>> “Srila Prabhupada Quotes” > Mayavadi Sannyasis
1. Mayavadi sannyasis described
2. Consider themselves supreme brahman and Narayana
3. Have no knowledge of devotional service
4. Falsely think themselves liberated
5. Incomplete in renunciation
6. Come to Krsna consciousness after many births
7. Do not approve of chanting and dancing
8. Lord Caitanya accepted prasadam with
9. Generally remember Narayana
10. Generally reside in benares
11. Four monasteries created by Sankaracarya described
12. Accept Vedanta commentary by Sripad Sankaracarya
13. Do not keep sacred thread or sikha (tuft)
14. Carry waterpot
15. Take vow to become on with the supreme
16. Many deceptively known as jagad guru
1. MAYAVADI SANNYASIS DESCRIBED (top)
MAYAVADIS SANNYASIS DESCRIBED I
Srila Bhaktisiddhanta Sarasvati Thakura has explained the term “Mayavadi” as follows: “The Supreme Personality of Godhead is transcendental to the material conception of life. A Mayavadi is one who considers the body of the Supreme Personality of Godhead Krsna to be made of maya and who also considers the abode of the Lord and the process of approaching Him, devotional service, to be maya. The Mayavadi considers all the paraphernalia of devotional service to be maya. Maya refers to material existence, which is characterized by the reactions of fruitive activities. Mayavadis consider devotional service to be among such fruitive activities. According to them, when bhagavatas or devotees are purified by philosophical speculation, they will come to the real point of liberation. Those who speculate in this way regarding devotional service are called kutarkikas (false logicians), and those who consider devotional service to be fruitive activity are also called karma-nisthas. Those who criticize devotional service are called nindakas (blasphemers). Similarly nondevotees who consider devotional activities to be material are also called pasandis, and scholars with a similar viewpoint are called adhamapaduyas
(Cc. Adi 7.33, purp.)
MAYAVADI SANNYASIS DESCRIBED II
TRANSLATION: After hearing Lord Sri Caitanya Mahaprabhu, all the Mayavadi sannyasis were moved. Their minds changed, and thus they spoke with pleasing words.
PURPORT: The Mayavadi sannyasis met Caitanya Mahaprabhu at Varanasi to criticize the Lord regarding His participation in the sankirtana movement, which they did not like. This demonic nature of opposition to the sankirtana movement perpetually exists. As it existed in the time of Sri Caitanya Mahaprabhu, similarly it existed long before that, even in the time of Prahlada Maharaja. He used to chant in sankirtana although his father did not like it, and that was the reason for misunderstanding between the father and son. In Bhagavad-gita the Lord says:
na mam duskrtino mudhah
asuram bhavam asritah
“Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.” (B.g.. 7.15 ) The Mayavadi sannyasis are asuram bhavam asritah, which means that they have taken the path of the asuras (demons) who do not believe in the existence of the form of the Lord. The Mayavadis say that the ultimate source of everything is impersonal, and in this way they deny the existence of God. Saying that there is no God is direct denial of God, and saying that God exists but has no head, legs and hands and cannot speak, hear or eat is a negative way of denying His existence. A person who cannot see is called blind, one who cannot walk can be called lame, one who has no hands can be called helpless, one who cannot speak can be called dumb, and one who cannot hear can be called deaf. The Mayavadis’ proposition that God has no legs, no eyes, no ears and no hands is an indirect way of insulting Him by defining Him as blind, deaf, dumb, lame, helpless, etc. Therefore although they present themselves as great Vedantists, they are factually mayayapahrta-jnana; in other words, they seem to be very learned scholars, but the essence of their knowledge has been taken away. Impersonalist Mayavadis always try to defy Vaisnavas because Vaisnavas accept the Supreme Personality as the supreme cause and want to serve Him, talk with Him and see Him, just as the Lord is also eager to see His devotees and talk, eat and dance with them. These personal exchanges of love do not appeal to the Mayavadi sannyasis. Therefore the original purpose of the Mayavadi sannyasis of Benares in meeting Caitanya Mahaprabhu was to defeat His personal conception of God. Sri Caitanya Mahaprabhu, however, as a preacher, turned the minds of the Mayavadi sannyasis. They were melted by the sweet words of Sri Caitanya Mahaprabhu and thus became friendly and spoke to Him also in sweet words.
(Cc. Adi 7.99 )
2. CONSIDER THEMSELVES BRAHMAN AND SPEAK OF THEMSELVES AS NARAYANA (top)
TRANSLATION: “A sannyasi in the renounced order is certainly part and parcel of the complete whole, just as a shining molecular particle of sunshine is part and parcel of the sun itself. Krsna is like the sun, full of six opulences, but the living entity is only a fragment of the complete whole.”
TRANSLATION: “A living entity and the Absolute Personality of Godhead are never to be considered equal, just as a fragmental spark can never be considered the original flame.”
PURPORT: Mayavada sannyasis consider themselves Brahman, and superficially speak of themselves as Narayana. The monistic disciples of the Mayavada school (known as smarta brahmanas) are generally householder brahmanas who accept the Mayavadi sannyasis as Narayana incarnate; therefore they offer their obeisances to them. Sri Caitanya Mahaprabhu immediately protested this unauthorized system, specifically mentioning that a sannyasi (cit kana jiva) is nothing but a fragmental portion of the Supreme. In other words, he is nothing more than an ordinary living being. He is never Narayana, just as a molecular portion of the sunshine is never the sun itself. The living entity is nothing but a fragmental part of the Absolute Truth; therefore at no stage of perfection can a living entity become the Supreme Personality of Godhead. This Mayavada viewpoint is always condemned by the Vaisnava school. Sri Caitanya Mahaprabhu Himself protested this philosophy. When the Mayavadis accept sannyasa and consider themselves Narayana, they become so puffed up that they do not even enter the temple of Narayana to offer respect, for they falsely think themselves Narayana Himself. Although Mayavadi sannyasis may offer respect to other sannyasis, and address them as Narayana, they do not go to a Narayana temple and offer respects. These Mayavadi sannyasis are always condemned and are described as demons. The Vedas clearly state that living entities are subordinate parts and parcels of the supreme. Eko bahunam yo vidadhati kaman: the Supreme Being, Krsna, maintains all living entities.
(Cc. Madhya 18.112-113 , purp.)
CONSIDER A SANNYASI AS A MOVING NARAYANA
TRANSLATION: Sri Caitanya Mahaprabu then asked them, “Where have you seen Krsna directly?” They replied, “You are a sannyasi, a renunciant; therefore You are a moving Narayana [jangama-narayana].”
PURPORT: This is the viewpoint of Mayavadi philosophy. Mayavada philosophy supports the impersonal view that Narayana, the Supreme Personality of Godhead, has no form. One can imagine impersonal Brahman in any form–as Visnu, Lord Siva, Vivasvan, Ganesa, or Devi Durga. According to the Mayavada philosophy, when one becomes a sannyasi, he is to be considered a moving Narayana.
Mayavada philosophy holds that the real Narayana does not move because, being impersonal, He has no legs. Thus, according to Mayavadi philosophy, whoever becomes a sannyasi declares himself Narayana. Foolish people accept such ordinary human beings as the Supreme Personality of Godhead. This is called vivarta-vada.
In this regard, Srila Bhaktisiddhanta Sarasvati Thakura comments that jangama- narayana means that the impersonal Brahman takes shape and moves here and there in the form of a Mayavadi sannyasi. The Mayavada philosophy confirms this. Danda-grahana-mantrena naro narayano bhaved: “Simply by accepting the danda of the order of sannyasa, one is immediately transformed into Narayana.” Therefore Mayavadi sannyasis address themselves by saying, om namo narayanaya. In this way one Narayana worship another Narayana. Actually an ordinary human being cannot become Narayana. Even the chief Mayavadi sannyasi, Sri Sankaracarya, says, narayanah paro ‘vyaktat: “Narayana is not a creation of this material world. Narayana is above the material creation.” Due to their poor fund of knowledge, Mayavadi sannyasis think that Narayana, the Absolute Truth, takes birth as a human being and that when He realizes this, He becomes Narayana again. They never consider why Narayana, The Supreme Personality of Godhead, accepts an inferior position as a human being and then again becomes Narayana when He is perfect. Wh y should Narayana be imperfect? Why should He appear as a human being? Sri Caitanya Mahaprabhu very nicely explained these points while at Vrndavana.
(Cc. Madhya 18.109 )
3. HAVE NO KNOWLEDGE OF DEVOTIONAL SERVICE (top)
MAYAVADIS HAVE NO KNOWLEDGE OF DEVOTIONAL SERVICE
TRANSLATION: “I am a Mayavadi sannyasi,” Lord Caitanya protested, “I have noknowledge of the transcendental features of devotional service. By the greatness of Sarvabhauma Bhattacarya My mind has become clear and I am now trying to understand the nature of devotional service to Lord Krsna.
(TLC ch. 30, page 315 )
4. FALSELY THINK THEMSELVES LIBERATED (top)
According to Srimad Bhagavatam, Mayavadi sannyasis who falsely think themselves as liberated fron the clutches of maya are called vimuktah-maninah. Actually, they are not liberated, but they think thay they have become liberated and have become Narayana Himself. Although they have apparently realized that they are not the material bosy but spirit soul, they nonetheless neglect the duty of the spirit soul, which is to render service to the Supreme Soul. Therefore their intelligence remains unsanctified. Unless one’s intelligence is sanctified, he cannot apply it to undestanding devotional service. Devotional service begins when the mind, intelligence and ego are completely purified. Mayavadi sannyasis do not purify their intelligence, mind and ego, and consequently cannot engage in the service of the Lord nor expect the causeless mercy of the Lord. Although they rise to a very high position by executing severe austerities and penances, they still hover in the material world without the benediction of the lotus feet of the Lord. Sometimes they rise to the Brahman effulgence, but because their minds are not completely purified, they must return to material existence.
(Cc. Madhya 6.235 , purp.)
PROUD OF BECOMING LIBERATED
MAYAVADI SANNYASIS ARE PROUD OF BECOMING LIBERATED, BUT ACTUAL LIBERATION IS OBTAINED ONLY BY DEVOTIONAL SERVICE
The word urdhva-retasah especially indicates the Mayavadi sannyasis, who undergo strict principles of austerity. But in the Bhagavad-gita (8.16 ) the Lord says that even if one goes up to Brahmaloka, he again comes back (abrahma-bhuvanal lokah punar avartino’rjuna). Therefore, actual mukti, or liberation, can be attained only by devotional service, because by devotional service one can go above Brahmaloka, or to the spiritual world, wherefrom he never comes back. Mayavadi sannyasis are very proud of becoming liberated, but actual liberation is not possible unless one is in touch with the Supreme Lord in devotional service. It is said, harim vina na srtim taranti: without Krsna’s mercy, no one can have liberation.
(Bhag. 4.11.5 , purp.)
5. INCOMPLETE IN RENUNCIATION (top)
MAYAVADIS ARE INCOMPLETE IN RENUNCIATION
The Mayavadi sannyasis renounce this world (brahma satyam jagan mithya). It is very good to preach renunciation of the world, but side by side we must have attraction for something, otherwise our renunciation will not remain. We see many Mayavadi sannyasis who say brahma satyam jagan mithya, but after they take sannyasa they return to the material world to open hospitals and do philanthropic work. Why? If they have left this world, considering it mithya, false, why do they return to take up politics, philanthropy and sociology? Actually this is bound to happen, for we are living entities and are active. If out of frustration we try to become inactive, we shall fail in our attempt. We must engage in activities.
(TQK page 190 )
6. COME TO KRSNA CONSCIOUSNESS AFTER MANY BIRTHS (top)
MAYAVADI SANNYASIS ALSO COME TO KRSNA CONSCIOUSNESS AFTER MANY BIRTHS
The Mayavadi sannyasis some times fall down from the path of self- realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Krsna consciousness are better situated than the sannyasis engaged in simple Brahman speculation, although they too come to Krsna consciousness after many births.
(B.g. 5.6, purp.)
7. DO NOT APPROVE OF CHANTING AND DANCING (top)
MAYAVADI SANNYASIS DO NOT APPROVE OF CHANTING AND DANCING, BUT STRESS THE STUDY OF VEDANTA
TRANSLATION: “Although a sannyasi, He does not take interest in the study of vedanta but instead always engages in chanting and dancing in sankirtana.” PURPORT: Fortunately, or unfortunately, we also meet such Mayavadis who criticize our method of chanting and accuse us of not being interested in study. They do not know that we have translated volumes of books into English and that the students in our temples regularly study them in the morning, afternoon and evening. We are writing and printing books, and our student study them and distribute them all over the world. No Mayavadi school can present as many books as we have; nevertheless, they accuse us of not being fond of study. But although we study, we do not study the nonsense of the Mayavadis.
Mayavadi sannyasis neither chant nor dance. Their technical objection is that this method of chanting and dancing is called tauryatika, which indicates that a sannyasi should completely avoid such activities and engage his time in the study of Vedanta. Actually, such men do not understand what is meant by Vedanta. In Bhagavad-gita it is said: vedais ca sarvair aham eva vedyo vedanta-krid veda-vid eva caham. “By all the Vedas I am to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas.” (B.g. 15.15 )
(Cc. Adi 7.41 )
MAYAVADIS CONSIDER CHANTING AND DANCING THE ACTIVITIES OF FANATICS
TRANSLATION: “You are a sannyasi. Why then do you indulge in chanting and dancing, engaging in Your sankirtan movement in the company of fanatics?” PURPORT : This is a challenge by Prakasananda Sarasvati to Sri Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakur writes in his Anubhasya that Sri Caitanya Mahaprabhu, who is the object of Vedanta philosophical research, has very kindly determined who is an appropriate candidate for study of vedanta philosophy. The first qualification of such a candidate is expressed by Sri Caitanya Mahaprabhu in His siksastaka:
trinad api sunicena
taror api sahisnuna
kirtaniyah sada harih
This statement that one can hear or speak about Vedanta philosophy through the disciplic succession. One must be very humble and meek, more tolerant than a tree and more humble than the grass. One should not claim respect for himself but should be prepared to give all respect to others. One must have these qualifications to be eligible to understand Vedic knowledge.
(Cc. Adi 7.68 )
MAYAVADI SANNYASIS DID NOT APPROVE LORD CAITANYA’S CHANTING AND DANCING
While Caitanya Mahaprabhu was in Benares or Kasi, the Mayavadi sannyasis blasphemed Him in many ways because although He was a sannyasi He was indulging in chanting and dancing.
(Cc. Adi 7.5 0 purp.)
8. LORD CAITANYA ACCEPTED PRASADAM WITH (top)
LORD CAITANYA TOOK PRASAD WITH THE MAYAVADI SANNYASIS AFTER THEY WER E PURIFIED BY CHANTING THE HARE KRSNA MAHA MANTRA
TRANSLATION: After this, all the sannyasis took the Lord in their midst, and thus they all took their meal together.
PURPORT: Previously Sri Caitanya Mahaprabhu neither mixed nor talked with the Mayavadi sannyasis, but now He is taking lunch with them. It is to be concluded that when Lord Caitanya induced them to chant Hare Krsna and excused them for their offenses, they were purified, and therefore there was no objection to taking lunch or Bhagavat-prasada with them, although Sri Caitanya Mahaprabhu knew that the foodstuffs were not offered to the Deity. Mayavadi sannyasis do not worship the Deity, or if they do so they generally worship the deity of Lord Siva or the pancopasana (Lord Visnu, Lord Siva, Durgadevi, Ganesa and Surya). Here we do not find any mention of the demigods or Visnu, and yet Caitanya Mahaprabhu accepted food in the midst of the sannyasis on the basis that they had chanted the Hare Krsna maha-mantra and that He had excused their offenses.
(Cc. Adi 7.151 )
9. GENERALLY REMEMBER NARAYANA (top)
EVEN MAYAVADI SANNYASIS GENERALLY REMEMBER NARAYANA
Even Mayavadi sannyasis generally remember Narayana, who is also Krsna, by saying om namo bhagavate narayana or namo narayana.
(Cc. Antya 8.9, purp.)
10. GENERALLY RESIDE IN BENARES (top)
MAYAVADI SANNYASIS GENERALLY RESIDE IN VARANASI
Generally Mayavadi sannyasis and worshipers of Lord Siva live in Varanasi
(Cc. Adi 7.157 )
MAYAVADI SANNYASIS OF BENARES
The only persons who avoided the mercy of Sri Caitanya Mahaprabhu were those sannyasis who were known as the Mayavadi philosophers of Benares. The plight of such Mayavadi philosophers is described by Sri Bhaktisiddhanta Sarasvati Gosvami: “The Mayavadi Philosophers of Benares were less intelligent because they wanted to measure everything by direct perception. The Absolute Truth is transcendence, but according to them there is no variegatedness in transcendence, for they say that anything that is full of variegatedness is maya. However, the Lord, His devotee and His devotional service are not subject to direct perception. In other words, spiritual variegatedness is unknown to the Mayavadi philosophy; therefore all the Mayavadi philosophers and sannyasis criticized Lord Caitanya when He was conducting His sankirtan movement. They were surprised to see Lord Caitanya after He accepted His sannyasa order from Kesava Bharati, for Kesava Bharati belonged to the Mayavada school. Since Lord Caitanya therefore belonged to the Mayavadi sect of sannyasis, the Mayavadis were surprised to see Him engaged in chanting and dancing instead of hearing or reading the Vedanta, as is the custom. The Mayavadi philosophers are very fond of Vedanta, and they misinterpret it in their own way. Instead of understanding their own position, they criticized Lord Caitanya as an unauthorized sannyasi, arguing that because He was a sentimentalist, He was not actually a bona-fide sannyasi.
(TLC ch. 17, page 191 )
11. FOUR MONASTERIES CREATED BY SANKARACARYA DESCRIBED (top)
SANKARACARYA ESTABLISHED FOUR MONASTERIES IN INDIA
Sripada Sankaracarya established four monasteries in India, in the four directions, north, south, east and west, and he entrusted them to four sannyasis who were his disciples. Now there are hundreds of branch monasteries under these four principal monasteries, and although there is an official symmetry among them, there are many differences in their dealings. The four different sects of these monasteries are known as Anandavara, Bhogavara, Kitavara and Bhumivara, and in course of time they have developed different ideas and different slogans.
(Cc. Adi 3.34 , purp.)
12. ACCEPT VEDANTA COMMENTARY BY SRIPAD SANKARACARYA (top)
MAYAVADI SANNYASIS ACCEPT THE VEDANTA COMMENTARY BY SANKARACARYA KNOWN AS SARIRAKA BHASYA WHICH IS BASED ON MONISM, WHEREAS VAISNAVA SANNYASIS ACCEPT THE COMMENTARIES ON VEDANTA WRITTEN BY THE VAISNAVA ACARYAS
TRANSLATION: “Dear sir, there is no objection to You being a great devotee of Lord Krsna. Everyone is satisfied with this. But why do You avoid discussion on the Vedanta sutra? What is the fault in it?”
PURPORT: Srila Bhaktisiddhanta Sarasvati Thakura comments in this connection, ” Mayavadi sannyasis accept that the commentary by Sri Sankaracarya known as Sariraka-bhasya gives the real meaning of Vedanta-sutra. In other words, Mayavadi sannyasis accept the meanings expressed in the explanations of Vedanta-sutra by Sankaracarya, which are based on monism. Thus they explain Vedanta-sutra, the Upanisads and all such Vedic literatures in their own impersonal way.” The great Mayavadi sannyasi Sadananda Yogindra has written a book known as Vedanta-sara in which he writes: vedanto nama upanisat-pramanam tad-upakarini sariraka-sutradini ca. According to Sadananda Yogindra, the Vedanta and Upanisads, as presented by Sri Sankaracarya in his Sariraka-bhasya commentary, are the only sources of Vedic evidence. Actually, however, Vedanta refers to the essence of Vedic knowledge, and it is not a fact that there is nothing more than Sankaracarya’s Sariraka-bhasya. There are other Vedanta commentaries written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality. Monist philosophers like Sankaracarya and his followers want to establish that God and the living entities are one, and instead of worshipping the Supreme Personality of Godhead they present themselves as God. They want to be worshipped as God by others. Such persons do not accept the philosophies of the Vaisnava acaryas, which are known as suddhadvaita (purified monism), suddha-dvaita (purified dualism), visistadvaita (specific monism), dvaitadvaita (monism and dualism) and acintya-bhedabheda (inconceivable oneness and difference). Mayavadis do not discuss these philosophies, for they are firmly convinced of their own philosophy of kevaladvaita, exclusive monism. Accepting this system of philosophy as the pure understanding of Vedanta-sutra, they believe that Krsna has a body made of material elements and that the activities of loving service to Krsna are sentimentality. They are known as Mayavadis because according to their opinion Krsna has a body which is made of maya, and the loving service of the Lord executed by devotees is also maya. They consider such devotional service to be an aspect of fruitive activities (karma-kanda). According to their view, bhakti consists of mental speculation or sometimes meditation. This is the difference between the Mayavadi and Vaisnava philosophies.
(Cc. Adi 7.101 )
SANNYASIS STUDY THE VEDANTA-SUTRA
The Vedanta- or Brahma-sutra, written by Srila Vyasadeva, is a book studied by all advanced spiritual students, especially by the sannyasis of all religious communities (sampradayas). The sannyasis must read Vedanta-sutra to establish their final conclusions concerning Vedic knowledge. Here, of course, the Vedanta mentioned is the commentary of Sankaracarya, known as Sariraka-bhasya. Sarvabhauma Bhattacarya intended to convert Caitanya Mahaprabhu, who was a Vaisnava sannyasi, into a Mayavadi sannyasi. He therefore made this arrangement to instruct Him in Vedanta-sutra according to the Sariraka commentary of Sankaracarya. All the sannyasis of the Sankara-sampradaya enjoy seriously studying the Vedanta-sutra with the Sariraka-bhasya commentary. It is said, vedanta-vakyesu sada ramantah: “One should always enjoy the studies of the Vedanta-sutra.”
(Cc. Madhya 6.120 , purp.)
SANNYASIS SHOULD READ VEDANTA SUTRA REGULARLY BUT NOT THE SARIRAKA-BHASYA COMMENTARY
Sri Caitanya Mahaprabhu approved of a sannyasi’s reading Vedanta-sutra, or Brahma-sutra, but He did not approve the Sariraka commentary of Sankaracarya. Indeed, He said elsewhere, mayavadi-bhasya sunile haya sarva-nasa: “If one hears the Sariraka-bhasya of Sankaracarya, he is doomed.” Thus a sannyasi, a transcendentalist, must read Vedanta-sutra regularly, but he should not read the Sariraka-bhasya. This is the conclusion of Sri Caitanya Mahaprabhu. The real commentary of Vedanta-sutra is Srimad-Bhagavatam. Artho ‘yam brahma sutranam: Srimad-Bhagavatam is the original commentary of Vedanta-sutra written by the author himself, Srila Vyasadeva.
(Cc. Madhya 6.127 , purp.)
13. DO NOT KEEP SACRED THREAD OR SIKHA (TUFT ) (top)
MAYAVADI SANNYASIS GIVE UP THE SACRED THREAD AND DO NOT KEEP ANY TUFT OF HAIR
The ekadandi-sannyasis of the Mayavadi school give up the sacred thread and do not keep any tuft of hair. Therefore they are unable to understand the purport of tridanda-sannyasa, and as such they are not inclined to dedicate their lives to the service of Mukunda. They simply think of merging into the existence of Brahman because of their disgust with material existence.
(Cc. Madhya 3.6 purp.)
TRANSLATION: Upon accepting sannyasa, Purusottama Acarya followed the regulative principles by giving up his tuft of hair and sacred thread, but he did not accept the saffron colored dress. Also, he did not accept a sannyasi title but remained as a naisthika-brahmacari.
PURPORT: There are regulative principles governing the renounced order. One has to perform eight kinds of sraddha. One must offer oblations to one’s forefathers and perform the sacrifice of viraja-homa. Then one must cut off the tuft of hair called a sikha and also give up the sacred thread.
(Cc. Madhya 10.108 )
14. CARRY WATERPOT (top)
A SANNYASI CARRIES A WATERPOT
The karanga is a kind of waterpot especially carried by Mayavadi sannyasis and generally carried by all other sannyasis.
(Cc. Madhya 12.207 , purp.)
15. TAKE VOW TO BECOME ONE WITH THE SUPREME (top)
EKADANDI SANNYASIS TAKE A VOW TO BECOME ONE WITH THE SUPREME
The tridandi-sannyasi of the Vaisnava school accepts three rods, representing the vow to engage in the service of the Lord with body, mind and speech, whereas the ekadandi-sannyasi takes the vow to become one with the Supreme.
(Bhag. 3.6.36 , purp.)
16. MANY DECEPTIVELY KNOWN AS JAGAD GURU (top)
In India there are many Mayavadi sannyasis known as jagad guru, although they have hardly visited the whole world. Some are not even sufficiently educated, yet they make accusations against our movement and accuse us of destroying the principles of Hindu religion by accepting Mohammedans and yavanas as Vaisnavas. Such people are simply envious. We are not spoiling the Hindu system of religion but are simply following the footsteps of Sri Caitanya Mahaprabhu by traveling all over the world and accepting those who are interested in Krsna as Krsnadasa or Ramadasa. By the process of initiation their names become changed.
(Cc. Madhya 18.207 , purp.)
MANY DECLARE THEMSELVES JAGAD-GURU ALTHOUGH INSUFFICIENTLY LEARNED AND TRAVELLED
Mayavadi sannyasis in India are very accustomed to declaring themselves jagad- gurus, teachers of the world, although they have no information of the outside world and are limited in their experience to a small town or village, or perhaps to the country of India. Nor do such sannyasis have sufficient education. Unfortunately, at the present moment there are many foolish sannyasis, both in India and elsewhere, who simply read and study Vedic literature without understanding the purports.
(Cc. Madhya 6.127 , purp.)