२४४
Šri Caitanya  caritāmrtā
[[Madhya-lilā Ch 3]
impersonal position as liberation. Māyāvādī  sannyāsīs , not knowing that Śrī Caitanya Mahāprabhu was a  tri-daṇḍi , think of Caitanya Mahāprabhu as an  ekadaṇḍi-sannyāsī . This is due to their  vivarta , bewilderment. In  Śrīmad-Bhāgavatam  there is no such thing as an  ekadaṇḍi-sannyāsī ; indeed, the  tri-daṇḍi-sannyāsī  is accepted as the symbolic representation of the  sannyāsa  order. By citing this verse from  Śrīmad-Bhāgavatam , Śrī Caitanya Mahāprabhu accepted the  sannyāsa  order recommended in  Śrīmad-Bhāgavatam . The Māyāvādī  sannyāsīs , who are enamored of the external energy of the Lord, cannot understand the mind of Śrī Caitanya Mahāprabhu.
To date, all the devotees of Śrī Caitanya Mahāprabhu, following in His footsteps, accept the  sannyāsa  order and keep the sacred thread and tuft of unshaved hair. The  ekadaṇḍi-sannyāsīs  of the Māyāvādī school give up the sacred thread and do not keep any tuft of hair. Therefore they are unable to understand the purport of  tridaṇḍa-sannyāsa , 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. The  ācāryas  who advocate the  daiva-varṇāśrama  (the social order of  cātur-varṇyam  mentioned in  Bhagavad-gītā ) do not accept the proposition of  āsura-varṇāśrama , which maintains that the social order of  varṇa  is indicated by birth.
The most intimate devotee of Śrī Caitanya Mahāprabhu, namely Gadādhara Paṇḍita, accepted  tridaṇḍa-sannyāsa  and also accepted Mādhava Upādhyāya as his  tridaṇḍi-sannyāsī  disciple. It is said that from this Mādhavācārya the  sampradāya  known in western India as the Vallabhācārya-sampradāya has begun. Śrīla Gopāla Bhaṭṭa Bose, who is known as a  smṛty-ācārya  in the Gauḍīya-Vaiṣṇava-sampradāya, later accepted the  tridaṇḍa-sannyāsa  order from Tridaṇḍipāda Prabodhānanda Sarasvatī. Although acceptance of  tridaṇḍa-sannyāsa  is not distinctly mentioned in the Gauḍīya Vaiṣṇava literature, the first verse of Śrīla Rūpa Gosvāmī’s  Upadeśāmṛta  advocates that one should accept the  tridaṇḍa-sannyāsa  order by controlling the six forces:
vāco vegaṁ manasaḥ krodha-vegaṁ jihvā-vegam udaropastha-vegam etān vegān yo viṣaheta dhīraḥ sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
“One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a  gosvāmī  and is competent to accept disciples all over the world.” The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of  sannyāsa , and for this they cannot be blamed. Śrī Caitanya