet of Sri Caitanya

Mahaprabhu." Then pray to Lord Gauranga, "Oh Lord Caitanya,

I am Your eternal servant, but I am most fallen. Please kindly

accept me."

2. Holy bath

3. Applying tilaka

4. NamaUsing candana or tilaka to write the names of

Radhika, Gaura, Krsna on the chest. (No burning or branding)

5. KaupinsAccepting kaupins is one of the important and

primary rituals of taking sannyasa. If one accepts kaupins that

have been purified and properly sanctified, he can become a great

yogi. Mahadeva Siva received kaupins made by Brahma; Narada

Muni received kaupins from Ananta; Lord Caitanya took kaupins

from Kesava Bharati. Bhutva dina-ganesakau karunayd kauplna-

kanthasritau, "In order to deliver the poor conditioned souls, the

six Gosvamis accepted loincloths (kaupind) and patchwork quilts

(kantha), treating themselves as mendicants."

After the proper rituals have been conducted, according to

some authorities, then nine different Deities reside within the

kaupins; Visnu, Brahma, Siva, Vasuki, Vayu, Agni, Candra,

Shukra, Brihaspati. Others say only threeBrahma, Visnu, and

Siva. Visnu is present in the knot of the waistbelt; Brahma and

Siva on the sides. Prthvi (mother earth) or Bhagavati, who

represents shyness, is the presiding Deity of the kaupina piece

that goes from front to back. As a consort of the Lord, the

presiding Deity of the kaupins is the embodiment of shyness who

restrains desires and helps a sannyasi to cross the ocean of

material enjoyment. The presiding Deity of the dor (waistbelt)

which supports the kaupin is Ananta Deva or Balarama, who

upholds a sannyasi's vow by providing spiritual strength and

transcendental wisdom.

The sannyasa bahir vasa, outer cloth or sannyasa dhoti, is non-

different from the internal potency or the consort of Lord Visnu.

Traditionally a sannyasa would accept the kaupins, uttariya

(begging cloth), bahir vasa (dhoti), kantha (chaddar for cold),

begging bowl, wooden peg shoes, and a danda (optional). When

a Vaisnava adopts the external signs of sannyasa, he does so for

teaching the general populace the necessity for renunciation in

accordance to the scriptures. Actually the goal of everyone

interested in Krsna consciousness is to serve the Supreme Lord

lovingly without any material hankerings. This objective should

be maintained by any and all means, regardless of one's ashrama.

6. Prana PratisthaInstalling or giving power to the kaupins

by chanting particular bija mantras, mantras, and by offering

flowers, incense, and candana. The sannyasa candidate prays to

his guru at this time: "Dear Gurudeva! I am stuck in the ocean of

may a. You kindly rescue me, and deliver me to the lotus feet of

Sri Caitanya Mahaprabhu. For my purification please award me

the kaupins, because kaupins have the ability to destroy material

miseries. By wearing kaupins I will always remain pure."

7. Nama KaranaGiving a sannyasa name. Although there

are 108 authorized sannyasa names, Srila Prabhupada usually gave

one or two names to his sannyasa disciples: "Swami" or

"Goswami." No matter what other titles and names that sannyasis

may have, all sannyasis are known as "Maharaja." Therefore in

the Gaudiya Math, Srila A.C. Bhaktivedanta Swami Prabhupada

was often referred to as "Swami Maharaja."

Basically a sannyasi should think, "Now I am totally surrendered

to Krsna as His eternal servant." According to Srila

Bhaktisiddhanta Sarasvati Thakura, the acceptance of the

tridandi-sannyasa order of life is the chief indication that one has

actually taken shelter of the Supreme Personality of Godhead.

8. Mantra DharanaAccepting the sannyasa Gopi-bhava

mantra from the spiritual master. The. guru speaks the Gopi-bhava

mantra into the left ear of the disciple. The Bhagavatam story of

Puranjana, explains that the left ear is used for spiritual mantras

and the right for material.

"The two ears are situated on the northern side and the

southern side. The ear on the southern side (right ear) is very

strong and is always anxious to hear about sense enjoyment. The

ear on the northern side (left ear), however, is used for taking

initiation from the spiritual master and for gaining promotion to

the spiritual sky. The right ear is called Pitrhu, which indicates

that it is used for attaining the higher planetary systems known

as Pitrloka. But the left ear, which is known as Devahu, is utilized

for hearing about even higher planetary systems, such as

Maharloka, Tapoloka and Brahmalokaor yet even higher

planets, situated in the spiritual universe, where one becomes

more inclined to be permanently situated." (SB 4.25.51 p.)

Why is the Gopi-bhava mantra spoken in the left ear at the

time of initiation? In Vedic culture the left side of a lady's body is

considered pure and the right side of a man's body is considered

pure. In the Indian state of Uttar Pradesh ladies give donations

with their left hand. In Palmistry, a woman's left hand is read and

a man's right. In Ayur-veda, the right nostril, which is called

pingala, represents the heating power of the sun; it is considered

masculine. The left side, which is called ida, represents the cooling

energy of the moon; it is considered feminine.

The right ear and right side of the body represent thepurusa-

bhava, the saktiman, or masculine, enjoyer aspect of reality. The

left ear and left side of the body represent the prakrti-bhava, the

sakti, or feminine, serving aspect. Srimati Radharani and Her

various sakti expansions are always seen standing on the left side

of Their beloveds, be They Krsna, Rama, Visnu, Narayana or

Siva. It is the nature oiprakrti or sakti to be on the left side. It is

also a universal principle that a woman takes her place on the

left side of a man. This observable fact is the natural arrangement

of sakti and saktiman or prakrti andpurusa.

Because the Brahma-gayatri, Gopala-mantra, and Kama-

gayatri are "purusa-mantras" indicating the male gender or

Purusottama Krsna, the Supreme male, they are heard in the right

ear. The right ear is used to hear Vedic mantras that describe

pravrtti-marga, the path of sense gratification. By such hearing

one gets material benefits and improves his material situation.

Mantras such as the Brahma-gayatri are heard in the right ear

because they function within the material world wherein one

falsely identifies himself as the enjoyer and predominating master.

Chanting such Gayatri mantras helps one eventually realize his

true identity as the predominated eternal servant of Krsna and

attain liberation.

The Gopi-bhava mantra, however, is a "prakrti-mantra"

representing the female energy of Lord Krsna embodied in the

gopis. The Gopi-bhava mantra is heard in the left or "feminine

ear" because this mantra establishes one's eternal identity in the

spiritual realm as a female sakti or serving energy of the Supreme

Master. The Gopi-bhava mantra has nothing to do with this

mundane world. It reveals one's eternal form as a manjan in the

spiritual world wherein Sri Krsna, Gopinatha, is the one Supreme

male enjoyer served by countless loving servitors. Sri Caitanya

Mahaprabhu repeatedly emphasized His eternal identity with the

words, "I am simply a maidservant of the servants of the servants

of Gopinatha, the Lord of the gopis." The sannyasa guru, being

situated ingopi-bhava as a mtya-sakhi manjan ofSrimati Radhika,

wants to give this serving potency ovsakti to his deserving disciple.

Therefore, he whispers the sacred mantra into the left ear, which

represents the female side or the energy (sakti )of the Lord.

9. Accepting the Acyuta-gotraentering once and for all the

eternal spiritual family of Krsna. This state is characterized by

the Vaisnava markings of tulasi kanthi and tilaka, which signify

one as an eternal servant of Sri Krsna, the Supreme Personality

of Godhead. Accepting the acyuta-gotra means to surrender fully

to the authority of the Lord. Sannyasa means giving up all material

designations of family, friends, and society, and identifying oneself

only as a servant of Acyuta in Krsna's eternal blissful family

(gotra).

10. Archanaafter receiving mantra-diksa, one must definitely

perform some type of worship; either of a Deity, Giri-

Govardhana, Salagrama, or a photo. Along with external puja, a

sannyasi will perform bhuta-suddhi to purify his body and

consciousness, and also perform meditation. He may think, "I

am a manjari under the shelter of my guru-sakhi. By her direction

I am assisting as a servant of Sri Rupa Manjari." The acaryas

warn that if after taking initiation a sannyasi thinks, "Now I am

niskincana. I don't need to do any outer puja," he is considered

lazy in archana and will go to hell. According to Srila Jiva

Gosvami, those who have taken paramahamsa vesa need only

perform manasi-puja (mental worship of Radha and Krsna's

pastimes). However, even the paramahamsas do some external

puja by offering flower petals, candana, and water to pictures of

Guru, Gauranga, and Radha-Govinda.

Sri Caitanya's Sannyasa Initiation

"The barber held the razor to Gaurasundara's curly hair. But

unable to hold his hand steady, the barber started crying. Sri

Nityananda Prabhu and the other devotees fell to the ground and

wept. What could the devotees do but grieve and weep? The

invisible demigods cried and the unlimited universes were filled

with weeping. Exhibiting His pastimes of karunaya-rasa to deliver

everyone, Lord Gauranga made the stones, dry sticks, and other

inanimate objects melt.

"Tasting the nectar of ecstatic prema, Gauranga began

trembling and shedding streams of tears. Ordering Mukunda to

begin kirtana, the Lord stood up and started dancing ceaselessly.

Somehow or other the act of shaving was finally completed. After

bathing in the Ganga, Lord Caitanya, the siksa-guru of everyone,

sat next to His sannyasa gum, Kesava Bharati.

"Lord Caitanya said, 'In a dream an exalted person whispered

the sannyasa-mantra in My ear. Tell Me whether it is the right

mantra or not.' Speaking thus, Lord Caitanya whispered the

mantra in the ear of Kesava Bharati. By this trick Lord Caitanya

mercifully gave mantra diksa to Kesava Bharati, and accepted

him as His disciple.

"At that moment a great wonder appeared in the heart of

Kesava Bharati. 'This is the best of exalted mantras,7 said Kesava

Bharati, 'You have definitely attained the mercy of Sri Krsna.' By

the order of Lord Caitanya, the noble-hearted Kesava Bharati

repeated that mantra to the Lord. Then the four directions

became filled with the auspicious sounds of Lord Hari's holy

names. In this way Lord Caitanya, the crest jewel of Vaikuntha,

accepted sannyasa." (CB Madhya ch. 28)

Although the mantra is not specifically mentioned in the

Caitanya-bhagavata, Caitanya-caritamrta or any other sastra, some

Gaudiya acaryas say that Lord Caitanya whispered the mantra

"tat tvam asi" into the ear of His sannyasa-guru Sri Kesava Bharati.

This mantra from the Chandogya Upanisad is very popular

amongst Advaitins and Sankarites who take interpret it as

meaning "you are that" or "you are brahman."

One thousand years ago Sripad Ramanujacarya gave a personal

interpretation of tat tvam asi as meaning "you are His." Acaryas

claim that. Lord Caitanya explained the mantra in a similar way

to Kesava Bharati by repeating "tasya tarn asi" which means "you

are His" or "You belong to Krsna." This conception harmonizes

with the Gaudiya Vedanta of a personal God and with

Mahaprabhu's inner mood of Radharani belonging to Him, Her

Pranavallabha, Sri Krsna.

The Messenger

In the 1930's, Srila Bhaktisiddhanta Sarasvati Thakura gave the

following lecture to his sannyasa disciples before sending them

to Europe to preach Krsna consciousness. Since this lecture

clearly defines the proper mood and meaning of taking sannyasa,

it is relevant for all Gaudiya sannyasis at all times and in all places.

Indeed, this eloquent lecture should be regularly read and

reflected upon by all messengers of Mahaprabhu.

"The happy day has come when we are destined to spread the

message of our Great Master to distant corners of the earth. The

spiritual service to which we are dedicated has now passed the

bud state and blown fully into a flower whose aroma we must

carry across the seas. We must proceed with that willingness which

characterized Sri Hanuman when he leapt over the vast ocean

with the message of Sri Rama. To extend the spiritual treasure of

Sri Caitanya Mahaprabhu to foreign countries is our humble

offfering at His feet.

"The lotus feet of my Sri Gurudeva attracted me to his service

by his manifestation as the living embodiment of these four great

precepts: 1) Extremely more humble than a blade of grass; 2)

Being as forebearing as a tree; 3) Seeking no honor for himself;

4) By offering due honor to all living entities.

"Srila Prabhodananda Sarasvati, the crest-jewel of the order

of tridandi-sannyasis, taught the same process to those who assume

the renounced order of life. He said, 'Holding a straw between

my teeth, falling at your feet, and uttering hundreds of the

humblest entreaties I beg: "Oh virtuous soul! Please just throw

out everything you have learned, and learn how to love the feet

of Sri Caitanya Mahaprabhu." '

"Our only duty is to constantly speak about cleansing the mirror

of the heart which Sri Caitanya Mahaprabhu described in His

Siksastaka. In all our travels and experiences may we never forget

that all living entities in the world are essentially wards of the

lotus feet of our Sri Guru for increasing the service of Krsna. We

shall call at the door of each and every sincere seeker of truth,

bearing on our heads the baggage of the real truth to be offered

to them. It is not our business to be elated or discouraged by the

praise or neglect of any person. We must be constantly alive to

the duty of enhancing the pleasure of our Master (Krsna and

Lord Caitanya) by serving Him with perfect sincerity.

"All persons of this world are really superior to us in every

way. We do not covet the property of any person or nation. We

are merely beggars with the tridandi of renunciation devoted to

speaking the words of Sri Caitanya Mahaprabhu. We have no

higher desirable object than the pleasure of serving Sri Hari, Guru,

and the Vaisnavas. The triple bhiksus (sannyasis) are the living

mrdangas of Sri Caitanya. Our danda must constantly give forth

our music at the lotus feet of Sri Guru.

"We must always remember that we have taken sannyasa for

the sole purpose of proclaiming the heart's desire of Sri Guru

and Gauranga. If we are constantly inspired with the duty of

discoursing about the truth under the guidance of Sri Guru, than

no hankering after traveling, nor any other veiled form of desire

besides chanting harinama will ever strike any terrors into our

hearts.

"The vowed service of the holy name, the transcendental abode,

and the desire of Sri Gaurasundara are our eternal function. Our

only duty is to tell everyone that complete reliance on the Absolute

Truth is by far the highest form of freedom. This transcendental

freedom is infinitely superior to the partial independent mastery

over the mundane world, the perverted reflection of the spiritual

reality.

"Holding a straw between our teeth in supplication, we shall

carry aloft that banner of real freedom to all people. We should

be constantly engaged in chanting and relishing Krsna's names

by adopting as our fundamental enlightening principle that the

best path is the path of submission, endorsed by Sri Rupa

Gosvami, and maintain the unwavering faith that Krsna will always

protects us." (SCT)

Manjari Bhava

"Generally the Gaudiya Vaisnavas follow the footsteps of Sri

Caitanya Mahaprabhu. They desire to become one of the

assistants of the gopis (manjaris). Our six Gosvamis were all

assistants of the gopis. Sri Caitanya Mahaprabhu was always

thinking of Srimati Radharani's activities, and the Gosvamis were

also thinking of the gopis' activities. Gopis' activities means to

assist Srimati Radharani how to serve Krsna." (SPT 26/4/69)

Srila Prabhupada repeatedly encouraged his disciples to follow

in the footsteps of the six Gosvamis of Vrndavana. Specifically,

our beloved master taught (mpa-raghunatha pada hoibe akuti)

that one must become a dust particle at the lotus feet of Sri Rupa
(Rupa Manjari) and Raghunatha Dasa (Rati Manjari) in order

to understand and serve the prema-fiUed pastimes of Yugal-

Kishora.

Moreover, all the Gaudiya Vaisnava acaryas following Srila

Rupa Gosvami (rupanuga Vaisnavas') are in the camp of Sri

Radhika. They consider Vrndavanesvari Radha to be their

worshipable Queen, and everything they do is for Her pleasure.

If Radhika is pleased automatically Krsna will be conquered.

Radha-dasyam, the divine service of Sri Radhika, is the perfection

sought by all sincere Gaudiya sadhakas.

Proper Conduct

At initiation the guru will instruct the disciple about the proper

conduct for a sannyasi. A sannyasi should constantly meditate

upon and worship the Lord. He should be free from Nama and

seva aparadhas. He must worship the guru, the guru-parampara,

Sri Caitanya Mahaprabhu and His followers. He must also chant

the holy names; hear Srimad Bhagavatam, and observe vratas like

Ekadasi and Janmastami. He should follow all the Vaisnava

sadacaras, always respect all Vaisnavas, take only Krsna prasada,

and always think of Krsna's pastimes. He must always hear from

and humbly serve the spiritual master. At all times and in all places

he must preach pure Krsna consciousness.

Members of every asrama should honor and associate with

sannyasis that exhibit these qualities. Once a disciple asked, "Srila

Prabhupada, there are so many sannyasis. If we see the same

sannyasi many times in a day, should we bow down every time we

see him?" Srila Prabhupada: "If you can, of course you should."

(SPC vol. 6)
The Vedas state that a devotee benefits and advances in spiritual

life by offering respectful obeisances to a sannyasi. And if he

neglects to, he must fast for a day. A sannyasi that proudly

consumes the obeisances of others, however, will himself be

devoured by his pride. A. sannyasi offers the obeisances of others

to His gurudeva and the guru parampara while humbly thinking

of them and begging for their mercy. At all times, one must

remember that humility is the ornament of a genuine Vaisnava.

Regardless of his asrama, everyone must always genuinely feel

himself to be "lower than a straw in the street."

Prabhupada Quotes for Contemplation

First Qualification

"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 one 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

in His localized aspect as Paramatma is always within. He is seeing

everything, and 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.

"One should think, 'I shall never be alone. 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,

fearlessness. This state of mind is necessary for a person in the

renounced order of life. A. sannyasi, or one in the renounced order

of life, must be situated in fearlessness, sattva-samsuddhi (purity)

and jndna-yoga (knowledge)." (BG 16.1-3 p.)

"Sannyasis must be independent, and not rely on temples to

pay his expensive traveling costs. Simply he must take Krsna's

mercy whenever and wherever it is offered." (SPL 72/7/40)

Swami Jesus

"My dear daughter Sally Agarwal, I beg to thank you for your

kind letter and I have noted the contents carefully. I am glad to

learn that you are going to observe the third birthday of Miss

Kamala Agarwal on Saturday next. On this occasion I should have

presented her some ornaments, but as I am a Sannyasi I can simply

offer my blessing for her long life and good prosperity.

"She cannot now read, otherwise at least I should have

presented a set of my books. But you set aside one set of my

books for her future reading. Then she will grow up as a beautiful

and educated girl with full God consciousness. I am obliged to

your good daughter for awarding me a good degree as "Swami

Jesus" which is actually a great honor for me. Sometimes the

Lord speaks through an innocent child. And I take this honor as

sent by Lord Jesus through an innocent child, free from all

formalities of the current society.

"Lord Jesus preached the message of God, and I have taken

up the same mission. It would be good luck for me if I can follow

the footprints of Lord Jesus who preached the message of God

in spite of all persecution. Lord Jesus is a living example how one

has to suffer in this material world simply for the matter of

preaching the message of God." (SPL 19/11/65)

Four Stages

"In the sannyasa order there are four stages of upliftment

toward perfection: kuticak, bahudaka, parivrajaka and

paramahamsa. The sannyasa in the paramahamsa stage is the

spiritual master of everyone." (SPL 30/8/69)

"A sannyasi, in the beginning, is supposed to make a small

cottage on the border of the village. He does not go home, but

his necessities are supplied by his home. This is called kuticaka."

(SPT 22/8/73) "Kuticaka means when from family life,

vanaprastha, one takes sannyasa. The husband leaves home, and

builds a small cottage (kutir) outside the village to live. But

because he is not accustomed to beg, some foodstuff is sent from

his home." (SPT 11/3/76)

"Then gradually, when he is practiced, he begs from home to

home. He no longer depends on his own home. This is the

bahudaka stage, which means collecting one's necessities from

many places. After some time, when he's little experienced, he

goes from door to door: 'Give me a piece of bread.' This is called

madhukari. Madhukdra means honeybee. He collects a little honey

here and there. This is called bahudaka; not to collect a lump

sum of food from anywhere.

"Then as he becomes practiced, he becomes parivrdjakdcarya

going village to village preaching the message of Krsna and

constantly traveling." (SPT 22/8/73)

"The fourth stage '^paramahamsa." Lokanatha: 'Do they wear

white?' Prabhupada: "The paramahamsa is not under any rules

and regulation. He can do whatever he likes. Sdstra is not meant

for him. AvadhutaHe is not in the material world, mahdbhdva.

That is the last stage of sannyasa. When he has sufficiently

preached, then he can sit down anywhere. That is paramahamsa."

(SPT 11/3/76)
"The sannyasi reaches the paramahamsa stage when he finishes

his preaching work and sits down in one place, strictly for the

sake of advancing in spiritual life. An actualparamahamsa is one

who completely controls his senses, and engages in the unalloyed

service of the Lord." (SB 5.1.27 p.)

Do the Needful

"Now you are sannyasi. Sannyasi means responsible. You must

be responsible for the spiritual progress of the devotees. You must

see that the right standard is being observed in all departments.

Just as I am doing. Sometimes I have to manage, go to the bank,

keep accounts, preach, give class, write books, and sometimes cook.

A sannyasi should be expert in all departments. And he should

distribute his experience to others, that's all." (SPL 8/11/72)

Successful Preaching

"As a sannyasi, your duty is to see that all the devotees are

following strictly the regulative principles, chanting 16 rounds,

attending the classes, reading our books, and always remaining

enthusiastic for executing devotional service. Everyone has got

some propensity. The art of preaching is to engage that propensity

in the service of Krsna. Whatever we have gotour mind,

intelligence, possessions, time, and energieslet them all be used

in Krsna's service. Training people in this way will be the success

of your preaching work." (SPL 28/1/73)

Love Means Cooperation

"Regarding your question about how the relationship between

a sannyasi and the temple president should be. My hope is that

you will all be able to cooperate together. The temple president

is in charge, and the sannyasi should not contradict the

instructions. But if he sees something wrong, he should bring it

out directly to the temple president. Then work it out in a Krsna

Conscious way.

"Not that he will try to over-ride the temple president's

authority. I want that you all work together cooperatively. Please

continue your programs there with great enthusiasm, and try to

strictly follow all of my regulations without any deviation. Keep

yourself always fixed in Krsna's service. Don't let even a split

moment go by being engaged in the service of may a. I hope this

meets you in good health." (SPL 28/12/74)

Read and Preach

"As a Sannyasi and GBC your first duty is to read my books.

Otherwise how will you preach? In order to remain steadily fixed

in Krishna consciousness there must be a sound philosophical

understanding. Otherwise it will become only sentiment.

Whenever you find time please read my books." (SPL 5/1/76)

Meaning of Sannyasa Danda

The sannyasa danda represents control or restriction of the

body, mind, and words. A person who can control the words, mind,

and body; or who by his intelligence can give up the attraction to

those things which are unfavorable to spiritual advancement is

called a tridandi-sannyasi. The three rods of the danda signify

control of the body, mind, and words by engaging them only in

the loving service of Krsna.

"By strict control of one's body, mind and speech, the quality

of tolerance becomes strengthened, and thus manifests the further

qualities of forgiving others, never wasting one's time, detachment

from sense gratification, and lack of false pride in one's work."

(SB 11.23.32 p.)

"As far as your danda goesif it is too troublesome to carry,

there is no need for it. After Lord Caitanya's danda was broken

by Lord Nityananda, He never carried it again." (SPL 27/9/76)

"After Lord Nityananda broke His danda, Sri Caitanya

Mahaprabhu said, A danda is the residence of all the demigods.' "

(CB Antya ch. 2) The Vaisnava sannyasis in South India offer

bhoga to their dandas, and keep it sitting in a small cup-like asana

upon a table when not carrying it. When a sannyasa disciple asked

about offering bhoga to his danda, Srila Prabhupada said that it

was not necessary.

Nevertheless, since the danda is a sacred staff, it should be

respectfully handled. It is improper for sannyasis to stand with

their dandas resting on the ground or the temple floor. The danda

should be held in the hand or against the chest. When not in use

the danda should never be placed on the floor.

rnaurumihdnildydmd

danda vdg-deha'cetasam

na hy ete yasya santy anga

venubhir na bhaved yatih

"One who has not accepted the three internal disciplines of

avoiding useless speech, avoiding useless activities, and controlling

the life air can never be considered a sannyasi merely because of

his carrying bamboo rods."

"The word danda indicates a sannyasi's staff, and danda also

indicates severe discipline. Here Lord Krsna tells Uddhava that

one must first accept these three dandas, or disciplines (namely

' control of the voice, body and mind), within oneself. Merely

carrying the three external dandas without assimilating the

internal dandas of bodily, mental and vocal discipline can never

make one an actual Vaisnava sannyasi.

"A conditioned soul who adopts only the external ornaments of

tridandl-sannydsa will not actually be able to control the senses. One

who takes sannyasa for false prestige, making a show of saintliness

without actual advancement in krsna-kirtana, will soon be vanquished

by the external energy of the Lord. (SB 11.18.17 v. & p.)

"This is a Sanskrit word, sat-nydsa. This is sannyasa. Sat means

the Supreme, the Absolute Truth. And nyasa means renounced.

One who has renounced everything for the service of the Supreme,

he is called a sannyasa." (SPT 12/6/68)

Sannyasa Perfection

"This formal dress is not sannydsa. Real sannyasa is when you

can induce other people to become Krsna conscious and dance

in Krsna consciousness. If you can turn one man to become Krsna

conscious, then your going back to Godhead, back to home, is

guaranteed. That is real purpose of sannyasa." (SPT 20/2/70)

Srila Prabhupada Takes Sannyasa

\"! never thought that I shall accept this renounced order of

life. When I was in the midst of my wife and children, sometimes

I dreamt that my spiritual master was calling me, and I was

following him. When the dream was over, I was little horrified.

'Oh, Guru Maharaja wants me to become sannyasi. How can I

accept sannydsaT At that time, I was feeling not much satisfaction

that I have to give up my family and become a mendicant. It was

a horrible feeling.

"Sometimes I was thinking, 'No, I cannot take sannyasa.' But again

I saw the same dream. So in this way I was fortunate. My Guru

Maharaja pulled me out from this material life. I have not lost

anything. He was so kind upon me. I have gained. I left three children,

but now I have three hundred children." (SPT 21/10/68)

Sri Caitanya MahaprabhuA Sannyasa Lila

"All glories to the king of Vaikuntha, who has now become the

king of sannyasis\ All glories to the devotees of the Lord! After

taking sannyasa. Lord Caitanya spent one night in Kantaka-

nagara. Calling out, 'Chant! Chant!' The Lord began to dance as

His devotees sang an uproarious kirtana. The hairs on His

beautiful body stood erect like the golden filaments of a kadamba

flower, and He displayed limitless symptoms of ecstasy such as

sighing, laughing, crying, trembling, and perspiring.

"He roared like a lion. Everyone became afraid when the Lord

fell to the ground in ecstasy. Throwing away His danda and

kamandalu, the king of Vaikuntha became mad with love for a

person who is actually He. While dancing and dancing the Lord

embraced His sannyasa-guru and became very happy.

"By the Lord's merciful embrace Kesava Bharati attained

Krsna-prema. Overwhelmed with ecstasy, the saintly Kesava

Bharati threw his danda and kamandalu far away while dancing

and calling out, 'Hari! Hari!' Losing external consciousness, he

became intoxicated withpremamrta. While rolling on the ground

the clothes fell off his body.

"Seeing the mercy that Lord Caitanya had given to Kesava

Bharati, everyone repeatedly cried out, 'Hari! Hari!' The Lord's

servants became happy upon seeing Him joyfully dance

throughout the night with His sannyasa-guru. At sunrise, Lord

Caitanya returned to external consciousness and bid farewell to

Kesava Bharati, saying, 'Entering the forest, I will find

Krsnacandra, the Lord of My life.' " (CBAntya ch.1)

Prema BhiksuKrsna Takes Sannyasa

"One day Srimati Radhika and Her dearest sakhis were sitting

in a beautifully decorated kunja filled with the sweet fragrance

oibeli, yuthi, madhavi, mallika, and saphalika flowers. Maddened

bumblebees buzzed around the flowers, cuckoos cooed softly,

and peacocks danced joyfully with fanned tailfeathers. A soft,

cool breeze was blowing through the flower-filled trees and

creepers. The whole atmosphere of Vrndavana was most pleasant.

"Radhika, Lalita, Visakha, and other sakhis were patiently

waiting for Syama's arrival. The leaves rattling in the breeze

produced a "kus kus" sound resembling the patter of Syama's

footsteps. Hearing it, Radha thought, 'Oh My Prananatha is

coming. Syama will soon be here!' But Krsna is not coming. In

the anxiety of waiting for Krsna, Sri Radha felt each moment to

be like a millenium.

"As each moment passed, Radha's vamya-bhava (left wing

mood of opposition) increased more and more. Understanding

Her condition, Visakha sent a duti (messenger) to search for

Krsna. The duti returned with the news, '0 Visakha! The proud

Saibya, Candravali's friend who has her mood of daksina-bhava

(right-wing mood of submission), said that Krsna is in Candravali's

kunja.' Her eyes turning red-hot, Visakha angrily said, 'That

unreliable person!'

"Hearing the news, Srimati Radhika started to boil with

abhimana (contrary feelings of anger and pouting). Biting Her

upper lip, She said, 'If Krsna comesdon't let that ungrateful

one enter My kunjaY Going outside to keep guard, Lalita and

Visakha assured Radha, 'Don't worry, we won't allow that

capricious wretch to enter Your kunja.''

"When Krsna arrived a few minutes later, Lalita bombarded

Him with harsh words, 'Stop! No admittance. Get out from here,

You unreliable fellow! Our prana-sakhi decorated this kunja so

nicely, but where were You? Why are You coming here so late?'

Showing extreme humility, Syama petitioned them with folded

His hands, 'Please forgive Me. I am a great offender. Please tell

your sakhi that I am here begging forgiveness.

"Meanwhile inside the kunja, Radhika was hanging down Her

head and crying so profusely that the ground became muddied.

She was writing something on the ground with Her left forefinger.

When Lalita entered, Radha said, 'Has My Pranavallabha arrived

yet?' Then overcome by maan, Radha began speaking like a mad

woman, 'Why should Krsna come here? Let Him be happy with

their worship. I don't care anyway. It seems I am destined to suffer.

Vraja is full of heavenly damsels eager to please Him. I don't

know why I gave Him My heart and soul and loved Him so much.

Now let Me burn in the fire of separation, but let Him be happy.'

"Dumbfounded and incapable of responding, Lalita just

returned to the doorway of the kunja. Seeing Lalita, Krsna said,

'Look, I know your sakhi is overcome with maan. But I am

confident that Radhika will instantly give up this mood of pouting

if you allow Me to enter Her kunja and show Her My

Syamasundara form.'

"Fuming with anger, Visakha said harshly, 'Ha! You think just by

seeing Your Syamasundara form that my prana-sakhi will forget

everything and become Your maidservant? Get out of here! Get

out! You should be ashamed to say this. Is it that You are greedy for

Her love, or is She greedy for Your beauty? Let me tell You one thing

Krsna. One day You will have to cry again and again for Her love.'

"Disappointed and confused, Krsna went to bank of the

Yamuna. Discarding His clothing and ornaments. He began

rolling on the sand while crying out, '0 Radhe! Please fulfill My

desire!' Inspired by Paurnamasi (personified yogamaya), Vrnda-

devi appeared there with a desire to unite Radha and Krsna.

Coming before Krsna, Vrnda-devi said, 'Syama, I understand

Radhika is covered by an impenetrable mood of a maan. But

listen, there is hope if You are ready to do whatever I tell You,'

"Krsna replied submissively, 'Certainly, I will do whatever you

say. I am bewildered and do not know what to do.'

'Fine,' said, Vrnda-devi, 'Now listen carefully. First You have

to abandon this cowherd dress. Then You have to give up Your

peacock feather and stop standing in Your three-fold bending

form (tri-bhanga). You also have to shave Your head and give up

all Your nice curly locks of hair. And This Syama-complexion

has to go to. You have to take off Your glistening yellow dhoti,

put on a saffron garment, and become a bhiksu (beggar). You

have to throw away Your enchanting miirali too. Instead I will

give You a khanjani and teach You a nice song to sing at the

doorway of Radhika's kimja. If You do all these things, then there

is hope You may meet with Radha.'

"Immediately Krsna took on a golden complexioned form wearing

bhiksu-vesa (the saffron sannyasa cloth of a beggar.) Now disguised

as a beggar playing His khanjani, Krsna went to the doorway of

Radhika's kimja and sang the song Vmda-devi had taught Him:
'He Sri Radhe! Until You became overwhelmed with maan. You

were mad after Krsna's love. Hey Gandharvike! In every way You

have captivated the mind and heart of Syama. But today Syama is

begging at every door, Radha-prema\ Radha-prema\ Radha preirwV

"Hearing the beggar's song, Visakha inquired about His

purpose. The sannyasi explained, 'I have given up everything of

this world. I am simply a prema-bhikari (beggar ofprema).'

Then by Lalita-sakhi's arrangement, the "sannyasi thakura"

agreed to calculate Radhika's fortune by reading the lines on Her

forehead. But Visakha informed the sannyasi that it would

impossible because Radha is very strict and will never look at the

face of any man in this world.

"The sannyasi replied, 'What do you mean? Don't you

understand? I am a dandi-sannyasi. I have no desires and have

given up everything. I am a prema-bhikari, only begging for love.

Why should -your sakhi be ashamed before such a dandi-sannyasfl

There is no harm if She lifts Her veil. Then I can calculate Her

fortune. I am a pure sannyasi; I am not an ordinary man.'

"As soon as Lalita removed Radhika's veil, that sannyasi form

immediately disappeared, and the Syamasundara form

manifested; a gorgeous three-fold bending form with flute,

peacock feather, golden garments and nice ornaments. Then

Syama's eyes fell on the eyes of Radhikaeye to eye union, and

Radha's maan vanished." (EOS, adapted)

Sri Sri Gandharvika-Giridhari ki jai!